English Puritan & Reformed

Acts and Monuments Volume 1

John Foxe (1516-1587) · 2,808,142 words · 12481 min

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

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

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

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

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

Thus John Wicklesse in giving his Exposition unto his foresaid propositions and conclusions, as is above prefixed, through the favor and diligence of the Londoners, either shifted of the Bishops, or elles satisfied them so: that for that time he was dismissed and scaped clearly away, only being charged and commanded by the said Bishops, that he should not teach or preach any such doctrine anymore, for the offense of the lay people.

Thus this good man being escaped from the Bishops, with this charge aforesaid, yet notwithstanding, ceased not to proceed in his godly purpose, laboring and profityng still in the Church as he had begun.

Unto whom also (as it happeneth by the providence of God) this was a great help and stay, for that in the same year, or in the beginning of the next year following, the foresaid Pope Gregory xi. which was the styrrer up of all this trouble against him, turned up his heels and died. After whom ensued such a schism in Rome, between two Popes, and other succeedyng after them, one striuyng against another: that the schism thereof endured the space of. xxxix. years, until the time of the Council of Constaunce.

The occasioner of which schism first was Pope Urbane the 6. who in the first beginning of his Popedom was so proud and insolent to his Cardinals, and other, as to Dukes, Princes, and Queens, and so set to advance his Nephew and kyndred, with injuries to other Princes that the greatest number of his Cardinals and Courtyours by little and little shrunk from him, and set up another French Pope against him, named Clement, who reigned xi. years. And after him Benedictus the 13. who reigned years 26. Agayne of the contrary side after Urbanus the sixth succeeded, Boniface the ninth, Innocentius the viii. Gregorius the xii. Alexander the fifth, John 13.

Papae,	years.	month.	Antipapae.	years.
Urbanus. 6.	11.	8.	Clement.	11
Boniface. 9.	14.	9.	Benedictus. 13.	26.
Innocentius. 8.	2.	0.
Gregorius. 12.	2.	7
Alexander 5.	0.	11.
Johannes. 13.	5.	10

As touching this pestilent & most miserable schism, it would require here another Ileade to comprehend in order all the circumstances and tragical partes thereof, what trouble in the whole Church, what partes taking in every Country, what apprehending and imprysoning of priests & prelates, takē by land and sea, what shedding of blood did follow thereof. How Ottho duke of Brunsewyke & Prince of Tarentum, was taken and murdered. Howe Joan Queen of Jerusalem and Sicilia his wife, who before had sent to Pope Urbane, beside other gifts at his coronation, xl. M. Ducats in pure gold: after by the said Urbane was committed to prison, and in the same prison strangled. What Cardinals were racked, and miserably without all mercy tormented on gibbettes to death, what slaughter of men, what battails were fought between the two Popes, whereof 5000. on the one side were slain, beside the number of them which were taken prisoners. Of the beheading of 5. cardinals together after long torments, and how the bishop Aquilonensis, being suspected of pope Urbane, for not riding faster with the Pope, his horse being not good, was there slain by the Popes commandment, sending his soldiers unto him, to slay him, and cut him in pieces. All which things, with other diverse moe acts of horrible cruelty, happening in the time of this abhominable schism, because they are abundantly discoursed at full, by Theodorike Niem, who was near to the said Pope Urbane, and present at all his doings: therefore as a thing needless, I here pretermit, referring them who covet to be certified more amply herein, unto the 3. books of the said Theodorike above mentioned.

About the same time, also about 3. years after, there fell a cruel dissention in England, between the common people and the nobility, the which did not a little disturb and trouble the common wealth. In this tumult, Simon of Sudbury Archbyshop of Canterbury, was taken by the rustical & rude people, and was beheaded. In whose place after, succeeded William Courtney, which was no less diligent then his predecessor had ben before him, in doing his diligence to root out heretics. Notwithstanding, in the mean season Wickleffes sect increased privily, and daily grew to greater force, until the time that William Barton Uicechancellor of Oxford, about the year of our Lord 1380. had the whole rule of that university: who calling together 8. monastical doctors, and 4. other, with the consent of the rest of his affinity, putting the common seal of the university unto certain writings: he set forth an Edict, declaring unto every man, and threatening them under a grievous penalty, that no men should be so hardie, hereafter to associate thenselves with any of Wycliffe’s fautors or favorers: and unto Wycliffe himself, he threatened the greater excommunication, and farther imprisonment, and to all his fautors, unless that they after 3. days canonical admonitiō or warning, or as they cal it, peremptory, did repent & amend. The which thing whē Wycliffe understood, forsaking the pope & all the clergy, he thought to appeal unto the kings majesty: but the Duke of Lancaster coming between, forbad him that he should not hereafter attempt or begin any such matters, but rather submit himself unto the censure and judgment of his ordinary. Whereby Wycliffe being beset with troubles and vexations, as it were in the midst of the waves, he was forced once again to make confession of his doctrine: in the which his confession, to avoid the rigor of things, he answered as is aforesaid, making his declaration, and qualifying his assertions after such a sort, that he did mitigate and asswage the rigor of his enemies.

The next yere after, which was 1382. by the commandment of William Arch. of Cant. there was a convocation holden at London, where as John Wycliffe was also commanded to be present. But whether he there appeared personally, or not, I find it not in story certainly affirmed. The mandate of the Archb. Will. Courtney (sent abroad for the conventing together of this council) here followeth under written, truly copied out of his own registers.

Memorandum, that where as well amongst the nobles as commons of this realm of England, there hath a certain brute ben spread of diverse conclusions both erroneous, & also repugnant to the determination of the Church which tend to the subversion of the whole Church, and to our province of Canterbury, and also to the subversion of the whole realm, being preached in diverse & sundry places of our said province, generally, commonly, & publicly: We William by God's permission Archbishop of Canterbury, Primate of all England, and Legate of the sea Apostolical, being minded to execute our office and duty herein: have conuocated or called together, certain our fellow brethren & others a great many, as well Doctors and Bachelers of divinity, as doctors of the Canon and civil law, and those whom we thought to be the most famous men, skillfullest men. and men of soundest judgment in religion, that were in all the realm, whose names here under ensue. And the same being (the 17. day of the month of May) in the yere of our Lord 1382. in a certain chamber within the territories of the priory of the friers preachers of London before us and our foresaid fellow brethren assembled, then and there personally present: After that the said conclusions (the tenor whereof here under ensueth) were openlie proponed, and distinctly and plainly read: We burdened our foresaid fellow brethren, doctors, and bachelers, in the faith wherein they stood bound to our Lord Jesus Christ, and as they would answer before the high judge in the day of judgment, that they should speak their opinions touching the said conclusions, and what every of them thinketh therein.

And at length, after good deliberation had upon the premisses, the foresaid our brethren the bishops, doctors, & Bachelers, reassembled before us the 21. day of the same month in the foresaid chamber, the foresaid conclusions being again and again repeated and plainly read: by us and by the common consents of us all it remaineth published and declared, that some of the said conclusions are heretical, and other some erroneous and contrary to the determination of the Church, as hereafter most manifestly shall appear. And for as much as by sufficient information we find & perceive, that the said conclusions in many places of our said province, have been as is said, both taught & preached: and that diverse other persons do hold and maintain the same, and be of heresy vehemently and notoriously suspected: have thought good as well generally as specially, to send out this process under written.

The names of the Iurers were these.

IN primis viii. Bishops, Canterbury, Winchester, Durram, Exeter, Herforde, Sarum, Rochester, and Friar Botlesham. B.
Item 3. friers preachers, Syward, Parris, Langley.
Item 4. minorites, Foluile, Carlel, Frisley, Bernwel.
Item, Augustine Friers. four. Ashborne, Bowkyn, Woldley, Hornyngton.
Item, Carmelites 4. Glanuile, Dis, Loney, Kynnyngham.
Item, Monks 4. Wels, Ramsey, Bloxam, Marton.
Item, doctors of the Canon and Civil law 14. Appelby, Waltrom, Baketon, Chadesden, Tregision, Stow, Blaunchard, Rocombey, Lidford, Welbourne, Flayneburgh, Motrum, Brandon and Prophet.
Item, Bachelers of Divinity 6. Humbleton, Pickweche, Lindlow, Wich, Chiselden, Tomson.

The Articles of John Wycliffe here above specified, whereof some were 10. which were by these Friers condemned as heretical, y ^• rest as erroneous: here in order follow, and are these. Although it may be thought, that some of them were made worse by their sinister collecting, then he meant them in his own works and writings.

The articles of John Wycliffe, condemned as heretical.

1. THe substance of material bread & wine, doth remain in the Sacrament of the altar after the consecration.
2. The accidents, do not remain without the subject in the same Sacrament, after the consecration.
3. That Christ is not in the Sacrament of the altar truly and really, in his proper and corporal person.
4. * That if a Bishop or a Priest be in deadly sin, he doth not order, consecrate, nor baptize.
5. That if a man be duly and truly contrite & penitent: all exterior and outer confession, is but superfluous and unprofitable unto him.
6. That it is not found or stablished by the Gospel, that Christ did make or ordain mass.
7. If the pope be a reprobate and evil man, & consequently a member of the devil: he hath no power by any manner of means given unto him over faithful Christians, except peradventure it be given him from the Emperor.
8. That since the time of Urbane the 6. there is none to be received for Pope, but to live after the manner of the Greeks, every man under his own law.
9. To be against the Scripture, that ecclesiastical ministers should have any temporal possessions.

The other Articles of John Wycliffe, condemned as erroneous.

10 THat no Prelate ought to excommunicate any man, except he knew him first to be excommunicate of God.
11. That he which doeth so excommunicate any man, is thereby himself either an heretic or excommunicated.
12. That a Prelate or Bishop excommunicating any of the clergy, which hath appealed to the king or to the counsel, is thereby himself, a traitor to the king and realm.
13. That all such which do leave of preaching or hearing the word of God or preaching of the Gospel, for scare of excommunication: they are already excommunicated, and in y ^t day of judgment, shall be counted as traitors unto god.
14. That it is lawful for any man, either deacon or priest, to preach the word of God, without the authority or license of the Apostolic sea or any other of his Catholics.
15. That so long as a man is in deadly sin, he is neither Bishop nor Prelate in the Church of God.
16. Also that the temporal lords, may according to their own will and discretion, take away the temporal goods from the Church men, whensoever they do offend.
17. That tenths are pure almose, and that the Parishioners may for the offense of their curates, detain and keep them back, & bestow them upon others, at their own will and pleasures,
18. Also, that all special prayers applied to any private or particular person, by any Prelate or religious man: do no more profit the same parson, then general or universal prayers do profit others, which be in like case or state unto him.
19. Moreover, in that any man doeth enter into any private religion, whatsoever it be, he is thereby made, the more unapt and unable to observe and keep the commandments of God.
20. That holy men which have instituted private Religions, whatsoever they be (as well such as are endued and possessed, as also the order of begging Friers, having no possessions) in so doing, have grievously offended.
21. That religious men, being in their private religions, are not of the Christian Religion.
22. That Friers are bounden to get their living, by the labor of their hands and not by begging.
23. That whosoever doth give any almose unto Friers, or to any begging obseruaunt, is accursed or in danger thereof.

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

WIlliam by God's permission Archbyshop of Canterbury, Metropolitan of all England, and of the Apostolical sea Legate:

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

Here is not to be passed over, the great miracle of gods divine admonition or warning: for when as the Archbyshop and suffragans, with the other Doctors of divinity, and lawyers with a great company of babbling Friers, & religious persons were gathered together to consult, as touching John Wickleffes books, and that whole sect: When as they were gathered together at the Gray fryers in London, to begin their business, upon S. Dunstons day after dinner, about 2. of the clock the very hour & instant y ^t they should go forward with their business: a wonderful and terrible earthquake fell, through out all England: whereupon, diverse of the suffragans being feared, by the strange and wonderful demonstration, doubting what it should mean, thought it good to leave of from their determinate purpose. But the Archbyshop (as chief captain of that army, more rash and bold then wise interpreating the chance which had happened, clean contrary to another meaning or purpose, did confirm & strengthen their harts and minds, which were almost daunted with fear, stoutly to proceed and go forward in their attempted enterprise. Who then discoursing Wycliffe's articles, not according unto the sacred Canons of the holy Scripture, but unto their own private affections and traditions, pronounced and gave sentence, that some of them were simply and plainly heretical, other some half erroneous other irreligious, some seditious, and not consonant to the Church of Rome.

Item, the 12. day of June, in the year aforesaid, in the chamber of the Friers preachers: the foresaid M. Robert Rigges Chauncelor of the university of Oxford, & Thomas Brightwell professors of divinity, being appointed the same day and place, by the foresaid reverend father in God Archbyshop of Canterbury: appeared before him, in the presence of the reverend father in God, Lord William, by the grace of God Bishop of Winchester, and diverse others doctors and bachelers of Divinity and of the Canon and civil law, whose names are before recited. And first the said Chauncelor by the said Lord Archb. of Cant. being examined what his opinion was touching the foresaid articles: Publiquely affirmed and declared, that certain of those conclusions were heretical, and certain erroneous, as the other doctors and clerks afore mentioned had declared: And then immediately next after him, the foresaid Thomas Brightwel was examined, which upon some of the conclusions at first somewhat staggered, but in the end being by the said Archbishop, diligently examined upon the same, did affirm and repute the same to be heretical and erroneous, as the foresaid Chancelor had done. An other Bachelor of Divinity also there was named N. stammering also at some of those conclusions, but in the end affirmed that his opinion therein was, as was the judgment of the foresaid Chancelor and Thomas as is above declared. Whereuppon, the said Lord Archb. of Cant. willing to let and hinder the peril of such heresies & errors: Delivered unto the foresaid Chancelor there being publicly read his letters patents, to be executed, the tenor whereof in these words doth follow.

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

The conclusions and articles here mentioned in this letter, are above prefixed. Of which some were condemned for heretical, some for erroneous.

After this, within few days the foresaid Archbyshop W. Courtney, directed down his letters of admonition to Robert Rigge commissary of Oxford, for the repressing of this doctrine. Which yet notwithstanding both then, and yet to this day (God be praised) doth remain. The copy of his monition to the Commissary here out of his own Register, followeth.

The monition of the Archbyshop, unto the foresaid Chancellor.

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

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

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

The names of the Friers that sat upon them.

- Thom. Barnwel,
- William Swynherd,
- William Pitworth,
- Tho. Whatley,
- Laurence Grenham,
- John Leigh,
- John Haker.
- Walter Dish,
- John Kinningham,
- John Louey.
- Thomas Ashborne Doctor.

In the 20. day aforesaid of the said month of June, the yere and place above prefixed, before the foresaid Archbyshop, sitting in his tribunal seat, in the presence of diverse Doctors of Divinity, and lawyers, both Ciuil and Canon: personally appeared M. Nicholas Herford, & Phillip Repindon, Bachelers of Divinity, and John Ayshton master of Art. Where, the foresaid Nicholas and Philip, being required by the said Archb. to answer and say fully and plainly their judgments upon the conclusions prefixed, whereunto the said Archbyshop had assigned to the said Nicholas and Philip the same term: did exhibit to the said Archbyshop there judicially sitting, certain answers in writing contained, after the manner of indēture, the tenor whereof here under is contained, and after the same form answered to the said conclusions. The tenor of which Indenture containing the foresaid conclusions unto them moved as afore, followeth in these words.

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

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

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

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

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

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

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

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

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

We grant that it is heresy.

That God ought to obey the devil.

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

We grant that it is heresy.

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

We grant that it is heresy.

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

We grant that it is heresy.

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

We grant that it is heresy.

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

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

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

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

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

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

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

We grant it is an error.

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

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

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

We grant it is an error.

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

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

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

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

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

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

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

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

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

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

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

Further examinations and proceedings against the foresaid Nich. Herford, Phillip Reppindon, and Io. Aishton.

WHen all these answers were made unto the said lord Archb. of Canterb. the said Nicholas and Phillip, for that they answered not unto the meaning and words of the first conclusion expressly: but contrary to the sense of the decretal Firmiter credimus, were there judicially examined what their sense and meaning was, but they would not express the same. Then was it demanded of them according to the sense of the same conclusion declared on the behalf of the said Lord of Cant. whether the same material bread in numero, which before the consecration is laid upon the altar, remain in the proper substance and nature, after the consecration in the Sacrament of the altar, and likewise of the wine? To this the said Nicholas & Phillip answered, that for y ^t time they could say no more therein, then that they had already answered, as is afore alleged in writing. And for that unto the sense and words of the second conclusion they answered not fully and expressly, but in a sense contrary to the Decretal Cum Marthe, being asked what was y ^e meaning, would not express the same. Therefore it was demanded of them according to the sense of the same conclusion, declared in the behalf of the said Lord of Canterbury, whether those corporal accidences which formally were in the bread and wine before the consecration of them: after the consecration were in the same bread and wine, or else were subjected in any other substance? To this they answered, that better to answer, then before in their writings they already had, for that time they could not. To the meaning also and words of the third conclusion, for that they answered not plainly and expressly, but in sense contrary to the decretal in the Clementines Si dudum, being asked what was that sense and meaning, would not declare the same: Wherefore it was then demanded of them according to the sense of the same conclusion, declared on the behalf of the said Lord of Canterbury. Whither the same body of Christ which was assumpted of the Virgin, be in the sacrament of the altar, secundum se ipsum, even as he is really in carnal substance, proper essence, and nature. To this they answered, that for that time they could say no more then that they had said, as before is specified in writing.

Furthermore, to the sense and text of the sixth conclusion, for that they answered not fully and expressly, being asked whether God ought any manner of obedience to the Devil or not: they said yea, as the obedience of love, because he loveth him, and punished him as he ought. And to prove that God ought so to obey the devil, they offered themselves to the fire.

To the 11. conclusion, for that they answered not expressly, being asked whither a prelate might excommunicate any man being in the state of grace: said yea.

Unto the 20. conclusion, for that they answered not fully, simply, and expressly, being demanded whether special or genenerall prayers did most profit, and were of greater force? They would not say but that special.

Unto the last conclusion, for that they answered neither simply nor expressly, and being demanded particularly, whether any frier were bound to get his living with his manual labor, so that it might not be lawful for them to live by begging? They would make no answer at all.

After that, the foresaid Lord Archb. of Cant. demanded of all the foresaid Doctors, what their judgment was touching the answers that were made upon all & singular such conclusions. All which doctors and every of them severally, said: y ^e there all the answers given unto the first second, third, and sixth conclusions (as is before recited) were insufficient, heretical and subtle, and that all the answers made specially to the tenth, ninth, and last conclusions, as is above mentioned: were insufficiēt, erroneous and perverse. Whereupon the Lord said Archbishop of Canterbury, considering the said answers to be heretical, subtle, erroneous and perverse, accordingly as the said Doctors (as is aforesaid) had weighed and considered: admonished the said Nicholas and Phillip sufficiently▪ under these form of words.

The name of Christ being called upon: we William by God's permission, Archbishop of Canterbury, Metropopolitane of all England, and Legate of the Apostolic see, and through all our province of Canterbury, Inquisitor of all heretical pravity: do sufficiently and lawfully admonish and cite you Nicholas Herford and Phillip Repingdon professors of Divinity, having this day and place assigned you by your own consent and our prefictiō, peremptorily to answer and to say, fully and plainly your opinions touching these conclusions whereunto we do refer you (all subtle, sophistical, and Logical words set apart) being thereunto sworn, cited, & commanded: Which thing to do, without cause reasonable or any license given thereunto, you neither have been willing nor are willing, nay rather ye contemptuously refused to answer to some of those conclusions before us judicially, according to the effect of our monition, citation and commandment before said. But for that, ye have answered unto some of them heretically, and to other some erroneously, although not fully, we admonish and cite you once, twice, and thrice, and that peremptorily: that plainly and fully (all subtle, sophistical and logical words set apart) you and every of you answer unto the same conclusions, and unto that sense and meaning by us limited: under the pain that otherwise such conclusions deserve by you confessed, and that for the same conclusions you ought to have.

Which admonition being made and done, for that the foresaid Nicholas and Phillip would make none other answer: The said Lord archbish. of Canterbury concluded that business, prefixing and assigning unto the foresaid Nichalas and Phillip 8. days space, that is to say, until the 27. day of the same month: And that then they should appear before the said Lord Archbishop of Canterbury wheresoerver within the same his province of Canterbury he should fortune to be, to hear his decree that should be made in that behalf. This done, the foresaid Archbish. of Canterbury, monished and cited lawfully and sufficiently, John Aishton under the the tenor of these words following.

In the name of God: we William by God's permissiō, Archb. of Cant. Primate of all England, Legate of the see Apostolical, and through all our province of Cant. of all heretical pravity chief Inquisitor: do monish & cite thee, John Asheton master of art, and student in divinity appearing before us, judicially to say and speak the plain verity touching these conclusions to the which we do refer thee: and to the which we have caused thee to swear, laying thy hand upon a book: as being also otherwise by us admonished and commanded to keep this day and place by us appointed, for the third time peremptorily, to propone such reasonable cause (if thou hast any) wherefore thou oughtest not to be pronounced an heretic. And sufficiently and lawfully we monish and cite thee, the first, second and third time, and that peremptorily, that thou, fully and plainly (all subtle, sophistical, and logical words for apart) do answer unto the same conclusions, under the pain that unto such conclusions belong & on thy part confessed, and that thou for such conclusions oughtest to suffer which monition, being thus premised: The said Archbishop read the first conclusion, and of the said John inquired what was his opinion and meaning therein, and hereupon he said his mind conce • ning the foresaid monition. Then, the foresaid John Asheton being often required by the archbishop that he would answer in the • a • me tongue to 〈◊〉 questions whi • h were demanded of him, because 〈◊〉 lay people that stood about him: he crying out into the English tongue, uttered frivolous and approbrious 〈◊〉 to 〈◊〉 and excite the people against the sa •• Archbishop as it should seem. Neither did he unto the fi • st con • lusion nor unto any of these other conclusions, effectually and pertinently seem to them to answer: but rather by the subtleties, & shifts, saying oftentimes and as expressly as Luke said, it was sufficient for him to believe as the holy Church believed. Then the said Archbishop examined him upon the first conclusion touching y ^e Sacrament of the an •• r: whether, that after the words of consecration, there remaineth material bread particular bread, or universal bread? He said the matter passed his understanding, and therefore said the would in that form and manner answer and otherwise not. But amongst other things, he spake in deriding wise unto the said Archb. against this word Material, saying, you may put that in your purse if you have any. Whereupon the said Archbishop, calling that an unwise and foolish answer as the rest of the doctors did (of whom mention was made before) rather for that he was a graduat in the schools, farther proceeded against the said John Asheton in this wise.

And thou John Asheton monished and commanded by us as is aforesaid, after thine oth taken: without any reasonable cause or any other other license, neither wouldest thou nor yet will, but refused and yet doest contemptuously, to answer unto such conclusions before us, judicially according to our monition & commandment aforesad do hold all such conclusions by thee confessed, & thee the foresaid John with all thy said conclusions, convicted. And therefore we do pronounce and declare by sentence giving, that thou John Ashton concerning those conclusions, which by us with good deliberation of diverse prelates our suffragans, and also diverse and sundry professors of divinity, and other wise men and learned in the law according to y ^e Canonical sanctions, being condemned and declared for an heretic and heretical: to have been and still is, an heretic, and thy conclusions heretical. And as touching thy other conclusions by us heretofore counted erroneous, and for erroneous condemned: we do pronounce and declare sententially by these our writings, that both thou hast erred and doest err.

Upon the same 20. day of June in the year and place above recited: the foresaid Lord of Canterbury being desirous, as he pretended to be informed by Thomas Hilmā bacheler of divinity there being present and somewhat favoring the said M. John Asheton what his judgment & opinion was touching y ^e foresaid conclusions: prefixed and assigned unto the said Thomas (for that time demanding the same deliberation and day) 8. days after, that is to say, the 28. of the said month: that he appear before the Bishop of Cant. wheresoever within his said province of Canterbury, he should then happen to be, to declare plainly and fully what his judgment and opinion was, touching the foresaid conclusions. Ex Regist W. Courtney.

The names of Friers and Doctors assistent at the examination aforesaid.

Friers Obseruantes, Botlesham B. of Nauaton, frier John Langley, William Suard.
Friers of Dominickes order, John Kyngham, John Louey, Peter Stokes, Walter Dish.
Friers Carmelites, Thomas Ashburn, Baukine, Robert Walbey.
Doctors and Friars Augustine's, M. John Barnet, M. Thomas Backton, M. John Blanchard, M. John Shillingford, M. Lydford, M. Thomas Southam.

The Friday next following, that is to say, the 28. day of June: the foresaid M. Nicholas, Phillip, and Thom. Hilman, appeared before the said Archb. and lord Inquisitor of Canterbury, in the chapel of his manor of Otfurd, in the Dioces of Canterbury, there sitting in his Tribunal seat. To whom the said bishop of Canterbury saying, that for because at that time he had not the presence & assistance of the doctors in divinity, and of the Canon and civil law: He continued the said business touching the said Nicholas Phillip, and Thomas, in the same state wherein thē it was till Tewesday next & immediately ensuing: that is to say, the first day of July, the year of the Lord abovesaid, and prefixed unto the said Nicholas, Phillip, and Thomas Hilman the same day to appear before him, wheresoever within his province of Caunterb. he should then chance to be, to do that which upon the said 28. day, they were purposed to do together or a part.

Which Tuesday being come, the foresaid Archb. in the chief house of his Church at Canterbury, before the hour of 9. with the doctors, whose names are under contained and other Clerks a great multitude: Expected the foresaid Nicholas, Phillip, and Thomas, long • ime by the bedle calling them and looking after them. who nevertheless appeared not before two of the clock after dinner the same day, continuing the foresaid business in the pristine state til the same hour. At which hour the foresaid Archbishop of Cant. having assistentes, the doctors, & clerks, under recited: examined the foresaid master Thomas Hilman, thē and there judicially appearing, what his opiniō was touching the foresaid conclusions: who at them and the meaning of them somewhat stammering, at last, to all and singular the same conclusions then to him red and expounded thus answered. I suppose and judge all & singular those conclusions lately condemned by my Lord of Canterbury that now is, together with the coūsails and consent of his clerks, to be heretical and erroneous, evē as the same my Lord of Canterbury, and other doctors of Divinity of the Canon and civil law, by common consent & counsel have supposed and thought. And that the same (being for hereesies and errors as before is said condemned) do as much as in me is condemn: protesting that I will hold and affirm the contrary of those conclusions, & in the same saith live and die. Then said the archbishop of Canterbury, then & there sitting as Tribunal or judge, pronouncing the said masters Nicholas and Phillip (long in court called before and tarried for, and yet not appearing) guilty of contumacy and disobedience: excommunicated them for the penalty of this their cōtumacie, in tenor of these words following.

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

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

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

Fare ye well.

In our Manor house at Lambeth, the 13. day of July, the year of our Lord. 1382. and first year of our translation.

* The Citation against the said Nicholas and Phillip.

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

Fare ye well.

At our Manor of Lambeth the 13. day of July, the year of our Lord. 1382. and first year of our translation.

* The names of the Doctors and Friars assistentes at this sitting.

Seculars, M. William Blankpayne. M. Will. Barton.
Friers Carmelits, Robert Every prior, John Reningham, prior, and John Lunne.
Friors Minors, William Barnwel, John Ryddin, and William Brunscombe.
Friers Augustine's, John Court, Patrington, Tomson and Reepes.

Against this blind excommunication of the said archb. the parties excommunicate, commonced and exhibited their appeal unto the bishop of Rome. Which appeal of theirs as insufficient, or rather to him unpleasant, the said archbishop utterly rejected (as might oftentimes overcometh right) proceeding in his preconceaued excommunication against thē, and writing moreover his letters to him that should preach next at Paul's cross, as is aforesaid, to denounce and to publish openly the said Nicholas Herford, and Phillip Repington to be excommunicate, for that not appearing and their term assigned. Which was in the 13. day of the month of July.

Which archbishop moreover the said year, month and day aforesaid, sent also another letter to M. Rigge Commissary of Oxford, straightly enjoining and charging him not only to denounce the said sentence of excommunication, and to give out public citation against them, but also to make diligent search and inquisition through all Oxford for them, to have them apprehended and sent up to him, personally before him to appear, at a certain day prescribed for the same. Whereby may appear howe busy this Bish. was in disquieting & persecuting these poremē, whō rather he should have nourished and cherished us his brethren. But as his labor is past, so his reward will follow at what day the great Archbishop of our souls, shall judicially appear in his tribunal seat, to judge both the quick and the dead.

The archb. yet not contented with this, doth moreover by all means possible, solicit the king to join withal, the power of his temporal sword, for that he well perceived, that hitherto as yet the popish Clergy had no authority sufficient by any public law or Statute of this land to proceed unto death against any person whatsoever, in case of Religion, but only by the usurped tyranny and example of the court of Rome. Where note (gentle reader) for thy better understanding the practice of the romish prelates in seeking the kings help to further their bloody purpose against the good saints of God. Which king being but young and under years of ripe judgment partly induced or rather seduced by importune suite of the foresaid Archbishop, partly also either for fear of the Bishops (for kings cannot always do in their realms what they will) or else perhaps enticed by some hope of subsidy to be gathered by the Clergy was contented to adjoin his private assent (such as it was) to the setting down of an ordinance which was in deed the very first law that is to be found made against Religion and the professors thereof bearing the name of an Acre made in the Parliament holden at Westminster Anno. 5. Rich. 2. where among sundry other Statutes then published and yet remaining in the printed books of Statutes, this supposed Statute is to be found Cap. 5. & vltimo. as followeth.

Item forasmuch as, it is openly known that there be diverse evil persons within the realm going from county to county and from Town to Town in certain habits under dissimulation of great holiness and without the license of the ordinaries of the places or other sufficient authority, preaching daily not only in Churches & churchyardes, but also in markets, fairs, and other open places where a great congregation of people is (diverse sermons containing heresies and notorious errors to the great emblemishing of Christian faith and destruction of the laws, and of the estate of holy Church to the great peril of the souls of the people and of all the realm of England as more plainly is found and sufficiently proved before the reverend father in God the Archbishop of Canterbury and the bishops and other prelates masters of Divinity, and doctors of Canon & of civil law, and a great part of the clergy of the said Realm specially assembled for this great cause, which persons do also preach diverse matters of slander to engender discord and discention betwixt diverse estates of the said realm as well spiritual as temporal, in exciting of the people to the great peril of all the Realm, which preachers cited or summoned before the ordinaries of the places thereto: answer of that whereof they be impeached, they will not obey to their sommons & commandments, nor care not for their monitions nor censures of the holy Church, but expressly despise them. And moreover by their subtle and ingenious words do draw the people to hear their Sermons, and do maintain them in their errors by strong hand and by great rowtes It is ordained & assented in this present parliament, that the kings commissions be made and directed to the Sheriffs and other ministers of our sovereign Lord the king or other sufficient persons learned, and according to the certifications of the prelates thereof to be made in the Chauncery from time to time to arest all such preachers, and also their fautours, mayntaynours, and abbertours, and do hold them in arrest and strong prison till they will justify to them according to the law and reason of holy Church. And the king will and command that the Chancellor make such commissions at all times that he by the Prelates or any of them shall be certified and thereof required as is aforesaid.

An examination of the foresaid supposed Statute and of the inualiditie thereof.

WHich supposed statute for as much as it was the principal ground whereupon proceeded all the persecution of that time, it is therefore not impertinent to examine the same more particularly, whereby shall appear that as the same was fraudulently and vnduly devised by the Prelates only: so was it in like manner most injuriously and unorderly executed by them. For immediately upon the publishing of this law, without further warrant either from the king or his council, commissions under the great seal of England were made in this form. Richard by the grace of God &c. vt patet act pag. 541. Witness myself at Westminster the 26. day of June in the sixth year of our reign. Without more words of warrant under written such as in like cases are both usual and requisite. Viz. per ipsum Regem: per Regem & Concilium : or per breue de priuato Sigillo : all or any of which words being utterly wanting in this place as may be seen in the kings Recordes of that time: it must therefore be done either by warrant of this foresaid Statute, or else without any warrant at all. Whereupon it is to be noted, that whereas the said Statute appointed the commissions to be directed to the Sheriff, or other ministers of the kings, or to other sufficient persons learned for the aresting of such persons: the said commissions are directed to the Archbishop and his Suffragans, being as it appeareth parties in the case, autorising thē further without either the words or reasonable meaning of the said Statute to imprison them in their own houses or where else pleased them.

Besides also what manner of law this was, by whom devised and by what authority the same was first made and established judge by that that followeth. Viz.

In the Utas of S. Michell next following at a parliament summoned and holden at Westminster the sixth year of the said king, among sundry petitions made to the king by his commons, whereunto he assented, there is one in this form. Articl. 52.

Item, prayen the commons, that whereas an Estatute was made the last parliament in these words. It is ordained in this present Parliament that commissions from the king be directed to the Sheri • fes and other ministers of the king or to other sufficient persons skillful, and according to the certificates of the Prelates thereof to be made unto the Chauncerie from time to time to arest all such preachers & their fautoures maintenors and abbettours. And them to detain in strong prison, until they will justify themselves according to reasō, & law of holy church. And the king willeth and commandeth that the Chancellor make such commissions at all times as shall be by the prelates or any of them certified and thereof required as is aforesaid. The which was never agreed nor granted by the commens: but whatsoever was moved therein was without their assent. That y ^e said statute be therefore disanulled. For it is not any wise their meaning y ^t either thenselves, or such as shall succeed thē, shall be further justified or bound by the Prelates, then were their ancesters in former times whereunto is answered, il pl • ist aa Roy. 1. y ^e king is pleased.

Hereby notwithstanding the former unjust law of Anno. 5. was repealed, and the fraud of the framers thereof sufficiently discovered: yet such means was there made by the prelates, that this act of Repeale was never published nor ever fithence imprinted with the rest of the statutes of that Parliament. In so much as the said Repeale being concealed, like commissions and other process were made from time to time by virtue of the said Basterd statute as well during all the reign of this king as ever sithence against the professors of religion: As shall hereafter by the grace of God appear in the second year of king Henry the fourth, where the Clergy pursued the like practice. And now again to the story of our Oxford Divines, and of the Archbishop to whom the king writeth his letters patents first to the Archbishop then to the Uicechauncellor of Oxford in form as followeth.

The kings letters patentes to the Archbishop.

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

Witness our self at Westminster the 16. day of June, and 6. year of our reign.

* The kings letters patentes to the Uicechauncellour.

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

Witness the King at Westminster, the 13. day of July, the sixte year of his reign.

Besides these letters patentes the said young King moved by the vnquyet importunity of the Archb. sendeth moreover another special letter to the Uicechancellor and proctors of the University of Oxford. Wherein under a pretensed zeal of defense of Christian faith, he straightlye and sharply enjoineth & assigneth them (for the utter abolishing of those conclusions & opinions) to make a general Inquisition through the whole university as well for the parties aforesaid, John Wycliffe. Nicholas Herford, Phillip Repington, John Ashton, & such other, as also for all other whō they know or judge to be suspected of y ^t doctrine, or to be mayntayners, receauers, and defenders of foresaid parties, or their conclusions any manner of way, to the intent that they being so apprehended through their diligent search, may be w'in 7. days of their admonitions expulsed the university, and cited up to the archb. of Cant. before him to appear, and to stand to their answers. Willing moreover and commanding the said vicechauncellor & proctors with other regents their assiters, that if any person or persons in any house, hall, or college, or in any other place shall be found to have any of their books, or treatises compiled by the said John Wycliffe. Nicholas Herford &c. they will cause without delay y ^e said person or persons, with their books to be arrested and attached, & presented within one month, without correction, corruption, or mutation, to the foresaid Archbishop, upon their faith and allegiance, as they will avoid the forfeiture of all and singular the liberties and priueledges to the university apertayning. And that they will be obedient to the Archb. aforesaid in the ordering hereof, and all other his injunctions to be obeyed in all things lawful and honest. Beuing moreover in these our letters charge and commandment to the Mayor, Bailiffs and other the inhabitants of Oxford, to be assistant and attendant unto the foresaid vicechancelor and proctors, touching the execution of the premises, bearing the date of the fourteenth day of July: which was the year of our Lord. 1382.

* Matters incident of Robert Rigges, Uicechauncellor of Oxford. Nicholas Herford, and Phillip Repington, with other.

THe vicechauncelor the same time in Oxford was M. Robert Rigges. The 2. proctors were John Huntman, & Walter Dishe, who then as far as they durst, favored the cause of John Wycliffe and y ^t side. In so much y ^t the same time and year, which was an. 1382. when certain public sermons should be appointed customably at y ^t feast of the Ascension, and of Corpus Christi, to be preached in the cloister of S. Frideswyde (now called Christ's church) before the people, by the vicechanceller aforesaid & the proctoures (the doings thereof the vicechauncellor aforesaid and proctors had committed to Phillip Repington, and N. Her. so y ^t N. Her. should preach on y ^e Ascension day, and Repington vpō Corpus Christi day) First Herford beginning was noted to defend John Wycliffe, openlie to be a faithful, good, & innocent man: for the which no small ado with outcries was amongst the Friars. This Herford, after he had long favored & maintained Wycliffe's part, grew first in suspicion amongst the enemies of the truth. For as soon as he began somewhat liberally and freely to pronounce & utter anything which tended to the defense of Wycliffe, by and by the Carmelites, and all the orders of religion were in his top, and laid not a few here sies unto his charge, the which they had strayned here and there out of his sermons, & had cōpyled together in a certain form, by the hands of a certain notaries, through the industry & diligence of one Peter Stokes a Carmelite a kind of people prone & ready to all kind of mischief, uproars, debate, and discention. After this the feast of Corpus Christi drue near, upon which day it was looked for that Repington should preach. This man was a Canon of Leicester, & had before taken his first degree unto Doctorship: who preaching the same time at Bradgate for the same Sermon he became first suspected, and hated of the Pharisaical brood of the Friars. But through the great amd notable dexterity of his wit, (which all men did behold and see in him) accompanied with like modesty and honesty: he did so overcome, or at the least asswage this cruelty and persecution which was towards him, that shortly after, by the consent of the whole fellowship, he was admitted doctor. Who as soon as he had taken it upon him, by and by he stepped forth in the schools, and began immediately to show forth and utter, that which he had long hidden and dissembled. Protesting openlie, that in all moral matters, he would defend Wycliffe. But as touching the sacrament he would as yet hold his peace, until such time as the Lord shall otherwise illuminate the hearts and minds of the clergy.

Now the day of Corpus Christi aforesaid approaching near, when the Friars understood that this man should preach shortly, fearing least that he would rub the galles of their religion, they convented with the Archb. of Cant. that the same day a little before that Phillip should preach: Wycliffe's conclusions which were privately condemned, should be openly diffamed in the presence of the whole university. The doing of which matter, was committed to Peter Stokes Friar, stonderd bearer and chief champion of that side against Wycliffe.

There were also letters sent unto the commissary, that he should help and aid him in publishing of the same conclusions, as is before declared.

These things thus done and finished, Repingdon at the hour appointed proceeded to his sermon. In y ^e which sermon among many other things, he was reported to have uttered these sayings, or to this effect

That the Popes or Bishops ought not to be recommended above temporal Lord's.

Also that in moral matters he would defend master Wycliffe as a true Catholic doctor.

Moreover that the Duke of Lancaster was very earnestly affected and minded in this matter, and would that all such should be received under his protection: Besides many things moe which touched the praise and defense of Wycliffe.

And finally, in concluding his sermon, he dimissed the people with this sentence: I will (said he) in the speculative doctrine, as appertaining to the matter of the sacrament of the au • ter, keep silence and hold my peace, until such time as God otherwise shall instruct and illuminate the hearts of the Clergy.

When the sermon was done, Repington entered into Saint Frideswides Church, accompanied with many of his friends: who, as the enemies surmised, were priuilye weaponed under their garments, if need had been. Frier Stokes the Carmelite aforesaid, suspecting all this to be against him, and being afraid of hurt, kept to himself w ^t in the sanctuary of the church, not daring as then to put out his hed. The Vicechauncellor and Repington, friendly saluting one another in the church porch, sent away the people, and so departed every man home to his own house. There was not a little joy thorough the whole university for that sermon, but in the meanetime, the unquiet & busy Carmelite, slept not his matter. For first by his letters he declared the whole order of the matter unto the archbishop exaggerating the perils and dangers that he was in, requiring and desiring his help and aid, pretermitting nothing, whereby to move & stir up the archbishops mind, which of his own nature was as hot as a toste as they say, and ready enough to prosecute the matter of his own accord, though no man had pricked him forward thereunto. Besides all this (3. days after) with a fierce and bold courage, the said Friar breathing out threatenings and heresies against them, took the way unto the schools: mynding there to prove, that the Pope and the Bishops ought to be prayed for before the Lord's temporal. Whiles this Frier was thus occupied in the schools, he was mocked and derided of all men, and shortly after he was sent for by the Archbishop to London: whom immediately after, the Vicechauncellor & Brightwell followed up, to purge and clear themselves and their adherents from the accusations of this Frier Peter. At the length they being examined upon Wycliffe's conclusions y ^t were condemned: they did all consent, that they were worthily condemned. The Vicechauncelor being afterward accused for the contempt of the Archbishops letters, when as he perceived & saw, that no excuse would prevail to avoid that danger, hūbling himself upon his knees, he desired pardon. The which when he had now again (as is aforesaid) albeit very hardly obtained: By the help of the Bishop of Winchester, he was sent away again with certain commandments, and suspencions of heretics. Then began the hatred on either part somewat to appear and show, and specially all men were offended, and in the tops of these Friers and religious men, vpō whom whatsoever trouble or mischief was raised up, they did impute it as to y ^e authors and causers of the same. Amongest whom there was one Henry Crompe, a monk Cistertion, a well learned divine, which afterward was accused by the Bishops of heresy, He at that time was openly suspected by the Commissary, because in his lectures he called the heretics Lolardes, from his acts (as they term them) in the school. Then he coming by and by up to London, made his complaint unto the Archbish. and to the kings council.

Whereupon he obtaining the letters of the king, and of his counsel, by the virtue thereof (returning again to the university) was released & restored again to his former state: the words of which letter here followeth under written.

* The copy of the kings letter.

THe king to the Vicechauncellour and procuratoure of the University of Oxford, greeting.

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

Witness myself at Westminster the 14. day of July.

Mention was made, as you heard a little before, how M. Rigges Vicechancellor of Oxford, coming up with M. Bryghtwell to the archb. of Cant. was there straightly examined of the conclusions of Wycliffe, Where he notwithstanding through the help of the B. of Wint. obtained pardon, and was sent away again with commandments and charges, to seek out all the favorers of John Wycliffe. This commandment being received, Nicholas Herford, and Phillip Repington (being privily warned by the said Vicechauncellor) in the mean season cōueied them out of sight, and fled to the Duke, of Lancaster for succor & help, but the Duke whether for fear, or what cause else, I cannot say, in the end forsook his poor and miserable clientes.

In the mean time, while they were fled thus to the Duke, great search and inquisition was made for them to cite and to apprehend them where so ever they might be found. Wherupon, the archb. of W. Courtney directed out his letters first to the Vicechauncellor of Oxford, then to the Bishop of London named Rob. Braybroke • charging them not only to excommunicate the said Nicholas and Phillip, within their jurisdiction, and the said excommunication to be denounced likewise throughout all the diocese of his suffragans: but also moreover, that diligent search and watch should be laid for them, both in Ox • orde and in Londō, that they might be apprehended: requiring moreover by them to be certified again, what they had done in the premisses. And this was written the 14. day of July. an 1382. Ex Regist.

Unto these letters received from the archbishop, diligent certificat was given accordingly, as well of the Bishop of London his part, as also of the Vicechauncello • , the tenor whereof was this.

* The letter certificatorie of the Vicechauncellor to the Archbishop.

TO the reverend father in Christ, Lord William Archbishop o Canterbury Primate of all England, and Legate of the Apostolic see, Rob. Rigges professor of divinity, and Vicechancellor of the university of Oxford, greeting with due honor.

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

Sealed and testified with the seal of mine office.

From Oxford the 25. of July.

In y ^• mean time Nicholas Herford, and Repington being repulsed of the Duke, and destitute (as was said) of his supportation, whether they were sent, or of their own accord went to the archbish. it is uncertain. This I find in a letter of the foresaid archbishop, contained in his register: that Repington the the 23. day of October the same year 1382. was reconciled again to the Archbishop and also by his general letter was released and admitted to his scholastical acts in the university. And so was also John Ashton, of whom (Christ willing) more shall follow hereafter. Of Nicholas Herford all this while I find no special relation.

In the mean time, about the 23. of the month of September the said year, the king sent his mandate to the Archbishop for collecting of a subsidy and to have a convocation of the clergy summoned, against the next parliament, which should begin the 18. day of November. The Archb. likewise on the 15. day of October, directed his letters monitorie (as the manner is) to Robert Braybroke bishop of London, to give the same admonition to all his suffragans and other of the Clergy within his province for the assembling of the conuocatiō aforesaid. All which done and executed, the parliament begun being holden at Oxford the 18. day of November, where the convocation was kept in the Monastery of Frideswide in Oxford. In the which convocation, the Archbishop with the other bishops there sitting in their Pontificalibus, declared two causes of that their present assembly, whereby (saith he) to repress heresies, which began newly in the realm to spring, and for correcting other excesses in the Church. The other cause (said he) was to aid and support the king with some necessary subsidy of money to be gathered, which thus declared, the convocation was continued till the day following which was the 19. of November.

At the said day and place, the Archbishop with the other Prelates assembling themselves as before: The archbishop after the used solemnity, willed the procuratoures of the clergy appointed for every diocese, to consult within themselves, in some convenient several place, what they thought for their partes touching y ^e redress of things, to be notified and declared to him and to his brethren. &c.

Furthermore, forsomuch (saith he) as it is so noised through all the realm, that there were certain in the university of Oxford, which did hold and maintain conclusions (as he called them) heretical and erroneous condemned by him, and by other lawyers and doctors of Divinity. He therefore assigned the bishops of Saram, Herford and Rochester, with William Rugge then Vicechauncellour of the University of Oxford (for belike Robert Rigge was then displaced) as also William Berton, and John Midleton Doctors: giving them his full authority with cursing and banning, to compel them to search and to inquire with all diligence and ways possible, over all & singular whatsoever, either Doctors, Bachellers, or scholars of the said university, which did hold, teache, maintain and defend, in schools or out of schools, the said conclusions heretical (as he called them) or erroneous, and afterward to give certificat truly and plainly touching the premisses. And thus for that day the assembly brake up to the next, and so to the next, and the third being monday, the 24. day of November. Ex. Regist. W. Courtney.

On the which day, in the presence of the Prelates and the clergy in the chapter house of Saint F • ideswide, came in Phillip Repington (otherwise called of the brethren afterward Rampington) who their abjured the conclusions and assertions aforesaid, in this form of words as followeth.

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

After the abjuration of this Repington, immediately was brought in John Ayshton, student of Divinity: who being examined of those conclusions, and willed to say his mind, answered: that he was to simple and ignorant, and therefore would not, and could not answer anything clearly or distincktly to those conclusions. Wherupon, the Archb, assigned to him Doctor W. Rugge the Vicechauncellour, and other deuines such as he required himself to be instructed in the mistery of those conclusions against the after no one: who then appearing again after dinner before the archbishop and the Prelates, did in like sort and form of words abjure as did Repington before.

Of this John Ayshton we read, that afterward by Tho. Arundell Archb. of Cant. he was cited and condemned, but whether he died in prisō, or was burned, we have yet no certainty to show. This is certain by the plain words of the chronicle of S. Albans, that when the arch. with his doctors and fryers • ate in examination upon this said John Ashton, in London: the Londoners brake open the door of the conclaue, ipsum{que} Archiepiscopum in ciuitate sedentem impediuerunt, cum processum fecissit contra Iohannē Ashton. &c. That is and did let the Archbishop himself sitting in the Citty of London, when he would have made process against John Asheton. an. 1382. And thus much of John Asheton.

As touching Nicholas Herford during the time of this convocation, he did not appear: and therefore had the sentence of excommunication. Agaynst which he put his appeal from the archb. to the king and his Counsaile. The Archb. would not admit it, but finding stays and stops caused him to be apprehended and enclosed in prison. Notwithstanding through the will of God, and good means he escaped out of the prison returning again to his former exercise, and preaching as he did before, albeit in as covert and secret manner as he could. Whereupon the Archbishop thundering out his boltes of excommunication against him, sendeth to all pastors and ministers, willing thē in all churches, and all festival days, to diuulge the said his excommunication against him, to all men. Writeth moreover and sendeth special charge to all and singular of the laity, to beware that their simplicity be not deceived by his doctrine, but that they like Catholic children will avoid him, and cause him of all other to be avoided.

Furthermore, not contented with this, addresseth also his letters unto the king, requiring also the aid of his temporal sword to chop of his neck, whō he had already cast down. See and note reader, the seraphicall charity of these priestly prelates towards y ^e poor redeemed flock of Christ And yet these be they which washing their hands with Pylate, say and pretend: Nobis non licet interficere quenquā. It is not our partes to kill any man. The copy of the letter written to the king, is this.

The letter of the Archbishop to the king.

TO the most excellent prince in Christ, &c. William &c. greeting in him by whom kings do reign, & princes bear rule.

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

From Lambeth the 15. of January.

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

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

And thus far concerning Nicholas Herforde, & the other aforesaid, but all this mean while what became of John Wycliffe it is not certainly known. Albeit so far as may be gathered out of Waldē, it appeareth that he was banished, and driven to exile. In the mean time it is not to be doubted, but he was alive during all this while, wheresoever he was as by his letter may appear, which he about this time wrote to Pope Urbane the 6. In the which letter he doth purge himself, that being commanded to appear before the Pope at Rome, he came not: declaring also in the same a brie •• confessiō of his faith. The copy of which Epistle here followeth.

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

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

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

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

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

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

Thus much wrote John Wycliffe unto Pope Urbane: but this pope Urbane otherwise termed • urbanus was so hot in his wars against Clement the French Pope his adversary, that he had no leisure, and less liest, to attend unto Wycliffe's matters. By the occasion of which schism, God so provided for poor Wycliffe, that he was in some more rest & quietness. Cōcerning which schismatical wars of these popes, for as much as we have here entered into y ^e mention thereof, it shall not be unpertinent frō the order of our story, disgressyng a little from the matter of John Wycliffe, to touch something of the tragical doings of these two holy popes striving for the triple crown: to the intent that the Christian reader (judging by their fruits and proceedings) may see and understand what difference is between these popes, and Christ and his Apostles. For though in the story of the Gospel it is read, that certain of the disciples did strive which should be the greater, yet neither do we read that one of them took ever weapō against the other: and moreover in the said story of the Gospel it doeth appear, that they in so striving as they did, were therefore sharply rebuked of our Savior Christ, & were taught by him another lesson.

About the beginning of the next year following, which was an. 1383. Pope Urbane setting all his study howe to repress and cōquery the contrary Pope his adversary, being then at Avigno (seeing all his other means to sail, and that his cross keys could do no good) took to him the sword of Romulus, & set vpō him with open war. And first devising w ^t himself whom he might best choose for his chief champion: thought none meeter for such affairs thē Henry Spenser being then Bishop of Norwich, a young and a stout Prelate, more fitter for the camping cure, then for the peaceable church of Christ, as partly also might appear before by his acts done at Lēuam in striving for the Mayres Mace, mentioned before, pag. 428. Unto this bishop of Norwich, the Pope had sent his bulls about this tune, to Cro • sy whosoever would go w ^t him into France, to destroy the Antipope which named himself Clement, & to make war against all those that took his part. Which Bulls, for that they gave unto him such great authority, he caused to be published in the Parliament house, & caused the copyes of the same to be sent all about, & to be set up & fastened upon all the church doors & monastery gates that all men might read thē. In the which Bulls these privileges were granted, the copy whereof here followeth.

1. In primis, that the said Bishop of Norwich may use his sword against the Antipope, & all his adherents, favorers, and cou • ellers, and with violence put them to death.
2. Item, that he hath full power to inquire of all & singular such schismatics, and to put them in prison: & to confiscate all their goods movable and immovable.
3. Item, that he hath power and authority to deprive all lay men that are such schismatics of all manner secular offices whatsoever, and to give their offices to other fit and convenient persons.
4. Item, that he may deprive all such clerks, and declare them to be schismatics, and in this behalf to give & bestow their benifices either with cure or without cure, their dignities personages or offices, to other persons more meet for the same.
5. Item, he hath power & authority over lay persons that are exempt, and Clerks both secular and regular, yea although they be Friers mendicants, or masters & professors or other houses or hospitals of S. John's of Jerusalem, or S. Mary of Flaunders, or professors of what orders soever else.
6. Item, he hath power to dispense with what secular Clerks soever▪ being beneficed either with cure or without cure; and also with such as have dignities, personages or offices, being regulars either exēpt or not exempt, that everyone of them may be absent with him from their dignities & benefices, &c. under the stāderd of the cross, without license of any of their Prelates required, and yet to receive and take the entire commodities of their benefices, as though they had been personally resident upon the same.
7. Itē, there is granted to all that pass the seas in this quarrel, either at their own expenses or at the expēses of any other, full remission of their sins: & as large privileges are granted to all those that go over the sea with him, as to any that pay their money, or go to fight for the holy land.
8. Also, all such as with their proper goods & substance shall give sufficient s • ipend to able soldiers, at the discretiō of the foresaid Lord Bishop mustered, or by any other his deputy, although he himself be not personally at this business aforesaid: yet shall he have like remission, & indulgēce, as they which have been personally with him in this expedition.
9. Itē, all they are partakers of this remissiō, which shall give any part of their goods to the said Bishop to fight against the said schismatics.
10. Item, if any shall chance to die in the journey, that are soldiers under the said standard of y ^• cross, or else before the quarrel by some means be finished: shall fully & wholly receive the said grace, and shall be partakers of the foresaid remission and indulgence.
11. Item, he hath power to excommunicate, suspend, and interdict what persons soever be rebellious or disturbers of him in y ^e execution of his power & authority committed unto him: of what dignity, state, degree, preeminence, order, place, or cōditiō soever they shall be: whether they shall be either of regal, queenly, or imperial dignity, or of what dignity else soever either ecclesiastical or mundane.
12. Item, he hath power and authority to compel and enforce what religious persons soever, to appoint them and send them over Sea, if it seem good to him: yea although they be professors of the Friers mendicants, for the execution of the premisses.

The Popes absolution by the Bishop pronounced.

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

This courageous or rather outrageous bishop armed thus with the Popes authority, and prompt with his priuilegies, in the year aforesaid. 1283. about the time of lēt, came to the Parliament, where great consultation & contention, & almost no less schism was about the voyage of this Popish Bishop in the Parliament, thē was between the Popes themselves. In the which Parliament many there were, which thought it not safe to commit the kings people & subjects, unto a rude and unskillful Priest. So great was the diversity of judgments in that behalf, that the voyage of the said Bishop was protracted unto the saterday a • ore Passion Sunday. In the which Sunday was song the solemn Anthem Ecce crucem Domini, fugite partes aduersae. That is, Behold the cross of the Lord: Flye away all you adversaries. After which Sunday, the parties so agreed amongst themselves by common decree, that the Bishop should set forward in his voyage, having to him given the fiften which was granted to the king in the Parliament before. Which things thus concluded in the Parliament, this warlike Bishop preparing before all things in a readiness set forward in his Pope holy journey. Who about the month of May, being come to Canterbury, and there tarrying for the wind, in the Monastery of S. Augustine, received a writ from the king that he should return to the king, and to know further of his pleasure. The Bishop fearing that if he turned again to the king, his journey should be stayed, and so all his labor & preparance lost with great derision and shame unto him: thought better to commit himself to fortune with that little army he had, then by tarrying to be made a ridicle to his adversaries. Wherefore, he sent word back again, to the king, that he was now ready prepared, well forward on his journey. And that it was not expedient now to protract the time for any kind of talk which peradventure should be to no manner of purpose: and that it was more convenient for him to hasten in his iournay to God's glory, & also to the honor of the king. And thus he calling his men unto him, entered forthwith the seas, & went to Calis: where he waiting a few days for the rest of his army, after the receipt of them, took his journey first to the town of Grauenidge which he besieged, so desparatly without any preparaunce of engines of war or counsel, or of political men skillful in such affairs: that he seemed rather to fly upon them, then to invade them. At lenth through the superstition of our men, trusting upon the Popes absolution, he so harishly approached the walls and invaded the enemies, that a great number of them were pitiously slain with shot & wild fire: till at the end (the inhabiters being oppressed and vanquished) our men entered the town with their Bishop, where they at his commandment destroiyng both man, woman and child, left not one alive of all them, which remained in the whole town. Sic{que} crucis beneficio factum, vt crucis hosts ita delerentur, quod v • us ex eis non remansit : That is. And so it came to pass by the virtue of the cross, that our men croysed so prevailed against the enemies of the cross, that not one of them remained alive. Ex Chron. Mon. D. Albani.

From Grauenidg this warlike Bishop set forward to Dunkyrke, where not long after the Frenchmen meeting with him, joined with them in battle: in which battle (if the story be true) 12. thousand of the Frenchmen were slain in the chase, and of our men but seven only missing. It would require a long tractatiō here to discourse all thing done in these popish wars. Also it would be no less ridiculous to view & behold the glorious temerity of this new upstart captain. But certes, lamentable it is to see the pitiful slaughter & murder of Christ's people, by y ^e means of th • se pitilesse Popes, during these wars in France: As when the Bishop coming frō Dunkirke to the siege of Ypres a great number of Englishmen there were lost, and much money consumed, and yet nothing done effect, to the great shame and ignominy of the Bishop. Agayne, after, the siege of Ypres (thus with shame broke up) the said bishop proceeding with a small power, to fight with y ^e freēch kings ca •• e, contrary to the counsel of his captaynes, which counted him rash & unskillful in his attempt, was fain to break company with them, whereby part of the army went unto Burburgh, & the bishop with his part returned to Grauenidg, which both towns shortly after were besieged by the french army, to the great loss both of the English and French men. In fine, when the Bishop could keep Grauenidg no longer, the said Bishop with his croysies, crossing the seas, came home again as wise as he went, & thus making an end of this Pontifical war, we will return again from whence we digressed, to the story and matter of John Wycliffe.

Which John Wycliffe returning again within short space, either frō his banishment, or from some other place where he was secretly kept, repaired to his parish of lutterworth, where he was parson, there quietly departing this mortal life, slept in peace in the Lord, in the beginning of the year 1384. upon Siluesters day.

Here is to be noted the great providence of the Lord in this man, as in diverse other: whom the Lord so long preserved in such rages of so many enemies, frō all their hands, even to his old age. For so it appeareth by Thomas Walden, writing against him in his tomes entitled: De Sacramentis contra Wicleuum, that he was well aged before he departed: by that which the foresaid Walden writeth of him in the Epiloge speaking of Wycliffe, in these words: Ita vt cano placeret, quod iuueni complacebat. &c. That is: so y ^t the same thing plesed him in his old age, which did please him being young. Whereby seemeth that Wycliffe lived, till he was an old man, by this report. Such a Lord is God, that whom he will have kept, nothing can hurt.

This Wycliffe, had written diverse and sundry works, the which in the year of our Lord 1410. were burnt at Oxford, the Abbot of Shrewsbury being then Commissary, and sent to oversee that matter. And not only in England, but in Boheme, likewise the books of the said Wycliffe were set on fire, by one Subincus Archbishop of Prague, who made diligent inquisition for the same, and burned them: The number of the volumes, which he is said to have burned most excellently written, and richly adorned with bosses of gold, and rich coueringes (as Eneas Siluius writeth) were above the number of two hundredth.

Johannes Cocleus in his book De historia Hussitarū, speaking of the books of Wycliffe, testifieth: that he wrote very many books, sermons and tractations. Moreover the said Cocleus speaking of himself, recordeth also: that there was a certain Bishop in England which wrote unto him declaring, that he had yet remaining in his custody two huge and mighty volumes of John Wycliffe's works, which for the quantity thereof might seme to be equal with the works of S. Augustine. Haec Cocleus.

Amongest other of his Treatises I myself also have found out certain, as de censu & veritate scripturae. Item, De Ecclesia. Item, De Eucharistia confessio Wickleui, which I intend hereafter: the Lord so granting; to publish abroad.

As concerning certain answers of John Wycliffe which he wrote to king Richard the 2. touching the right and title of the king, and of the Pope: because they are but short, I thought here to annex them. The effect whereof here followeth.

John Wycliffe's answer unto K. Richard the second, as touching the right and title of the king and the Pope.

IT was demanded, whether the kingdom of England, may lawfully in case of necessity, for his own defense, deteyne and keep back the treasure of the kingdom, that it be not carried away to foreign & strange nations, y ^e pope himself demanding and requiring the same under pain of censure, and by virtue of obedience.

Wycliffe setting a part the minds of learned mē, what might be said in the matter, either by the canon law, or by the law of England or y ^e civil law, it resteth (saith he) now only to persuade and prove, the affirmative part of this doubt, by the principles of Christ's law. And first I prove it thus, Every natural body hath power given of God to resist against his contrary, and to preserve it self in due estate, as the Philosophers knew very well.

In so much, that bodies without life, are endued with such kind of power (as it is evident) unto whom hardness is given to resist those things that would break it, and coldness to withstand the heat that dissolveth it. Forsomuch then, as the kingdom of England (after the manner and phrase of the Scriptures) ought to be one body: & the clergy with the communalty, the members thereof, it seemeth that the same kingdom hath such power givē him of god, and so much the more apparaunt: by how much the same body is more precious unto God, adorned with virtue & knowledge. For so much thē as there is no power givē of god unto any creature: for any end or purpose: but that he may lawfully use the same to that end and purpose: It followeth that our kingdom may lawfully keep back and deteyn their treasure, for the defense of it self, in what case soever necessity do require the same.

Secondarily, the same is proved by y ^e law of y ^• gospel. For y ^e Pope cannot challenge y ^• treasure of this kingdom, but under the title of alms, & consequently under the pretence of y ^e works of mercy, according to the rule of charity.

But in case aforesaid, the title of alms ought utterly to cease, Ergo, the right and title of challenging the treasure of our Realm shall cease also in the presupposed necessity. For so much as all charity hath his beginning of himself, it were no work of charity, but of mere madness, to send away y ^e treasures of y ^e realm unto foreign nations, whereby the Realm it self may fall into ruin, under y ^• pretence of such charity.

It appeareth also by this, that Christ the head of the Church, whom all Christian Priests ought to follow: lived by the alms of devout women. Luke. 7.8. He hungered and thyrsted, he was a stranger, and many other miseries he sustained, not only in his menbers, but also in his own body, as the Apostle witnesseth, Cor. viii. He was made poor for your sakes, that through his poverty, you might be rich whereby, in the first endowīg of the Church, whatsoever he were of the Clergy that had any temporal possessions, he had the same by form of a perpetual alms, as both writings and Chronicles do witness.

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

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

By these words of this blessed man whom the whole Church doth reverence and worship, it doth appear that the Pope hath not power to occupy the Church goods as Lord thereof, but as minister, and servant, and proctor for the poor. And would to God that the same proud & greedy desire of rule & Lordship, which this seat doth challenge unto it; be not a preamble to prepare a way unto Antichrist. For it is evident by the Gospel, that Christ through his poverty, humility, & suffering of injury, got unto him the children of his kingdom.

And moreover, so far as I remember, the same blessed mā Barnard in his 3. book writeth also thus unto Eugenius: I fear no other greater poison to happen unto thee, then greedy desire of rule and dominion.

This Wycliffe albeit in his life time, had many grievous enemies, yet was there none so cruel unto him, as y ^e Clergy it self. Yet notwithstanding he had many good friends, men not only of the base and meanest sort, but also nobility, amongst whom these mē are to be numbered: John Clēbon, Louis Clifford, Richard Sturius, Thomas Latimer, William Neuell, Bohn Mountegew, who plucked down all the Images in his Church. Besides all these, there was the Earl of Salisbury, who for contempt in him noted towards the Sacrament, in carrying it home to his house: was enjoined by Radulph Ergom Bishop of Salisbury, to make in Salisbury a cross of stone, in which all the story of the matter should be writ̄, and he every Friday during his life to come to the cross barefoot and barehead in his shyrt, & there kneeling upon his knees: to do penance for his fact. Ex Chron. Mon. D. Albani in vita. Ric. 2.

The Lōdiners at this time somewhat boldly trusting to the Mayors authority, who for that year was John of Northamptō: Took vpō them the office of the Bishops, in punishing the vices (belonging to Civil law) of such persons as they had found and apprehended in committing both fornication and adultery. For first they put the womē in the prison which amongst thē then was named Doliū. And lastly bringing them into the market place, where every man might behold them, & cutting of their goldenlockes from their heads: they caused them to be carried about the streets, with bagpipes and trumpets blown before them to the intent they should be the better known & their cōpanyes avoided: according to the manner then of certain the eues that were named Apellatores, (accusers or pechers of others that were guiltless) which were so served. And w ^t other such like opprobrious and reproachful contumelyes did they serve the men also that were taken with them in committing the forenamed wickedness and vices. Here the story recordeth how the said Londoners were encouraged hereunto by John Wickeliffe and others that followed his doctrine to perpetrat this act, in the reproach of the Prelates being of y ^• clergy. For they said, that they did not so much abho • re to see the great negligence of those to whom that charge belonged, but also their filthy avarice they did as much detest: which for gredynes of money were choked w ^t bribes and winking at the penaltyes due to such persons by the laws appointed, suffered such fornicators and incestuous persons favorably to continue in their wickedness. They said furthermore, that they greatly feared, least for such wickedness perpetrated within the city and so apparently dissimuled: that God would take vengeance vpō thē & destroy their city. Wherefore they said, that they could do no less then to purge the same: least by the sufferance thereof, God would bring a plague upon them, or destroy thē with the sword, or cause the earth to swallow up both them and their City. Haec ex Chron. Mon. D. Albani.

This story (gentle Reader) albeit the author thereof whom I follow, doth give it out in reproachful wise, to the great discōmendation of the Lōdyners for so doing. Yet I thought not to omit, but to commit the same to memory, which seemeth to me rather to tend unto y ^e worthy commendation both of the Londoners that so did: & to the necessary example of all other Cities to follow the same. After these things thus declared, let us now adjoin the testimonial of the Vniuersity of Oxford, of John Wycliffe.

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

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

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

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

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

Dated at Oxford in our congregation house, the fifth day of October in the year of our Lord. 1406.

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

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

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

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

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

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

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

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

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

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

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

Now as we have declared the testimony of the Vniuersity of Oxford, & of John Hus, concerning the praise of John Wycliffe: It followeth likewise, that we set forth and express the contrary censure and judgments of his enemies, blinded with malicious hatred and corrupt affections against him: especially of the Popes Council gathered at Constance, proceeding first in condemning his books, then of his articles, and afterward burning of his bones. The copy of which their sentence given against him by that counsel here followeth.

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

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

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

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

What were these articles here condemned by this council, collected out of all his works, and exhibited to y ^• said Council, to the number of 45. The copy of them followeth under written.

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

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

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

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

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

28. Graduations, and Doctorships in Universities and Colleges as they be used, cōduce nothing to the church.

29. The excommunication of the Pope and his Prelates, is not to be feared, because it is the censure of Antichrist.

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

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

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

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

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

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

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

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

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

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

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

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

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

Besides these Articles to the number of 45. condemned (as is said) by the Counsel of Constance: Other articles also I find diversely collected or rather wrasted out of the books and writings of Wycliffe: some by William Wodford, some by Walden, by Frier Tyssington & other, whom they in their books have impugned rather thē confuted. In the number of whom, William Wodford especially findeth out these Articles, and writeth against the same, to the number of 18. as here under follow.

1. The bread remaineth in his own substance, after the consecration thereof upon the alter, and ceaseth not to be bread still.
2. As John was figuratively Helias, and not personally, so the bread figuratively is the body of Christ, and not naturally. And that without all doubt, this is a figurative speech, to say: this is my body, as to say: This John, is • elias.
3. In the Decree, Ergo Berengarius, the Courte of Rome hath determined that the Sacrament of the holy Eucharist, is naturally true bread.
4. They which do affirm, that the infantes of the faithful departing without the Sacrament of baptism, are not to be saved: be presumptuous, and fools in so affirming.
5. The administration of the Sacrament of confirmatiō, is not only reserved to the Bishops.
6. In the time of S. Paul, only two orders of Clerks did suffice in the Church: Priests, and Deacons. Neither was there in the time of the Apostles any destinction of Popes, Patriarchs and Archbishops, and Bishops, but these the Emperors pride did find it out.
7. Such as in times past either for covetousness of temporal lucre, or of hope of mutual succor by kindred, or for cause to excuse their lust (although they dispayred of issue) were married: were coupled together, not by true Matrimony.
8. The causes of divorcement, either for spiritual consanguinity or for affinity, be not founded in Scripture, but are only ordinances of men.
9, These words, I will take thee to wife, are rather to be taken in con • ract of matrimony, then these words I do take thee to wife. And the contract with any party by the words of the future tense, ought not to be frustrate for the contract with any party afterward made, by the words of the present time.
10. There be 12. disciples of Antichrist, Popes, Cardinals, Patriarchs, Archbishops, Bishops, Archdeacons, Officials, Deans, Monks, Canons, Friers, and Pardoners.
11. In the book of Numbers the 18. chapter & in Ezekiel. 44. chapter it is commanded simply, that neither the Priests of Aaron, nor the Levites should have any part of inheritance with other tribes, but should live merely of tithes and oblations.
12. There is no greater heretic or Antichrist, then that Clerke which teacheth that it is lawful for Priests and Levites of the law of grace, to be endued with temporal possessions. And if there be any heretics, Apostates, or blasphemers, these Clerks be such.
13. It is not only lawful for the Lord's temporal to take away goods of fortune from the Churchmen, sinning usually: but also are bound so to do, under pain of eternal damnation.
14. He that is the more humble and more serviceable to the Church, and more enamored with the love of Christ, he is in the church militant, the greater and the more nearest Vicar of Christ.
15. If corporal unction or aneling were a Sacrament (as now it is feigned to be) Christ and his Apostles would not have left the ordinance thereof untouched.
16. Unto the true dominion secular, is required virtuous life of him that ruleth.
17. All things that happen, do come absolutely of necessity.
18. Whatsoever the Pope or his Cardinals can deduce clearly out of the Scripture: that only is to be believed, or to be done at their monitiō: & whatsoever otherwise they do command is to be condemned as heretical.

Besides this W. Woodford afore mentioued, diverse other there were which wrote against these articles of Wycliffe aforesay, maynteyning the Popes part, as seemeth for flatterye, rather then following any just cause so to do, or showing forth any reason or learning in disprouing the same. Notwithstanding, on the contrary part some there were again both learned and godly, which taking y ^e part of Wycliffe, without all flattery, defended the most of the said articles, openly in schools and other places, as appeareth by the works of John Hus: who in his public determinations in the university of Prague, stood in defense of the same against all his adversaries. As partly is here to be seen in these tractations under following.

THE PVBLICK DEFENCE of certain Articles of John Wycliffe, in the first Act before the whole Vniuersity of Prague, in Charles College

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

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

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

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

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

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

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

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

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

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

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

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

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

Thirdly it is to be noted that excommunication is a separation from the Communion, the 11. Question 3. Nihil & cap Canonica. And 27. question, first, Viduas. 34. Question 3. Cum sacerdos. And this excommunication is double that is to say, either secret or manifest. The secret excommunication is, whereby a man is separated from the mystical body of Christ, and so from God through sin according unto the 59. Psalm. Your iniquities have made separation between your God and you. And with this excommunicatiō doth the Apostle excommunicate every man which doth not love the Lord Jesus Christ. Saying in the first Corinth. and the last Chapter. If any man do not love the Lord Jesus Christ, let him be accursed. The manifest and apert excommunication may be divided into a manifest excommunication by God: Whereof it is spoken. Math. 25. go ye curied. &c. And often times else in the law of God: Also into a manifest excommunication by men, whereby the Prelate doth either justly or unjustly cast out any man from the participation of the Communion of the Church. Whereof this shall suffice at this present.

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

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

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

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

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

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

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

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

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

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

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

Item, set case that the Pope doth command that there shall be no preaching in any place, then the Ministers of Christ, leaving of their preaching, for fear of the Popes curse, are already excommunicated of God. It is evident, for so much as they have neglected the commandment of God for the commandment of men. And this case is possible: For by what reason the Pope may command under pain of excommunication that there shall be no preaching in any place, neither in the parish Churches, by the same reason, he may command that no man should preach in any place.

The first part is evident by the prohibition of Pope Alexander, who in his bull, did prohibit to preach y ^e word of God, unto the people in Chapels, although the said Chapels were confirmed by the privilege of the Sea apostolicke. The which Bull, the Lord Subincon Archbyshop of Prague, with his Canons, obtained. By these aforesaid, the first part of the Article is evident, which is this that all Priests omitting the preaching of the word of God, for fear of the excommunication of men, are already excommunicate.

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

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

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

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

Item, what so ever is done contrary unto conscience, doth edefy unto eternal damnation: As it is said, as touching the restitutiō of the spoiled goods. Chap. Literas porro: But to omit the hearing of the word of God, for fear of excommunicatiō of men, is a thing which is done against conscience. Therefore to omit the hearing of the word of God for excommunication, doth edefy unto eternal damnatiō. And therefore consequently ought not to be done, for fear of any excommunication: Wherefore a woman being judged unto a man, whom she knoweth to be within the degrees of cōsanguinity, which God's law hath prohibited, ought not to obey that judgment least that she offend against God: but meekly & patiently to sustain y ^e excommunication, as it appeareth in the chapter before alleged: So likewise all true Christians ought rather then to offend against God, meekly to suffer the excommunication of men, thē to omit the hearing of the word of God. To this purpose also, serveth that which is spoken in the 11. quest. 3. He that feareth the omnipotent God, will not presume by any means to do anything contrary unto the gospel or apostles, either contrary unto the Prophets, or the institutions of y ^• holy fathers. By these premises, the 2. part o. this article is manifest, that all such as do omit, the hearing of the word of God, for fear of excommunication of men, they are already excommunicated.

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

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

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

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

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

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

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

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

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

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

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

But against the affirmations o • both these Articles, this is objected, out of the 16. quest. 1. All faithful people, and specially all priests deacons and all others of the clergy, ought to take heed that they do nothing without the license of their bishop. It is also objected out of the 5. book of Decretals, Titulo de hereticis cap. cū ex iniuncto. Where it is no man ought to usurp to himself, indifferently the office of preaching, forsomuch as the Apostle saith, how shall they preach except they be sent. Whereas also Innocentius doth declare, that it is not sufficient for a man to say, that he is sent of God to preach except he do show the same. As touching the first point, the Glose doth sufficiently answer upon this word without license, that is to be expounded, saith he, without general license: the which is obtained and given, when as a bishop doth appoint any priest to govern the people. For thereby (saith he) it seemeth a bishop is thought to give him general power to minister unto the people and to rule the church. Thus much in the gloss. And to the same end and purpose it is said in the 7. quest. 1. chap. Episcopy Bishops or Priests, if they come unto the church of another Bishop, for to visit the same, as it is said, gloss. 1. in honor suo. Let them be received in their degree, and desired as well to preach the word, as to do any other consecration or oblation. Secondly it is to be noted, y ^t which is very well spoken in y ^e same place, no man ought to usurp unto himself the office of preaching, as a thing indifferent. For to usurp, is unlawfully to use anything: ergo, the same deacon or priest, doth then usurp the office of preaching as indifferently, who living viciously, contrary unto the law of Christ, or being ignorant of the law of God, doth preach either for gain, or covetousness of living, either for his belly or dainty life, or for any vainglory, but he which doth live according unto the laws of Christ, & being moved with the affection of sincere charity intending purely the honor of God and the saluatiō of him self & his neighbors, doth preach no lies nor vain jests or other things not authorised, but only the law of Christ, & the minds of y ^e holy doctors. And he that doth so preach, necessity occationing or moving him thereunto, in case there be no Pope or Bishop, or in case possible to withstand the preaching of heretics, or false preachers, he in so doing doth not usurp the office of preaching, and in such case there is no doubt but he is sent of God, and this doth also answer unto that, which is consequently said, that if any man will peradventure craftily answer, that such preachers are invisibly sent of God, although not visibly of mē, when as that invisible sending of God is much more better thē the visible sending of men: A man may reasonably answer thereunto, that forsomuch as that interuall sending is secret, it is not sufficient for a man only to say that he is sent of God, forsomuch as every heretic may so say, but he ought to prove the same his invisible calling, by y ^e working of some miracle, or by some special testimony of the scripture.

Here it is to be noted, according to S. Augustine in his 65. book of quest. unto Orosius, that there is 4. kinds of sending. The first is from God only, whereof we read in Moses & other, which were inspired by God. And this kind sending, loseth from the danger of the statute: so that he whom the spirit of God hath enspired, this prelate giving thanks, may proceed unto a better life. Wherupō Pope Urbane said 19. quest. 2. There be (said he) 2. laws y ^e one public the other private. The public law is that which is confirmed in writing by y ^e holy fathers, such as is the canon law: which is only given for transgressions: As for example, it is decreed in the canons, that none of y ^e clergy shall go frō one bishopric unto another, without y ^e letters commendatory of his bishop, the which was ordained only for offenders, that no infamed persons should be received of any bishop. For they were wont when they could not celebrate or do their office under their own Bishopric, to go unto another: which now is forbidden by the laws and precepts. The private law is that which by y ^e instruction of the holy Ghost, is written in y ^e heart as the Apostle speaketh, of many, which have y ^e law of God, written in their hearts. And in another place: Forsomuch as the Gentiles have not the law of God, but naturally do those things, which are of the law, they are laws unto thenselves. And afterward he saith, y ^e private law is much more worthy, then the public law. For the spirit of god, is a law: And they which are moved by the spirit of God, are led by the law of God: And who is he, that can worthily resist against the holy Ghost? Whosoever therefore is led by the spirit of God, albeit his bishop do say him nay, let him go freely by our authority, for y ^e law is not appointed for the just man, for where as the spirit of God is, there is liberty, and if ye be led by the spirit of God, ye are not under the law.

Behold here it is affirmed, that the sending by God, through inspiration, is not bound under y ^e bondage of the law, for that law is more worthy then the public law. Secondly that the law is made for transgressors & offenders, and not for the just. Thirdly, that whosoever is led by the spirit of God, although his Bishop stand against him, he may proceed unto a better life. Whereby it is evident that a deacon or priest, disposed to preach, and being led by the spirit of God, he may freely preach the gospel of christ without the spiritual license of his bishop. It is evident for so much as it is good, that a deacon or priest, do live well & preach fruitfully. Ergo, he may proceed from idleness unto the labor & office of preaching, and so unto a better life.

But where as it is said afore, that for so much as the inward sending or calling is secret, therefore it is not sufficient for a man, barely to affirm only, y ^e he is sent of god, when as every heretic may so say, but it is necessary, that he do confirm & prove his invisible sending, by the working of some miracle, or by some special testimony of y ^e scripture. Here is to be noted, that there are 2. kinds of preachers, some true preachers of our savior Christ, & other seducers of Antichrist. The first sort following the master Christ, teach the people in truth: The other sort, being of a corrupt mind, and reprobate touching faith, resist against y ^e verity. And through covetousness, by their feigned words do make merchandise of the people: And these mē do give & shall give miracles, as our savior saith, Math. 24. There shall arise false Christ's, and false prophets, the which shall show great signs and wonders, in so much that even the elect thenselves, if it were by any means possible, should be brought into error. And the apostle in • he 2. to the Thes. 2. as touching their head Antichrist, writeth thus, whose coming shall be according to y ^e operation of Satan with all power and signs, false miracles, seducing unto iniquity, those which do perish, because they have not received y ^e charity and love of truth, that they might be saved: Therefore will the Lord send upon them the operation of error, that they shall give credit unto lies. That all such as have not belued the truth, but consent unto wickedness, should be judged: Behold, how expressly our Savior by himself, and by his Apostle doth teach us, how the disciples of Antichrist, with their head, should shine through their great signs and wonders: But the true disciples of Christ, shall not so do, in the time of Antichrist. For as S. Isidor saith in his first book, 22. De summo bono : Before that Antichrist shall appear, all virtues and signs shall cease from the Church, that he may the boldlier persecute the same, as an abject. For this profit, shall all miracles and signs cease, under Antichrist, that thereby the patience of the holy mē might be known, and the lightness of the reprobate, which are offended, may be opened, & also that the cruelty of y ^e persecutors should be made more scare. Thus writeth S. Isidor, & S. Gregory in his 24. book of Morals, saith: For why by a terrible examination of God's secret dispēsatiō, shall all signs of virtue, or power be takē away from the holy church, before that the Leviathan appear, in y ^• most wicked and damnable man, whose shape, he doth take upon him. For prophecy is hidden, the gift of healing is takē away, the virtue of long abstinence, is deminished, y ^e words of doctrine is put to silence, and the wonderful works of miracles are extinguished, which things, nothing can utterly take away: but only the dispensation of God. But this dispēsatiō, is not so openly & manifoldly declared, as it hath been in times past, the which also is done by a marvelous dispensation, that through one only thing, both God's love & justice should be fulfilled. For a while y ^e power of miracles, being taken away, the holy church appeareth the more abject and forsaken, and the reward of good men doth cease, which reverenced the same for the hope of heavenly riches, & not for any present signs: And that the minds of evil men against the same, might y ^t sooner be known, which neglect to follow y ^e invisible things, which y ^e church doth promise, whiles they be led with visible signs.

Forsomuch then, as the humility of the faithful is, as it were destitute of the multitude, and appering of signs, by the terrible working of God's secret dispensation, whereby mercy is givē unto the good and just, wrath heaped vpō the evil. For so much then it is truly said, that before this Liuiathan, shall plainly and manifestly come, poverty shall go before his face, for before that time, y ^e riches of miracles shall be taken away from the faithful. Then shall that ancient enemy, show himself against them, by open wonders: That as he is extolled through signs & wonders, so shall he the more manly be vanquished of y ^e faithful, without any signs or miracles. Also, in his 16. book upon this word, which the blessed man Job said, who shall reprehend his way before him, or who shall cast in his teeth, what he hath done, whilst he did speak of the body of all evil, he suddenly connected his speech unto the head of all the wicked, for he did see, that toward the end of the world Satan should enter into man whom the scripture calleth Antichrist, he shall be extolled with such pride, he shall rule with such power, he shall be exalted with such signs, & wonders, under the pretence of holmes, that his doing cannot be cōtrolled of mē, for so much, as his signs & tokens are joined with power, & terror, & with a certain show of holiness. Wherefore he saith who shall control his ways before him, what man is he, that dare once rebuke or check him, whose look or countenance, is he afeard of? But notwithstanding, not only Enoc & Elias the which are brought as ample for his exprobation, but also all the elect do argue & reprove his way, whiles that they do contemn and by the force and power of their mind, resist his malice: But for so much as this thing is not done by their own power or strength, but by God's help and grace, therefore is it very well said, who shall argue or reprove his ways before him who but only God? By whose help the elect are aided, and made able to resist.

And a little after, upon the same book of Job Gregory saith, in so much as holy men do withstand his iniquity: It is not they thenselves which do so rebuke his ways, but it is he, thorough whose help they are strengthened. Also, in his second book, he saith: now the holy Church doth not regard, but despise the signs and miracles of the heretics if they do any: for so much as y ^e Church doth sufficiently understand, that it is no kind of holiness: for why, y ^e prose of holiness, is not to make signs or wonders, but to love every man as him self, to think truly of the very true God, & to think better of thy neighbor then of thyself: for true virtue & holiness, consisteth in love, and not in showing of miracles. This y ^e veretie declareth, saying: hereby shall all men know y ^t ye are my disciples, if ye love one another, but he saith not, y ^t hereby mē shall know y ^t ye are my disciples, because ye work miracles, but contrary wise: if ye love one another, declaring plainly thereby, that it is not miracles, but the mere charity & love of God, which maketh us the servants of God. Wherefore the chief testimony of being God's disciple, is to have the gift of brotherly love. This thorough out doth S. Gregory write, and often times in other places, he speaketh very much of miracles, howe that they shall cease amongst the just, and abound amongst the wicked.

Also Chrysostom in his lv. Homily, saith thus, it is a common & an indifferent work between y ^e ministers of God & the ministers of the devil, to cast out devils, but to confess y ^e truth and to work righteousness, is the only work of the saints and holy men, therefore whomsoever thou doest see casting out of devils, if he have not the confessiō of the truth in his mouth, neither righteousness in his hands, he is not a man of God, but if thou doest see a man openly confessing & declaring the truth and doing justice, although he do not cast out no devils, yet he is the man of God. And it followeth: let us know that like as at the coming of Christ, before him, y ^e Prophets, and with him the apostles wrought miracles thorough the holy ghost, for such as the thing is which is sturred, such sent & savor will proceed frō the same. He writeth also upon y ^e beginning of Matthew. The whole world did marvel & wonder at three things, y ^t Christ rose again after his death, y ^t flesh ascendeth into heavē, & that he did convert y ^e whole world by his xi. apostles: There is iiii. causes which wrought the same. That is to say, y ^e contempt of riches or money. The despising of pomp and glory. The separation of thenselves from all worldly occupation and business, and the patient suffering of torments. Thus much writeth Chisostome, also saint Isydore in his first book and xxv. cha. De summo bono, writeth thus, like as in the apostles the marvelous effect & power of works was much more commendable then the virtue of their signs, even so now in y ^e Church is it much more better, to live well thē to work any signs or miracles. And the cause why that the church of God doth not at this present work miracles as it did in the time of the Apostles, is this. That it was necessary at that time that the world should believe miracles, and now at this present every faithful beleuer ought to shine with good works, for to this end were signs & miracles then outwardly wrought, that their saith thereby might be inwardly strengthened and stablished, for whatsoever faithful man he be that seeketh to work miracles, he seeketh vain glory to be praised of mē, for it is written, miracles are signs and tokens unto the infidels, & misbeleuers, and not unto the faithful. Thus much writeth Isidore.

Item Saint Augustine in his Book of confession saith thus, there is no greater miracle amongst mē, thē to love our enemies. By these words of these holy men, a man may easily gather that both in our days and in the time to come, y ^e disciples of Antichrist both do & shall more flourish and show thenselves by strannge signs & miracles, thē the disciples of Christ, according to y ^e saying of our savior Jesus Christ. There shall rise up amongst you false prophets which shall work strange miracles. Secondly, it is approved, that they are greater & straūger miracles, to confess y ^e truth & to do justice, then to work any other kind of miracle. Thirdly, it is gathered thereby, that whatsoever minister or deacon doth love his enemies, contemneth riches, despiseth the glory of the world, and flieth frō all worldly troubles, meekly sustaineth & suffereth most terrible and cruel threatenings and strokes for y ^e gospel sake, he worketh miracles, having thereby a testimony and witness, that he is the true disciple of Jesus Christ. And it is evident by the saying of our savior Jesus Christ. Matthew. V. Let your good works so shine before men: y ^t they may see your good works & glorify your father which is in heaven. And likewise John x. Trust unto your good works, whereupon Saint Gregory in his first book of Dialoges, writeth thus: the estimation of a true life, consisteth in y ^e virtue of his works, and not in y ^e showing of signs, whereby it is fourthly concluded, by y ^t which is aforesaid, that it is a more effectual testimony and witness for a priest or a deacon, that he is sent of God to confess y ^e truth and follow Christ in the aforesaid virtues then to cast out devils, or to do any other miracles. As it is evident by the saying of Chrysostom before alleged, whomsoever thou doest see to cast out devils, if the confession, or acknowledging of the truth be not in his mouth, neither righteousness nor justice in his hands, he is not a man of God. This is also confirmed by the words of Christ. Math. 7. Many shall say unto me in that day, Lord, Lord, have not we prophesied in thy name: have not we cast out Devils in thy name: and have not we also wrought many great wonders and miracles in thy name? Then I will answer & say unto them, forsomuch as I have not known you any time, depart frō me ye workers of iniquity, & as touching y ^e second part, Chrysostom saith: If you see a mā confessing & preaching y ^e truth, & working righteousness, although he do not cast out devils he is a man of God.

Hereby it appeareth that every deacō, priest, or minister confessing the truth, and working justice, hath a perfect & sure testimony that he is sent of God, & that it is not necessary for him to approve this his sending by y ^e working of any miracle, instead of working righteousness, neither by any testimonial, the which should plainly declare hint by name, that he was sent of the Lord to preach.

The first part appeareth manifest, by that which is already spoken, that all miracles in the time of Antichrist shall cease in the elect.

The second part is also evident, for so much as none of the present preachers, can show by the scripture of y ^t law of God, that he is specially named thereunto.

And likewise do I also affirm & say, as touching all preachers which shall come hereafter, that they are not named by name: But let no man here object Enoc & Elias, which were ancient preachers, & prophesied by the holy spirit of God. And it is apparent, that like as it is not a cause sufficient to prove, that this priest or deacon is sent of God to preach, because he worketh miracles, so is it not a cause sufficient to prove, that he is not sent of God to preach, because he doth no miracles, but to confess the truth, to work righteousness, to contemn y ^e world with the glory thereof, patiently to suffer rebukes is a sufficient testimony for any priest or deacon having knowledge of y ^e law of God, freely to preach the gospel of Jesus Christ. For so much as in such case he is sent of God, & this is the sending which the Apostles speaketh of in y ^e x. Romans. How should they preach without they be sent? Wherevpō y ^t gloss of S. Augustine writeth thus. These things serve to set forth gods grace, declaring that all our goodness, is prevented of grace.

For be saith, belief cometh of hearing, hearing cometh of preaching, & preaching by the sending of God, so that altogether holly cometh out of the fountain of grace, & preaching truly, cometh of sending. This hath the gloss how shall they then preach, without they be sent of God? And this is evident, that the first & principal sending is frō God alone, as it is proved by Moses.

The second sending is both from God & mā, as by the example of Joshua & others, which were sent both by God and the rulers to preach.

The third sending is from man alone, the which is not founded in y ^e law of God, but in men's traditions, which they rather esteem.

The fourth sending which hath but the name only, is proper to them, which of themselves unworthily usurp the office of preaching, as those false prophets, of whō god speaketh in y ^t xxiii. of Jeremiah, I did not send them, & they ran. I spake not unto them, and they prophesied. If they had continued in my counsels, & had declared my words unto my people. I would have converted thē from their ruill ways, & wicked imaginations, & our savior speaketh of these Prophettes in Matthew, saying, There shall arise false Prophets. And peter his true vicar in his second Epistle, and second chapter prophesying unto y ^e faithful believers in Christ, speaketh thus of thē: There were amongst the people false Prophets, as there shall be amongst you also masters of lies, thorough whom the truth shall be blasphemed and slandered. And that he might the better instruct the people to know them, he addeth that they shall go about w ^t feigned words, for covetousness sake, to make merchaundice of you.

Wherefore every faithful man, diligently waying these things in his mind, may now easily perceive how great a number of false Prophets there be, thorough whom the Christian truth is blasphemed. And all covetous dealing is exercised, & these are they which freely preach lies. But the humble & true ministers of Christ, wheresoever they do apneare, by & by they are persecuted, whereby y ^e prophecy of y ^t Apostle is verified, which is written in the second Epistle to Timothy the iii. All men saith he which desire to live godly, shall suffer persecution, but y ^e evil men & seducers shall prosper in their wickedness running daily more & more into all kind of errors. The wicked have now so much prevailed y ^t they do preach lies, making heretics of the faithful Christians, neither is there any man y ^t dare prohibit them their lying, so that they do not preach against the byces of the prelates. Howe then can you say that Antichryst is not exalted above all that which is called God, suppressing down the members of Christ in his office, fortefying and fostring his members in lying? Therefore the true and faithful disciples of Christ ought to stand ready girt about their loins, and shows upon their feet in defense of the Gospel, taking the sword in hand, which is the word of God. Ephes. 6. And to fight against the crafts of Antichrist, who goeth about utterly to extinguish y ^e true preaching of the Gospel of our Lord Jesus Christ.

The Second disputation in the Vniuersity of Prague, upon the 17. Article of John Wycliffe, most fruitful to be read, proving by 24. reasons out of the Scriptures, how that Princes and Lord's temporal, have lawful authority and jurisdiction, over the spiritualty and Church men, both in taking from them, and correcting their abuses, according to their doings and deserts.

TO the honor of almighty God, and of our Lord Jesus Christ, both for the trying out of truth, and the profit of holy mother the church, according to the congregation of our Vniuersitye of Prague, which avoiding always to do that shall be prejudicial to the truth, hath deferred to give their consent unto the condemnation of the 45. Articles, wishing even unto this present, sufficient probation to be givē of the condemnation of the said Articles, and particularly of everyone of them. Whereupon the said Vniuersity, doth always require due proof of the same, for so much as Pope Damasus in his Canon distinction 68. chapter. Chorepiscopi, saith thus. That it is necessary that what so ever thing standeth not by due reason, should be rooted out, whereby it appeareth that the condemnation of the 45. Articles, if it stand not with proof and sufficient demonstration for every Article; it is necessary to be rooted out.

But if any man will object and say, that to require a reason of everything is to derogate From God's divine power. Unto this objection Master William doth answer himself in his Philosophy, the first book almost at the end, where he entreating of the place, in Genes. 2. God made man of the slime of the earth &c. hath these words: For in what point (saith he) are we contrary to the holy scriptures, if we seek by reason to declare, Wherefore anything is done, which is said in the scriptures to be done, for if that a wise man should say that a thing is done, and do not declare how it is done: And another man speaketh the very self same thing, & declareth how it is done what cōtrariety is there? But forsomuch as they themselves, know not the force of nature, to the intent that they might have all men partakers with them of their ignorance, they would have no man to inquire it out. But they would have us believe as ignorant people, neither to seek any reasō of our belief, that the Prophecy might be fulfilled, such as the people is, such shall be the priest. But we truly do say, that in all things a reason is to be sought, if it may by any means be found. But if that any man do stay at anything, which the scripture doth affirm, let him commit the same unto faith, & unto the holy ghost. For Moses saith, if the Lamb cannot be eaten, let it not be by and by consumed in the fire: But let him first call his neighbor, which dwelleth next house unto him, and if they also be not sufficient to eat the Lamb, then let it be burned in the fire: So likewise when as we go about to seek anything as touching the Godhead, and that we be not able of our selves to comprehend the same, let us call our neighbor which dwelleth next house unto us: That is to say, let us seek out such a one, as dwelleth in the same catholic saith with us, and if then, neither we, neither yet he be able to comprehend the same, let it then be burned with the fire of faith.

But these men, albeit they have many neighbors dwelling near unto them, yet for very pride, they will not call any mā unto them, choosing rather to continue still ignorant, thē to ask any question. And if they do know any man to inquire for his neighbor in such case, by & by they cry out upon him, as an heretic. Presuming more upon their own heads, then having confidence in their wisdom. But I exhort you give no credit, unto their out ward appearance, for already it is verified in thē which the satyricall Poet saith, no credit is to be guen unto the outward show for which of them all is it that doth not abound with most strame full and detestable vices? And in another place he saith. They are very daynty of their speech, and have great desire to keep silence. And thus much hath master Wilhelmus. Let all such here whom this parable doth touche. For I with the rest of the masters, bachelers and students of our university considering how heard a matter the condemnation of the 45. articles of Wycliffe without reason is, and how grievous a thing it were, if we should thereunto consent, do call together my neighbors, the doctors of this Vniuersity, & all others which would object anything against the same, that we might presently find out the reason of the comdēnation of this Article, concerning the taking away the temporalityes from the Clergy.

Notwithstanding I do profess that it is not my intent, like as it is not the meaning of the university, to persuade that Princes or secular Lord's should take away the goods from the clergy when they would, or howe they would, and convert them to what use they list. But our whole intent is, diligently to search out whether this article, as touching the taking away of temporallities from the clergy may have in it any true sense, whereby it may be defended without reproof Wherefore this article being the 17. in the number of the 45. is propounded under this form. The Lord's temporal may at their own will and pleasure, take away the temporal goods from the clergy, if they do offend, and therein continue: It is thus proved. The kings of the Old Testament toke away the temporal goods at God's commandment from the clergy. That is to say from the priests offending. Therefore the kings also of the New Testament, at God's commandment, may do the like. When as the priests of the new law do offend. The consequent dependeth upon a similitude. And the antecedent is evident. First it is proved by Solomon in the 3. of the kings 2. chapter. Which Solomon deposed Abiathar the high priest, because he had toke part with Adonias, the brother of Solomon, to make him king, without the advice either of David, or of Solomon him self which ought to reign: And set up Sadoc the priest in the place of Abiathar, because he had not consented with Abiathar unto Adonias, as it is writ̄ in the 3. boke of kings 1. chapter. Where it is said, Adonias the son of Agithe, exalted himself, saying: I will reign, and made unto him self chariotes and horsemen, and 40. men which should run before him: neither did his father rebuke him at any time, saying: Wherefore hast thou don this? For he was very comely being second son, next to Absalom, and his talk was with Joab the son of Saruia and Abia • har the priest, which toke part with Adonias. But Sadoc the priest, and Banaias the son of Ioaida and Nathan the Prophet, and Semei, and Serethi, and Felethi, and all the power of David's host, were not on Adonias part.

This was the cause of the deposing of Abiathar, because he toke part with Adonia, that he should be king against Solomon the eldest son of king David, wherefore it is written in the third boke and second chapiter of the kings. The king said unto Abiathar the priest, go your ways unto Anatoth thine own field, for thou art a man of death, but this day I will not slay thee, because thou hast carried the Ark of the Lord before my father David, and diddest labor in all things wherein my father labored. Then did Solomon cast out Abiathar, that he should be no more the priest of the Lord, that the word of the Lord might be fulfilled which he spake upon the house of Hely in Sylo.

Behold the most prudent king Solomon, according to the wisdom which was given him of God, did exercise his power upon the said priests, putting him out of his priesthood, & setting in his place Sadoc the priest this was a greater matter thē to take away the temporalities. If then in the law of Christ which now reigneth over us, a bishop, should likewise rebel against the true heir of the kingdom, willing to set up another for king, why should not the king or his heir, have power in like case, to take away the temporalities from him so offending?

Item, it is also evident by the king Nabuchodonozor which had power given him of God, to lead away the children of Israel with their priests and Levites, into the captivity of Babylon, as it is written 4. book of the kings 25. chapter.

Item it is red in the 4. boke of kings and 12. chapter. How that Josiah the most godly king of Judah according to the wisdō which God had granted him, toke away all the consecrate vessels, which Jehoshaphat, Joram, and Ochosias, his forefathers kings of Judah had consecrated, and those which he himself had offered, and all the treasure that could be found in the temple of the Lord, and in the kings palace, and sent it unto Azahel king of Syria, & he departed from Jerusalem. Mark how this most holy king exercised his power, not only in taking away the temporalities of the priests, but also those things which were consecrate in the temple of the Lord, to procure unto the common wealth, the benefit of peace.

Item, in the 4. boke and 18. chapter of the kings, it is written howe that the holy king Hezekiah took all the treasure that was found in the house of the Lord, and in the kings treasury, & brake down the pillars of the temple of the Lord, and all the plates of gold which he himself had fastened thereupon, and gave them unto the king of the Assyrians, yet was he not rebuked of the Lord therefore, as he was for his other sins, as it appeareth in the 2. boke of Paral. 32. chapter, for so much then as in time of necessity, all things ought to be in common unto Christians, it followeth then that the seculere Lord's in case of necessity, in many other common cases, may lawfully take away the mooueable goods from the clergy, when they do offend.

Item, it is also read in the 12. of Matthew, that the disciples of Jesus for to slake their hunger upon the Saboth day, pulled the ears of corn, and did eat them, and the Pharisees rebuked them therefore, unto whom Christ answered. Have ye not read what David did, when he was hungry, and those that were with him, howe he entered into the house of the Lord, and did eat the show breades, which it was not lawful for him, neither for them that were with him to eat, but only for the priests. This story is written in the 1 boke of the kings and 21. chapter. And the commandment in the 12. of Deuteronomy. Whereby it appeareth that it is lawful in time of necessity to use anything, be it never so much consecrate. Otherwise children by giving their moveables to the consecration of any temple, should not be bound to help their parents, which is contrary and against the Gospel of S Matthew in the 16. chapter: whereas our Savior sharply rebuked the Pharisees, that for their own traditions they did transgress the commandment of God.

Item, Titus and Vespasian secular princes had power given them of God 24. years after the Lord's Ascension to take away the temporallities from the priests which had offended against the Lord's holy one. And thereby also berest them of their lives, and it seemeth unto many they did, and might worthily do the same according to God's good will and pleasure. Then forsomuch as our priests in these days may transgress and offend as much, and rather more against the Lord's annointed, it followeth that by the pleasure of God, the secular Lord's, may likewise punish them for their offense.

Our savior being king of kings, and high bishop with his disciples did give tribute unto Caesar, as it appeareth Matthew 17. and commanded the Scribes and Pharisees to give the like [unspec 7] unto Caesar Mat. 22. Whereby he gave example unto all priests that should come after him to render tribute unto their kings, whereupon blessed S Ambrose in his 4 boke upon these words in the 5. of Luke, (cast out your nets) writeth thus. There is another kind of fishing amongst the Apostles, after which manner the Lord commanded Peter only to fish, saying, cast out thy hoke, and that fish, which cometh first up, take him. And then unto the purpose he saith. It is truly a great & spiritual document, whereby all Christian men are taught, that they ought to be subject unto the higher powers, and that no man ought to think that the laws of a king here on earth are to be brokē. For if the son of God did pay tribute, who art thou so great a man, that thinkest thou oughtest not to pay tribute? He paid tribute which had no possessions: and thou which daily seekest after the luker of the world, why doest thou not acknowledge the obedience and duty of the world? Why doest thou thorough the arrogancy of thy mind exault thyself above the world, when as thorough thine own miserable covetousness, thou art subject unto the world? Thus writeth S. Ambrose, and it is put in the 11. quest. 1. Magnum quidem. He also writeth upon these words in the 20 of Luke, show me a penny, whose Image it hath, if Christ had not the Image of Caesar, why did he pay any tribute? He gave it not of his own, but rendered unto the world, that which was the worlds: And if thou wilt not be in danger of Caesar, possess not those things which are the worlds, for if thou hast richesse, thou art in danger of Caesar.

Wherefore if thou wilt owe nothing unto any earthly king, forsake all chose things, and follow Christ If then all ecclesiastical ministers, having richesse, ought to be under the subjection of kings, and give unto them tribute: It followeth that kings may lawfully by the authority which is given them, take away their temporallities from them.

Here upon S. Paul acknowledging him self to be under the jurisdiction of the Emperor, appealed unto Caesar, as it appeareth Acts 25.

I stand saith he, at Caesars judgment seat, there I ought to be judged Whereupon in the 8: distinction, chapter quo iure. S. Ambrose allegeth, that all things are lawful unto the Emperor, & all things under his power. For the confirmation whereof, it is said Daniel second chapter, the God of heaven hath given unto thee a kingdom, strength, Empire, and glory, and all places, wherein the children of men do dwell, and hath given into thy power, the beasts of the field, and fowls of the air, and set all things under thy subjection.

Also in the 11. question and 1. He saith, if the Emperor require tribute, we do not deny that the lands of the Church shall pay tribute, if the Emperor have need of our lands, he hath [unspec 9] power to challenge them, let him take them, if he will, I do not give them unto the Emperor, neither do I deny them. Thys writeth S. Ambrose, expressly declaring that the seculare Lord hath power at his pleasure to take away the lands of the Church, and so consequently the secular Lord's have power at their own pleasures to take away the temporal goods from the Ecclesiastical ministers, when they do offend.

Item S. Augustine writeth, if thou sayest, what have we to do with the Emperor. But now as I said, we speak of man's law. The Apostle would be obedient unto the kings, and honor them, saying. Reverence your kings: and do not say what have I to do with the king? What haste thou then to do with possessions. By the kings law the possessions are possessed, thou hast said, what have I to do with the king: but do not say, what hath thy possessions to do with the king? For then haste thou renounced the laws of men, whereby thou diddest possess thy lands. Thus writeth S. Augustine in his 8. distinction, by whose words it is manifest that the king hath power over the church goods, & consequently may take them away from the clergy, transgressing or offending.

Item in his 33 Epistle unto Boniface, he saith, what sober man will say unto our kings, care not you in our kingdom, by whom the church of the Lord is maintained, or by whom it is oppressed, it partaineth not unto you, who will be either a religious man, or who will be a church robber? Unto whom it may be thus answered. Doeth it not pertain unto us in our kingdom, who will either live a chaste life, or who will be an unchaste whoremonger? Behold this holy man showeth here howe that it is the duty of kings, to punish such as are robbers of Churches, and consequently the proud clergy when as they do offend.

Item, he writeth in the 33. quest. 7. si de rebus. The seculare Lord's may lawfully take away the temporal goods from heritickes, and for so much that it is a case greatly possible that many of the clergy are vsers of Simony, and thereby heretics: Therefore the seculare Lord's may very lawfully take away their temporallities from them. For what unworthy thing is it saith Saint Augustine, if the Catholics do possess according unto the will of the Lord, those things which the heretics held? For so much as this is the word of the Lord unto all wicked men. Matthew 21. the kingdom of God shall be taken away from you, and given unto an nation, which shall do the righteousness thereof, is it in vain which is written in the 11. chapter of the book of Wisdom? The just shall eat the labors of the wicked.

And whereas it may be objected as touching the desire of other men's goods, Saynte Augustine aunsweareth that by that evidence the seven nations, which did abuse the lande of promise, and were driven out from thence by the power of God, may object the same unto the people of God, which inhabit the same. And the Jews them selves from whom according unto the word of the Lord, the kingdom is taken away and given unto a people, which shall do the works of righteousness may object the same unto the Church of Christ, as touching the desire of other men's goods, but Sainte Augustine's answer is thus.

We, saith he, do not desire another man's goods, for so much as they are ours by the commandment of him, by whom all things were made. By like evidence the clergy having offended, their temporal goods are made the goods of others, for the profit of the church, to this purpose also, according to S. Augustine, serveth the 14. question 4. unto a misbeleeuer, it is not a halfepennie matter, but unto the faithful is a whole world of richesse, shall we not then convince all such to possess another man's goods, which seemed to have gathered great richesse together, and know not howe to use them, for that truly is not an others, which is possessed by right, and that is lawfully possessed, which is justly possessed, and that is justly possessed, which is well possessed. Ergo, all that is evil possessed is another man's, and he doth ill possess it, which doth evil use it.

If then any of the clergy do abuse the temporal goods, the temporal Lord's may at their own pleasure, according unto the rule of charity take away the said temporal goods from the clergy so transgressing. For then according to the allegation aforesaid, the clergy doeth not justly possess those temporal goods, but the temporal Lord's proceadyng according to the rule of charity: Do justly possess those temporallities, for so much as all things are the just man's. 1. Corrinth. 3. chapter. All things saith the Apostle are yours. Whether it be Paul or Apollo, or Cephas, either the world, either life, or death, or things present, or things to come, for all things be yours, you be Christ's, and Christ is God's. Also 23. quest. 7. Quicunque. It is written. Iure diuino omnia sunt iustorum. The words of Sainte Augustine in that place, ad Vincentium, be these: Who so ever saith he, upon the occasion of this law or ordinance of the Emperor doeth molest or persecute you, not for love of any charitable correction, but only for hatered and malice to do you displeasure, I hold not with him in so doing.

And although there is nothing here in this earth, that any man may possess assuredly, but either he must hold it, by God's law, by which cuncta iustorum esse dicuntur: that is, all things be said to pertain to the possession of the just: or else by man's law, which standeth in the kings power to set and to ordain. &c. Hereby the words of Augustine alleged. Ye see all things belong to the possession of the just, by God's law.

Item, for so much as the clergy by means of their possessions are in danger of the Emperor and King: It followeth that if they do offend, the Emperor or King, may lawfully take away their possessions from them. The consequent dependeth on this point, for so much as otherwise they were not in subjection under the Emperor or king, and the antecedent is manifest by the 11. question and 1. Parag. His ita respondetur. Whereas it is specified in Latin thus. [His ita respondetur, clerici ex officio Episcopo sunt suppositi, ex possessionibus praediorum imperatori sunt obnoxij, ab Episcopo vnctionem, decimas, & primitias accipiunt: ab imperatore vero praediorum possessiones nanciscuntur:] that is to say. The clergy by means of their office are under the Byshoppe, but by reason of their possessions they be subject unto the Emperor: Of the Byshoppe they receive unction, tithes and first fruits of the Emperor, they receive possessions. This then it is decreed by the Imperial law, that liuelyhoodes should be possessed, whereby it appeareth that the clergy by the possession of their liuelyhodes are in danger of the Emperor, for him to take away from them, or to correct them according to their deservings, and to have the controllement of them, as it shall seem good unto him.

Item, the temporal Lord's may take away the temporallities from such as use Simony, because they are heretics. Ergo, this Article is true.

The antecedent is manifest, for so much as the secular Lord's may refuse such as use Simonye, and punish them except they do repent. For by the decree of Pope Paschasius in the first and last question it appeareth, that all such as used Simony, were to be refused of all faithful people, as chief and principal heretics, and if they do not repent after they be warned, they are also to be punished by the externe power. For all other faults and crimes, in comparyson of Simony, be counted but light, and seem small offenses.

Where upon the gloss expounding the same text, saith that by this word externe, is understand the laietie, which have power over the clergy, besides the Church, as in the 17 distinct. [Non licuit, & 23 quest. 5. principes.] Whereby it is evident that the temporal Lord's may take away the temporal goods from the clergy when as they do offend.

Item, Saint Gregory in the Register upon his 7. book 9. Chapiter, writeth thus unto the French Queen. For so much as it is written that righteousness healpeth the people, and sin maketh them miserable: then is that kingdom counted stable, when as the offense which is known, is soon amended.

Therefore, for so much as wicked priests are the cause of the ruyne of the people, (for who shall take upon him, to be intercessor for the sins of the people, if the priest which ought to entreat for the same, have committed greater offenses) and under youre dominions the priests do live wickedly and vnchastly: therefore that the offense of a few might not tourne to the destruction of many, we ought earnestly to seek the punyshment of the same. And it followeth, if we do command any person, we do send him forth, with the consent of your authority, who together with other Priests, shall diligently seek out, and according unto God's word correct and amende the same. Neither are these things to be dissimuled, the which we have spoken of, for he that may correct any thing, and doeth neglect the same without all doubt, he maketh him self pa • taker of the sin or offense.

Therefore foresee unto your own soul, provide for youre neuewes, and for such as you do desire to reign after you, provide for your country, and with diligence provide for the correction and punishment of that sin, before our creature do stretch out his hand to strike.

And in his next Chapter, he writeth unto the French king, what so ever you do understand, to pertain either unto the honor and glory of our God, to the reverence of the church, or to the honor of the priests, that do you diligently cause to be decreed and in all points to be observed. Wherefore once again we do move you, that you command a Synod to be congregate, and as we wrote lately unto you, to cause all the carnal vices which reigneth amongst your Priests, and all the wickedness and Simony of your Bishops, which is moste hard to be condemned and reproved: utterly to be banished out of your kingdom, and that you will not suffer them to possess any more substance under your dominion, then God's commandment doeth allow.

Behold howe carefully blessed Gregory doeth exhort the Queen and the Kyng to punish the vices of the clergy, lease through their negligence they should be partakers of the same: and howe they ought to correct their subjects. For as it is convenient to be circumspect and careful against the outward enemies, even so likewise ought they to be against the inward enemies of the soul. And like as in just war against the outward enemies, it is lawful to take away their goods, so long as they continue in their malice, so also is it lawful to take away the goods of the clergy, being the inward enemy. The consequent is proved thus, for so much as the domestical enemies are most hurtful.

Item, it is thus argued, if God be, the temporal Lord's may meritoriously and lawfully take away the temporal goods from the Clergy, if they do offend. For this point let us suppose that we speak of power, as the true autentike scripture doth speak. Matt. 13. God is able even of these stones to raise up children unto Abraham.

Whereupon it is thus argued, for if God be, he is omnipotent, and if he so be, he may give like power unto the secular Lord's. And so consequently they may meritoriously and lawfully use the same power. But least that any man may object that a proof made by a strange thing is not sufficient, it is therefore declared howe that the temporal Lord's have power to take away their alms bestowed upon the church. The church abusing the same, as ie shall be proved hereafter. And first thus, it is lawful for kings in cases limited by the law to take away the moveables from the clergy when they do offend, it is thus proved. For the temporal Lord's are most bound unto the works of greatest mercy most easy for them, but in case possible, it should be greater alms, & easier temporal dominion, to take away their alms frō such as build therewithal unto eternal damnation, through the abuse thereof, then to give the said alms for any bodily relief, Ergo the assumption is true.

Whereuppon first this sentence of the law of Christ in the 2. Thes. 3. is noted whereas the Apostle writeth thus. When we were amongst you, we declared this unto you, that he that would not work should not eat. Wherefore the law of nature doth license all such as have the governance of kingdoms, to correct the abuse of the temporalities which would be the chief cause of the destruction of their kingdoms: whether the temporal Lord's or any other had endowed the Church with those temporalities or not. It is lawful for them in some case to take away the temporalities as it were by way of physic to withstand sin, notwithstanding any excommunication or other Ecclesiastical censure. For so much as they are not endowed, but only with cōditiō thereunto anexed.

Heereby it appeareth that the condition annexed to the endowing or enriching of any church, is that God should be honored, the which condition if it once fail the contrary taking place, the title of the gift is lost: and consequently the Lord which gave the alms ought to correct the offense. Excommunication ought not to let the fulfilling of justice, Secondly according to the Canon law. 16. quest. 7. This sentence is noted where it is thus spoken as touching the children neuewes and the most honest of the kindred of him which hath built or endowed any church. That it is lawful for them to be thus circumspect, that if they perceive the priest do defraud any part of that which is bestowed, they should either gently admonish or warn him, or else complain on him to the bishop, that he may be corrected. But if the bishop him self attempt to do the like, let them complain of him to his Metropolitan, and if the Metropolitan do the like, let them not defer the time, to report it in the ears of the king. For so saith the canon. Let them not defer to report it in the ears of the king. To what ende I pray you? but that he should do correction, neither is it to be douted but that correction doeth more appertain unto he king in this point for their goods whereof he is chief Lord by a subtraction proportional, according to the fault or offense.

Item it is thus proved. It is lawful for the secular Lord's by their power to do correction upon the clergy by some kind of fearful discipline appertaining to their secular power. Ergo, by like reason it is lawful for them by their power to do such correction, by all kind of fearful discipline pertaining unto their secular power. For so much then as the taking of their temporalities is in kind of fearful discipline pertaining unto the secular power: It followeth that it is lawful for them thereby to do such correction. And consequently it followeth that the truth is thus to be proved. The consequent is evident and the antecedent is proved by Isidore 23 quest. 5. Principes. Where it is thus written. There should be no secular powers within the church, but only for this purpose, that whatsoever thing the priests or ministers cannot bring to pass by preaching or teachings the secular powers, may command the same by the terror and fear of discipline: For oftentimes the heavenly kingdom is profited and holpen by the earthly kingdom, that they which are in the church and do anything contrary unto faith and discipline by the rigor of the princes, may be trodden down. And that the power of the rulers may lay that discipline upon the necks of the proud and stiffnecked, which the utility and profit of the church cannot exercise or use.

Item all things that by power ought to work or bring to any perfect ende by the reasonable measuring of the mean thereto; it may lawfully use by power, the subtraction or taking away of the excess and the addition of the want of the means according as shall be convenient or meet for the measure to be made. For so much then as the secular Lord's ought by their power to provide for the necessary sustentation of the Christian clergy by the reasonable measuring of their temporalties which they are bounden to bestow upon the Christian clergy, it followeth that they may lawfully by their power use the taking away or putting unto of those temporallities according as shall be convenient for the performance of that reasonable matter.

Item, it is lawful for the clergy, by their power to take away the sacraments of the Church from the laity customably offending forsomuch as it doeth pertain to the office of the Christian ministers by their power to minister the same unto the lay people. Wherefore, for so much as it doeth pertain unto the office of the laity, according unto their power to minister, and give temporallities to the clergy of Christ, as the Apostle saith. 1. Cor 9. It followeth that it is also lawful for them by their power to take away the temporallities from the clergy, when they do customably sin and offend.

Item, by like power may he which giveth a stipende or exhibition withdraw and take away the same from the unworthy laborers, as he hath power to give the same unto the worthy laborers, for so much then as temporallities of the clergy, are the [unspec 20] stipendes of the laity: it followeth that the lay people may by as good authority, take away the same again from the clergy, which will not worthily labor, as they might by their power bestow the same upon those, which would worthily labor according to the saying of the Gospel. Mat. 21 The kingdom shall be taken away from you, and given unto a people which shall bring forth the fruits thereof.

Item, it is also lawful for the secular Lord's, by their power to chastise and punish the lay people when they do offend, by taking away of their temporalties, according to the exigēt of their offense, forsomuch as the lay people are subject under their dominion. [unspec 21] Wherefore the clergy being also subject under the dominion of the secular Lord's, as appeareth Rom. 13. and many other places, it is evident that it is lawful by their power to punish the clergy, by taking away of their temporalities, if their offense do so deserve.

Item, the true and easy direction of the clergy unto the life of Christ and the Apostles and most profitable unto the laity: that the clergy should not live contrary unto Christ's institution, seemeth to be the taking away of their alms, and those things which [unspec 22] they had bestowed upon them. And it is thus proved, that medicine is most apt to be laid unto the sore, whereby the infirmity might soonest be holpen, and were most agreeable unto the patient: Such is the taking away of the temporallities. Ergo, this article is true: The minor is thus proved, for so much as by the abundance of temporallities the worm or serpent of pride is spronge up, where upon vnsaciable desire and lust is inflamed, and thereby proceedeth all kind of gluttony and lecherie. It is evident in this point, for so much as the Temporallities being once taken away, everyone of those sins is either utterly taken away, or at the least diminished, by the contrary, virtue induced and brought in: It seemeth also most pertinent unto the laity, forsomuch as they ought not to lay violent hands upon their ministers or to abject the priestly dignity, neither to judge any of the clergy in their open courts: It seemeth also by the law of conscience, to pertain unto the lay people, for so much as every man which worketh any work of mercy, ought diligently to have respect unto the ability of them that he bestoweth his alms upon, least that by nourishyng or helping loiterers, he be made partaker of his offense. Wherevpon if a priest do not minister of their spiritualties, as Hostyensis teacheth in his 3. book, of their tithes, first fruits and oblations, that the people ought to take away the alms of their tithes from them.

Item, it is confirmed by the last chapiter of the 17. question, [unspec 23] out of the decree of rents appropriate unto the church, quicun{que} Whereas the case is put thus, that a certain man having no children, neither hoping to have any, gave all his goods unto the church, reserving unto him self the only use and profits thereof: it happened afterward that he had children, and the bishop restored again his goods unto him, hoping not for it. The bishop had it in his power, whether to render again or no, those things which were given him, but that was by the law of man, and not by the law of conscience. If then by the decree of the holy doctoure S. Augustine in his sermon of the life of the clergy Aurelius the Bishop of Carthage had no power by God's law to with hold that which is bestowed upon the church, for the necessity of children, by the which law the wanton, proud, and unstable clergy being more then sufficiently possessed, and enriched, do detain and keep back the temporallities to the detrement and hurt of their own state, and of the whole Militant church, the seculare patrons being thereby so impoverished that they are compelled by penury to rob and steal to oppress their tenants, to spoil and undo others, and oftentimes by very necessity are driven to beggary.

Item, suppose that a priest and minister, howe grievously so ever [unspec 24] he do offend by what kind or sign of offense so ever it be, as it was in the bishop Judas Iscarioth of the religious monk Sergius, of Pope Leo the heretic, and many other priests, of whom the scripture and chronicles make mention, and daily experience doeth teache us the same: It is evident that as it is supposed, the priests in the kingdom of Boheme grievously offending, it is the kings part, forsomuch as he is supreme head next under God, and Lord of the kingdom of Boheme, to correct and punish those priests. And for so much as the gentillest correction, & punishment of such as be indurate in their malice, is the casting away of their temporal goods, it followeth, that it is lawful for the king to take away temporallities. Wherefore it should seme very marvelous and strange, if that priests riding about, should spoil virgins, violently corrupt & defile honest matrones, if in such case it were not lawful for them to take away their armors, weapons, horses, gunnes and swords from them. The like reason were it also, if they had unlawfully conspired the death of the king, or that they would betray the king unto his enemies.