Acts and Monuments Volume 1
As concerning oaths, I believe and obey the doctrine of the almighty God, & my master Jesus Christ, which teacheth: that Christian men in affirmation of a truth, should pass the righteousness of the Scribes and Pharisees of the old Testament, or else he excludeth thē from the kingdom of heaven. For he saith: Unles your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into y e kingdom of heavē. And as concerning oaths he saith. It hath been said to them of old time, thou shalt not forswear thyself, but shalt perform unto the Lord those things which y u vowest. But I say unto you thou shalt not swear at all, neither by the heavē nor yet by the earth. &c. But let your communication be yea, yea, nay, nay, for whatsoever shall be more then this, proceedeth of evil. Therefore, as the perfection of the ancient men of the Old Testament was, not to forswear themselves: so the perfection of Christian men is not to swear at all, because they are so commanded of Christ, whose commandment must in no case be broke • : although that y e City of Rome is contrary to this d •• ctryne of Christ even as in many things she is found contrary to her self.
As touching the taking away of temporal goods from those that are ecclesiastical persons offendyng habitualiter : by such as are temporal Lord's, I will not affirm any thing to be lawful in this matter (as in other matters before) that is not agreeable to charity: And that for because it is a hard matter for a man to take another man's goods from him without breaking of charity, because peradventure he that taketh away, is the more moved to such manner of taking away be reason of the desire he hath to those goods, which he endeavoreth to take away: or else, because of some displeasure or hatred to the person, from whom he goeth about to take away those goods, then that he from whom those goods be taken, should be amended. Therefore, unless he that taketh away, be only moved of charity to the taking away of such goods, I dare not affirm that such taking is lawful. And if such taking away proceed of charity, I dare not judge it unlawful: because that the Bishop of Rome which received his temporal dominion of the Emperor, when the Emperor rebelled and was not obedient unto him, he deprived him frō his temporal jurisdictions: Howe much more then may temporal Lord's do the same which have bestowed upon them many temporal dominions and lordships, only to the intent that they might the better intend to serve God and keep his commandments. Howe if they perceive that they be against the laws of God, and that they be over busily occupied about worldly matters: I cannot see but y t they may well enough take frō them those temporal goods, which to a good purpose they gave them. But if in time to come after this, those that be temporal lords shall take from ecclesiastical persons such temporalties: let him that desireth to understand this, read the prophet Ezekiel in the chapiter of the shepeherds of Israel, which fed themselves instead of their flock: and also let him read the Apocalypse of the fall of Babylon. Let him also read the Popes decretalles against heretics, and in those he shall find, that the taking away of the temporaltyes from the Clergy, shall come to pass for the multitude of their sins.
Thus reverend father, have I made mine answer of the matter whereof I am accused: beseching you, that as I have been obedient to your desire, and that even as a sonne declaring unto you the secrets of my heart in plain words (although rudely) so I desire to know your opinion, and crave your fatherly benevolence: that now your labor may be for my instruction and amendment, & not to accusation and condemnation. For like as in the beginning I have promised you, y t if any man of what state, sect, or condition soever he be, can show me any error many of my writings by the authority of holy scripture, or by any probable reason grounded in the scriptures: I will receive his information willingly and humbly.
After that all the foresaid things were exhibited & given by the foresaid Walter Brute, unto the foresaid B. of Herford: he further appointed to the same Walter, y t third day of the month of October, at Herforde, with y e continuance of the days following to hear his opinion. Which third day now at hand, being Friday in the year of our Lord God 1393. the said Walter Brute, appeared before him, sitting in Commission in the Cathedral Church of Hereford, at six a clock or thereabout: having for his assistentes in the same place, diverse Prelates and Abbotes, and xx. Bachelers of Divinity, whereof xii. were Monks, and two Doctors of the law. Amongst these was Nicholas Hereford, accompanied with many other Prelates and worshipful men & wise Graduates in sundry faculties. Now was the foresaid Walter apposed of his writings aforesaid, & the contents therein. Earnest were they in pycking out of those writings, his heresies, & in showing his schisms, sundry errors, and diverse other things. Now, after that they had continued all that day and the two days following (that is Friday, Saturday, & Sunday) in their informations & examinations against the same Walter Brute. The same Walter Brute submitted him self to the determination of the church, & to the correction of the said John Bishop, as it appeareth word for word in a scroule written in the English tongue: The tenor of which scroul, is as followeth.
I Walter Brute submit myself principally to the Euangely of Jesus Christ, and to the determination of holy kirke, and to the general Counsels of holy kirke. And to the sentence and determination of the four Doctors of holy write, that is Agustine, Ambrose, Jerome, and Gregory. And I meekly submie me to your correction, as a subject ought to his Bishop.
Which scroule as afore is recited in y e English tongue, the foresaid Walter Brute read, with a loud and intellible voice, at the Cross in the churchyard on Monday, that is to say, the 6. day of the said month of October, before the sermon made unto the people in presence of y e said bishop of Herford & other above written, as also other Barons, knights and noble men & clergy, and also a great multitude of people. After which reading of the scroule, the foresaid Tho. Crawlay bacheler of divinity, made y e Sermon unto the people, & toke for his theme the words of y e Apostle to the Rom. the xi. chap. that is as followeth. Be not over wise in your own conceits but stand in fear &c.
Out of these declarations and writings of Walter Brute, the Bishop with the Monks and doctors above rehearsed, did gather and draw out certain articles, to the number of 37. which they sent to the University of Cambridge to be confuted, unto two learned men. M. Colwill, & M. Newton, Bachelors of divinity. Which M. Colwil, & Newton did both labor in the matter, to the uttermost of their cunning, in replying and answering to the said 37. articles.
* Besides them also W. Woodforde a Frier (who wrote likewise against the articles of Wycliffe) laboring in the same cause, made a solemn & a long tractation, compiling the articles of the said Brute, to the mumber of 29. All which treatises, as I wish to come to the readers hand, that the slendernes of them might be known: so it may happen perease, y t the same being in my hands may hereafter be further published, with other like tractations moe, as convenient time for the prolixity thereof may hereafter, better serve then now.
What after this became to this Walter Brute, orwhat end he had, I find it not registered: but like it is, that he for this time escaped. Certain other writings I find moreover, which albeit they bear no name of this Walter, nor of any certain anthor: yet because they are in y e same register adjoined to y e history of him, I thoght therefore most fit here to be inserted. Of y e which y e one was a letter sent to Nicholas Hereford a little above specified: who being at y e first a great folower of John Wicklif, as appeareth before pag. 438. was now in the number of thē which sat upon this Walter, as is in y e next page above recorded. The copy of this letter, bering no name of any special author, but only as sent by a certain Lollard (as y e register doth term him) is written in manner and forine as followeth.
Here followeth the Copy of a letter sent to master Nicholas Hereford, by a Lollard, as in the Register it is said.
FOr as much as no man that putteth his hand to the plough and looketh back, is meet for the kingdom of God, as our Savior Christ saith: What marvel is it, although master Nicholas Herford, which at the first (by the visitatió of the spirit of god peradventure) put his hand, that is, gave his diligence, unto the plough, that is, to the sowing of the word of God and holy scripture, as well in preaching as in doing good works: is now so blind and unskillful to expound the scripture, that he knoweth not what is understood by the kingdom of heaven. Truly it is no marvel, O thou that art master of the Nicholitanes, which like Nicholas the moste false deacon, hast left or forsaken the infallible knowledge of the holy scripture. For the true knowledge of the Theological verity is shut up as well from thee as from all the other Nicholitanes following thy conditions, for as much as thou goest not in by the door to expound the same Evēgelical verity. Therefore whē thou didst recite this other day, first, the pharisaycal and hypocritical woe (nothing at all to any purpose) thou shouldest have said justly in this sort, both of thyself, and other thy followers and religious Antichrists: Woe be unto us Scribes and Pharisees, which shut up the kingdom of heaven, that is to say, the true knowledge of the holy Scripture, before men by our false glofes and crooked similitudes: and neither we our selves enter into the same kingdom or knowledge, nor suffer other to enter into it. Wherefore, it seemeth unto the faithful sort, that wrongfully, falsy, & without any reverence, ye have expounded that text of Gregory. 1, q. 1. that is to say. Quicunque studet. &c. For this is the true understanding of the same. Knowing first that there be some priests after the thing, and name only; and doth show that this is true: that whosoever studieth to receive the holy order by giving of money: He is not a priest, secundum rem, & nomē: But to say the truth, he desireth to be called a priest, that is to be a priest Secundum nomen tantùm. And such a priest which is a priest in name only, is no priest. No more then S. Mary painted is S. Mary: Nor a false doctor a doctor, but no doctor: And a man painted is not a man, but no mā. And thus such a priest in name only, is not a priest. Because that all faithful men do firmly believe with S. Gregory that no man buying the holy orders, may then be called a priest as he saith. 1. q. 1. They that buy or sell holy orders can be no priests. Whereupon̄ is written, Anathema dandi, & Anathema accipiendi. That is Simoniacal heresy. And it followeth, how therefore, if they be accursed and not blessed, can they make others blessed▪ And whē that they be not in the body of Christ, howe can they either receive or deliver the body of Christ? He that is accursed, how can he bless? as though he would say. It is impossible. As Pope Urbanus saith. 1. q. 1. Si qui a Simoniacis. &c. Where he saith thus. They that willingly know & suffer thenselves to be consecrated, nay rather execrated of those that are infected with Simony: we judge that their consecration is altogether void. Also Pope Leo in 2. q. 1. saith in this wise. Grace, if it be not freely given or received, is not grace Spiritual userers do not receive freely: Therefore, they receive not the spiritual grace, which specially worketh in the ecclesiastical orders. If they receive it not, they have it not: if they have it not freely, they cannot give it freely. And by this it is more clearer then the light that they which know so much and receive orders by spiritual usury or simonye, are neither priests nor deacōs, neither after the manner nor charecter. For if such carecter or mark were otherwise given in giving orders, it were requisite always that there should be a certain grace imprinted in the man, but there is no such grace given or imprinted as afore is manifest: Therefore there is no such Character to be sayned. Therefore, such Character or mark abideth not in him, for as much as he never had nor hath the same. And yet furthermore in the same place. What then do the simonycall prelates give? And he maketh answer truly even that which they have, as the spirit of lying. How prove we this? Because that if it be the spirit of verity, as the same verity doth testify from whō it cometh, it is freely received. And it followeth for the whole purpose no doubt: It is convicted to be the spirit of lying, which is not freely received.
By this it appeareth manifestly to the faithful sort, that those which weetingly and simonically are made priests, for as much as they receive not the Character of the Lord but only the spirit of lying and the mark of Simon Magus, and of Judas the traitor, that they be not priests neither according to the mark nor manners. Nor such do no more make the sacraments of the Church, then other lay men may in the time of necessity, nor yet so truly, during their heretical naughtynesse. And yet in deed (brother mine,) vniuoce natura, but yet aequiuoce in moribus. I do not write thus sharply unto you, through anger, or any imperfect hate: but through the perfect hate of your horrible heresy, and denying the faith of Christ, that I may say with David in the Psalm. Perfecto odlo oderam &c. And I am very sorry for you, that you which in times past have excellētly well, and fruitfully preached the Gospel in the pulpit, do now as well fail in the congruity of the Latin tongue, as in the other science natural. For as it was heard thrice in one lecture you said appetitis, that is to say, pronouncyng the myddle syllable longe, which thing not only the masters, but also the young scholars understood. And many other faults there in your Grammar, which for shame I dare not recite. I send unto you these five conclusions.
The first conclusion. It is an infallible verity that the words of the four chief doctors, expounding the holy scripture according to the verity which the words do pretend, are to be holden and kept.
The second: He which importeth any equiuocatiō out of any of the Doctors expounding, for the coulouring of his text, his equivocation is always to be left.
The third: No perversion of any reprobate is able to turn the congregation of the elect from the faith, because all things y t shall come to pass, are eternally in God deuysed & ordained for the best, unto the elect Christians.
The fourth: Like as the mystical body of Christ is the congregation of all the Electiso Antichrist mystically is the church of the wicked & of all the reprobates.
The fifth: The conclusions of Swinderby, be agreeable to the faith in every part.
This letter was thus subscribed. By the spirit of God, sometime visityng you.
Besides this epistle above prefixed, there is also found annexed with the same, a devise of another certain letter coūterfeited under the name of Lucifer prince of darkness: writing to the Pope and all popish Prelates, persecuting the true and right Church (with all might and main) to maintayn their pride and domination in this earth, under a coulourable pretence & visor of the catholic church, & succession Apostolical. Which letter although it seemeth in some authors to be ascribed to Dekam, above mentioned: yet because I find it in the same Register of the church of Herford cōteyned, & inserted among y • tractations of Walter Brute, and devised (as y • Register said) by y t Lollards: I thought no meeter place, then here to annex the same, the tenor whereof thus proceedeth in words as follow.
The devise or counterfayt of a certain letter feigned under the name of Lucifer Prince of darkness, writing to the persecuting prelates of the popish clergy.
I Lucifer prince of darkness and profound heaviness, Emperor of the high mysteries of the Kyng of Acharont, Captain of the dungeon, Erebus king of hell, and comptroller of the infernal fire: To all our children of pride, and companions of our kingdom, and especially to our Prynces of the Church of this latter age and time (of which our adversary Jesus Christ, according to the Prophet, saith: I hate the church or congregation of the wicked) send greeting, & wish prosperity to all that obey our commandments, as also to those that be obedient to the laws of Satan already enacted, & that are diligent observers of our behestes, and the precepts of our decree. Know ye that in times past certain vicars or vicegerents of Christ, following his steppes in miracles and virtues, living and continuing in a beggarly life, converted (in a manner) the whole world from the yoke of our tyranny unto their doctrine & manner of life: To the great derision and contempt of our prison house and kingdom: and also to the no little prejudice and hurt of our jurisdiction and authorytie, nor fearing to hurt our fortified power ond to offend the majesty of our estate. For then received we no tribute of the world, neither did the miserable sort of common people, rushe at the gates of our deep dungeon as they were wont to do with continual pealyng and rappyng, but then the easy, pleasant, & broad way, which leadeth to death, lay still without great noyce of trāpelyng trauaylers, neither yet was trode with the feet of miserable men. And when all our courts were without sutets, Hell then began to howl: And thus continuing in great heaviness & anguish, was robbed and spoiled. Which thing considered, the impacient rage of our stomach could no longer suffer, neither the ougle retchelous negligence of our great Captayne general could any longer endure it. But we, seeking remedy for the time that should come after, have provided us of a very trim shift: For instead of these Apostles and other their adherents which draw by the same line of theirs, as well in manners as doctrine, & are odious enemis unto us: We have caused you to be their successors, & put you in their place, which be Prelates of the church in these latter times, by our great might and subtlety, as Christ hath said of you they have reigned but not by me. Once we promised unto him all the kingdom of the world if he would fall down and worships us, but he would not, saying: my kingdom is not of this would, and went his way, when the multitude would have made him a temporal king. But to you truly which are fallen from the state of grace, and that serve us in the earth: is that my promise fulfilled, and all terrene things be our means which we have bestowed upon you, are under government. For he hath said of us as ye know: The prince of the world cometh &c. and hath made us to reign over all children of unbelief Therefore our adversaries before recited, did pacientlye submit themselves unto the Princes of the world, and did teache that men should do so, saying. Be ye subject to every creature for God's cause, whether it be to the Kyng as moste chiefest. And again: Obey ye them that are made rulers over you &c. For so their master commanded them saying: The kings of the heathen have dominion over them &c. But I think it long til we have poured our poison vpō the earth, and therefore fill yourselves full. And now be ye not only unlike those fathers, but also contrary unto them in your life and conditions, and extol yourselves above all other men. Neither do ye give to God that which belongeth to him, nor yet to Caesar that which is his: But exercise you the power of both the swords, according to our decrees, making yourselves doers in worldly matters, fighting in our quarrel, entangled with secular labors and business. And clyme ye by little & little from the miserable state of poverty, unto the highest seats of all honors, & the most princely places of dignity by your devised practices, & false and deceitful wyles and subtlety: that is, by hypocrisy, flattery, lying, perjury, treasons, deceits, simonye, and other greater wickedness then which our infernal furies may devise. For after that ye have by us been advanced thither where ye would be: yet that doth not suffice you, but as gready staruelings more hungry then ye were before, ye suppress the poor, scratch and rack together all that comes to hand, perverting and turninge everything topsie toruey: so swollen, that ready ye are to burst for pride living like Lechers in all corporal delicatenes, and by fraud dyrecting all your doings. You challenge to yourselves names of honor in the earth, calling yourselves Lord's, holy, yea and most holy persons.
Thus, either by violence ye rauen, or else by ambition, subtly ye pilfer away, and wrongfully wraft, and by false title possess those goods which for the sustentation of the poor members of Christ (whom frō our first fall we have hated) were bestowed and given: consuming them as ye yourselves liest, & therewith ye cherish and maintain an innumerable sort of whores, strumpets, and bauds, with whom ye ride pompously like mighty Prynces, far otherwise going, then those poor beggarly priests of the primative Church. For I would ye should build yourselves rich and gorgeous palacies, ye fare like Prynces, eating and drinking the most daintiest meats, and pleasauntest wi • es that may be gotten: ye hoard and heepe together an infynite deal of treasure, not like to him that said, gold and silver I have none, ye serve and fight for us according to your wages O most acceptable society or fellowship, promised unto us by the Prophet, and of those fathers long ago reproved: Whilest that Christ called thee the Synagogue of Satan, and lykened thee to the mighty whore which committed fornicatiō with the kings of the earth, the adulterous spouse of Christ, and of a chaste person made a strompet. Thou hast left thy first love and hast cleaved unto us, O our beloved Babylon, O our citizens, which from the transmigration of Jerusalem, come hither: we love you for your deserts, we rejoice over you, which contemn the laws of Simon Peter, and embrace the laws of Simon Magus our friend, and have them at your fingers ends, and exercise the same publicly, buying and selling spiritual things in the Church of God, and against the commandment of God. Ye give benefices and honors by petition, or else for money, for favor, or else for filthy service. And refusing to admit those that be worthy to ecclesiastical dignities, & perferring those that are unworthy, you call unto the inheritance of gods sanctuary, baudes, liars, flatterers, your nephues, and your own children, & to a childish boy, ye give many prebends: the least whereof ye deny to bestow vpō a poor good man: ye esteem the person of a man and receive gifts, ye regard money and have no regard of souls. Ye have made the house of God a den of thieves. Al abuse, all extortiō, is more exercised, a hundredth fold in your judgment seats, then with any secular tyrant. Ye make laws & keep not the same, & ye dispence with your dispensations as it pleaseth you, you iustifye the wicked for rewards, and ye take away the just mans desert frō him. And briefly ye perpetrate or commit all kind of mischief, even as it is our will ye should. And ye take much pain for lucres sake in our service, and especially to destroy the Christian faith. For now the lay people are almost in doubt what they may believe, because if ye preach anything to them at sometimes (although it be but seldom seen, & that negligently enough, even as we would have it) yet notwithstanding they believe you not, because they se manifestly that ye do clean contrary, to that ye say. Wherupon, the common people, doing as ye do, which have the government of them, & should be an example to them of well doing: • ow many of them leaning to your rules, do run hedlong into a whole sea of vices: And so continually a very great multitude flocketh at the strong and well fenced gates of our dungeon. And doubtless, ye send us so many day by day of every sort and kind of people, that we should not be able to entertain them, but that our insatiable Chaos with her thoūsand ravening laws is sufficient to devour an infinite number of souls. And thus the souerayntie of our Empire, by you hath been reformed, and our intolerable loss restored. Wherefore, most specially we commend you, & give you most hearty thanks: Exhorting all you, that in any wise ye persevere and continue, as hitherto ye have done: neither that you slack henceforth your enterprice. For why, by your helps we purpose to bring the whole world again under our power & dominion. Ouer and besides this, we commit unto you no small authority, to supply our places in the betraying of your brethren, and we mak and ordain you our vicares, & the ministers of Antichrist our son, now hard at hand, for whō ye have made a very trim way and passage. Furthermore, we counsel you which occupy the highest rooms of all other, that you work subtly, and that ye (faynedly) procure peace between the princes of the world, and that ye cherish and procure secret causes of discord. And like as craftily ye have destroyed and subverted the Romain Empire: so suffer ye no kingdom to be overmuch enlarged or enriched by tranquility and peace. Least perhaps in so great trāquilitie (all desire of peace set aside) they dyspose themselves to vew and consider your most wicked works, suppressing on every side your estate: and from your treasures take away such substance, as we have caused to be reserved and kept in your hands, until the coming of our well-beloved son Antichrist. We would ye should do our comēdations to our entierly beloved daughters, pride, deceit, wrath, avarice, bellichere, and lechery, & to all other my daughters: and especially to Lady Simony, which hath made you men, and enryched you, and hath given you suck with her own breasts, & weaned you, and therefore in no wise see that you cal her sin. And be ye lofty and proud, because that the most high dignity of your estate doth require such magnificence. And also be ye covetous, for whatsoever ye get and gather into your fardell, it is for Saint Peter, for the peace of the church, and for the defense of your patrimony and the Crucifix, and therefore ye may lawfully do it. Ye may promote your Cardinals to the highest seat of dignities without any let in all the world, in stopping the mouth of our adversary Jesus Christ, and alleging again: that he preferred his kinsfolks (being but of poor and base degree) unto the Apostleship, but do not you so, but rather call, as ye do, those that live in arrogancy, in hawtines of mind, and filthy lechery, unto the state of wealthy riches and pride, and those rewards & promotions, which the followers of Christ forsook, do ye distribute unto your friends. Therefore as ye shall have better understanding, prepare ye vices cloaked under the similitude of virtues. Alleadge for yourselves the glosses of the holy scripture, and wrest them, directly to serve for your purpose. And if any man preach or teache otherwise then ye will, oppress ye them violently with the sentence of excommunication, & by your censures heaped one upon another, by the consent of your brethren. Let him be condemned, as an heretic, and let him be kept in most straight prison, and there tormented till he die, for a terrible example to all such as confess Christ. And setting all favor apart, cast him out of your temple: least peradventure the engraffed word may save your souls, which word I abhor, as I do the souls of other faithful mē. And do your indeuor, that ye may deserve to have the place which we have prepared for you, under the most wicked foundatiō of our dwelling place. Fare ye well, with such felicity as we desire and intend finally to reward and recompense you with.
Who was the true author of this poesie or epistle above writ̄ it is not evidently know̄: neither yet doth it greatly skill. The matter being well considered of their part, which here be noted: may minister unto them sufficient occasion of wholesome admonition, either to remember themselves what is amiss, or to be think with thenselves what is to be amended. Divers other writings of like argument both before & since, have been devised: as one bearinge the title Luciferi ad malos principes Ecclesiasticos, imprinted first at Paris in Latin. And under the writing thereof, bearing this date. Anno a palatij nostri fractione, consortium{que} nostrorum subtractione. 1351. Which if ye count from the Passion of the Lord: reacheth well to y • time of Wycliffe 1385. which was above vi. years before y • examination of this Walter Brute.
There is also another epistle of Lucifer, prince of darkness, ad praelatos, mentioned in the Epistle of the school of Prague, to the university of Oxford, set forth by Huldericus Huttenus, about the year of our Lord (as is there dated) 1370. which seemeth to be written before this epistle.
Also Vincētius in Speculo histo. lib. 25. cap. 89. inferreth like mention of a letter of the fiendes infernal, unto the clergy men as in a vision represēted before 400. years. In which the devils give thanks to the spiritual men, for that by their silence and not preaching the Gospel, they send infynite souls to hell. &c.
Divers other letters also of like devise, have ben written, & also recorded in authors. Whereunto may be added, that one Jacobus Cartusiensis, wrytinge to the Bishop of Wormace, allegeth out of the prophecy of Hildegardis in these words: Ideo et diabolus in semetipso de vobis sacerdotibus ait: Escas epulantium, conuiuia et omnes voluptates in istis inuenio, sed et oculi, et aures, et venter meus, et venae meae, de spumis illorum plenae sunt, et vbera mea plena sunt diuicijs illorum &c. 1. Therefore saith he, y • devil may say of you priests in himself: The meats of banketting dishes, and feasts of all kind of pleasure, I find in these men: Yea also, mine eyes, mine ears, my belly, & all my veins be full of their froathing, and my breasts be full stuffed with their riches. &c. Furthermore, saith he, they labor every day to rise up higher with Lucifer, but every day they fall w t him more deeply.
Hereunto also appertaineth a story written, & commonly found in many old written books. In the year of our Lord. 1228. at Paris in a Synod of the clergy, there was one appointed to make a Sermō. Who being much careful in his mind, & solicitous what to say, the devil came to him, and asking why he was so careful for his matter, what he should preach to y • clergy, say thus, quod he: The princes of hell salute you (Oh you princes of the Church) & gladly give you thanks, because through your default and negligence, it cometh to pass, that all souls go down to hell. Adding moreover, that he was also enforced by the commandment of God to declare the same, yea and that a certain token moreover was given to the said clerk for a sign, whereby the sinode might evidently see, that he did not lie. Ex catall. Illyr. Fol. 546.
The Bull of Pope Boniface the ix. against the Lollards.
BOnifacius Bishop, servant of the seuants of God: To the reverend brother John Bishop of Hereford, sendeth greeting & Apostolical benediction. We mean to write unto our well-beloved son in Christ (Richard the renowned king of England) in form enclosed within these presents. Therefore we will and command your brotherhood, that as much as ye may, ye study and endeavor yourself to exhort and induce the same king, to do those things which we have written unto him, as it is said before. And notwithstanding, that now many a day you ought to have done it of yourself, & not to loke that we should persuade you to that effect by us written: you may proceed as well by our authority, as by your own, for as much as it was given you before: that here after we may know effectually by your diligence, what zeal your devotion beareth unto the Catholic faith, and to the conseruing of the ecclesiastical honor, and also to the execution of your pastoral office.
Geuen at Rome, at S. Peters the xv. Kalendes of October, the 6. year of our bishoplike dignity.
The tenor of the Bull, to the renowned prince Richard by the grace of God king of England & of France: whereof mention is made above, as followeth, and is thus much in effect.
TO our well-beloved son in Christ, Richard the noble king of England, we send greetinge &c. It grieveth us from the bottom of our hearts, and our holy mother the Church in all places through Christendom lamenteth. We understand that there be certain heresies sprong, and do without any condign restraynt raunge at their own liberty, to the seducynge of the faithful people, and do every day with overmuch liberty enlarge their indiscreet bounds. But howe much the more carefullye we labor for the preservation both of you & your famous kingdom, and also the sincerity of the faith: and do with much more ardent desire covet, that the prosperous state of the same should be preserved and ēlarged the sting of greater sorrow doth so much the more penetrate and molest us, for as much as we see (alas the while) in our time, and under the regal presidence of your moste Christyan government: a certain crafty and hairebraine sect of false Christians, in the same your kingdom, to grow and increase: which call themselves the poor men of the treasury of Christ and his disciples, and whom the common people by a more sounder name call Lollards (as a man would say withered darnel) according as their sins require: and perceive, that they wax strong, & as it were prevail against the diocesās of some places, and other governors as they meet together not courageously addressing themselves against them as they ought to do (whereof chiefly and not undeservedly I give them admonition) for that they take thereby the more bolder presumption and stomach among the unlearned people. And for as much as those whom we cannot call men, but the damnable shadows or ghosts of men, do rise up against the sound faith, & holy universal church of Rome: and that very many of them being indifferently learned, which (to the confusion & eternal damnation of some of them) they got sitting upon their mothers lap the said Church of Rome, do rise up or inueye against the determination of the holy fathers, with too much presumptuous boldness, to the subversion of the whole ecclesiastical order and estate: Have not been afraid, nor are not yet afraid, publicly to preach, very many erroneous detestable, and heretical articles, for that they are not put to silence, reproved, driven out, rooted out or otherwise punished, by any that hath authority and the fear and love of God. And also they are not afraid, openly to write the same articles, and so being written to deliver thē to your kinglye parliament, and obstinately to affirm the same. The venomous and disdainful recital of which articles, upon good advisement at this present we pass over: lest the sufferance of such sensuality, might fortune to renew the wound that reason may heal. Yet notwithstanding, least so great and contagious an evil should escape unpunished, and that without deserved vexation, and also that it might not get more heart and wax stronger: we therefore (according to that our office and duty is, where such negligence and sluggishness of our prelates being present, where this thing is) do commit and give in commandment to our reverend brethren, Canterbury, and York, Archbishops by other our letters: that they stand up in the power of God against this pestilent and cōtagious sect, and that they lively persecute the same in form of law: root out and destroy those, that advisedly and obstinately refuse to withdraw their foot frō the same stumbling block, any restraint to the contrary notwithstanding. But because the assistance, counsel, favor, and aid of your kingly estate & highness are requisite to the execution of the premisses: we require, exhort, and beseech the same your princely highness, by the bowels of the mercy of Jesus Christ, by his holy faith, by your own salvation, by the benefit that to all men is common, and by the prosperity assured to every man and woman, that not only your kingly severity may readily show and cause to be shown unto our Archbishops and their Commissaries (in this behalf requyring the foresaid due execution) convenient aid and favor, as otherwise also to cause them to be assisted: But that also you will enjoin your Magistrates and Justices of assise, and peace more straightly, that of their own good wills, they execute the authority committed unto thē, with all severity against such damned men, according as they are bound by the office which they are put in trust with: Against those I mene, which have determined obstinately to defile thenselves in their malice and sins, those to expel, banish, and imprison, and there so long to keep them, til cōdigne sentence shall pronounce them worthy to suffer punyshment. For your kingly wisdom seeth, that such as they be, do not only deceive poor simple souls (or at the least do what they can to deceive thē) but also bring their bodies to destructiō, and further prepare confusion and ruinous fall unto their temporal Lord's. Go to therefore my sweet son, and endeavor yourself to work so in this matter, as undoubtedly we trust you will: that as this firebrand (burning and flaming over sore) began under your president or government: so under your severe judgment and virtuous diligence, might, favor, and aid: not one spark remain hid under the ashes, but that it be utterly extinguyshed and speedily put out.
Geuen at our palace of S. Peter at Rome, the xv. Calendes of October, in the sixth yere of our pontificalitie.
The Kynges Commission.
RIchard by the grace of God, king of England, & France, and Lord of Ireland. To all those unto whom these present letters shall come, greeting. Know ye, that where as lately at the instance of the reverend father, William Archbishop of Canterbury, Metropolitan of all England, and Legate of the Apostolycal seat: we for the redress and amendment of all those which would obstinately preach or maintain, publicly, or privily, any conclusions of the holy scripture, repugnant to the determynatiō of our holy mother the church, & notoriously redounding to the subversion of the Catholic faith, or containing any heresy or error, within the province or bishopric of Cāterburie: Have by our special letters patents, in the zeal of the faith, givē authority and license unto the foresaid Archbishop & to all and singular his suffragans, to arest all and every of them that will preach or maintain any such conclusions, wheresoever they may be found, and to commit them either to their own prisons or any others at their own pleasure: and to keep thē in the same, until they reap̄t them of the errors & prauities of those heresies: or til that, of such manner of arests, by us or by our counsel it should be otherwise determined, that is to say, to everyone of them and their ministers throughout their cities and diocese. And now the reverend father in god John B. of Herford, hath for a certainty informed us: that although the same B. hath according to justice convinced a certain fellow named W. Swinderby, pretending himself to be a chaplain, & one Stephē Bell a learned man, and hath pronounced thē heretics and excommunicate, & false informers among the common people, and hath declared the same by the definitive sentence of the aforesaid bishop for that they have presumed to affirm and preach openly in diverse places within the diocese of Herford, many conclusions or naughty opinions notoriously redounding to the subversion of the Catholic sound faith, and tranquility of our kingdom. The same Bishop notwithstanding, neither by the ecclesiastical censures, neither yet by the force and strength of our commission was able to revoke the foresaid William and Stephen, nor yet to bridle the malice and indurate contumacy of them: For that they, after that they were upon such heretical pravity convict by the same bishop (to the intent they might delude his judgment and justice) conveyed thenselves by and by, unto the borders of Wales, with such as were their factors and accomplices, in keeping themselves close, unto whō the force of our said letters doth in no wise extend. Whereupon, the said Bishop hath, made supplycation unto us, that we will vouchsafe to provide a sufficient remedy in that behalf. We therefore which always (by the help of almighty God) are defēdours of the faith, willing to withstand such presumptuous and perverse enterprises by the most safest way and means we may give and commit full power and authority to the foresaid bishop and to his ministers, by the tenor of these presents, to arrest or take, or cause to be arrested or taken, the foresaid William and Sthephen, in any place within the city & diocese of Hereford and our dominiō of Wales, with all the speed that may be, and to commit thē either to our prison or else to the prison of the same bishop or any other prison at their pleasure, if such need be, and there to keep thē safe. And afterwards, unless they will obey the commandments of the Church, with dilygence to bring them before us and our counsel, or else cause them to be brought. That we may determine for their further punishment, as we shall think it requisite convenient to be done by the advise of our counsel, for the defense and preservation of the Catholic faith. And that the foresaid William and Stephen, being succoured by the aide of their factors or favorers, should not be able to fly or escape to their accustomed starting holes: and that the sharpness of their pains so aggravated, may give them sufficient cause to return to the lap again of their holy mother the church: we strayghtlye charge and command all and singular our Shrifes, Bailifes, Barones, and all other our officers, in the City and Dioces of Hereford, & in any other place being within our dominion of Wales, by the tenor of these presents: that from time to time (where they think it most meet) they cause it openly to be proclaimed in our name, that none, of what state, degree, preeminence, kind, or other condition he shall be of, do cherish openlie or secretly, the foresaid William and Stephen, until the time that they repent thē of their heresies and errors, and shall be reconciled unto the holy Church of God: Neither that any person or persons: be believers, favorers, or receivers, defendours, or in any case wittinglye instructours, of the said William or Stephen, or any other of the residue of the heretics that are to be convinced: upon the forfeiture of all that ever they have. And that also they giving their attendance, be obedient & aunswerable to the foresaid bishop and his deputies in this behalf, for the execution of the premisses: and that they certify us and our counsel distinctly, and plainly, from time to time, of the names of all and singular persons, which shall fortune to be found culpable in this behalf, under their seals. In witness whereof, we have caused these out letters patentes to be made.
Witness our self at Westminster the ix. day of Marche, in the xv. year of our reign.
FaringtonAn other letter of the said king against Walter Brute.
For as much as it is advertised us, that one Walter Brute, and other such children of iniquity, have damnably holden, affirmed, and preached, certain articles and conclusions being notoriously repugnaunt against the holy Scripture (of the which, some of them as heresies, and the rest as errors, are finally by the Church condemned) and that in diverse places within the diocese of Hereford and partes near adjoining, both privily, openly, and obitinately : which thing we perceive not only to redounde to the subversion (in a manner) of the Catholic faith, which as well we, as other catholic Princes ought of duty to maintain, but also to forewarn us of the subversion of our faithful Diocesans. And that the said Bishop, upon the good deliberation and advisement of a great number of Doctors in Divinity, and other learned & skillful men in the Scriptures, of special devotion, according to his bounden duty, purposed to begin and make diverse and sundry processes by law to be sent unto the foresaid Walter and his accomplices, to appere personally before him and other the Doctors aforesaid, in the cathedral church of Hereford, the morrow after the translation of S. Thomas of Hereforde next ensuing, and to proceed in the same place against the same Walter, in the foresaid articles and conclusions, for the amendment of his soul. Now a fresh (because that the said Walter and others of their retinue, cleaning and confederating with him, might not suffer condign pains according to their demerits) endeavor themselves to make void and frustrate the said godly purpose of the same Bishop, in such correction & execution as should have been done: and with force do resist and let the same with all the power they may, to the great contempt of us and of our crown, and to the breaking and hurting of our peace, and pernicious example of others: Do appoint you and every of you, immediately as soon as this our commission shall be delivered unto you, in our behalf and name, to make open proclamation in the diocesie and partes aforesaid, where ye shall think it most meet and conuenyent: That no man be so hardy henceforth, of what state or condition soever he shall be, within the Dioces and partes aforesaid, upon pain of forfeiture of all that ever he hath, to make or leauie any conventicles, assemblies, or confederacies, by any color: or that they presume to attempt or procure any other thing, whereby our peace may be hurt or broken, or that the same Bishops and Doctors aforesaid, may be by any means molested or let in the execution of such correction as is to be done, according to the Canonical sanctions, and to arest all those which ye shall find or take offending in this behalf, or that keep themselves in any such conventicles. And that they being committed to prison, be there kept, till you shall have other commandment from us and our counsel for their deliverance: And that ye distinctly and plainly certify us and our said counsel, of all your doing in this behalf under your seals, or else the seals of some of you. And therefore we straightly charge and command you, and every of you: that ye diligently attend upon the premisses, and that in your deeds ye execute the same with all diligence and careful endeavor, in the form and manner aforesaid. And further, we give straight charge and commandment to all and singular Shriffes, Mayors, Bailiftes, Constables, and other our faithful subjects, by the tenor of these presents: that they be attending upon you, counseling and aiding you and every of you, as is meet and convenient in the doing and execution of the premisses. In witness whereof, we have caused these our letters patents to be made.
Witness myself at Westminster, the 22. day of September, in the 17. year of our reign:
By the same King and Counsel.
Thus king Richard by the setting on of W. Courtney Archb. of Canterb. and his fellows, taking part with the Pope, and Romith Prelates: waxed something strait and hard to the poor Christians of the contrary side of wyckleffe, as by these letters above prefixed may appear. Allbeit, dur • ng all the life of the said king, I find of none expressly by name that suffered burning. Notwythstanding, some there were which by the foresaid Archbish. William Courtney, and other Bishops, had been condemned and diverse also abjured, and did penance as well in other places, as chiefly about the town of Leycester as followeth here to be declared, out of the Archbyshoppes register and records:
At what time the said Archbishop W. Courtney was in his visitation at the town of Leycester, certain there were accused and detected to him, by the monks and other Priests in the said town. The names of which persons there detected, were one Roger Dexter, Nicholas Taylor Richard Wagstaffe, Michael Scrivener, William Smith, John Henry, Will. Parchmeanar, and Roger Goldsmith, inhabitances of the same town of Leycester: These with othermoe, were denounced to the Archbyshop for holding the opinion of the Sacrament of the altar, of auriculare confession, and other Sacraments, contrary to that which the Church of Rome doth preach and observe. All which parties above named, & many other mo whose names are not known, did hold these heresies and errors here under written, and are of the Romish church condemned.
- 1. That in the Sacrament of the alter, after the words of consecration, there remaineth the body of Christ with the material bread.
- 2. That images ought not to be worshipped in any case, nor that no man ought to set any candles before them.
- 3. That no cross ought to be worshipped.
- 4. That Masses, and Matins, ought not with an high and loud voice to be said in the Church.
- 5. Item, that no Curate or Priest taken in any crime can consecrate, hear confessions, nor minister any of the Sacraments of the church.
- 6. That the Pope and all prelates of the Church, cannot bind any man in the sentence of excommunication, unless they know him to be first excommunicated of God.
- 7. That no Prelate of the church, can grant any pardons.
- 8. That every lay man may in every place, preach & teach the Gospel.
- 9. That it is sin to give any alms or charity, to the friers preachers, Minorites, Augustine's, or Carmelites.
- 10. That no oblation ought to be used at the funeralies of the dead.
- 11. That it is not necessary to make confession of our sins to the Priest.
- 12. That every good man although he be unlearned, is a Priest.
These Articles they taught, preached, & affirmed manifestly in the town of Leceiter & other places adjoining: Wherupon, the said Archb. monished the said Roger, and Nicholas w t the rest, on the next day to make answer unto him in the said monastery to the foresaid articles. But the foresaid Roger and Nicholas with the rest, hid thenselves out of the way, and appeared not. Whereupon, the Archb. upon All hallow day, being the 1. day of November, celebrating the high mass at the high altar in the said monastery, being attired in his Pontificalibus: denounced the said parties with all their adherents, fautors, favorers, and counselors, excommunicate and accursed, which cyther held, taught, or maintained the foresaid conclusions heretical & erroneous, and that in solemn wise, by ringing the bells, lighting the candles, and putting out the same again, and throwing them down to the ground w t other circumstances thereunto belonging. Upon the morrow after (being all Soulne day) he sent for all the curates & other lay men of the town of Leicester, to inquire more diligently of the verity of such matter as they knew, & were able to say against any persons whatsoever, concerning y e foresaid articles, as also against the parties before named and specified upon their others: denouncing everyone of them, severally by their names to be excommunicated and accursed, & caused them also in diverse parish churches in Leicester, also to be excommunicate. And further the said Archb. interdicted the whole Town of Leycester, & all the churches in the same, so long as any of the foresaid excommunicate persons should remain or be within the same, and till that all the lollardes of the town, should return and amend from such heresies & errors, obtaining at the said Archb. his hands the benefit of absolution.
At length it was declared & shown to the said Archb. that there was a certain anchoresse whose name was Matilde, enclosed within the Churchyard of S. Peters church of the said town of Leycester, to be infected (as they said) with the pestiferous contagion of the foresaid heretics & lollardes: whereupon, after that the said Archb. had examined the foresaid Matilde, touching the foresaid conclusions, heresies, and errors, and found her not to answered plainly and directly to the same, but sophistically and subtelly: gave and assigned unto her a day peremptory, personally to appear before him in the Monastery of C. James at Northampton, more fully to answer to the said articles, heresies, and errors, which was the 6. day of the said month of November: commanding the abbot of the monastery of Pratis aforesaid, that the door of the recluse in which the said Matild was, should be opened, and that til his return he should cause her to be put in safe custody. That done, he sent forth his mandate, against the lolardes under this form.
William by the permission of God. &c. To his well-beloved sons, the Major & bailiffes, of the town of Leicester Dioces, greeting. We have lately received, the kings letters graciously granted us for y e defense of the catholic faith, in these words following. Richard by the grace of God, king of England and of France. &c. We on the behalf of our holy mother the Church, by the kings authority aforesaid, do require you: that you cause the same Richard, William, Roger, and the rest, to be arrested, and sent unto us, that they with their pernicious doctrine do not infect the people of God. &c. Geuen under our seal. &c.
By another instrument also in the same Register, is mention made of one Margaret Caily Nonne, which forsaking her order, was by the said Archb. constrained against her will, again to enter the same, as by this instrument here under ensuing may appear.
William by the grace of God, &c. To our reuereud brother in God, John by the grace of God, Bishop of Eli greting. &c. In the visitation of our diocese of Lincoln according to our office, amongst other enormities worthy reformation, we found, one sheep out of our fold strayed and amongst the briers tangled, to wit, Margarete Caily, Nun professed, of the monastery of S. Radegonde w t in your Diocese: who casting the habit of her Relygion, was found in secular attire, many years being an Apostate, & leading a dissolute life. And least her blood should be required at our hands, we have caused her to be taken, and brought unto you being her pastor: and straitly enjoining you by these presents do command, that you admit the same Margarete again into her foresaid Monastery (although returned against her will) or else into some other place, where for her souls health you shall think moste convenient: and that from henceforth she be safely kept, as in the straight examination of the same you will yield an accompt. Geuen under our seal. &c.
By sundry other instruments also in the same register recorded I find, that the foresaid Matilde the anchoresse, upon the straight examination and handeling of the foresaid Archbishop, before whom peremptorily she was enjoined to appear, and till that day of apparance taken out of the recluse and committed to safe custody as you heard: resracted and recanted her foresaid articles and opinions. For the which she being enjoined 40. days penance, was again admitted into her foresaid recluse in Leycester. The Bishops letter to the Magistrates of the town thus beginneth. Wilhelmus permissione diuina. &c. dilectis filijs. &c.
Also, by another letter of the foresaid Archbish. to the Dean of the Cathedral church of our Lady of Leycester being registered, I find: that of the number of those 8. persons before recite • , whom the Archbishop himself at high Mass, did in his Pontificalibus so solemnly curse with book, bell, and candle: After certain process being sent out against them, or else in the mean time being apprehended & taken: two of them recanted their opinions, to wit, William Smith, and Roger Dexter. But in the mean time Alyce the wife of the said Roger Dexter, taking hold of the foresaid articles with her husband also, together with the said William Smith, abjured the same. For these be the words of the instrument. Subsequenter vero, praefati Wilielmus, Rogerus, & Alicia reatus suos respicientes, se nostro conspectul praesentarunt. &c. Notwythstanding, whether they presented thenselves willingly, or else were brought against their wills (as most like it was) hard penance was enjoined them before they were absolved. These be the words of the instrument.
Sancta mater ecclesia. &c. i. Seeing our holy mother the church, denieth not her lap to any penitent child returning to the unity of her, but rather profereth to them the same: we therefore do receive again the said William, Roger, & Alice to grace. And further have caused them to abjure all and singular the aforesaid articles & opinions before they received of us the benefit of absolution, & were loosed from the sentence of excōmmunication wherein they were snarled: enjoining unto them penance, according to the quantity of the crime, in form as followeth, that is to say. That everyone of them y e Sunday next after their returning to their proper goods: they the said William, Roger, & Alice, holding everyone an image of y e crucifix in their right hands, and in their left hands everyone of them a taper of wax, waying half a pound weight, in their shirts (having none other apparel upon them) do go before the Cross three times, during the procession of the Cathedral Church of our Lady of Lecester: that is to say, in the beginning of the procession, in the middle of the procession, and in the latter end of the procession: to the honor of him that was crucified in the memorial of his passion, and to the honor of the virgin his mother: who also devoutly bowing their knees and kneeling, shall kiss the same crucifix so held in their hands. And so with the same procession, they entering again into the church: shall stand during all the time or the holy Mass, before the image of the Cross with their Lapers and crosses in their hands. And when the Mass is ended, the said William, Roger, & Alice, shall offer to him that celebrated that day the Mass. Then upon the Saturday next ensuing: the said William, Roger, and Alice, shall in the full and public market, within the town of Leicester, stand in like manner in their shirtes, without anymore clothes upon their bodies, holding the foresaid crosses in their right hands, which crosses, three tunes they shall (during the market) devoutly kiss reverently kneeling upon their knees: that is, in the beginning of the market, in the middle of the market, and in the ende of the market. And the said William (for that he some what understandeth the Latin tongue) shall say this Antheame with the collect Sancta Katharina : and the foresaid Roger and Alice, being unlearned, shall say devoutly a Pater noster, and an Ave Maria. And thirdly, the Sunday next immediately after the same, the said William, Roger, and Alice, in their parish Church of the said town of Leicester, shall stand and do as upon the Sunday before, they stood and did in the cathedral Church of our Lady aforesaid, in all things. Which done, the foresaid William, Roger, and Alice, after Mass, shall offer to the Priest or chaplain that celebrated the same, with all humiliti and reverence the wax tapers, which they shall carry in their hands. And because of the cold weather y t now is, least the foresaid penitents might peradventure take some bodily hurt standing so long naked (being mindful to moderate partly the said our rigor) we give leave: That after their entrance into the churches above said, whilst they shall be in hearing the foresaid masses : that they may put on necessary garments to keep them from cold, so that their heads and feet notwithstanding, be bare and uncovered. We therefore will and command you together and a part, that you denounce the said William, Roger, and Alice, to be absolved and restored again to the unity of our holy mother the church, and that you call them forth to do their penance in manner and form aforesaid. Giuen at Dorchester, the 17. day of November in the year of our Lord God 1389. and the 9. year of our translation.
Unto the narration of these above said, we will adjoin the story of one Peter Pateshul au Agustine Frier, who obtaining by the Popes privilege (through the means of Walter Dis, confessor to the Duke of Lancaster) liberty to change his coat and religion, and hearing the doctrine of John Wicklesse & other of the same fort: began at length to preach openlie and to detect the vices of his order, in such forte as all men wondered to hear the horrible recyting thereof. This being brought to the cares of his order, they to the number of 12. (coming out of their house to the place where he was preaching) thought to have withstode him perforce. Among whom one especially for the zeal of his religion, stood up openly in his preaching, and contradicted y t which he said, who then was preaching in the Church of S. Christopher in London. This when the faithful Londoners did see, taking grief hereat, were moved w t great ire against the said Frier, thrusting him with his other brethren out of the church, whom they not only had beaten and fore wounded, but also followed them home to their house, mineding to have destroyed their mansion w t fire also, and so would have done, had not one of the sheriffes of London, with two of the Friers of the said house well known & reported amongst the Londoners, with gentle words mitigated their rage and violence. After this, Peter Pateshull thus disturbed as is aforesaid, was desired by the Londoners (for so much as he could not well preach amongst them) to put in writing that, which he had said before, and other things more that he knew by the Friers: Who then at their request writing the same, accused the friers of murder, committed against diverse of their brethren. And to make the matter more apparent & credible, he declared the names of them that were murdered, with the names also of their tormentors. And named moreover, time and place where and when they were murdered, and where they were buried. He affirmed further, that they were Sodomites and traitors both to the king and the realm with many other crimes, which mine author for tediousness, leaveth of to recite. And for the more confutation of the said friers, the Londoners caused the said Bill, to be openly set up at S. Paul's Church door in London, Which was there red and copied out of very many. Thys was dove in the year of our Lord 1387. and in the 10. yere of King Richard seconde. Ex Chron. Monachi Albanensis. Cuius est exordium. Anno gratiae millesimo. &c.
Thus it may appear by this and other above recited, how the Gospel of Christ preached by John Wycliffe and others, began to spread & fructify abroad in London, and other places of the realm: and more would have done no dont, had not William Courtney, the Archbishop & other Prelates with the king, set them so forcibly with might & main, to gainstand the course thereof. Albeit as is said before, I find none which yet were put to death therefore, during the reign of this king Richard the second. Whereby it is to be thought of this king, that although he cannot be utterly excused for molesting the godly & innocent preachers of that time, (as by his brieues & letters afore mentioned may appear) yet neither was he so cruel against them, as other that came after him: And that which he did seemed to proceed by the instigation of the Pope and other Bishops, rather then either by the consent of his Parliament, or advise of his counsel about him, or else by his own nature. For as the decrees of y t parliament in all his time, were constant in stopping out the Popes provisions, & in bridling his authority as we shall see (Christ willing) anon: so y e nature of the king was not altogether so fiersly set, if that he following the guiding thereof, had not stand so much in fear of the Bishop of Rome and his Prelates, by whose importune letters & calling on, he was continually urged, to do contrary to that, which both right required, & will perhaps in him desired. But howsoever the doings of this king are to be excused, or not, undoubted it is y t Queen Anne his wife most rightly deserveth singular commendation: who at the same time living with y e king had the gospels of Christ in English, w t 4. doctors upon the same. This Anne was a Bohemian borne, and sister to Wincelaus K. of Boheme before: who was married to king Richard about the 5. (some say, the 6.) year of his reign, and continued w t him the space of 11. years. By the occasion whereof it may seem not improbable, y t the Bohemians coming in with her, or resorting into this realm after her, perused and received here the books of John Wycliffe, which afterward they conveyed into Bohemia, whereof partly mention is made before, pag. 464.
The said, virtuous Queen Anne, after she had lived with king Richard about 11. years, in the 17. year of his reign changed this mortal life, and was buried at Westminster. At whose funeral, Thomas Arundel then Archb. of York, and Lord Chancelor, made the Sermon. In which Sermon (as remaineth in the library of Worcester recorded) he entreating of the commendation of her, said these words: that it was more joy of her, then of any woman that ever he knew. For notwithstanding that she was an alien borne, she had in English all the 4. gospels, w t the Doctors upon them: affirming moreover and testifying, y e she had sent the same unto him to examine. And he said they were good and true. And further with many words of praise did greatly commend her, in that she being so great a Lady, & also an alien, would study so lowly so virtuous books. And he blamed in that sermon sharply the negligence of the Prelates, & other men. In so much that some said, he would on the morrow, leave up the office of Chancelor, and forsake the world, & give him to fulfil his pastoral office, for that he had seen and read in those books. And then it had been the best Sermon that ever they heard. Haec ex libro Wygo. In the which Sermon of Thomas Arundell, three points are to be considered, first the laudable use of those old times received to have the Scripture and Doctors in our vulgare English tongue. Secondly, the virtuous exercise and also example of this godly Lady, who had these books not for a show hanging at her girdle: but also seemeth by this Sermon to be a studious occupier of the same. The third thing to be noted is, what fruit the said Thomas Archbyshoppe declared also himself to receive at the hearing and reading of the same books of hers in the English tongue. Notwythstanding, the • ame Thomas Arundel, after this Sermon and promise made, became the most cruel enemy that might be against English books, and the authors thereof as followeth after in his story to be seen.
For shortly after the death of Queen Anne, the same yere (the king being then in Irelād) this Thomas Arundel Archb. of York, and Bishop of London, Rob. Braybrocke (whether sent by the Archb. of Cant. and the clergy, or whether going of their own accord) crossed the seas to Ireland, to desire the king in all spedy wise to return and help the faith and church of Christ, against such as holding of Wickleffes teaching, went about (as they said) to subuect at their proceedings, and to destroy the canonical sanctions of their holy mother church. At whose complaint the king hearing the one part speak, and • ot advising the other, was in such forte incensed: that incontinent leaving all his affairs incomplete, he spedde his return toward England, Where he kept his Christians at Dublin, in the which mean time, in the beginning of the next yere following, which was Anno. 1395. A Parliament was called at Westminster, by the commandment of the Kyng. In which parliament, certain Articles or Conclusions were put up by them of the Gospel side, to the number of 12. Which Conclusions moreover were fastened up upon the church door of S. Paul in London, and also at Westminster: The copy of which Conclusions with the words and contents thereof, here under ensueth.
The book of Conclusions, or Reformations, exhibited to the Parliament holden at London, and set up at Paul's door and other places, in the 18. year of the reign of king Richard the 2. & in the yere of our Lord. 1395.
THe first conclusion, when as the Church of England began first to dote in tēporalities after her stepmother the great church of Rome, & the churches were authorised by appropriations: faith, hope, and charity began in diverse places to vanish and fly away from our Church, for so much as pride with her most lamentable and dolerous genealogy of mortal and deadly sins, did challenge that place by title of heritage, and this conclusion is general and approved by experience, custom and manner, as ye shall after hear.
The second conclusion, y t our usual Priesthode which took his original at Rome, & feigned to be a power higher then angels, is not that Priesthoode which Christ or • cyned unto his disciples. This conclusion is thus proved, forso much as the Romish priesthood is done with signs and pontifical rites and ceremonies, and benedictions, of no force & effect, neither having any ground in scripture, for so much as the Bishops ordinall and the New Testament do nothing at all agree, neither do we see that the holy Ghost both give any good gift through any such signs or ceremonies: because that he together with all noble & good gifts, cannot consist and be in any person with deadly sin. The corolary or effect of this conclusion is, that it is a lamentable and dolorous mockerye unto wise men, to see the Bishops mock & play with the holy Ghost in the giving of their orders: because they give crowns for their characters and marks, in stead of white hearts, & this caracter is the mark of Antichrist, brought into the holy Church to cloke and color their idleness.
The third conclusion, that the law of chastity enjoined unto priesthood, the which was first ordained to the prejudice of women, induceth Sodomy into the church: but we do excuse us by the Bible, because the suspect decree doeth say, that we should not name it. Both reason & experience proveth this conclusion. Reason thus, forsomuch as the delicate feeding and fare of the Clergy, will have either a natural purgation, or some worse. Experience thus, for so much as the secrete trial and proof or such men is, y • they do delight in women. And whensoever thou doest prove or see such a man, mark him well, for he is one of y e number. The corolarie of this conclusion is, that these private religions with the beginners thereof, ought most chiefly to be disanulled as the original of y e sin and offense: But God of his might, doth of privy sins send open vengeance.
The fourth conclusion, that most harmeth the innocent people is this: that the feigned miracle of the Sacrament of bread, inducoth all men, except it be a very few, unto idolatry: For so much as they think that the body which shall never be out of heaven, is by the virtue of the Priests words essentially included in the little bread, the which they do show unto the people. But would to God they would believe that which the Evangelical Doctor teacheth us in his Trialoge, Quod panis altaris est accidentaliter Corpus Christi. i. that the bread of the altar is the body of Christ accidentally: for so much as we suppose that by that means, every faithful man and woman in the law of God, may make the Sacrament of that bread without any such miracle. The corolarie of this conclusion is, that albeit the body of Christ, be endowed w t the eternal joy, the service of Corpus Christi made by Frier Thomas, is not true, but painted full of false miracles, neither is it any marvel: for so much as frier Thomas at that time taking part with the Pope, would have made a miracle of a hens egg, and we know it very well that every lie openly preached and taught, both turn to the rebuke & opprobry of him which is always true without any lack.
The 5. conclusion is this, that the exorcism & halowings, consecrations, and blessings over the Wine, Bread, Wax, Water, Dyle, Salte, Incence, the Aulter stone, and about the Church walls, over the Westiment, Chalice, Miter, Cross, and Pilgrimstaues, are the very practices of Nigromancy, rather then of sacred divinity. This conclusion is thus proved, because y t by such exorcisms, the creatures are honored to be of more force & power then by their own proper nature, for we do not see any alteration, or change in any creature so exorcised, except it be by false faith which is the principal point of devilish art. The cocolarie of this is, that if the book of exorcisation or conjuring of holy water which is sprinkled in the Church, were altogether faithful and true: we think certainly that holy water used in the Church, were the best medicine for all kind of sickness and sores, Cuius contrarium experimur. i. the contrary whereof daily experience doth teach us.
The sixth conclusion which maintaineth much pride, is, that a king and Bishop both in one person, a Prelate and justice in temporal causes, a Curate an Officer in worldly office, doth make every kingdom out of good order. This conclusion is manifest, because the temporalty and the spirituality, are two parts of the holy universal Church, and therefore he which addicteth himself to the one part, let him not intermeddle with the other, Quia nemo potest duobus Dominis seruire, wherefor to be called Amphroditae, which are men of both kinds or Ambidextri, which is such as can play with both hands, were good names for such men of double estates. The Corolary of this conclusion is, that thereupon we the procuratours of God in this case, do sue unto the Parliament: that it may be enacted, that all such as be of the clergy (as well of the highest degree as of the lowest) should be fully excused, and occupy themselves with their own cure and charge, and not with others.
The seventh conclusion that we mightily affirm is, that spiritual prayers made in the church for the souls of the dead (preferring any one man by name, more then another) is a false foundation of alms, whereupon all the houses of alms in England are falsely founded. This conclusion is proved by two reasons: The one is, that a meritorious prayer (of any force or effect) ought to be a work proceeding from mere charity: and perfect charity accepteth no person, because thou shalt love thy neighbor as thyself, Whereby it appeareth, that the benefit of any temporal gift bestowed & given unto priests and houses of alms, is the principal cause of any special prayers, the which is not far different from sunonie. The other reason is, that every special prayer made for men condemned to eternal punishment, is very displeasant before God. And albeit it be doubtful, yet is it very likely unto the faithful Christian people, that the founders of every such house of alms for their wicked endowing of the same, are for y e most part passed by the broad way. The corolary is, that every prayer offorce and effect proceeding of perfect charity, would comprehend generally all such, whom God would have saved, and to live. The marchaundise of special prayers now used for the dead, maketh mendicant possessioners & other hierling priests, which otherwise were strong enough to work & to serve the whole realm: And maintaineth the same in idleness, to the great charge of the realm, because it was proved in a certain book which y e king hath, that a hundredth houses of alms, are sufficient for the whole realm. And thereby might peradventure greater increase and profit come unto the temporalitie.
The 8. conclusion needful to tell the people beguiled, is, that pilgrimages, prayers, and oblations made unto blind crosses or roodes, or to deaf images made either of wood or stone: are very near of kind unto Idolatry, and far different frō alms. And albeit that these things which are forbidden and imagined, are the book of error unto the common people: notwithstanding, the usual and common image of the Trinity is most especially abhominable. This conclusion God himself doeth openly manifest, commanding alms to be given to the poor & needy man, for he is the image of God in more perfect similitude and likeness then any block or stone. For God did not say, let us make a block or stone unto our likeness and image, but let us make man, for so much as the supreme & highest honor which y e clergy calleth Latria, pertaineth only to the Godhead, & the inferior honor which clergy call Dulia, pertaineth unto men and angels, and to none other inferior creature. The corolarie is, y e the service of y e cross celebrate twice every yere in our church, is full of idolatry: For if rood, tree, nails, and spear, ought so profoundly to be honored and worshipped, then were Judas lips (if any man could get them) a marvelous goodly relique. But thou Pilgrim, we pray thee tell us, when thou doest offer to the bones of the Saints and holy men which are laid up in any place: whether dost thou relieve thereby the holy man which is already in joy, or that alms house that is so well endowed, whereas they are canonised (the Lord knoweth howe) and to speak more plain, every faithful Christian may well judge and suppose, that the strokes of that same man, whom they calls. Thomas, were no came of Martyrdom, nor yet be.
The 9. conclusion that keepeth the people low, is, that auricular confession which is said to be so necessary for salvation, & the feigned power of absolution: exalteth and setteth up the pride of priests, and giveth them opportunity of other secrete talks, which we will not at this tune talk of, for so much as both Lord's and Ladies do witness that for fear of their confessors, they dare not speak the truth: and in time of confession is good opportunity ministered, of wooing, or to play the baudes, or to make other secret conuentions to deadly sin. They affirm and say, that they are commissaries sent of God to judge & discern of all manner sin, to pardon and cleanse what so ever please them. They say also, that they have the keys of heaven and hell, & that they can excommunicate, curse and bless, bind and loose, at their own will and pleasure: in so much, that for a small reward, or for 12. d. they will sell the blessing of heaven by charter and clause of warrantes sealed by their commō seal. This conclusion is so common in use, that it needeth not any probation. The corolarie hereof is, that the Pope of Rome which feigned himself to be the profounde treasurer of the whole Church, having that same worthy jewel which is the treasure of the passion of Christ in his own keeping and custody, together with the merits of all the saints in heaven, whereby he giveth feigned indulgences and pardons a poena & culpa : He is a treasurer almost banished out of chariti, whereby he may deliver all captives being in purgatory at his pleasure, and make them not to come there. But here every faithful Christian may easily perceive that there is much falsehood hid in our church.
The 10. that manslaughter (either by war or by any pretensed law of justice, for any temporal cause, or spiritual revelation) is expressly contrary unto the new Testament, which is the law of grace, full of mercy. This conclusion is evidently proved by the examples of the preaching of Christ here in earth, who chiefly teacheth every man to love his enemies, and have compassiō upon them, and not to kill and murder them. The reason is this, that for the most part when as men do fight, after the first stroke, charity is broken: and whosoever dieth without charity, goth the right way to hell. And beside that, we do well understand & know that none of the clergy, neither by any other lawful reason, can deliver any man from the punishment of death, for one deadly sin, and not for another: but the law of mercy which is the New Testament, forbiddeth all manner of murder. For in the Gospel it is spoken unto our forefathers, thou shalt not kill. The corolary is: It is a very robbing of the people, when Lord's purchase indulgences and pardons a poena & culpa, unto such as do help their armies to kill and murder the Christian people in soreine countries for temporal gain, as we do see certain soldiers which do run amongst the Heathen people to get themselves fame & renown by the murder & slaughter of men. Much more do they deserve evil thanks at the hands of the king of peace, for so much as by humility and peace, our faith is multiplied & increased: for murderers and manquellers, Christ doeth hate and manaseth: he that striketh with the sword, shall perish with the sword.
The 11. conclusion is, which is shame to tell: that the vow of chastity made in our church by women which are frail and vnperfite in nature, is the cause of bringing in many great and horrible offenses and vices, incident unto the nature of man. For albeit, the murder of their children borne before their time, and before they are christened, and y e destruction of their nature by medicine, are filthy & foul sins: yet they accompanying amongst themselves, or with unreasonable beasts, or with any creature not having life, do pass to such an unseemliness, that they are punished by infernal torments. The corolarie is, that widows & such as take the mantell and the ring delitiously fed, we would that they were married, because that we cannot excuse them from private offense of sin.
The 12. that the multitude of arts not necessary (used in this our Church) causeth much sin & offense in waste, curiosity, and disguising in curious apparel: experience & reason partly doth show the same, for so much as nature with a few acts, is sufficient for man's use and necessity.
This is the whole tenor of our ambassade which Christ hath commanded us to prosecute at this time, most fit and convenient for many causes. And albeit that these matters be here briefly noted and touched: yet notwithstanding, they are more at large declared in another boke with many other more in our own proper tongue, which we would should be common to all Christian people. Wherefore, we earnestly desire and beseech God for his great goodness sake, that he will wholly reform our Church (now altogether out of frame) unto the perfection of his first beginning and original. Ex Archiuis Regijs.
These verses following, were annexed unto the conclusions.
The which verses are thus Englished.
King Henry the fourth.
A Nd thus King Richard by common assent being deposed from his rightful crown: The Duke of Lancaster was led by Thomas Arundell the Archbishop, to the feat royal: who there standing up, and crossed himself on the forehead and the breast, spake in words as followeth.
In the name of God, Amen. I Henry of Lancaster, claim the Realm of England and the crown, with all the appurtenaunces as I that am descended by right line of the blood coming from that good Lord King Henry the 3. And thorough the right that God of his grace hath sent to me with the help of my kin and of my friends to recover the same, which was in point to be undone for default of good governance and due justice. &c.
After which words, the Archbishop asking the assent of the people, being joyful of their new king: took the Duke by the hand, & placed him in the kingly throne, which was an. 1399, and shortly after by the foresaid Archbishop he was crowned also for king of England. Ex Chron. De Alban.
The next year after, followed a Parliament holden at Westminster, in which Parliament, one will. Sautre, a good man and a faithful priest, inflamed with zeeale of true Religion, required he might be heard for the commodity of the whole realm. But the matter being smelt before by the Bishops, they obtained that the matter should be referred to the convocation: Where the said William Sautre being brought before the Bishops and Notaries thereunto appointed, the convocation was deferred to the Saturday next ensuing.
When Saturday was come, that is to say, the 12. day of February, Thomas Arundell Archbishop of Canterbury, in the presence of his Counsayle provincial being assembled in the said Chapter house, against one fyr William Sautre, otherwise called Chatris, Chaplayne personally then and there appearing by the commandment of the foresaid archbishop of Canterbury, objected: that the said sir William before the Bishop of Norwich, had once renounced and abjured diverse and sundry conclusions heretical and erroneous: and that after such abjuration made, he publicly and privily, held taught & preached, the same conclusions or else such like, disagreeing to y e catholic faith, and to the great peril and pernicious example of others. And after this, he caused such like conclusions holden and preached as is said, by the said Syr William without renunciation, then and there to be read unto the said Archbishop, by master Robert Haull, Chācellor unto the said bishop in a certain scroll written, in tenor of words as followeth.
Syr William Chatris otherwise called Sautre, parish Priest of the Church S. Scithe the Virgin in London, publicly and privily doth hold these conclusions under written.
- In Primis, he saith, that he will not worship the cross on which Christ suffered, but only Christ that suffered upon the Cross.
- 2. Item, that he would sooner worship a temporal king, then the foresaid wooden cross.
- 3. Item, that he would rather worship the bodies of the Saints, then the very cross of Christ, on which he hong, if it were before him.
- 4. Item, that he would rather worship a man truly contrite, then the cross of Christ.
- 5. Item, that he is bound rather to worship a man that is predestinate, then an angel of God.
- 6. Item, that if any man would visit the monuments of Peter and Paul, or go on Pilgrimage to the Toumbe of S. Thomas, or else any whether else, for the obtaining of any temporal benefit: he is not bound to keep his vow, but that he may distribute the expenses of his vow upon the alms of the poor.
- 7. Item, that every priest and Deacon is more bound to preach the word of God, then to say the canonical hours.
- 8. Item, that after the pronouncing of the Sacramental words of the body of Christ, the bread remaineth of the same nature that it was before, neither doth it cease to be bread.
To which conclusions or articles being thus read, the Archbish. of Caunterb. required the same Syr William to answer. And then the said William asked a copy of such articles or conclusions, and a competent space to answer unto the same. Whereupon the said Archb. commanded a copy of such articles or conclusions to be delivered then and thereunto the said syr William, assigning the Thursday then next ensiting to him to deliberate and make answer in. When Thursday the said day of apparance was come, Master Nicholas Rishton, auditor of the causes and business belonging to the said archbishop (then being in the Parliament house at Westminster otherwise let) continued the said convocation with all matters rising, depending and appartinent thereunto, by commandment of the said Bishop, until the next morrow at eight of the clock. When the morrow came, being Friday. The foresaid sir William Sautre, in the chapter house before the said bishop and his counsel provincial then and there assembled, making his personal appearance, exhibited a certain scroll containing the answers unto certain articles or conclusions given unto him as is aforesaid by the said Bishop: and said, that unto the foresaid Archbyshop, he delivered the same as his answer in that behalf, under the tenor of such words as follow.
I William Sautre priest unworthy, say and answer that I will not, nor intend not to worship the cross whereon Christ was crucified, but only Christ that suffered upon the cross: so understanding me that I will not worship the material cross, for the gross corporal matter: yet notwithstanding I will worship the same as a sign, token, and memorial of the passion of Christ Adoratione vicaria. And that I will rather worship a temporal Kyng, then the foresaid wooden cross, as the material substance of the same. And that I will rather worship the bodies of Saints, then the very cross of Christ whereon he hong: with this addition, that if the very same Cross were afore me, as touching the material substance. And also that I will rather worship a man truly confessed and penitent, then the cross on which Christ hong, as touching the material substance.
And that also I am bound, and will rather worship him whom I know to be predestinate, truly confessed and contrite, then an angel of God: for that the one is a man of the same nature with the humanity of Christ, and so is not a blessed angel. Notwithstanding I will worship both of them, according as the will of God is I should.
Also, that if any man hath made a vow to visit the shrines of the Apostles Peter and Paul, or to go on pilgrimage unto S. Thomas tomb, or any whither else to obtain any temporal benefit or commodity: he is not bound simply to keep his vow, upon the necessity of salvation. But that he may give the expenses of his vow in alms amongst the poor, by the prudent counsel of his superior as I suppose.
And also I say, that every Deacon and Priest is more bound to preach the word of God, then to say the canonical hours, according to the primitive order of the church.
Also touching the interrogation of the sacrament of the altar: I say that after the pronouncing of the sacramental words of the body of Christ, there reaseth to be very bread simply, but remaineth bread, holy true, and the bread of life: ynd I believe the said sacrament to be the very body of Christ, after the pronouncing of the sacramental words.
When all these answers were thoroughly by Master Robert Hall, directly and publicly there read: the foresaid Archb. of Cant. inquired of the said sir William, whither he had abjured the foresaid herefies and errors objected against him, as before is said, before the Bishop of Norwich or not, or else had revoked and renounced the said or such like conclusions or articles, or not? To which he answered and affirmed, that he had not. And then consequently (all other articles, conclusions and answers above written, immediately omitted) the said Archbishop examined the same sir W. Sautre, especially upon the sacrament of the altar.
First, whether in the sacrament of the altar after the pronouncing of the sacramental words, remaineth very material bread or not. Unto which interrogation y e same sir W. somewhat waueringly, said, and answered, that he knew not that. Notwithstanding he said, that there was very bread, because it was the bread of life which came down from heaven.
After that the said Archbishop demanded of him, whither in the sacrament after the sacramental words, rightly pronounced of the Priest, the same bread remaineth, which did before the words pronounced or not? And to this question the foresaid William answered in like manner as before, saying that there was bread holy, true, and the bread of life. &c.
After that, the foresaid Archb. asked him, whether the same natural bread before consecration, by the sacramental words of the priest rightly pronounced, be transubstantiated from the nature of bread, into the very body of Christ, or not? Whereunto sir William said, that he knew not what that matter meant.
And then the said Archbish. assigned unto the said sir William, time to deliberate, and more fully to make his answer till the next day: and continued this convocation then and there till the morrow. Which morrow to wit, the 19. day of February being come: the foresaid Archbish. of Cant. in the said chapter house of S. Paul in London, before his counsel provincial, then and there assembled, specially asked and examined the same sir William Sautre there personally present, upon the sacrament of the altar, as before. And the same Sir William again in like manner as before, answered.
After this, amongst other things the said Bishop demanded of the same William if the same material bread being upon the altar after the sacramental words being of the priest rightly pronounced, is transubstantiated into the very body of Christ, or not? And the said sir William said he understood not what he meant.
Then the said archbishop demanded, whether that material bread being round and white, prepared and disposed for the sacrament of the body of Christ upon the altar, wanting nothing that is meet and requisite thereunto, by the virtue of the sacramental words being of the priest rightly pronounced, be altered and changed into the very body of Christ, and ceaseth anymore to be material and very bread or not? Then the said syr William deredingly answering, said he could not tell.
Then consequently the said Archbishop demanded, whether he would stand to the determination of the holy Church or not, which affirmeth: that in the Sacrament of the altar, after the words of consecration, being rightly pronounced of the Priest, the same bread which before in nature was bread, ceaseth anymore to be bread. To this interrogation, the said sir William said: that he would stand to the determination of the church, where such determination was not contrary to the will of God.
This done: he demanded of him again, what his judgment was concerning the Sacrament of the altar: who said and affirmed, that after the words of consecration by the priest duly pronounced, remained very bread and the same bread which was before the words spoken. And this examination about the sacrament, lasted from 8. of the clock of the same day, until a 11. of the clock or there aboutes: in so much, that during all this time, the foresaid W. would no otherwise answer: neither yet touching the same sacrament, receive catholic information, according to the institution of the popes Church and his Christian faith Wherefore, the said Cant. by the counsel and assent of his whole convent then and there present: did promulgate and give sentence by the mouth of Robert Hall, against the same Syr William Sautre (being personally present, and refusing to revoke his heresies, that is to say his true doctrine, but constantly defending the same) under the renour of words as followeth.
IN the name of God amen. We Thomas by the grace of GOD Archbishop of Canterbury, primate of England and Legate of the sea Apostolical, by the authority of God almighty and blessed saint Peter and Paul, and of holy Church, and by our own authority sitting for tribunal or chief judge, having God alone before your eyes: by the counsel and consent of the whole clergy our fellow brethren, and suffragans assistantes unto us in this present counsel provincial, by this our sentence diffinitiue, do pronounce, decree and declare by these presents, thee William Sautre otherwise called Chawtrey parish Priest pretensed, personally appearing before us, in and upon the crime of heresy judicially and lawfully convict as an heretic, and as an heretic to be punished.
Which sentence diffinitiue being thus read: the foresaid Archb. of Cant. continued in the same provincial coūsails till Wednesday next, and immediately ensuing, to wit the 24. day of the same month of February: which being expired, the bishop of Norwich, according to the commandment of the said archb. of Cant. presented unto the foresaid William Sawtre by a certain friend of his, being present at the same council, a certain process enclosed and sealed with his seal, giving y e names of credible witnesses sealed with their seals: The tenor whereof followeth in this wise.
Memorandum, that upon the last day of April, in the year of our Lord. 1399. in the 7. indiction and 10. year of the papacy of Pope Boniface the 2. In a certain chamber within the manner house of the said Bish. of Norwich, at South Helingham (where the register of the said Bishop is kept) before the hour of 9. in a certain chapel within the said manour situate, and the 1. day of May, then next and immediately ensuing in the foresaid chamber, syr Will. Chawtris, parish priest of the church of S. Margaret in the town of Linne, appeared before the Bishop of Norwich, in the presence of John de Derlington, Archdeacon of Norwich, doctor of the decrees, Frier Walter Disse, and John Rikinghall professors in divinity, William Carlton, doctor of both laws, and W. Friseby, w t huge Bhridham, public Notaryes: and there publicly affirmed and held, the conclusions, as before is specified.
All and singular the premisses the foresaid William affirmed upon mature deliberation. And afterwards to wit the 19. day of May in the year, Iudiction, and Papacy aforesaid, in the chapel within the mannour house of the said Henry Bishop of Norwich, situate at South Helingham: The foresaid sir William, revoked and renounced all and singular the foresaid his conclusions: abjuring and correcting all such heresies and errors, taking his oath upon a book before the foresaid Henry the Bishop of Norwich, that from that time forward he would never preach, affirm, nor hold, privily nor apertly the foresaid conclusions. And that he would pronounce according to the appointment of the said Bishop, the foresaid conclusions to be erroneous and heresies, in the parish Churches of Linne and Tilney and in other places & at the assignment of the said Bishop, and farther sware, that he would stand to the ordinance of the said Bishop, touching the premisses, in the presence of the discrete and worshipful men afore recited with diverse others moe.
As concerning the first conclusion that he said he would not worship the Cross &c. he confessed himself to have erred and that the article was erroneous and submitted himself. Also as touching the second article, that he said he would rather worship a king &c. he confessed himself to have erred and the article to be erroneous and submitted himself, and so forth of all the rest.
Then next after this, upon the 25. day of May in the year of our Lord aforesaid, in the Churchyard of the chapel of S. James within the town of Linne The foresaid William, in presence of the foresaid Bishop and clergy and the people of the said Town of Linne standing round about: publicly declared in English tongue, the foresaid conclusions to be erroneous and heresies, as was contained in a certain scroll. And after this, the 26. day of May in the year abovesaid, in the Church of the Hospital of S. John's in the town of Linne: The said Syr William, before the said Bishop sitting as judge, sware & took his oath upon the holy Evangelists that he would never after that time preach openly & publicly the foresaid conclusions, nor would hear the confessions of any of the subjects of his Dioces of Norwich, without the special license of the said Bishop. &c, In y e presence of Frier John Smermen, M. John Rikinghaie, Doctor of Divinity, W. Carlton Doctor of both laws, and Thomas Bulton officer of the liberty of Linne aforesaid with divers others.
The tenor of the scroll and recantation.
IN primis, touching the first and second, where I said, [unspec 1] that I would adore rather a temporal Prince, and the lively bodies of the saints then the wooden cro • e, whereupon [unspec 2] the Lord did hang, I do revoke and recant the same as being therein deceived.
To this I say, that the article is false and erroneous, [unspec 3] and by false information, I held it, the which I renounce and ask forgiveness thereof, and say that it is a precious relique, and that I shall hold it while I live, and that I swear here.
I know well that I erred wrongfully, by false information: [unspec 4] for I wot well, that a deacon or a priest is more bound to say his Martins and Houres, then to preach, for thereto he is bounden by right, wherefor I submit me &c.
Touching that article, I know right well that I erred [unspec 5] by false information. Wherefore I ask forgiveness.
As concerning vows, I say, that opinion is false and [unspec 6] erroneous, and by false information I held it, for a man is holden to hold his vow &c.
To the 7. article I say, that I did it, by authority of [unspec 7] Priesthoode, where through I knowledge well that I have gilt and trespassed, wherefor I submit me to god and to holy Church, and to you father, swearing that I shall never hold it more.
The 8. I say, that I held it by false and wrong information. [unspec 8] But now I know well that it is heresy, and that bread anon as the word of the sacrament is said, is no longer bread material, but that it is turned into very Christ's body and that I swear here.
I say that this is false and erroneous. &c. [unspec 9]
I say as I said. &c. [unspec 10]
This being done, the 22. day of February aforesaid in the year of our Lord 1400. in the chapter house of Saint Paul in London aforesaid: The foresaid Archbishop of Canterbury, in the convocation of his prelates & Clergy and such like men there being present, caused the fore recited process of the bishop of Norwich to be read openly & publicly to Syr Will. Sautre otherwise called Chatris. And afterward, he asked the said syr William, whether he plainly understood and knew such process & the contents within the same, and he said yea. And further he demanded of him, if he would or could say or object anything against the process, and he said no. And after that incontinent, the foresaid archbishop of Canterbury demanded and objected against the said syr William as diverse others more did: That after he had before the Bysh. of Norwich revoked and abjured Iudicially diverse errors & heresies, that among other errors, and heresies by him taught, holden, and preached he affirmed: That in the same sacrament of the altar after the consecration made by y e Priest as he taught, there remained material bread: which heresy amongst others as errors also he abjured before the foresaid Bishop of Norwich. Hereunto the foresaid William answered smiling or in mocking wise, saying, and denying that he knew of the premisses. Notwithstanding he publicly affirmed that he held and taught the foresaid things after the date of the said process made by the said Bishop of Norwich, and that in the same council also he held the same. Then finally, it was demanded of the said sir William, why he ought not to be pronounced as a man fallen into heresy, and further to proceed unto his degradation, according to the canonical sanctions: whereunto he answered nothing, neither could he allege any cause to the contrary.
Wheruepon, the foresaid Archb. of Cant. by the counsel and consent of the whole council, and especially by the counsel and assent of the reverend fathers and Bishops, as also, Priours, Deans, Archdeacons, and other worshipful Doctors and Clerks then and there present in the council: Fully determined to proceed to the degradation, and actual deposing of the said William Sautre, as refallen into heresy, and as incorrigible, according to the sentence definitive put in writing, the tenoure whereof is in words as followeth.
In the name of God Amen: We Thomas by the grace of God Archb. of Cant. Legate of the sea Apostolical and Metropolitan of all England: do find and declare, that thou William Sawtrie, otherwise called Chatris Priest, by us with the counsel & assent of all and singular our fellow brethren and whole Clergy, by this our sentence diffinitiue declared in writing, hast been for heresy convict and condemned, and art (being again fallen into heresy) to be deposed and degraded, by these presents.
And from that day being Wedensday, there was in the said council provincial nothing further prosecuted, but was continued with all dependentes, till the Friday next ensuing. Whych Friday approaching, M. Nicholas Rishton, by the commandment of the said Archb. of Canterb. being then busied as he said in the Parliament house: continued this council and convocation with all incidents, dependents, and occasions, growing and annexed thereunto, to the next day, to wit saterday next and immediately after ensuing. Upon Saturday being the 26. of the said month of February, the foresaid Archbishop of Canterbury fate in the Bishops seat of the foresaid Church of S. Paul in London, and solemnly appareled in his Pontifical attire, sitting w t him as his assistents these reverend fathers and Bishops, of London, Lyncolne, Harford, Exeter, Meneuensis & Roffensis Episcopy, above mentioned: commanded and caused the said sir W. Sautry appareled in priestly vestments, to be brought & appear before him. That done, he declared and expounded in English to all the clergy and people there, in a great multitude assembled: that all process was finished and ended against the said syr William Sautry. Whych thing finished, before the pronouncing of the said sentence of the Relapse against the said sir William as is premised, he often then and there recited & read. And for that he saw the said William in that behalf, nothing abashed: He proceeded to his degradation and actual deposition in form as followeth.
IN nomine patris & silij & spiritus sancti. Amen. We Thomas by God's permission Archb. of Cant. Primate of all England, and Legate of the Apostolic sea: do denounce thee William Sawtre otherwise called Chautris, Chapleine feigned, in the habit and apparel of a Priest, as an heretic and one refallen into heresy by this our sentence definitive, by counsel, assent, and authority, to be condemned: And by conclusion of all our fellow brethren, fellow bishops, Prelates, council provincial, and of the whole clergy: do degrade and deprive thee of thy priestly order. And in sign of degradation and actual depositiō from thy priestly dignity, for thine incorrigibility and want of amendment: we take from thee the patent and chalice, and do deprive thee of all power & authority of celebrating mass: and also we pull from thy back, the Casule, and take from thee the vestiment, and deprive thee of all manner of Priestly honor.
Also, we Thomas the aforesaid Archb. by authority, counsel, and assent, which upon the foresaid William we have, being Deacon pretensed, in the habit and apparel of a Deacon, having the New Testament in thy hands, being an heretic and twice fallen, condemned by sentence as is aforesaid: do degrade and put thee from the order of a Deacon. And in token of this thy degradation and actual deposition we take frō thee the boke of the new testament, & the stole, and do deprive thee of all authority in reading the gospel, and of all and all manner of dignity of a Deacon.
Item, we Thomas Archbish. aforesaid, by authority, counsel, and assent, which over thee the foresaid William we have, being a subdeacon pretensed: in the habit & vestiment of a subdeacon, an heretic, and twice fallen, condemned by sentence as is aforesaid: do degrade & put thee from the order of a subdeacon. And in token of this thy degradation & actual deposition, we take from thee the albe and maniple, and do deprive thee of all and all manner of subdiaconall dignity.
Also, we Thomas, Archb. aforesaid, by counsel, assent and authority which we have over thee the foresaid William, an Accolite pretensed, wearing the habit of an Accolite, and heretic, twice fallen, by our sentence as is aforesaid condemned: do degrade and put from thee all order of an Accolite: And in sign and tokē of this thy degradation, and actual deposition, we take from thee the candlestick and taper, and also Vrceolum, and do deprive thee of all and all manner dignity of an Accolite.
Also, we Thomas, Archb. aforesaid by assent, counsel, and authority which upon thee the foresaid William we have, an Exorcist pretensed, in the habit of an Exorcist or holy water clarke, being an heretic, twice fallen, and by our sentence as is aforesaid condemned, we do degrade & depose thee from the order of an Exorcist: and in token of this thy degradation and actual deposition, we take from the book of coniurations, and do deprive thee of all and singular dignity of an Exorcist.
Also, we Thomas Archbish. aforesaid, by assent, counsel, and authority, as is above said, do degrade & depose thee the foresaid William, reader pretensed, clothed in the habit of a reader, an heretic, twice fallen, and by our sentence as is aforesaid, condemned: from the order of a reader. And in token of this thy degradation and actual deposition, we take from thee the book of the divine sections (that is the book of the Church legende) and do deprive thee of all and singular manner of dignity of such a reader.
Item, we Thomas Archbishop of Canterbury aforesaid, by authority, counsel, and assent, the which we have as is aforesaid, do degrade and put thee foresaid William Sawtre, sexten pretensed, in the habit of a sexten, and wearing a surplice, being an heretic, twice fallen, by our sentence difinitiue condemned, as aforesaid: from the order of a Sexten. And in token of this thy degradation and actual deposition, for the causes aforesaid, we take from thee the keys of the Church door, and thy surplice, and do deprive thee of all and singular manner of commodityes of a door keeper.
And also, by the authority of omnipotent God the father, the son, and holy ghost, and by our authority, counsel, & assent of our whole council provincial above written, we do degrade thee and depose thee being here personally present before us, from orders, benefices, priuilegies and habit in the church, and for thy pertinancy incorrigible we do disgrade thee, before the secular Court of the high Constable and marshal of England, here being personally present, and do depose thee from all and singular clerkely honors and dignities whatsoever, by these writings. Also in token of thy degradation and deposition, here actually we have caused thy crown and ecclesiastical tonsure in our presence to be rased away, & utterly to be abolished, like unto the form of a seculare lay man: and here do put upon the head, of thee the foresaid William, the cap of a lay secular person: beseeching the court aforesaid, that they will receive favorably the said William unto them thus recommitted.
Thus William Sawtre the servant of Christ, being utterly thrust out of the Popes kingdom, and metamorphosed from a clerk to a secular lay man, was committed (as ye have heard) unto the secular power. Which so done, the Bishops yet not heerewith contented, cease not to call vpō the king, to cause him to be brought forth to spedy execution. Whereupon the king, ready enough and to much to gratify the clergy, and to retain their favors, directeth out a terrible decree against the said William Sawtre, and sent it to the Major and Sheriffs of London to be put in execution, the tenor whereof here under emueth.
The decree of the king against William Sawtre.
THe decree of our sovereign Lord the king & his counsel in the Parliament, against a certain new sprong up heretic. To the Major & Sheriffs of London. &c. Whereas the reverend father Thomas Archbishop of Canterbury, primate of all England, and Legate of the Apostolic sea, by the assent, consent, & counsel of other bishops, and his brethren Suffragans, and also of all the whole Clergy within his province or diocese, gathered together in his provincial counsel, the due order of the law being observed in all points in this behalf: hath pronounced and declared by his definitive sentence, W. Sautre sometime chaplain, to be fallen again into his most damnable heresy, the which before time the said W. had abjured, thereupon to be a most manifest heretic, and therefore hath decreed, that he should be disgraded, & hath for the same cause really disgraded him frō all prerogative & privilege of y e clergy, decreing to leave him unto the secular power: and hath really so left him, according to y e laws & canonical sanctions set forth in this behalf, and also that our holy mother the Church hath no further to do in the premisses. We therefore being zealous in religion, and reverent lovers of y e catholic faith, willing and minding to maintain & defend the holy church, & the laws & liberties of the same, to root all such errors & heresies out of our kingdom of England, & with cōdigne punishment to correct & punish all heretics or such as be convict: Provided always, that both according to the law of God & mā, and y e canonical institutions in this behalf, accustomed, that such heretics convict & condemned in form aforesaid, ought to be burned with fire. We command you as straigtly as we may or can, firmly enjoining you, that you do cause the said Williā being in your custody, in some public or opē place within y e liberties of your city aforesaid (the cause aforesaid being published unto the people) to be put into the fire, and there in the same fire really to be burned, to the great horror of his offense, and the manifest example of other Christians. Faile not in the execution hereof, upon the peril that will fall thereupon, Teste rege, apud Westmonast. 26. Februar. an. regni sui.
The burning of William Sawtre.
Thus it may appear how kings and princes have been blinded and abused by the false Prelates of the Church, in so much that they have been their slaves and butchers, to slay Christ's poor innocent members. See therefore what danger it is for Princes, not to have knowledge and understanding themselves but to be led by other men's eyes, & specially trusting to such guides, who through hypocrisy both deceive them, & through cruelty devour the people.
As king Henry the fourth who was the deposer of king Richard, was the first of all English kings that began the unmerciful burning of Christ's saints, for standing against the Pope: so was this William Sawtre the true and faithful martyr of Christ, the first of all them in Wycliffe's time, which I find to be burned in y e reign of the foresaid king, which was in the year of our Lord. 1400.
After the martyrdom of this godly man, the rest of the same company began to keep themselves more closely, for fear of the king, who was altogether bent to hold with the Popes prelacy. Such was the reign of this Prince, that to the godly he was ever terrible, in his actions immesurable, to few men heartily beloved, but Princes never lack flatterers about them. Neither was the time of his reign very quiet, but full of trouble, of blood, and misery. Such was their desire of K. Richard again, in the reign of this king, that many years after he was rumored to be alive (of them which desired belike that to be true, which they knew to be false) for the which, diverse were executed. For the space of six or vii. years together, almost no year passed without some conspiracy against the king. Long it were here to recite the blood of all such Nobles and other, which was spilled in the reign of this king, as the Earl of Kent, Earl of Salisbury, Earl of Huntingdon, named John Holland. &c. as writeth the story of S. Albans. But the English writers differ something in their names, and make mention of 4. Earls of Surrey, of Excester, of Salisbury, and Lord Spenser Earl of Gloucester. Ex Lib. cui tit. Calendarium Bruti.
And the next year following, Syr John Clarendon knight, with two of his servants, the Prior of Laund, with 8. friers, were hanged and quartered. And after these Henry Percy the younger, the Earl of Worcester, named Thomas Percy his uncle, Lord of Kinderton, and L. Richard de Uernoua. The Earl of Northumberland scarce escaped with his pardon. an. 1403. In the which year, the prison in Cornhill called the tonne, was turned into the conduit, there now standing.
To let pass other moe hanged and quartered the same time, as Blount knight, & Benet Kely knight, and Thomas Wintersel Esquire. Also the same year was taken and executed sir Bernard Brokes knight, sir John Shilley knight, Syr John Mandelyn, and William Frierby. After all these L. Henry Earl of Northumberland, and L. Bardolfe conspiring the kings death, were taken in the North and beheaded, which was in the 8. yere of this king Henry.
This civil rebellion of so many nobles & other against the king, declared what grudging hearts the people then bare toward this king Henry. Among whom I cannot pretermit here also the Archb. of York named Richard Scrope, who with the L. Moubrey Marshal of England, gathered a great company in the North country, against the foresaid king, to whom also was adjoined the help of L. Bardolfe, & Henry Percy Earl of Northumberland. Ex Chron. D. Albani. And to stir up the people more willingly to take their partes, they collected certain Articles against the said king, to the number of 10. and fastened them upon the doors of Churches and Monasteries, to be read of all men in English. Which articles if any be disposed to understand, & for so much as the same also contain a great part of the doings between king Henry & king Richard aforesaid, I thought for the better opening of the matter here under to inserte the same, in such form as I found them in the history of Scala mundi expressed.
Articles set up on Church doors against king Henry the fourth.
IN the name of God. Amen. Before the Lord Jesus Christ, judge of the quick and dead. &c. We A.B.C.D. &c. not long sithens became bound by oath upon the sacred Evangelical book, unto our sovereign Lord Richard late king of England and France, in the present of many prelates, potentates, and nobility of the realm: that we so long as we lived, should bear true allegiance and fidelity towards him and his heirs succeeding him in the kingdom by just title, right, and line, according to the statutes and custom of this realm of England: By virtue whereof, we are bound to foresee y t no vices or heinous offenses arise in the common weal, do take effect or wished ende, but that we ought to give our selves and our goods to w t stand the same, without fear of sword or death whatsoever, upon pain of perjury, which pain is everlasting damnation. Wherefore, we seeing & perceiving diverse horrible crimes, and great enormities daily without ceasing to be committed, by the children of the devil and Satan's soldiers against the supremacy of the Church of Rome, the liberty of the church of England, and the laws of the realm, against y e person of king Rich. and his heirs against the prelates, noble men, religion, and comminaltie, and finally against the whole weal public of y e realm of England, to the great offense of the majesty of almighty God, and to the provocation of his just wrath and vengeance towards the realm and people of the same. And fearing also the destruction both of the Church of Rome and England, & the ruin of our country to be at hand, having before our eyes the justice & the kingdom of God, calling always on the name of Jesus, having an assured confidence in his clemency, mercy and power: have here taken unto us certain articles subscribed in form following, to be proponed, tried, and heard before the just judge Jesus Christ, and the whole world, to his honor, the delivery of the church, the clergy and comminalty, and to the utility & profit of the weal public. But if (which God forbid) by force, fear of violence of wicked persons we shall be cast in prison, or by violent death prevented, so as in this world we shall not be able to prove the said articles as we would wish, then do we apeale to the high celestial judge, that he may judge & discern the same, in the day of his supreme judgment.
1. First, we depose, say, except, and intend to prove against the Lord Henry Derby, son of the Lord John of Gaunt late Duke of Lancaster, and commonly called king of England (himself pretending the same, although without all right and title thereunto) and against his adherents, fautours, and complices: that ever they have been, are, and will be, traitors, inuaders, and destroyers of God's Church in Rome, England, Wales, and Ireland, and of our sovereign Lord Richard late King of England, his heirs, his kingdom, and common wealth, as shall hereafter mani • estly appear.
2. Secondarely we depose &c. against the said Lord Henry, for that he had conceived, deutied, & conspired certain heinous crimes and traitorous offenses against his said sovereign Lord Richard his state and dignity, as manifestly did appear in the contention between the said Lord Henry, and y • Lord Thomas Duke of Norfolk begun at Coventry, but not finished thoroughly. Afterwards he was sent in exile, by sentence of the said king Richard, by the agreement of his father the Lord John Duke of Lancaster, by the voice of diverse of the Lord's temporal, & nobility of the realm, and also by his own consent: there to remain for a certain time appointed unto him by y e said Lord's, and withal he was bound by oath not to return into England before he had obtained favor & grace of the king. Not long after, when the king was departed into Ireland, for reformation of that country appertaining to the crown of England, but as then rebelling against the same: the said Lord Henry in the mean time contrary to his oth and fidelity, and long before the time limited unto him was expired: with all his fautours and inuaders, secretly entered into the Realm, swearing and protesting before the face of the people, that his coming into the Realm in the absence of the king, was for none other cause, but that he might in humble sort with the love and favor of the king, and all the Lord's spiritual and temporal, have and enjoy his lawful inheritance descending unto him of right after the death of his father: which thing as it pleased all men, so cried they: Blessed is he that cometh in the name of the Lord: But how this blessing afterwards turned into cursing, shall appear in that which followeth: and also ye shall understand his horrible and wicked conspiracy against his sovereign Lord king Richard, and diverse other Lord's as well spiritual as temporal, besides y t his manifest perjury shall well be known, and that he remaineth not only foresworne and perjured, but also excommunicate, for that he conspired against his sovereign Lord our king. Wherefore we pronounce him by these presents, as well perjured as excommunicate.
3. Thirdly we depose &c. against the said Lord Henry, that he the said Lord Henry, immediately after his entry into England, by crafty and subtle policy, caused to be proclaimed openly throughout the Realm, that no tenths of the Clergy, fiftenes of the people, sealing up of cloth, diminution of wool, impost of wine, nor other extortiōs or exactions whatsoever, should hereafter be required or exacted: hoping by this means to purchase unto him y e voice and favor of the prelates spiritual, the Lord's temporal, the Merchants, & comminaltie of the whole Realm. After this, he took by force the kings Castels and fortresses, spoiled and devoured his goods wheresoever he found it, crying havoc, havoc. The kings majesty subjects as well spiritual as temporal he spoiled and robbed, some he took captive and imprisoned them, and some he slew & put to miserable death, whereof many were Bishops, prelates, Priests, and religious men. Whereby it is manifest, that the said Lord Henry is not only perjured, in promising & swearing that there should be hereafter no more exactions, payments, or extortions within the realm, but also excommunicate for the violence and injury done to Prelates and Priests. Wherefore by these presents we pronounce him as afore, as well perjured as excommunicate.
4. Fourthly we depose &c. against the said Lord Henry, that he hearing of the Kings return from Ireland into Wales, rose up against his sovereign Lord the king with many thousands of armed men, marching forward with all his power towards the Castle of Flint in Wales, where he took the king & held him prisoner, and so led him captive as a traitor unto Leicester: from whence he took his journey towards London, misusing the king by the way both he and his, with many injuries and opprobrious cōtumelies and scoffs. And in the end committed him to the Tower of London, and held a Parliament, the king being absent & in prison, wherein for fear of death he compelled the king to yield and resign unto him all his right & title of the kingdom and crown of England. After which resignation being made, the said Lord Henry standing up in the Parliament house, stoutly and proudly before them all; said & a ••• med: that the kingdom of England and crown of the same with all thereunto belonging, did pertain unto him at that present as of very right, and to none other: for that the said king Richard by his own deed was deprived forever of all the right, title, & interest that ever he had, hath, or may have in the same. And thus at length by right and wrong, he exalted himself unto y • throne of the kingdom: since which time, our commō weal never flourished nor prospered, but altogether hath been void of virtue, for that the spiritualty was so oppressed, exercise and warlike practices hath not been maintained, charity is waxed cold, & covetousness and misery hath takē place, & finally mercy is taken away & vengeance supplieth the rcome. Whereby it doth appear (as before is said) that y • said Lord Henry is not only perjured & false by usurping the kingdom and dominion belonging to another, but also excommunicate for the apprehending, unjust imprisoning, and depriving his sovereign Lord the king of his royal crown and dignity. Wherefore, as in the articles before, we pronounce the said Lord Henry to be excommunicate.
5. Fifthly we depose, &c. against the said Lord Henry, that he the same Lord Henry with the rest of his favorers & complices, heaping mischief upon mischief, have committed and brought to pass a most wicked and mischievous fact, yea, such as hath not been heard of at any time before. For after that they had taken and imprisoned the king, and deposed him by open injury against all human nature, yet not content with this: they brought him to Poinfret Castle, and there imprisoned him, where xv. days & nights they vexed him with continual hunger, thirst, and cold, and finally berest him of life, with such a kind of death as never before that time was known in England, but by God's providence it is come to light. Who ever heard of such a deed, or whoever saw the like of him▪ Wherefore O England arise, stand up, avenge the cause, the death, and injury of thy king and prince: which if thou do not, take this for certainty, that the righteous God will destroy thee by strange invasions and foreigne power, and avenge himself on thee for this so horrible an act. Whereby doth appear, not only his perjury, but also his excommunication most execrable: so that as before we pronounce, the said Henry not only perjured, but also excommunicate.
6. Sixthly we depose, &c. against the said Lord Henry, that after he had attained to the crown and scepter of the kingdom, he caused forthwith to be apprehended diverse Lord's spiritual, Bishops, Abbots, Priors, and religious men of all orders, whom he arrested, imprisoned, & bound, and against all order brought them before the secular judges to be examined: not sparing the Bishops whose bodies were anointed with sacred oil, nor priests, nor religious men, but commanded them to be condemned, hanged, and beheaded by the temporal law and judgment, notwithstanding the privilege of the Church, and holy orders, which he ought to have reverenced and worshipped it he had been a true and lawful king: for the first and chiefest oath in the coronation of a lawful king is, to defend and keep inuiolate the liberties and rights of the Church, and not to deliver any Priest or religious man into the hands of the secular power, except for heresy only, and that after his degradation according to the order of the Church. Contrary unto all this hath he done, so that it is manifest by this article as afore in the rest, that he is both perjured and excommunicate.
7. Seventhly we depose, &c. against the said Lord Henry that not only he caused to be put to death the Lord's spiritual and other Religious men, but also diverse of the Lord's temporal and nobility of the Realm, and chiefly those that studied for the preseruatiō of the commonweale, not • casing as yet, to continue his mischievous enterprise, if by God's providence it be not prevented & that with speed. Amongst all other of the Nobility, these first he put to death: the Earl of Salisbury, the Earl of Huntingdon, the Earl of Gloucester, the Lord Roger Clarendon the kings brother, with diverse other knights and Esquiers: and afterwards, the Lord Thomas Percy Earl of Worcester, and the Lord Henry Percy son and heir to the Earl of Northunberland, the which Lord Henry he not only slew, but to the uttermost of his power again and again he caused him to be slain. For after that he was once put to death, and delivered to the Lord of Furniuale to be buried (who committed his body to holy sepulture, with as much honor as might be, commending his soul to almighty God, with the suffrages of the blessed mass & other prayers) the said Lord Henry most like a cruel beast still thirsting his blood, caused his body to be exhumate & brought forth again, and to be reposed between two millstones in the town of Shreusbury, there to be 〈◊〉 with armed men: And afterwards to be beheaded an • quartered, commanding his head and quarters to be carried unto diverse cities of the kingdom. Wherefore for so detestable a fact never heard of in any age before, we pronounce him as in the former articles excommunicate.
8. Eighthly, we depose, &c. against y c said Lord Henry, for that after his attaining to the crown, he willingly ratified, allowed, and approved a most wicked statute set forth & renewed in y • parliament holden at Winchester. The which statute is directly against y • Church of Rome, the power, & principality thereof given by our Lord Jesus Christ and unto blessed S. Peter & his successors Bishops of Rome: unto whom belongeth by full authority the free disposing of all spiritual promotions as well superior as inferior: which wicked statute, is the cause of many mischiefs vid. of simony, perjury, adultery, incest, misorder, & disobedience, for that many Bishops, Abbots, priors, and prelates (we will not say by virtue, but rather by error of this statute) have bestowed y • benefices vacant vpō young men, rude and unworthy persons, which have compacted with them for the same, so that scarce no one prelate is found that hath not covenanted with the party promoted for the half yearly, or at the least the third part of the said benefice so bestowed. And by this means, the said statute is the destruction of the right of S. Peter, the Church of Rome, and England, the Clergy and universities, the mainteuance of wars, and the whole common wealth, &c.
9. Ninthly, we say and depose, &c. against the said Lord Henry, that after he had tyrannously taken upon him the government of the Realm: England never flourished since, nor prospered, by reason of his continual exactions of money and oppressions, yearly of the clergy and cōminaltie: neither is it known how this money so extorted is bestowed, when as neither his soldiers, nor his gentlemen are paid as yet their wages and fees for their charges and wonderful toile and labor, neither yet the poor country people are satisfied for the victual taken of them: And nevertheless, the miserable clergy, and more miserable comminaltie, are forced still to pay, by menaces and sharp threatenings. Notwithstanding he sware when he first usurped the crown, that hereafter there should be no such exactions nor vexations, neither of the clergy nor l •• tie. Wherefore, as afore, we pronounce him perjured, &c.
10. In the tenth and last article, we depose, say, and openly protest by these presents, for our selves & all our assistents in the cause of the Church of Rome and England, and in the cause of king Richard his heirs, the clergy, and comminaltie of the whole Realm: that neither our entention is, was, nor shall be, in word nor deed to offend any state, either of the prelates spiritual, Lord's temporal, nor commons of the realm: but rather foreseeing the perdition and destruction of this Realm to approach, we have here brought before you certain articles concerning the destruction of the same, to be circumspectlie considered of the whole assembly, as well of the Lord's spiritual as temporal, and the faithful commons of England: beseeching you all in y t bowels of Jesus Christ, the righteous judge, and for the merits of our blessed Lady the mother of God, and of S. George our defender, under whose displayed banner we wish to live and die, and under pain of damnation, that ye will be favorable to us and our causes which are three in number. Wherof the first is, that we exalt unto the kingdom the true & lawful heir, and him to crown in kinglie throne with the diademe of England. And secondly, that we renoke the weshmen, the Irishmen, and all other our enemies unto perpetual peace and amity. Thirdly and finally, that we deliver and make free our native country from all exactions, extortiōs, & unjust payments: Beseeching our Lord Jesus Christ to grant his blessing, the remission of their sins, & life everlasting to all that assist us to their power in this godly and meritorious work: and unto all those that are against us, we threaten the curse of almighty God by the authority committed unto us by Christ and his holy Church, and by these presents we pronounce them excommunicate.
These Articles being seen and read, much concourse of people daily resorted more and more to y t archbishop. The Earl of Westmorland being then not far off, with John the kings son (hearing of this) mustered his soldiers with all the power he was able to make, & bent toward the Archbishop: but seeing his part too weak to encounter with him, useth practice of policy, where strength would not serve. And first coming to him under color of friendship dissembled, laboreth to seek out the causes of that great stir: To whom the Archbyshop again answering, no hurt to be intended thereby, but profit rather to the king and common wealth, and maintenance of public peace: but for so much as he stood in great scare, and danger of the king, he was therefore compelled so to do: And withal shown unto him the contents of the Articles aforesaid, which when the Earl had read, setting a fair face upon it, seemed highly to commend the purpose and doings of the Bishop: promising moreover that he would help also forward in that quarrel, to the uttermost of his power. And required upon the same, a day to be set, when they with equal number of men, might mere together, in some place appointed to have farther talk of the matter. The Archbishop easily persuaded, was content, although much against the counsel of the Earl Marshall, and came. Where the Articles being openly published and read, the Earl of Westmorland with his company, pretended well to like upon the same, and to join their assents together. Which done, he exhorted the Archbishop, that for so much as his garrison had been now long in armor, and from home, he would therefore discharge the needeles multitude of his soldiers, and dismiss them home to their work and business, and they would together drink and join hands in the sight of the whole company. Thus they shaking hands together, the Archbishop sendeth away his souldyers in peace, not knowing himself to be circumvented, before he was immediately arrested by the hands of the foresaid Earl of Westmorland, and shortly after the king coming with his power to York, was there beheaded the monday in Whi • sonweeke, and with him also Lord Thomas Moubray Marshall, with diverse other moreover of y • city of York, which had taken their parts. After whose slaughter, the King proceedeth farther to persecute the Earl of Northumberland, & Lord Thomas Bardolph. Who then did fly to Barwicke. From thence they reincoued to Wales. At length within two years after, fighting against the kings part, were slain in the field. an. 1408. In the which year, diverse other also in the Northparts, for favoring the foresaid Lord's, were likewise condemned by the king and put to death. Among whom, the Abbot of Hales, for the like treason was hanged.
The king after the shedding of so much blood, seeing himself so hardly beloved of his subjects, thought to keep in yet with the Clergy, & with the Bishop of Rome, seeking always his chiefest stay at their hands. And therefore was compelled in all things, to serve their humor, as did appear as well in condemning William Sawtre before, as also in other, which consequently we have now to entreat of. In the number of whom cometh now by y • course of time to write of one John Badby a Tailor and a lay man, who by the cruelty of Thomas Arundel Archbishop, and other Prelates, was brought to his condemnation in this kings reign, an. 1409. according as by their own registers appeareth, & followeth by this narration to be seen.
John Badby Artificer.
IN the year of our Lord. 1409. on Sunday being the first day of March, in the afternoon: The excommunication following of one John Badby Taylor, being a lay man, was made in a certain house or haull within the precinct of the preaching friers in Londō, in an utter cloister: upon the crime of heresy & other articles, repugnant to the determinatiō of the erroneous church of Rome, before Thomas Arundel Archbishop of Canterbury and other his assistants, as y • Archbishop of York, of London, of Winchester, of Oxford, of Norwich, of Salisbury, of Bath, of Bangor, Et meneuensis Episcopy, and also Edmond Duke of York, Thomas Bewford, the Chancelor of England, Lord de Roos, the clerk of the rolles, & a great number of other Lord's, both spiritual and temporal being then at the selfsame time present: Master Morgan read the articles of his opinions to the hearers, according as it is contemed in the instrument read by the foresaid M. Morgan, the tenor whereof followeth and in effect is such.
In the name of God, Amen: Be it manifest to all men by this present public instrument, that in the year after the incarnation of our Lord, according to y • course and cōputation of the Church of England, otherwise in the yere 1409. in the second indictiō, in the third year of the Popedom of the most holy father in Christ & Lord, Lord Gregory xi. by y t divine permission Pope, the second day of January, in the Chapel Caruariae of S. Thomas Martyr, high unto the Cathedral Church of Worcester, being situate in the said Dioces, in the presence of me the public Notary, and of the witnesses under written: the foresaid John Badby a lay man, of the said Dioces of Worcester, appearing personally, before the reverend father in Christ and Lord, Lord Thomas, by the grace of God Bishop of Worcester, sitting in y e said Chapel for chief Judge, was detected of and upon the crime of heresy, being heretically taught, & openly maintained by the foresaid John Badby. That is, that the Sacrament of the body of Christ, consecrated by the Priest upon the altar, is not the true body of Christ, by the virtue of the words of the Sacrament. But that after the Sacramental words spoken by the Priest to make the body of Christ: the material bread doth remain upon the altar as in the beginning, neither is it turned into the very body of Christ after the Sacramental words spoken of the Priest. Which John Badby, being examined and diligently demanded by the foresaid reverend father concerning the premisses, in the end did answer: that it was impossible that any Priest should make the body of Christ, & that he believed firmly that no Priest could make the body of Christ by such words Sacramentally spoken in such sort. And also he said expressly, that he would never while he lived believe, that any Priest could make the body of Christ sacramentally, unless that first he saw manifestly the like body of Christ to be handled in the hands of the priest upon the altar, in his corporal form. And furthermore he said, that John Rakier of Bristol had so much power & authority to make the like body of Christ, as any priest had. Moreover he said, that whē Christ sat at supper with his disciples: he had not his body in his hand, to the intent to distribute it to his disciples: and he said expressly, that he did not this thing. And also he spake many other words teaching & fortifieng the heresy in the same place, both grievous, and also out of order, and horrible to the ears of the hearers, sounding against the Catholic faith.
Upon which occasion, the same reverend father admonished and requested the said John Badby oftentimes, and very instantlie to charity: for so much as he would willingly that he should have forsaken such heresy and opinion, holden, taught, and maintained by him, in such sort against the Sacrament, to renounce and utterly abjure them, and to believe other things which the holy mother the Church doth believe. And he informed the said John on that behalf both gently, and also laudably. Yet the said John Badby, although he were admonished and requested both often and instantlie by the said reverend father: said and answered expresselie, that he would never believe otherwise then before he had said, taught, and answered. Wherevpon, the foresaid reverend father Bishop of Worcester, seeing, understanding, and perceiving the foresaid John Badby to maintain and fortify the said beresie, being stubborn, and proceeding in the same stubbornness: pronounced the said John to be before this time convicted of such an heresy, and that he hath been, and is an heretic, and in the end declared it in these words.
In the name of God, Amen. We Thomas Bishop of Worcester, do accuse thee John Badby being a lay man of our Dioces, of and upon the crime of heresy before us, sitting for cheese judge, being oftentimes confessed and convicted of and upon that, that thou hast taught and openly affirmed, as hitherto thou doest teach, boldly affirm, and defend: that the Sacrament of the body of Christ, consecrated upon the altar by the Priest, is not the true body of Christ: But after the Sacramental words to make the body of Christ by virtue of the said Sacramental words pronounced, to have been in the crime of heresy: and we do pronounce thee, both to have been, and to be an heretic, and do declare it finally by these writings.
These things were done accordingly as is above written and are recited in the year, indiction, popedom, month, day and place aforesaid, being present the same time, John Malune Prior of the Cathedral Church of Worcester, John Dudle Mōke, and John Haule the supprior of the said Church, Thomas Penings of the order of the Carmelites, Thomas Fekenham of the order of the preaching Friers, William Pomfret of the order of the Minorites, being professors and masters in divinity, William Hailes, Gwalther of London, John Swippedew being public Notaries, and William Beuchampe and Thomas Gerbris being Knights, Richard wish of Tredington, Thomas Wilbe of Dentbury, John Weston of Yewley, being parsons of Churches, and Thomas Baleinges, the master of Saint Wolstone in Worcester, and also Henry Haggely, John Penerell, Thomas Trogmorton and William Wasseborne Esquiers of the Dioces of Worcester and Norwich, and many other worshipful and honest men being witnesses and called specially to the things aforesaid.
And I John Chew Clerke, of the Dioces of Bath and Welles, and by the authority apostolical, public Notarie of the said Bishop: have in testimony of the premisses, put my hand & seal to the examination, interrogatiō, monition, and answer of the same John Badby, and to his obstinacy: & also to the proceedings of all and singular other doings as is aforesaid, which against him before the said bishop were handled & done, in the year, indiction, popedom, month, day, and place aforesaid, which with the forenamed witnesses was personally present: and y • same, even as I heard them and saw them to be done (being occupied with other matters) caused them to be written and published, and into this public form have compiled the same. I the foresaid Notary am also privy, unto the words and examinations interlined between seven or eight lines of y • beginning of this instrument, which lines I also the foresaid Notary do approve and make good.
And I Walter London Clerke, of the Dioces of Worcester, and by the authority Apostolical, public Notarie: to all and singular the foresaid things as afore by the foresaid Notary is recited, & in the year, indiction, popedom, month, day, and place aforesaid were handled and done, being with other the fore recited witnesses personally present: and to all & every of the same (as I saw & heard them to be done, being thereunto faithfully desired and required.) In testimony of the premisses, have signed & subscribed according to y e accustomed manner. Haec ex Reg. Cant.
And when the articles, in the foresaid instrument contained, were by the Archbishop of Canterbury publicly and vulgarly read and approved: he publicly confessed & affirmed, that he had both said and maintained the same. And then the Archbishop to convince the constant purpose of the said John Badby, commanded the same articles again to be read, often instructing him both by words and examples, informing and exhorting him that thereby he might be brought the sooner to the Religion that he was of. And furthermore, the said Archbyshop said and affirmed there openly to the same John: that he would (if he would live according to the doctrine of Christ) gage his soul for him at the judgment day. And after that again he caused those articles in the said instrument expressed, to be read by the foresaid Phillip Morgan, & the said Archbyshop himself expounded the same in English as before: whereunto John Badby answered. As touching the first article concerning the body of Christ, he expressly said, that after y e consecration at the altar, there remaineth material bread, & the same bread which was before: notwithstanding (said he) it is a sign or sacrament of the living God.
Also; wen the second article was expounded unto him, that it is impossible for any Priest &c. To this article he answered and said, that it could not sink into his mind that the words are to be taken as they litterallie lie, unless he should deny the incarnation of Christ.
Also, being examined of the third Article concerning Jack Raker, he said: That if Jack Raker were a man of good living, and did love and fear God, that he hath as much power so to do, as hath the Priest: and said further, that he hath heard it spoken of some doctors of divinity, that if he should receive any such consecrated bread, he were worthy to be damned, & were damned in so doing.
Furthermore he said that he would believe the omnipotent God in trusitie, and said moreover that if every host being consecrated at the altar were the Lord's body, that then there be 20000. gods in England. But he believed (he said) in one God omnipotent, which thing the foresaid Archb. of Cant. denied not.
And when the other conclusion was expounded. That Christ sitting with his Disciples at supper, &c. To this he answered and said that he would greatly marvel: that if any man had a loaf of bread, and should break the same and give to every man a mouthfull, that the same loaf should afterwards be whole.
When all these things were thus finished, and that all the said conclusions were often red in the vulgar tongue: the foresaid Archb. demanded of him, whether he would renounce and forsake his opinions and such like conclusions or not, and adhere to the doctrine of Christ and Catholic faith? He answered, that according to that he had said before, he would adhere and stand to those words, which before he had made answer unto. Then the Archb. oftentimes required the said John in the bowels of Jesus Christ that he would forsake those opinions and conclusions, and that henceforth he would clean to the Christian faith: which thing to do in the audience of all the lords and others that were present, he expressly denied and refused.
After all this, when the foresaid Archbishop of Cant. & the Bishop of London had consulted together, to what safe keeping the said John Badby (until the wednesdaie next) might be committed: It was concluded, that he should
be put in a certain chamber or safe house within the Mansion of the Frier preachers, and so he was: and then the Archbishop of Canterbury said, that he himself would keep the key thereof, in the mean time. And when the foresaid wednesday was expired, being the 15. day of March, and that the foresaid Archbishop of Canterbury, with his fellow brethren and Suffragans were assembled in the Church of S. Paul in London: The Archbish. of Canterbury taking the Episcopal seat, called unto him the Archbishop of York, Richard London, Henry Winchester, Robert Chichester, Alexander Norwich, & the noble prince Edmond the Duke of York, Rafe Earl of Westmorland, Thomas Beaufort Knight Lord Chancellor of England, and the Lord Beamond with other noble men as well spiritual as temporal, that stood and sat by, whom to name it would be long: Before whom the said John Badby was called personallie to answer unto the Articles premised in the foresaid instrument. Who when he came personallie before them, the articles were read by the Officiall of the court of Cant. and by the Archb. (in the vulgare tongue) expounded, publicly and expressly: and the same Articles, as he before had spoken and deposed, he still held and defended, and said, that whilst he lived, he would never retract the same. And furthermore he said specially to to be noted, that the Lord duke of York personallie there present as is aforesaid, and every man else for the time being: is of more estimation and reputation, then the Sacrament of the altar, by the priest in due form consecrated. And whilst they were thus in his examination, the Archbishop considering and waying that he would in no wise be altered, and seeing moreover his countenance stout and heart confirmed, so that he began to persuade other as it appeared in the same: These things considered, the Archprelate whē he saw that by his allurements it was not in his power, neither by exhortations, reasons, nor arguments, to bring the said John Badbye from his constant truth to his Catholic faith (executing and doing the office of his great master) proceeded to confirm and ratify the former sentence given before by the Bishop of Worcester against the said John Badby, pronouncing him for an open and public heretic. And thus shifting their hands of him, they delivered him to the secular power: and desired the said temporal Lord's, then and there present very instantlie, that they would not put the same John Badby to death for that his offense, nor deliver him to be punished or put to death, in y • presence of all the Lordsabone recited.
These things thus done and concluded by the Bishops in the forenoon: on the afternoon, the Kings writ was not far behind. By the force whereof, I. Badby still persevering in his constancy unto the death, was brought into Smithfield, and there being put in an empty barrel, was bound with iron chains fastened to a stake, having dry wood put about him.
And as he was thus standing in the pipe or tonne (for as yet Cherillus Bull was not in ure among the bishops) it happened that the Prince the kings eldest son, was there present. Who showing some part of the good Samaritan, began to endeavor and assay how to save the life of him, whom the hypocritical Levites and Pharisees sought to put to death. He admonished and counseled him, that having respect unto himself, he should spedelie withdraw himself out of these dangerous Laberinths of opinions, adding oftentimes threatenings, the which might have daunted any man's stomach. Also Courtney at that time Chancellor of Oxford, preached unto him, and informed him of the faith of holy Church.
In this mean season, the Prior of S. Bartlemewes in Smithfield, brought with all solemnity the Sacrament of God's body, with twelve torches borne before, and so shown the Sacrament to the poor man being at the stake. And then they demanded of him how he believed in it, he answering: that he knew well it was hallowed bread, and not gods body. And then was the tun put over him, and fire put unto him. And when he felt fire, he cried, mercy (calling belike upon the Lord) and so the Prince immediately commanded to take away the tun, and quench the fire. The Prince his commandment being done, asked him if he would forsake heresy to take him to the faith of holy Church: which thing if he would do, he should have goods enough, promising also unto him a yearelie stipend out of the kings treasury, so much as should suffice his contentation.
But this valiant champion of Christ, neglecting the princes fair words, as also contemning all men's devises: refused the offer of worldly promises, no doubt, but being more vehemently inflamed with y • spirit of God then with any earthly desire. Wherefore, whē as yet he continued unmovable in his former mind, the prince commanded him straight to be put again into the pipe or tun, and that he should not afterward look for any grace or favor. But as he could be allured by no rewards, evē so was he nothing at all abashed at their torments, but as a valiant champion of Christ, he persevered invincible to y e end. Not without a great and most cruel battle, but with much more greater triumph of victory: the spirit of Christ having always the upper hand in his members, maugre the fury,
This godly Martyr John Badby having thus consummate his testimony and martyrdom in fire, the persecuting Bishops yet not herewith contented, and thinking themselves as yet either not strong enough, or else not sharp enough against tht poor innocent flock of Christ: to make all things sure and substantial on their side, in such sort, as this doctrine of the Gospel now springing should be suppressed forever: laid their conspiring heads together, & having now a king for their own purpose, ready to serve their turn in all points (during the time of the same Parliament above recited yet continuing) the foresaid bishops and clergy of the realm, exhibited a Bul unto the kings majesty: subtly declaring, what quietness hath ben maintained within this realm by his most noble progenitors, who always defended the ancient rites and customs of the Church, and enriched the same with large gifts, to the honor of God and the realm: and contrariwise, what trouble and disquietness was now risen by diverse (as they termed them) wicked and perverse men teaching and preaching openly and priuilye, acertayne new, wicked and heretical kind of doctrine, contrary to the Catholic faith and determination of holy Church: whereupon y e king always oppressed with blind ignorance by the crafty means and subtle pretences of the clergy, granted in the said Parliament (by consent of the nobility assembled) a statute to be observed called Ex officio as followeth.
The Statute Ex officio.
That is to say, that no man within this Realm or other the kings majesties dominions, presume or take upon him to preach privily or apertly, without special license first obtained of the ordinary of the same place (Curates in their own parish Churches, and persons heretofore privileged, and others admitted by the Canon law, only excepted) Nor that any hereafter do preach maintain, teach, inform openly or in secret, or make or write any book contrary to the catholic faith, and determination of the holy Church. Nor that any hereafter, make any conventicles or assemblies, or keep and exercise any manner of schools touching this sect, wicked doctrine and opinion. And further that no man hereafter shall by any means, favor any such preacher, any such maker of unlawful assemblies, or any such book maker or writer, and finally any such teacher, informer, or stirrer up of the people. And that all and singular persons having any the said books, writings, or schedules containing the said wicked doctrines and opinions, shall within forty days after this present proclamation and statute, really and effectually deliver or cause to be delivered all and singular the said books and writings, unto the ordinary of the same place. And if it shall happen any person or persons of what kind, state, or condition soever he or they be, to do or attempt any manner of thing contrary to this present proclamation & statute, or not to deliver the same books in form aforesaid: That then the ordinary of the same place in his own diocese by authority of the said proclamation and statute shall cause to be arrested and detained under safe custody, the said person or persons in this case diffamed, and evidently suspected or any of them, until he or they so offending have by order of law purged him or themselves as touching the articles laid to his or their charge in this behalf: or until he or they have denied and recanted (according to the laws ecclesiastical) the said wicked sect, preachings, teachinges: and heretical and erroneous opinions And that the said ordinary by himself or his Commissaries proceed openly and judicially to all the effect of law against the said persons so arrested and remaining under safe custody, & that he end and determine the matter within three months after the said arest, (all delays and excuses set apart) according to the order and custom of the Canon law. And if any person, in any cause above mentioned, shall be lawfully convicted before the ordinary of the diocese or his Comissaries: that then the said Ordinary, may lawfully cause the said person so convicted (according to the manner and quallitie of his fact) to be laid in any of his own prisons, and there to be kept so long as to his discretion shall be thought expedient.
And further the said Ordinary (except in cases by the which according to the Canon law, the party offending ought to be delivered to the secular power) shall charge the said person with such a fine of money to be paid unto the kings majesty, as he shall think competent for the manner and quallitie of his offense, And the said diocesan shall be bound to give notice of the said fine, into the kings majesties Exchequer, by his letters patent under his seal: to the intent that the said fine may be levied to the kings majesties use of the goods of the person so convict.
And further if any person within this realm and other the the kings majesties dominion, shall be convicted before the Ordinary of the place, or his Comissaryes, of the said wicked preachings, doctrines, opinions schools, and heretical and erroneous informations or any of them: and will refuse to abjure and recant the said wicked sect, preachings teachings, opinions, schols and informations: Or if after his abjuration once made, the relapse be pronounced against him by the diocesan of the place, or his Commissaryes (for so by the Canon law he ought to be left to the secular power, upon credit given to the ordinary or his Commissaries) That then, the Sheriff of the same County, the Mayor, Sheriffs, or Sheriff, or the Mayor or Baliffes of the same City, village or Borough of the same County, and nearest inhabiting to the said Ordinary or his said Commissaryes: shall personally be present, as oft as they shall be required, to confer with the said Ordinary or his commissaries in giving sentence against the said persons offending or any of them. And after the said sentence so pronounced, shall take unto them the said persons so offending, and any of them, and cause them openly to be burned in the sight of all the people: To the intent that this kind of punishment may be a terror unto others, that the like wicked doctrines and heretical opinions, or the authors and favorers thereof be no more maintained within this Realm and dominions, to the great hurt (which God forbid) of Christian religion, and decrees of holy Church. In which all and singular the premisses, concerning the statute aforesaid: Let the Sheriffs, Mayors, and Bailiffs of the said Counties, Cities: Villages, and Boroughes, be attendant, aiding, and fauoring, the said Ordinaryes and their Commissaries.
By this bloody statute so severely and sharply enacted against these simple men, here hast thou (gentle Reader a little to stay with thyself: and to consider the nature and condition of this present world, howe it hath been set and bent ever from the beginning, by all might, counsel, and ways possible, to strive against the ways of God, and to overthrow that which he will have set up. And although the world may see by infinite stories and examples, that it is but in vain to strive against him: yet such is the nature of this world (all set in malignity) that it will not cease still to be like it self.
The like law and statute in the time of Dioclesian and Maximinus was attempted, as before appeareth, pag. 83. & for the more strength were writ̄ also in tables of brass, to the intent that the name of Christ should utterly be extincted forever. And yet, the name of Christ remaineth, where that brazen law remained not three years. The which law writ̄ thē in brass, although it differ in manner & form, from this our statute Ex officio, yet to the same ende & cruelty, to spill the blood of saints, there is no difference between the one and the other. Neither is there any diversity touching the first original doer and worker of thē both. For the same Satan, which then wrought his uttermost against Christ, before he was bound up: the same also now after his loosing out, doth what he can, though not after the same way, yet to the same intent. For then 〈◊〉 outward violence as an open enemy, he did what he could Now by a more covert way, under the title of the Church he unpugneth the Church of Christ, using a more subtle way to deceive, under gay pretēsed titles: but no less pernicious in the end, whereto be shouteth, as well appeareth by this bloody statute Ex officio, the sequel whereof cost afterward, many a Christian man's life. As in process of story remaineth more hereafter (Christ willing) to be declared.
Furthermore for the more fortification of this statute of the king aforesaid, concurreth also another constitution made much about the same time by the Archb. of Canterb. Thomas Arundell. So that no industrye nor policy of man here did lack to set the matter forward, but specially on the bishops partes, who left no means unattempted, how to subvert the right ways of the Lord.
First, in most diligent and exquisite execution of the kings statute set forth: the execution whereof they did so exactly apply, that marvel it is to consider, all other laws of kings (commonly,) be they never so good) to be so coldly kept, and this only among all the rest so nearly followed. But herein is to be scene the diligence of the romishe Prelates, which never let anything to fall, that maketh for the dignity of their estate.
Secondly, beside their vigilant care, in seeing y • kings statute to be executed: No less industrious also were they in adding thereunto mo • constitutions of their own, as from time to time appeareth as well by other Archbishops hereafter, and by Pope Martin, as also by this constitution here present made by Thomas Arundell the Archb.
But before we enter to the relation of these foresaid cōstitutious of y t clergy mē, here cometh in more to be said and noted touching y • foresaid Statute ex Officio to prove the same not only to be cruel and impious but also to be of it self of no force and validity for the burning of any person for cause of Religion, for the disprofe of which statute we have sufficient authority remaining as yet in the parliament Rolls to be seen in her majesties Courte of Recordes: which here were to be debated at large but that upon special occasiō we have differed the amp • e discourse thereof to the cruel persecution of the Lord Cobhame hereafter ensuing as may appear in the defense of the said lord Cobham against Nicholas Happeffield under the title and name of Alanus Copus And thus referring them for the examination of this statute to the place aforesaid, let us now return to Thomas Arundel, and his bloody constitutions above mentioned. The style and tenor whereof, to the intent the rigor of the same may appear to all men I thought hereunder to adjoin, in words as followeth.
* The constitution of Thomas Arundell, against the followers of God's truth.
Thomas by the permission of God, Archbishop of Canterbury, Primate of all England, and Legate of the see Apostolic: To all and singular our reverend brethren fellow Bishops, and our Suffragans. And to Abbots, Priours, Deans of Cathedral Churches, Archdeacons, Prouostes and Canons: also to all persons, vicares, chaplaynes, & Clerks in Parish Churches, and to all lay mē whom and where so ever, dwelling win our province of Canterbury, greeting: & grace to stand firmly in the doctrine of the holy mother Church. It is a manifest & plain case: that he doth wrong and injury to the most reverend council, who so reuolteth from the things, being in the said Council once discussed and decided. And whosoever dare presume to dispute of the supreme or principal judgment here in earth, in so doing incurreth the pain of sacrilege, according to the authority of civil wisdom and and manifest tradition of human law. Much more then they who trusting to their own wits, are so bold to violate and with contrary doctrine to resist, and in word and deed to contemn the precepts of laws and Canons, rightly made and proceeding from the kaybearer and porter of eternal life and death: bearing the room and person, not of pure man, but of true God here in earth: which also have been abserued hitherto, and of y • holy fathers our predecessoures, unto the glorious effusion of their blood, & voluntary sprinkling out of their brains: Are worthy of greater punishment, deserving quickly to be cut off, as rotten members, from the body of the Church militent. For such ought to consider, what is in the old testament written: Moses and Aaron among his Priests, that is, were chief heads amongst them. And in the New Testament among the Apostles there was a certain difference: And though they were all Apostles yet was it granted of the Lord to Peter, that he should bear preeminence above the other Apostles: And also the Apostles themselves would the same, that he should be the chiefetayn over all the rest. And being called Cephas, that is, head: should be as Prince over the Apostles. Unto whom it was said: Thou being once converted, confirm thy brethren: as though he would say, If there happen any doubt among them, or if any of them chance to err and stray out of the way of faith, of just living, or right conversation: Do thou confirm and reduce him in the right way again. Which thing no doubt the Lord would never have said unto him, if he had not so minded, y t the rest should be obedient unto him. And yet all this notwithstanding, we know and daily prove, that we are sory to speak, howe the old Sophister, the enemy of mankind, (foreseeing and fearing left y t sound doctrine of the church determined from ancient times by the holy forefathers: should withstand his malices, if it might keep the people of god in unity of faith under one head of y • church) doth therefore endeavor by all means possible, to extirp the said doctrine, feyning vices to be virtues. And so under false pretences of verity dissimuled, soweth discord in catholic people, to the intent, y t some going one way, some another: He in the mean time may gather to himself a Church of the malignant, differing wickedly from the universal mother holy church. In the which Satan transforming himself into an Angel of light, bearing a lying and deceitful ballaunce in his hand, pretendeth great righteousness, in contrarying the ancient doctrine of the holy mother church, and refusing the traditions of the same determined and appointed by holy fathers: persuading mē (by feigned forgeries) the same to be naught: and so inducing other new kinds of doctrine, leading to more goodness, as he by his lying persuasions pretendeth, although he in very truth neither willeth nor mindeth any goodness but rather that he may sow schisms, whereby diverse opinions & contrary to themselves being raised in y t Church faith thereby may be diminished, and also the reverend holy mysteries through the same contention of words may be profaned with Pagans, Jews, and other infidels, and wicked miscreantes. And so that figure in the Apos. 6. is well verified, speaking of him that sat on the black horse, bearing a pair of balaunce in his hand, by y t which heretics are understand. Who at the first appearance like to weightes or balance, make as though they would set forth right and just things, to allure the hearts of the hearers. But afterward, appeareth the black horse, that is to say, their intention, full of cursed speaking. For they under a diverse show and color of a just balance, with the tail of a black horse sprinkling abroad heresies and errors, do strike. And being poisoned themselves, under color of good, raise up infinite slanders, and by certain persons fit to do mischief, do publish abroad as it were the sugared taste of honey mixed with poison, thereby the sooner to be taken: working and causing through their slight and subtiltyes, that error should be taken for veritye, wickedness for holiness, and for the true will of Christ. Yea and moreover the foresaid persons thus picked out, do preach before they be sent, and presume to sow the seed, before the seed discreetely be separate from the chaff. Who not pondering the constitutions and decrees of the Canons, provided for the same purpose against such pestilent sowers, do prefer sacrifice Diabolical (so to term it) before obedience be given to the holy Church militant
We therefore considering and weighing, that error which is not resisted, seemeth to be allowed, and he that openeth his bosom to wyde, which resisteth not the viper thinking there to thrust out her venom: And willing moreover to shake off the dust from our feet, and to see to the honor of our holy mother Church, whereby one uniform holy doctrine may be sown and planted in the church of God, (namely in this our province of Canterbury) so much as is us doth lie, to the increase of faith and service of God, first rooting the evil weeds and offenditles which by the means of perverse preaching, mad doctrine, have sprong up hitherto, and are like more hereafter to grow: purposing by some convenient way with all diligence possible to withstand them in time, and to provide for the peril of souls, which we see to rise under pretence of the premisses: also to remove all such obstacles, by which the said our purpose may be stopped, by the advise and assent of all our Suffragans and other Prelates, being present in this our convocation of the Clergy, as also of the procuratours of them that be absent: and at the instaunt petition of the procurators of the whole Clergy within this our province of Canterbury, for the more fortification of the common law in this part, adding thereunto punishment and penalties condign as be here under written, we will and command ordain and decree.
That no manner of person secular or reguler, being authorised to preach by the laws now prescribed, or licenced by special privilege: shall take upon him the office of preaching the word of God, or by any means preach unto the clergy or Laity, either within the Church or without, in English, except he first present himself, and be examined of the Ordinary of the place where he preacheth. And so be ing found a fit person, as well in manners as knowledge he shall be sent by the said Ordinary, to someone Church or more as shall be thought expedient by the said Ordinary according to the quallitie of the person. Nor any person aforesaid shall presume to preach, except first he give faithful signification in due form of his sending and authority, that is: That he that is authorised, do come in form appointed him in that behalf: and those that affirm they come by special privilege, do show their privilege unto the Parson or Vicare of the place where they preach. And those that pretend themselves to be sent by the ordinary of the place, shall likewise show the Ordinaries letters made unto him for that purpose, under his great seal. Let us always understand, the Curate (having the perpetuity) to be sent of right unto the people of his own cure. But if any person aforesaid, shall be bidden by the ordinary of the place, or any other superior to preach, by reason of his errors and heresies which before peradventure he hath preached and taught: that then and from thenceforth, he abstain from preaching within our province: until he have purged himself, & be lawfully admitted again to preach by the just arbitrement of him that suspended and forbad him. And shall always after that, carry with him to all places wheresoever he shall preach, the letters testimonial of him that restored him.
Moreover, the Parish Priests or Vicares temporal, not having perpetuities, nor being sent in form aforesaid shall simply preach in y t Churches where they have charge only those things which are expressly contained in the provincial constitution set forth by John our predecessor of good memory, to help y t ignorance of the priests, which beginneth: Ignorantia Sacerdotum. Which book of constitutions, we would should be had in every parish Church in our province of Canterbury, within three months next after the publication of these presents, and (as therein is required) that it be effectually declared by y t priests themselves yearly, and at the tunes appointed. And least this wholesome statute might be thought hurtful of some, by reason of payment of money, or some other difficulty: we therefore will & ordain, that y t examinations of the persons aforesaid, and the making of their letters by the Ordinary be done gratis and freely without any exaction of money at all, by those to whom it shall appertain. And if any man shall willingly presume to violate this our statute grounded upon the old law, after the publication of the same: he shall incur the sentence of greater excommunication ipso facto : whose absolution we specially reserve by tenoure of these presents, to us and our successors. But if any such Preacher despising this wholesome Statute, and not weighing the sentence of greater excommunication do the second time take upon him to preach: saying and alleging, and stoutly affirming that the sentence of greater excommunication aforesaid, cannot be appointed by the Church in the persons of the Prelates of the same: That then, the Superiors of the place, do worthily rebuke him, and forbid him from the Communion of all faithful Christians.
And that the said person hereupon lawfully convicted (except he recant and abjure after the manner of y t Church) be pronounced an heretic by the Ordinary of the place. And that from thenceforth he be reputed and taken for an heretic and schismatic, and that he incur ( ipso facto ) the penalties of heresy and schismacie, expressed in the law: And chiefly that his goods be adjudged confiscate by the law, and apprehended and kept by them, to whom it shall appertain. And that his faurours, receivers, & defenders being convicted, in all cases be likewise punished, if they cease not of within one month, being lawfully warned thereof by their superiors.
Furthermore, no clergy man, or parochians of any parish or place within our province of Cant. shall admit any man to preach w t in their Churches, churchyardes or other places whatsoever, except first there be manifest knowledge had of his authority, privilege, or sending thither, according to the order aforesaid: Otherwise the Church, churchyard, or what place whatsoever, in which it was so preached, shall ipso facto, receive y • Ecclesiastical interdict & so shall remain interdicted, until they that so admitted and suffered him to preach, have reformed themselves, and obtained y t place so interdicted, to be released in due form of law, either frō the Ordinary of y • place, or his superior.
Moreover, like as a good householder casteth wheat into the ground (well ordered for that purpose) thereby to get the more increase: even so we will and command, that the preacher of God's word, coming in form aforesaid, preaching either unto the Clergy or Laity, according to his matter proponed: shall be of good behavior, sowing such seed as shall be convenient for his auditory. And chiefly preaching to the Clergy, he shall touche the vices commonly used amongst them, and to the Laity he shall declare the vices commonly used among them, and not otherwise: But if he preach contrary to this order, then shall he be sharply punished by the ordenary of that place, according to the quallitie of that offense.
Item, for as much as the part is vile, that agreeth not with the whole: we do decree and ordayn, y t no preacher aforesaid, or any other person whatsoever, shall otherwise teach or preach concerning the sacrament of the altar, matrimony, confession of sins, or any other sacrament of the Church, or article of the faith, then that already is discussed by the holy mother Church, nor shall bring any thing in doubt y t is determined by the church: nor shall to his knowledge • privily or apertly pronounce blasphemous words concerning the same, nor shall teach, preach, or observe any sect, or kind of heresy whatsoever, contrary to the wholesome doctrine of the Church. He that shall wittingly & obstinately attempt the contrary, after the publication of these presents, shall incur the sentence of excommunication ipso facto : From the which (except in point of death) he shall not be absolved, until he hath reformed himself by abjuration of his heresy, at the discretion of the Ordinary, in who • territory he so offeded, and hath received wholesome penitence for his offenses. But if the second time he shall so offend, being lawfully convicted, he shall be pronounced an heretic, & his goods confiscate and apprehended, and kept by them to whom it shall appertain. The penance before mentioned, shall be after this manner: If any man contrary to the determination of the Church, that is, in p • decrees, decretals, or our constitutions provincial, do openly or privily teach or preach any kind of heresy or sect he shall in the parish Church of the same place, where he so preached, upon one Sunday, or other solemn day, or more, at the discretion of the ordinary, and as his offense is more or less, expressly revoke that he so preached, taught or affirmed, even at the time of the solemnitic of the mass, whē the people are most assembled, and there shall effectually and without fraud preach, and teach the very truth determined by the church: and further shall be punished after the quallitie of his offense, as shall be thought expedient to the discretion of the Ordinary.
Item, for as much as a new vessel being long used, fauoreth after the head, we decree and ordayn, that no scholemaisters and teachers whatsoever, that instruct childrē in grammar, or others whō so ever, in primitive sciences shall in teaching them, intermingle anything concerning y • catholic rayth, the sacrament of the altar, or other Sacraments of the Church, contrary to the determinations of y • church. Nor shall suffer their scholars to expound the holy Scriptures, (except the text as hath been used of ancient time,) nor shall permit them to dispute openly or privily concerning the catholic faith, or Sacraments of the Church. Contrariwise, the offender herein shall be grievously punished by the Ordinary of the place, as a favorer o • errors and schisms.
Item, for that a new way doth more frequently lead a stray, then an old way: we will and command that no book or treatise made by John Wycliffe, or other whom soever, about that time or sithence, or hereafter to be made: be from henceforth read in schools, halles, hospitalles, or other places whatsoever, within our province of Canterbury aforesaid, except the same be first examined by the university of Oxford or Cambridge, or at the last by twelve persons, whom the said universities or one of the shall appoint to be chosen at our discretion, or the laudable discretion of our predecessoures: and the same being examined as aforesaid, to be expressly approved and allowed by us or our successors, and in the name and authority of the university, to be delivered unto the Stationers to be copyed out, and the same to be sold at a reasonable price, the original thereof always after, to remain in some chest of y t university. But it any man shall read any such kind of book in schools or otherwise, as aforesaid: he shall be punished as a sower offchisme, and a favorer of heresy, as the quality or the fault shall require.
Item, it is a dangerous thing (as witnesseth blessed S. Jerome) to translate the text of the holy scripture out of one tongue into another: for in the translation the same sense is not always easily kept, as the same S. Jerome confesseth, that although he were inspired, yet oftentimes in this he erred. We therefore decree and ordain, that no man hereafter by his own authority, translate any text of the Scripture into English, or any other tongue, by way of a book, libel, or treatise, and if no man read any such book libel or treatise, now lately set forth in the time of John Wycliffe, or sithence, or hereafter to be set forth, in part or in whole, privily, or apertly: upon pain of greater excommunication, until the said translation be allowed by the Ordinary of the place, or (if the case so require) by the Council provincial: He that shall do contrary to this shall likewise be punished as a favorer of error & heresy.
Item, for that almighty God cannot be expressed with any Philosophical terms, or otherwise invented of man: And S. Augustine faith, That he hath oftentimes revoked such conclusions as hath been most true, because they have been offensive to the ears of the religious: we do ordain and specially forbid, that no manner o • person, of what state degree, or condition, so ever he be, do allege or propone any conclusions or propositions in y t catholic faith, or repugnant to good manners, (except necessary doctrine pertaining to their faculty of teaching or disputing in their schools or otherwise) although they defend the same with never so curious terms and words. For as saith blessed S. Hugh of the Sacraments, that which oftentimes is well spoken, is not well understood. If any man therefore after the publication of these presents, shall be convict wittingly to have proponed such conclusions or propositions, except (being monished) he reform himself in one month by virtue of this present constitution: He shall incur the sentence of greater excommunication ipso facto, and shall be openly pronounced an excommunicate, until he hath confessed his fault openly in the same place where he offended, and hath preached the true meaning of the said conclusion or proposition in one church or more, as shall be thought expedient to the Ordinary.
Item, no manner of person shall presume to dispute upon y t articles determined by y t church, as is contained in the decrees, decretals, our constitutions provincial, or in the general Councils. But only to seek out the true meaning thereof, & that expressly, whether it be openly or in secret: nor none shall cal in doubt the authority of the said decretals or constitutions, or the authority of him that made thē, nor teach anything contrary to y t determination thereof: And chiefly concerning the adoration of the holy cross the worshipping of Images, of saints, going on pilgrimage to certain places, or to the relics of saints, or against y t oaths in cases accustomed to be given in both common places, that is to say, spiritual & temporal: But of all it shall be commonly taught and preached, that the cross & Image of the Crucifix, and other Images of Saynts in the honor of them whom they present, are to be worshipped with procession, bowing of knees, offering of frankincense, kissinges, oblations, lighting of candles, and pilgrimages, and with all other kind of ceremonies and manners that hath been used in the time of our predecessoures: And that giving of oaths in cases expressed in the law, and used of all men to whom it belongeth in both common places, ought to be done upon the book of the Gospel of Christ. Contrarye unto this who so ever doth preach, teache, or obstinately affirm (except he recant in manner and form aforesaid) shall forthwith incur the penalty of heresy, and shall be pronounced an heretic, in all effect of law.
Item, we do decree and ordain, that no chaplain be admitted to celebrate in any diocese within our province of Canterbury, where he was not borne, or not received orders: except he bring with him his letters of orders, & letters commendatory from his ordinary, and also from other Bishops in whose diocese of a long lyme he hath ben conversant, whereby his conversation and manners may appear: So that it may be known, whether he hath been detained with any new opinions touching y t catholic faith or whether he be free from the same: otherwise, as well he that celebrateth as he that suffereth him to celebrate, shall be sharply punished at the discretion of the Ordinary.
Finally, because those things which newly and vnaccustomably excepeth up, standeth need of new and speedy help: and where more danger is, there ought to be more mary circumspection and stronger resistance, & and not •• out good cause: y t less noble ought discretly to be cut away that the more noble may the more perfectly be nourished Considering therefore, and in lamentable wife showing unto you, how the ancient University of Oxford, which as a fruitful vine was wont to extēd forth her fruitful branches to the honor of God, the great perfection, and defense of the Church: now partly being become wild, bringeth forth bitter grapes, which being undiscreetly eaten of ancient fathers that thought themselves skillful in the law of God: hath set on edge y • teeth of their childrē: and our province is infected with diverse and unfruitful doctrines, and defiled with a new & damnable name of Lollardie, to the great reproof and offense of the said University being known in foreign countries: & to the great irkesomnes of the students there, and to the great damnage and loss of the Church of England, which in times past by her virtue as with a strong wall, was wont to be defended, and now like to run in ruin not to be recovered. At the supplication therefore of y t whole clergy of our province of Cā terbury: and by the consent and assent of all our brethren & suffragans: and other the prelates in this convocation assembled, and the proctors of them that are absent: least the river being cleansed: the fountain should remain corrupt and so the water coming from thence should not be pure intending most holesomly to provide for the honor and utility of our holy mother the Church and the university moresayd. We do ordain and decree: that every warden, Prouost: or master of every College, or principal of every hall w t in the university aforesaid: shall once every month at y • least, diligently inquire in the said College, hall, or other place where he hath authority, whether any scholar or inhabitant in such college, or hall. &c. have hold̄, alleged, or defended, or by any means proponed, any conclusion proposition o • opinion concerning the catholic faith or sounding contrary to good manners, or contrary to the determination of the Church, otherwise then appertaineth to necessary doctrine. And if he shall find any suspected or diffamed herein, he shall according to his office admonish him to desiste. And if after such monition given, the said partye offend again in the same or such like, he shall incur ipso facto (besides the penalties aforesaid) the sentence of greater excommunication. And nevertheless, if it be a scholier that so offendeth the second time, whatsoever he shall afterward do in the said university, shall not stand in effect. And if he be a doctor, a master, or bacheller, he shall forth with be suspended frō every scholars act, and in both cases shall lose the right that he hath in the said College or hall, whereof he is, Ipso facto : and by the ward: Prouost, Master, principal, or other to whō it appertaineth, he shall be expelled, & a Catholic, by lawful means forth with placed in his place. And if the said wardens, Prouostes or Masters of Colleges or principalles of halles, shall be negligent concerning the inquisition and execution of such persons suspected and diffamed by y t space of x. days, frō the time of the true or supposed knowledge of y t publication of these presents: y t then they shall incur y t sentence of greater excommunication: and nevertheless shall be deprived ipso facto, of all the right which they pretend to have in y • colleges, halles &c. and the said Colleges & halles &c. to be effectually vacant: And after lawful declaration hereof made by them to whom it shall appertain, new wardens, Prouostes, Masters, or principals, shall be placed in they, places, as hath ben accustomed in colleges and halles, being vacant in the said university. But if the wardens themselves, Prouostes, Masters or principals aforesaid, be suspected and diffamed of and concerning the said conclusions or propositions, or be favorers & defenders of such as do therein offend: and do not cease, being thereof warned by us, or by our authority: or by y • ordinary of the place: that then by law they be deprived, as well of all privilege scholastical within the university aforesaid, as also of their right and authority in such College, hall, &c. Besides other penalties afore mentioned, and that they incur the said sentence of greater excommunication.
But if any man in any case of this present constitution or any other above expressed: do rashly and willfully presume to violate these our statues in any part thereof (although there be another penalty expressly there limited) ye shall he be made altogether unable and unworthy by the spare of three years after, without hope of pardon to obtayn any ecclesiastical benefice within our province of Canterbury: and nevertheless according to all his demerits and the quallitie of his excess, at the discretion of his superior he shall be lawfully punished.
And further, that y • manner of proceeding herein be not thought uncertain: considering with ourselves, that although there be a kind of equallitie in the crime of heresy and offending the prince, as is avouched in diverse laws: yet the fault is much unlike, and to offend the divine majesty requireth greater punishment, then to oftend y • Princes majesty. And where it is sufficient (for fear of danger that might ensue by delays) to convince by judgment the offender of the Princes majesties proceeding against him fully & wholly, with a citation sent by messenger, by letters, or edict not admitting proof by witnesses, and sentence definitive to be: we do ordain, will, and declare, for the easier punishment of the offenders in the premisses, and for the better reformation of the church divided and hurt, that all such as are diffamed, openly known, or vehemently suspected in any of the cases aforesaid, or in any article of the catholic faith sounding contrary to good manners: by authority of the ordinary of the place or other superior, be cited personally to appear, cyther by letters, public messenger being sworn: or by edicte openly set at that place where the said offender commonly remaineth, or in his parish Church, if he hath any certain dwelling house. Otherwise, in y • Cathedral church of the place where he was borne, and in the parish church of the same place where he so preached and taught: And afterwards certificate being given, that the citation was formally executed against the party cited being absent and neglecting his appearannce it shall be proceeded against him fully and plainly without sound or show of judgment, and without admitting proof by witnesses and other canonical probations. And also after lawful informatiō had, the said ordinary (all delays set apert) shall signify declare, and punish the said offender, according to the quallitie of his offense, and in form aforesaid: and further, shall do according to justice, the absence of the offender notwithstanding.
Geuen at Oxford.
Who would have thought by these laws and constitutions so substantially founded, so circumspectly provided, so diligently executed: but that the name and memory of this persecuted sort, should utterly have been rooted up, & never could have stand. And yet such be the works of th • lord, passing all mens admiratiō, all this notwithstanding so far was it of, that the number and courage of these good men was vanquished, that rather they multiplied daily & increased. For so I find in Registers recorded, that these foresaid persons, whom the king and the Catholic fathers, did so greatly deteste for heretics, were in diverse countries of this realm dispersed and increased: especially at London, in Lincolnshire in Northfolk, in Herefordshyre, in Shreusbury, in Calais, and diverse other quarters mo, with whom the Archb. of Canterbury Thomas Arundell, the same time had much ado, as by his own registers doth appear. Albeit some there were, that did shrink, many did revolt and renounce, for danger of the law. Among whom was John Puruey, which recanted at Paul's Cross, of whom more followeth (the Lord willing) to be said in the year 1421. Also John Edward priest of the diocese of Lincoln, who revoked in the green yard at Norwich, Richard Herbert, and Emmot Willy of London, also John Becket, who recanted at London. Item, John Seynons of Lincolneshyre, who was caused to revoke at Canterbury. The articles of whom which commonly they did hold, and which they were constrained to abjure, most specially were these as follow.
Their Articles.
First, that the office of the holy Cross (ordained by the whole Church) celebrated, doth contain idolatry.
Item, they said and affirmed, that all they which do reverence and worship the sign of the cross, do commit idolatry, and are reputed as Idolaters.
Item, they said and affirmed, that the true flesh and blood of our Lord Jesus Christ, is not in the sacrament of the altar, after the words spoken by the priest truly pronounced.
Item, they said and affirmed, the sacrament of the alter to be sacramental bread, not having life, but only instituted for a memorial of Christ's passion.
Item, they said and affirmed, that the body of Christ which is taken on the altar, is a figure of y t body of christ as long as we see the bread and wyne.
Item: they said and affirmed, that the decree of the prelates and clergy in the province of Canterbury, in their last convocation, with the consent of the king and the nobles in the last Parliament against him that was brent lately in the city of London: was not sufficient to change the purpose of the said John, when the substance of material bread is even as before in the sacrament of the alter, it was no change being made in the nature of bread.
* Item, that any lay man may preach the Gospel in every place, and may teach it by his own authority, without the license of his Ordinary.
Itē, that it is sin: to give anything to the preaching friers: to the Minorites, to the Augustine's, to the Carmelites.
Item, that we ought not to offer at the funerals of the dead.
Item, that the confession of sins to the people, is vnneedefull.
Item, that every good man (though he be unlearned) is a priest.
Item, that the infant (though he die unbaptized) shall be saved.
Item, that neither the pope, nor the prelate, neither any ordinary can compel any man to swear by any creature of God, or by the bible book.
Item, that as well the Bishop, the simple man, the priest, and the lay man, be of like authority (as long as they live well.)
Item, that no man is bound to give bodily reverence to any prelate.
William Thorpe.
THus much briefly being signified by the way, touching these which have been forced in time of this king, to open abjuration: Next cometh to our hands the worthy history of master William Thorpe, a warrior valiant, under the triumphant banner of Christ, with the process of his examinations, before the foresaid Thomas Arundell Archbishop of Caunterb. written by the said Thorpe and storyed by his own pen, at the request of his friends as by his own words in the process here of may appear. In whole examination (which seemeth first to begin. an. 1407.) thou shalt have, good reader, both to learn and to marvel. To learn, in that thou shalt bear truth discoursed and discussed, with the contrary reasons of the adversary dissolved. To marvel, for that thou shalt behold here in this man, the marvelous force and strength of the Lord's might, spirit and grace, working and fighting in his soldiers, & also speaking in their mouths, according to the word of his promise. Luke xxi. To the rest of the story we have neither added nor diminished: but as we have received it, copied out, & corrected by master Williā Tyndale (who had his own handwriting) so we have here sent it, and set it out abroad. Althoughe for the more credit of the matter, I rather wished it in his own natural speech wherein it was first written. Notwithstanding, to put away all doubt and scrouple herein, this I thought before to premonishe and testify to the Reader, touching the certainty hereof, that they be yet alive which have seen the self same copy in his own old English, resembling y • true antiquity both of the speech, and of the time: The name of whom as for record of the same to auouche, is M. Whithead, who as he hath seen the true ancient copy in the hands of George Constantine, so hath he given credible relation of y • son, both to the printer, & to me. Furthermore the said master Tyndale (albeit he did somewhat alter & amend the English thereof, and frame it after our manner) yet not fully in all words: but that something doth remain, favoring of the old speech of that time. What the causes were why this good man & servant of Christ, W. Thorp did write it • and pen it out himself, it is sufficiently declared in his own preface, set before his book, which here is prefixed in manner as followeth.
The preface of William Thorpe.
THe Lord God that knoweth all things, woreth well that I am right sorrowful for to write to make known this sentence beneath written: whereby of mine evē christē set in high state & dignity, so great blindness & malice may be known: that they which do presume of themselves to destroy vices, and to plant in men virtues, neither dread to offend God, nor lust to please him as their works do show. For certes the bidding of God and his law, which in the praising of his most holy name he commandeth to be known & kept of all men and women, young and old, after the cunning & power that he hath given to them: The Prelates of this lande and their ministers, w t the convent of priests chiefly consenting to them, enforce them most busily to withstand and destroy the holy ordinance of God. And there through, God is greatly wroth and moved to take hard vengeance, not only upon them that do the evil but also on them that consent to these Antichrists limnes: which know or might know, their malice and falsehood, & dress them not to withstand their malice and their great pride. Neuertheles, 4. things moveth me to write this sētense beneath.
The first thing that moveth me hereto is this, y t where as it was known to certain friends, that I came from y t prison of Shrewsbury, and as it befell in deed that I should to the prison of Canterbury: thē diverse friends in diverse places, spake to me full heartily and full tenderly: and commanded me then, if it so were that I should be examined before the Archb. of Cant. that if I might in any wife, I should write mine apposing, and mine answering. And I promised to my special friends, that if I might, I would gladly do their bidding as I might.
The second thing that moveth me to write this sentence is this: diverse friends which have heard that I have been examined before the Archbyshop, have come to me in prison, and counseled me busily, and coveted greatly that I should do the same thing. And other brethren have sent to me, and required on God's behalf, that I should write out and make known, both mine apposing & mine answering, for the profit that (as they say) upon my knowledging, may come thereof. But this they had me, that I should be busy in all my wits, to go as near the sentence and the words as I could, both that were spoken to me & that I spake: Upauēture this writing may come another time, before the archbishop and his counsel. And of this counseling I was right glad: for in my conscience I was moved to do this thing, & to ask hitherto the special help of God. And so then I considering the great desire of divers friends of sundry places, according all in one: I occupied all my mind & my wits so busily, that through gods grace I perceived by their meaning and their charitable desire, some profit might come there through. For southfastnes and truth hath these conditions: where ever it is impugned, it hath asweete smell, and thereof cometh a sweet favor. And the more violently the enemies dress themselves to oppress and to withstand the truth, the greater and the sweeter smell cometh thereof. And therefore, this heavenly find of God's word, will not as a smoke pass away with the wind: but it will descend and rest in some clean soul, that thirsteth thereafter. And thus some deal by this writing may be perceived thorough God's grace, how that the enemies of the truth (standing boldly in their malice) enforce them to withstand the freedom of Christ's Gospel, for which freedom Christ became man & shed his heart blood. And therefore it is great pity & sorrow: y t many men & women do their own weyward will nor busy thē not to know nor to do y t pleasant will of God.
The men & women that hear the truth and southfastnes, and hear or know of this (perceiving what is now in y • church) ought here through, to be the more moved in all their wits, to able them to grace, & to set lesser price by themselves, that they without ta • ieng: forsake willfully & bodily all the wrethednes of this life, since they know not how soon, nor whē, nor where, nor by whō God will teach them, & assay their patience. For no doubt, who that ever will live pittiously, that is charitably in Christ Jesus, shall suffer now here in this life persecution, in one wife or another. That is, if we shall be saved, it behooveth us to imagine full busily: the vility and soulnes of sin, and how y • Lord God is displeased therefore: & so of this vility of bidiousnes of sin, it behooveth us to busy us in all our wits, for to abhor and hold in our mind a great shame of sin ever, & so then we owe to sorrow heartily therefore, and ever fleing all occasion thereof. And then behooveth us to take upon us sharp penance, continuing therein, for to obtain of y t Lord forgiveness of our foredone sins, and grace to abstain us hereafter from sin. And but if we enforce us to do this willfully: and in convenient time, the Lord (if he will not utterly destroy and cast us away) will in diverse manners move tyrants against us: for to constrayne us violently to do penance, which we would not do willfully. And trust that this doing is a special grace of the Lord, & a great token of life & mercy. And no doubt, whoever will not apply him self (as is said before) to punish himself willfully, neither will suffer patiently, meekly, and gladly the rod of the Lord, howsoever that he will punish him: their wayward willes and their impacience, are unto them earnest of euelasting damnation. But because there are but few in number that do able them thus faithfully to grace, for to live here so simply and purely, and without gall of malice and of grudging: herefore the lovers of this world hate & pursue them that they know patient, meek, chaste, & willfully poor, hating and fleing all worldly vanities & fleshly lusts. For surely, their verteous conditions are even contrary to the manners of this world.
The third thing that moveth me to write this sentence is this, I thought I shall busy me in myself to do faithfully, that all men and women (occupying all their business in knowing and in keeping of God's commandments) able them so to grace, that they might understand truly the truth, and have and use virtue and prudēce, and so deserve to be lightened from above with heavenly wisdom: so that all their words & their works may be hereby made pleasant sacrifice unto the Lord God: and not only for help of their own souls, but also for edification of holy Church For I doubt not: but all they that will apply them to have this foresaid business, shall profit full me kill both to freds & foes. For some enemies of the truth, through the grace of God, shall through charitable folks be made astonied in their conscience, and peradventure converted from vices to virtues: and also, they that labor to know and to keep faithfully the biddinges of God, and to suffer patiently all adversities, shall hereby comfort many friends.
And the fourth thing that moveth me to write this sentence is this: I know by my sodein & vnwarned apposing and answering, that all they that will of good heart w t out feigning, able themselves willfully & gladly after their cunning and their power, to follow christ patiently, traueling busily, privily, and apertly in work and in word, to withdraw whom soever that they may from vices, planting in them (if the may) virtues, comforting them & furtheryng them that stand in grace: so that therewith they be not born up in vain glory, through presumption of their wisdom nor inflamed with any worldly prosperity: but ever meek and patient: purposing to abide steadfastly in y t will of God, suffering willfully and gladly without any grutching whatsoever rod the Lord will chastise them with: that then, this good Lord will not forget to comfort all such men and women in all their tribulations, & at every point of temptation that any enemy purposed for to do against them. To such faithful lovers specially, & patient followers of christ the Lord sendeth by his wisdom frō above, them which the adversaries of the truth, may not know nor understand. But through their old and new unshamefast sins, those tyrants and enemies of southfastnes, shall be so blinded & obstinate in e • ill, that they shall ween themselves to do pleasant sacrifices unto the Lord God in their malicious and wrongful pursuing and destroying of innocent men's and women's bodies: which men & women, for their virtuous living, and for their true knowledging of the truth and their patient willful and glad suffering of persecution for righteousness, deserve through the grace of God, to be heirs of the endless bless of heaven. And for the fervent desire and the great love that these men have, as to stand in southfastnes and witness of it: though they be sodeinly & vnwarnedly brought forth to be aposed of their adversaries: the holy Ghost yet that moveth and ruleth them thorough his charity, will in that hour of their answering speak in them and show his wisdom: that all their enemies shall not again say, nor against stand, lawfully.
And therefore, all they that are steadfast in y • faith of God yea, which through diligent keeping of his commandments, & for their patient suffering of whatsoever adversity that cometh to them, hope surely in his mercy, purposing to stand continually in perfect charity. For those mē and womē, dred not so the adversities of this life, that they will fear (after their cunning and their power) to knowledge prudently the truth of gods word, when, where, and to whom they think their knowledging may profit. Yea and though therefore persecution come to them in one wise or another, certes they patiently take it, knowing their conversation to be in heaven. It is an high reward and a special grace of God: for to have and enjoy the everlasting inheritance of heaven, for the suffering of one persecution in so short time as is the term of this life. For loe, this heavenly heritage & endless reward: is the Lord God himself which is the best thing that may be. This sētense witnesseth the Lord God himself where as he said to Abrahā I am thy meede: And as the Lord said: he was and is the meede of Abraham: so he is of all his other saints. This most blessed and best meede, he grant to us all for his holy name, that made us of naught, and sent his only most dear worthy son, our Lord Jesus Christ for to redeem us with his most precious heart blood. Amen.
The examination of William Thorpe, penned with his own hand.
KNowne be it to all men, that read or hear this writing that on the Sunday next after the feast of S. Peter: that we call Lammesse: in the year of our Lord. 1407. I william Thorpe being in prison in the Castle of Saltwoode, was brought before Tho. Arundel Archbishop of Canterbury and Chancellor then of England. And when that I came to him: he stood in a great chamber and much people about him: and when that he saw me, he went fast into a closit bidding all secular men y t followed him to go forth from him soon, so that no man was left than in that closet but the Archbishop himself and a Pysician y t was called Malueren, person of S. Dunstanes in London, & other two persons unknown to me which were ministers of y • law. And I standing before them, by and by the Archbish. said to me: William, I know well that thou hast this xx. winters & more, traveled about busily in the north country and in other diverse countries of England, sowing about false doctrine, having great business if thou might with thine untrue teaching and shrewd will, for to infect & poysō all this land. But through the grace of God thou art now withstanded & brought into my ward, so that I shall now sequester thee from thine evil purpose, and let thee to enuenime the sheep of my province. Neuertheles S. Paul saith: If it may be, as much as in us is, we ought to have peace w t all men. Therefore William, if y • wilt now meckly and of good heart, without any feyning, kneel down and lay thy hand vpō a book and kiss it, promising faithfully as I shall here charge thee, y t thou wilt submit thee to my correction, & stand to mine ordinance, & fulfill it duly by all thy cunning and power, thou shalt yet find me gracious unto thee. Then said I to the archbishop. Syr, since ye deme me an heretic & out of believe, will ye give me here audience to tell my believe. And he said, yea tell on. And I said. I believe that there is not but one God almighty, and in this Godhead, and of this Godhead, are three persons, that is, the father, the son, and the sothfast holy Ghost. And I believe, that all these three persons are even in power and in cunning, and in might, full of grace and of all goodness. For whatsoever that the father doth or can or will, that thing also the son doth and can and will: and in all their power, cunning and will, the holy Ghost is equal to the father and to the son.
Ouer this I believe, that through counsel of this most blessed Trinity, in most convenient time before ordained for the salvation of mankind, the second person of this Trinity; was ordained to take the form of mā, that is, the kind of mā. And I believe, that this second person our Lord Jesus Christ, was conceived through the holy ghost, in y e womb of the most blessed virgin Mary, without man's seed. And I believe, that after 9. months Christ was borne of this most blessed virgins, without any pain or breaking of the closser of her womb, and without filth of her virginity.
And I believe, that Christ our Savior was Circumcise • in the eight day after his birth, in fulfilling of the law, and his name was called Jesus, which was so called of y e Angel, before that he was conceived in the womb of Mary his mother.
And I believe, that Christ, as he was about xxx. year old, was Baptized in the flood of Jordan of John the Baptist: and in the likeness of a Dove the holy Ghost descended there upon him, & a voice was heard from heaven, saying: Thou are my well-beloved son, in thee I am full pleased.
And I believe, that Christ, was moved then by the holy ghost, for to go into desert, and there he fasted 40 days & 40. nights without bodily meat and drink. And I believe that by and by after his fasting, when the manhood of christ hūgred, the fiend came to him, and tempted him in glottony, in vain glory, and in courtise: but in all those temptations, Christ concluded the fiend, and withstood him. And then without tarrying, Jesus began to preach and to say unto the people: do ye penance, for the Realm of heaven is now at hand.
I believe that Christ in all his time here lived most holity, and taught the will of his father most truly: and I believe that he suffered therefore, most wrongfully, greatest repriests and despisinges.
And after this, when Christ would make an end here of this rēporal life, I believe that in the day next before that he would suffer passiō in the morne: In form of bread and of wine, he ordained the Sacrament of his flesh and his blood, that is, his own precious body, & gave it to his Apostles for to eat: commanding them, and by them all their after comers, that they should do it in this form that he shown to them, use themselves, and teach and comō forth to other men and womē this most worshipful holiest sacrament, in mindfulnes of his holiest living, & of his most true preaching, & of his willful and patient suffering of the most painful passion.
And I believe, that this Christ our Savior, after that he had ordained this most worthy Sacrament of his own precious body: he went forth willfully against his enemies, and he suffered them most patiently to lay their hands most violently vpō him, and to bind him, and to lead him forth as a thief, & to scorn him, and buffet him, and all to blow or file him with their spittinges. Ouer this, I believe, that Christ suffered most meekly and patiently his enemies, for to ding out with sharp scourges the blood y t was between his skin and his flesh: yea without grudging Christ suffered the cruel Jews to crown him with most sharp thorns, and to strike him with a reed. And after, Christ suffered wicked Jews to draw him out upon the cross, & for to nail him thereupon hand and foot. And so through his pitiful nailing, Christ shed out willfully for man's life, the blood that was in his vaynes. And then Christ gave willfully his spirit into y e hands or power of his father, & so, as he would, & whē he would, christ died willfully for mans sake upon the cross. And notwithstanding that Christ was willfully, paynefully, & most shamefully put to death, as to the world: there was left blood and water in his heart as before ordained, that he would shedd out this blood & this water for mans salvation. And therefore he suffered y e Jews to make a blind knight to thrust him into the heart with a spear, and this the blood and water that was in his heart, Christ would shed out formans love, And after this, I believe that Christ was taken down from the cross and buried. And I believe that on the third day by power of his Godhead, Christ rose again from death to life. And the xl. day thereafter, I believe that Christ ascended up into heaven and that he there sitteth on the right hand of the father almighty. And the fifty day after this up going, he sent to his Apostles the holy ghost, that he had promised them before. And I believe that Christ shall come & judge all mankind; some to everlasting peace, and some to everlasting pains.
And as I believe in the father & in the son, that they are one God almighty, so I believe in the holy Ghost that he is also with them the same God almighty.
And I believe an holy church, that is, all they that have been, and that now are, & always to the end of the world shall be, a people the which shall endeavor them to know & to keep the commandments of God, dreading over all thing to offed God, and loving and seeking most to please him. And I believe, that all they that have had & yet have, and all they that yet shall have the foresaid virtues, surely standing in the belief of God, hoping steadfastly in his merciful doings, continuing to their end in perfect charitye, willfully, patiently and gladly suffering persecutions, by the example of Christ chiefly and his Apostles, all these have their names written in the book of life.
Therefore I believe, that the gathering together of this people, living now here in this life, is the holy Church of God, fighting here on earth against the fiend, the prosperity of the world, and their fleshly lusts. Wherefore, seeing that all the gathering together of this Church before said, and every part thereof, neither coveteth, nor willeth, nor loveth, nor seeketh anything but to eschew y • offense of God, & to do his pleasing will: meekly, gladly, and willfully, w t all mine heart, I submit myself unto this holy Church of Christ, to be ever buxome & obedient to y t ordinance of it, & of every member thereof; after my knowledge and power by y e help of God. Therefore I knowledge now and evermore shall, if God will, that with all my heart and with all my might, I will submit me only to the rule and governance of them, whō after my knowledge, I may perceive by the having and using of the before said virtues, to be members of the holy Church. Wherefore these articles of belief and all other (both of the old law and of the new, which after the commandment of God any man ought to believe) I believe verily in my soul, as a sinful deadly wretch of my cunning and power, ought to believe: praying the Lord God for his holy name, for to increase my belief, and to help my unbelief.
And for because to the praising of God's name, I desire above all things to be a faithful menber of holy church, I make this protesta • ō before you all four that are now here present, covering that all men & women that now be absent, knew the same: that is, what thing so ever before this time I have said or done, or what thing here I shall do or say, at any time hereafter. I believe, that all the old law and the new law given and ordained by the counsel of the three persons of the Trinity, were given and written to the saluatiō of mankind. And I believe, that these laws are sufficient for man's salvation. And I believe every article of these laws, to the intent, that these articles ordained and commanded of these 3 persons of the most blessed trinity, are to be believed.
And therefore to y • rule & the ordinance of these, God's laws, meekly, gladly and willfully, I submit me with all mine heart: that whosoever can or wll by authority of gods law, or by open reason, tell me that I have erred or now err, or any time hereafter shall err in any article of belief (from which inconvenience God keep me, for his goodness) I submit me to be reconciled and to be buxum & obedient unto those laws of God, and to every article of thē. For by authority, specially of these laws, I will, thorough the grace of God, be untied charitably unto these laws. Yea sir, & over this, I believe & admit all the sentences, authorities and reasons of the saints & doctors, according unto holy scripture, and declaring it truly.
I submit me willfully and meekly to be ever obedient after my cunning and power, to all these saints and Doctors, as they are obedient in work and in word to God & to his law, and further not (to my knowledge) not for any earthly power, dignity or state, thorough the help of God. But sir I pray you tell me, if after your bidding, I shall lay my hand upon the book, to what intent: to swear thereby▪ And the Archby. said to me, yea, wherefore else? And I said to him. Syr a book is nothing else but a thing coupled together of diverse creatures, and to swear by any creature both God's law and man's law is against it.
But Syr, this thing I say here to you before these your clerks, with my foresaid protestation, that how, where when, and to whom, men are bound to swear or to obey in any wise after God's law, and saints, and true Doctors, according unto God's law: I will thorough God's grace be ever ready thereto, with all my cunning and power. But I pray you sir for the charitye of God, that ye will before y t I swear (as I have here rehearsed to you) tell me how or whereto, that I shall submit me: and show me whereof that ye will correct me, and what is the ordinance that ye will thus oblige me to fulfill.
And the Archbishop said unto me: I will shortly that now thou swear here to me, that thou shalt forsake all the opinions which the sect of Lollordes hold, and is slandered with: so that after this time, neither priuilye nor apertly, thou hold any opinion which I shall (after thou hast sworn) rehearse to thee here. Nor thou shalt favor no mā nor woman, young nor old, that holdeth any these foresaid opinions: but after thy knowledge and power, thou shalt force thee to w t stand all such distroublers of holy church in every diocese, that thou comest in: and them that will not leave their false and damnable opinions, thou shalt put them up, publishing them and their names, and make thē known to the bishop of the diocese that they are in, or to y t bishops ministers. And over this I will, that thou preach no more unto the time y t I know by good witness & true, that thy conversation be such, that thy heart and thy mouth accord truly in one, contrarying all the seud learning that thou hast taught here before.
And I hearing these words, thought in my heart, that this was an vnlefull asking: and demed myself cursed of God, if I consented hereto, & I thought how Susan said: Anguish is to me on every side. And in that I stood still and spake not, the Archbishop said to me: Aunswere one wise or other. And I said: Syr, if I consented to you thus as ye have here before rehearsed to me, I should become an appealer, or every bishops espy, somoner of all England, For and I should thus put up, and publish the names of men and women, I should herein deceive full many persons: Yea sir, as it is likely by the dome of my conscience, I should herein because of the death both of men and womē. yea both bodily and ghostly. For many men & women that stand now in the way of salvation: if I should for the learning and reading of their believe, publish them therefore up to Bishops or to their vnpiteous ministers, I know some deal by experience, that they should be so distroubled & diseased with persecution or otherwise, that many of thē (I think) would rather choose to forsake the way of truth thē to be travailed, scorned, slaūdered, or punished, as bishops and their ministers now use for to constrayne men & women to consent to them.
But I find in no place in holy scripture, that this office that ye would now enfeaffe me with, accordeth to any Priest of Christ's sect, nor to any other christen man. And therefore to do this, were to me a full noyous bond to be bound̄ with, & over grievous charge. For I suppose, that if I thus did, many men and women would, yea Syr, might justly unto my confusion say to me, that I were a traitor to God and to them: since (as I think in mine heart) many men & women trust so mikle in this case, that I would not for saving of my life, do thus to them. For if I thus should do, full many men & women would (as they might full truly) say, that I had falsely and cowardly forsaken the truth, and slandered shamefully the word of God. For if I consented to you to do here, after your will, for bonchefe or mischief that may befall to me in this life: I deme in my conscience, that I were worthy herefore to be cursed of god and also of all his Saynts: fro which inconvenience, keep me and all christē people, almighty God now and ever for his holy name. And then y e Archbishop said unto me. Oh, thine heart is full hard indurate as was the heart of Pharaoh, and the devil hath ouercomen thee and perverted thee, & he hath so blinded thee in all thy wits, that thou hast no grace to know the truth nor the measure of mercy that I have proffered to thee. Therefore, as I perceive now by y e foolish aūswear, thou hast no will to leave thine old errors.
But I say to thee lewd losell, other quickly consent thou to mine ordinance and submit thee to stand to my decrees: or by S. Thomas, thou shalt be disgraded, and follow thy fellow in Smithfield. And at this saying, I stood still and spake not, but I thought in mine heart that God did to me great grace, if he would of his great mercy bring me to such an end. And in mine heart I was nothing afraid with this manassing of the Archbishop. And I considered there two things in him. One, that he was not yet sorrowful for that he had made William Sawtre wrongfully to be burnt: & as I considered, that y • Archbishop thirsted yet after more shedding out of innocent blood. And fast therefore I was moned in all my wits, for to hold the Archbishop neither for Prelate nor for Priest of God. And for that mine inward man was thus altogether departed from the Archbishop, me thought I should not have any dread of him. But I was right heavy and sorrowful, for that there was no audience of secular men by: but in my heart I prayed the Lord God, for to comfort me and strength me against them that there were against the sothfastnesse. And I purposed to speak no more to the Archbishop and his clerks then me need behooved: and all thus I prayde God for his goodness to give me then and always grace to speak, with a meek & an easy spirit: and whatsoever thing that I should speak, that I might thereto have true authorities of Scriptures or open reason. And for that I stood thus still and nothing spake, one of the Archbishops Clerks said unto me. What thing musest thou? Do thou as my Lord hath now commanded to thee here.
And yet I stood still and answered him not: And then soon after the Archbishop said to me: Art thou not yet bethought, whether thou wilt do as I have said to thee? And I said then to him: Syr, my father and my mother, on whole souls god have mercy (if it be his will) spent mikle money in diverse places about my learning, for the intent to have made me a Priest to God. But whē I came to years of discretion, I had no will to be Priest, and therefore my friends were right heavy to me, and then me thought their grudging against me was so painful to me, that I purposed therefore to have left their company. And when they perceived this in me, they spake sometime full fair & pleasant words to me: But for that they might not make me to consent of good heart to be a Priest, they spake to me full oftentimes very grievous words, and manassed me in diverse manners, showing to me full heavy cheare. And thus one while in fair manner, another while in grievous, they were long time (as me thought) full busy about me, or I consented to them to be a Priest.
But at the last, when in this matter they would no longer suffer mine excusations, but either I should consent to them, or I should ever bear their indignation, yea, their curse (as they said.) Then I seeing this, prayed them that they would give me license for to go to them that were named wise Priests, and of virtuous conversation to have their counsel, and to know of them the office & the charge of Priesthood. And hereto, my father and my mother cōscented full gladly, & gave me their blessing & good leave to go, and also money to spend in this journey. And so that I went to those Priests whom I heard to be of best name, and of most holy living, and best learned, & most wise of heavenly wisdom: and so I communed with them unto the time that I perceived by their virtuous and continual occupations, that their honest and charitable works passed their same which I heard before of them.
Wherefore Syr, by the example of the doctrine of them: and specially for the godly and innocent works which I perceived then of them, and in them: After my cunning and power, I have exercised me then and in this time, to know perfectly gods law, having a will and desire to live thereafter, which willeth that all men and women should exercise themselves faithfully there about. If than Syr, either for pleasure of thē that are neither so wise nor of so virtuous conversation to my knowledge, nor by common fame to any other men's knowledge in this land, as these men were of whom I took my counsel & information: I should now forsake thus suddenly and shortly, and vnwarned, all y t learning that I have exercised myself in this xxx. winter and more, my conscience should ever be herewith out of measure vnquieted: and as Syr I know well, that many mē & women should be there through greatly troubled & sclaundered: And as I said sir, to you before, for mine untruth and false cowardnes, many a one should be put into full great reproof, yea sir, I dread that many one (as they might thē justly) would curse me full bitterly: and sir I fear not, but the curse of God, which I should deserve herein, would bring me to a full evil end, if I continued thus. And if thorough remorse of conscience I repented me any time, returning into the way, which you do your diligence to cōstrain me now to forsake: yea sir, all the bishops of this land, with full many other Priests, would desame, me, and pursue me as a relapse: & they y t now have (though I be unworthy) some confidence in me, hereafter would never trust to me, though I could teach & live never so virtuously, more then I can or may. For if after your counsel I left utterly all my learning, I should hereby first wound & defile mine own soul, and also I should here through, give occasiō to many men and womē of full sore hurting, yea sir as it is likely to me, if I cōscented to your will: I should he rin by mine evil example in it, as far as in me were, flea many folk ghostly, y t I should never deserve for to have grace of god, to the edifying of his church, neither of myself, nor of none other man's life, and undone both before God and man.
But sir, by example chiefly of some whose names I will not now rehearse, of H. of I. P. and B. and also by the present doing of Philip Rampingtō, y t is now become B. of Lincoln: I am now learned (as many moe hereafter through God's grace shall be learned) to hate & to flee all such slander that these foresaid men chiefly have defiled, principally themselves with. And in it that in them is, they have enue nimed all the church of God, for the sclaūderous revoking at the cross of Paul's, of H.P. and of B. and how now Philip Rampingtō pursueth Christ's people. And the feigning that these men dissemble by worldly prudence, keeping thē cowardly in their preaching and communing within the bonds and terms (which without blame may be spoken and shown out to the most worldly livers) will not be unpunished of God. For to y • point of truth y t these mē shown out sometime, they will not now stretch forth their lines. But by example, each one of them as their words and their works show, busy them through their feigning, for to slander and to pursue Christ in his members, rather thē they will be pursued.
And the Archbishop said to me: These men the which thou speakest of now, were fools and heretics, whē they were counted wise men of thee and other such losels. But now they are wise men, though thou and such other deme them unwise. Nevertheless I wist never none that right said, that any while were enuenimed with your contagiousnes, that is, contaminated and spotted doctrine.
And I said to the Archbishop: Syr, I think well that these mē & such other are now wise as to this world: But as their words sounded sometime, and their works shown outwardly, it was like to move me that they had earnest of the wisdom of God, & that they should have deserved mi • le grace of God, to have saved their own souls & many other men's, if they had continued faithfully in willful poverty, & in other simple virtuous living: and specially, if they had with these foresaid virtues continued in their busy fruitful sowing of God's word: as to many mens knowledge they occupied them a season in all their wits, full busily to know the pleasant will of God, traveling all their members full busily for to do thereafter, purely and chiefly to the praising of the most holy name of god, and for grace of edification and salvation of Christian people. But woe worth false covetise, and evil counsel and tyranny, by which they and many men and womē are led blindly into an evil end.
Then the Archbishop said to me: Thou and such other Losels of thy sect, would shave your heardes full near for to have a benefice. For by Jesus, I know none more covetous shrewes then ye are, whē that ye have a benefice. For loe, I gave to John Puruay a benefice but a mile out of this Castle, and I heard more complaints about his covetousness for tithes and other misdoinges, then I did of all men that were advanced within my diocese.
And I said to the Archbishop: Sir, Puruay is neither with you now for the benefice that ye gave him, nor he holdeth faithfully with the learning that he taught and writ before time: and thus he showeth himself neither to be hot nor cold, and therefore he and his fellows, may sore droad, that if they turn not hastily to the way that they have forsaken: peradventure they be put out of the number of Christ's chosen people.
And the Archbishop said: Though Puruay be now a false harlot, I quite me to him: But come he more for such cause before me (or we part) I shall know with whom he holdeth. But I say to thee: which are these holy men and wise, of whom thou hast taken thine information?
And I said: Syr, Master John Wycliffe was holden of full many men, the greatest clearke that they knew then living, and therewith he was named a passing ruely man & an innocent in his living: and herefore, great men communed oft with him, and they loved so his learning, that they writ it, & busily enforced them to rule themselves thereafter. Therefore sir, this foresaid learning of M. John Wycliffe, is yet holden of full many men and women, the most agreeable learning unto the living and teaching of Christ & of his Apostles, and most openlie showing & declaring how the church of Christ hath been and yet should be ruled and governed. Therefore, so many men and women covet this learning and purpose, through God's grace, to cōform their living like to this learning of Wycliffe. M. John Aston taught & writ accordingly, and full busily, where and when, and to whom that he might, and he used it himself right perfectly unto his lives end. And also Philip of Rāpington while he was a Canō of Lecester. Nicholas Hereford, Dauy Gotray of Pakring Monk of Byland and a Master of Diuinitye, and John Puruay and many other which were holden right wise men & prudent, taught and writ busily this foresaid learning, & cōformed them thereto. And with all these men, I was oft right homely & communed with them long time and oft: and so before all other men I those willingly to be informed of them and by thē, and specially of wickliffe himself, as of the most virtuous and godly wise man that I heard of or knew. And therefore of him specially and of these men I took the learning that I have taught: and purpose to live thereafter (if God will) to my lives end. For though some of those mē be contrary to the learning that they taught before, I wote well that their learning was true which they taught: and therefore with the help of God I purpose to hold and to use y t learning which I heard of them, while they fate on Moses chair, & specially while that they sat on y • chair of Christ. But after y t works that they now do, I will not do with God's help. For they feyne, and hide, & contrary y t truth, which before they taught out plainly and truly. For as I know well, when some of those men have been blamed for their slanderous doing: they grant not that they have taught a miss or erred before time, but that they we • e constrained by pain to leave to tell out the soth, & thus they choose now rather to blaspheme God, then to suffer a while here persecution bodily, for sothfastnesse that Christ shed out his heart blood for.
And the Archbishop said: That learning that thou callest truth and sothfastnes, is open slander to holy church, as it is proved of holy Church. For albeit, that Wycliffe your author was a great clerk, and though that many mē held him a perfect liver: yet his doctrine is not approved of holy church, but many sentences of his learning are damned as they well worthy are. But as touching Philip of Rampington, that was first Chanon, and after Abbor of Leicester, which is now Bishop of Lincoln: I tell thee, that the day is commē, for which he fast the even. For neither he holdeth now, nor will hold, the learning that he taught, when he was a Canon of Leicester. For no bishop of this land pursueth now more sharply them that hold thy way, then he doth.
And I said: Sir full many men and women wondereth vpō him, and speaketh him mikle shame, and holdeth him for a cursed enemy of the truth.
And the Archbish. said to me: Wherefore taryest thou me thus here with such fables, wilt thou shortly (as I have said to thee) submit thee to me or no?
And I said: Sir I tell you at one word, I dare not for the dread of God submit me to you, after the tenor & sentence tharye have above rehearsed to me.
And thus as if he had be • e wroth, he said to one of his clerks. Fetch hither quickly, the certification that came to me • rō Shrewsbury under the 〈◊〉 seal witnessing the errors and heresies, which this Losel hath venunously sown there.
Then hastily the clarke took out and laid forth on a cupboard, diverse rolles and writings, among which there was a little one, which the clarke delivered to the Archbyshop. And by and by the Archbishop read this roll containing this sentence.
The third Sunday after Easter, the year of our Lord 1407. William Thorpe came unto the town of Shrewsbury, and thorough leave granted unto him to preach: He said openly in S. Chaddes church in his sermon, that the sacrament of the altar, after the consecration, was material bread. And that images, should in no wise be worshipped. And that mē should not go on pilgrimages. And that priests have no title to tithes. And that it is not lawful for to swear in any wise.
And when the Archbishop had red thus this roll, he rolled it up again, and said to me. Is this wholesome learning to be among the people?
And I said to him: Sir I am both ashamed on their behalf, and right sorrowful for them that have certified you these things thus vntruelye: for I preached never, nor taught thus privily nor apertly.
And the Archbishop said to me, I will give credence to these worshipful men which have written to me, and witnessed under their scales there among them. Though now thou deniest this, weenest thou that I will give credence to thee? Thou Losell, hast troubled the worshipful communalty of Shrewsbury, so that the Balifes and comminalty of that town have writ̄ to me, praying me that am Archbishop of Cant. primate and Chancellor of England, that I will vouchsafe to grant them: that if thou shalt be made (as thou art worthy) to suffer open iouresse for thine heresies, that thou may have thy iouresse openly there among them: So that all they whom thou and such other Losels have there perverted, may thorough fear of thy deed be reconciled again to the unity of holy Church. And also they that stand in true faith of holy Church, may thorough thy deed be more established therein. And as if this asking well pleased y • Archbishop, he said. By my thrift, this hearty prayer, and fervent request, shall be thought on.
But certaynely, nother y • prayer of the men of Shrewsbury, nor the manassing of the Archbishop made me anything afraid. But in rehearsing of this malice, and in the hearing of it, my heart greatly rejoiced, & yet doth. I thank God for the grace, that I then thought, and y • t think shall come to all the Church of God here thorough, by the special merciful doing of the Lord. And as having no dread of the malice of tyrants, by trusting steadfastly in the help of the Lord, with full purpose for to knowledge the sothfastnes, and to stand thereby after my cunning and power: I said to the Archbishop, Sir if the truth of God's word might now be accepted as it should be, I doubt not to prove by likely evidence, that they that are famed to be out of the faith of holy Church in Shrewsbury, & in other places also, are in the true faith of holy Church. For as their words found, and their works show to man's judgment (dreading and loving faithfully God) their will, their desire, there love & their business are most set to dread, to offend God, & to love for to please him in true & faithful keeping of his cōmaūdementes. And again, they that are said to be in the faith of holy Church in Shrewsbury & in other places, by open evidence of their proud, envious, malicious, covetous, lecherous, and other foul words & works: neither know, nor have will to know, nor to occupy their wits truly and effectuously in the right faith of holy Church. Wherefore all these, nor none that follow their manners, shall any time come verily in the faith of holy church, except they enforce them more truly to come in the way which now they despise. For these men and women that are now called faithful and holden just, nother know, nor will exercise thenself to know (of faythfulnes) one commandment of God.
And thus full many men and womē now, and specially mē that are named to be principal limbs of holy church, styree God to great wrath, & deserve his curse for that they call or hold them just mē, which are full unjust, as their vicious words, their great customable swearing, and their slanderous and shameful works show openly and witness. And therefore, such vicious men & unjust in their own confusion, call them unjust men & womē, which after their power and cunning busy themselves to live justly after the commandment of God. And where sir ye say, that I have distroubled the cōminalty of Shrewsbury, & many other men and women with my teaching: If it this be, it is not to be wondered of wise men, since all the communalty of y t City of Jerusalem was distroubled of Christ's own person, that was very God and man, and most prudent preacher that ever was or shall be. And also all the Sinagoge of Nazareth was moved against Christ, & so fulfilled with ire towards him for his preaching, that the men of the Sinagoge rose up and cast Christ out of their City, & led him up to the top of a moūtayn for to cast him down there headling. Also accordingly hereto, the Lord witnesseth by Moses, that he shall put dissention betwixt his people, and the people that cōtrarieth and pursueth his people. Who sir is he, that shall preach the truth of God's word to the vnfaith full people, and shall set the sothfastnes of the Gospel, and the prophecy of God almighty to be fulfilled?
And the Archbishop said to me. It followeth of these thy words, that thou and such other thinkest: that ye do right well for to preach and teach as ye do, without authority of any Bishop. For ye presume, that the Lord hath chosē you only for to preach, as faithful disciples and special followers of Christ.
And I said: Syr by authority of God's law and also of Saints and Doctors I am learned to deme, that it is every Priests office and duty for to preach busilye, freely & truly the word of God. For no doubt every Priest should purpose first in his soul, & cover to take the order of priesthood chiefly for to make known to the people the word of God, after his cunning and power: approving his words euey to be true by his virtuous works, and for this intent we suppose that Bishops & other Prelates of holy church, should chiefly take and use their prelacye, and for the same cause Bishops should give to Priests their orders. For Bishops should accept no man to Priesthood, except that he had good will and f •• l purpose, & were well disposed, and well learned to preach. Wherefore sir, by y e bidding of Christ, & by the example of his most holy living, & also by the witnessing of his holy Apostles and Prophets, we are bound under full great pain, to exercise us after our cunning and power (as every Priest is likewise charged of God) to fulfil duly the office of priesthood. We presume not here of ourselves for to be esteemed (neither in our own reputatiō nor in none other mans) faithful disciples, & special followers of Christ. But sir, as I said to you before, we deem this by authority chiefly of God's word, that it is the chief duty of every priest, to busy thē faithfully to make the law of God known to his people, & so to commune the commandment of God charitably, how that we may best, where, whē, and to whom that ever we may, is our very duty. And for the will & business that we owe of due debt to do justly our office through the stirring and special help (as we trust) of God, hoping steadfastly in his mercy: we desire to be y e faith full disciples of Christ, and we pray this gracious Lord or his holy name, that he make us able to please him with devout prayers, & charitably Priestly works, that we may obtain of him to follow him thankfully.
And the Archbishop said to me: L • ud losell, whereto makest thou such vain reasons to me? Asu •• h not Saint Paul, how should Priests preach, except they be sent? But I sent thee never to preach. For thy venomous doctrine is so known throughout England, that no Bishop will admit thee to preach by witnessing of their letters. Why thē lewd Idiot, willest thou presume to preach, since thou art not sent nor licensed of thy sovereign to preach. Sayth not S. Paul, that subjects ough to obey their soueraignes, and not only good & virtuous: but also tiraunts that are vicious?