counsel, favour, and aid of your kingly estate and highness are requisite to the execution of the premises; 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 shew, and cause to be shewed to our archbishops and their commissaries, convenient aid and favour, as otherwise also to cause them to be assisted; but that also you will enjoin your magistrates and justices of assize and peace, more straightly, that of their own good wills they execute the authority committed to them, 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 mean, which have determined obstinately to defile themselves in their malice and sins, to expel, banish, and imprison, and there to keep them, till condign sentence shall pronounce them worthy to suffer punishment. For your kingly wisdom sees that such as they not only deceive poor simple souls (or at the least do what they can to deceive them) but also bring their bodies to destruction, and further prepare confusion and ruinous fall to their temporal lords. Go too, therefore, my sweet son, and endeavour yourself to work so in this matter, as undoubtedly we trust you will: that as this firebrand (burning and flaming overmuch) began under your presidence or government: so under your severe judgment and virtuous diligence, might, favour, and aid, there may not remain one spark hid under the ashes, but that it be utterly extinguished, and speedily put out. "Given at our palace of St. Peter's at Rome, the 15th of the kalends of October, in the sixth year of our pontificality."

The king's commission.

"Richard, by the grace of God, king of England, and of France, and lord of Ireland, to all those unto whom these present letters shall come, greeting. Know ye, that whereas lately at the instance of the reverend father, William, archbishop of Canterbury, metropolitan of all England, and legate of the apostolical see, we for the redress and amendment of all those who would obstinately preach or maintain, publicly or privily, any conclusions of the holy scripture, repugnant to the determination of our holy mother the church, and notoriously redounding to the subversion of the catholic faith, or containing any heresy or error, within the province or bishoprick of Canterbury, have by our special letters patent, in the zeal of the faith, given authority and licence unto the foresaid archbishop, and to all and singular his suffragans, to arrest all and every of them that will preach or maintain any such conclusions, wherever they may be found, and to commit them either to their own prisons, or any other at their own pleasure, and to keep them in the same, until they repent them of the errors and depravities of those heresies, or till by us or by our council it should be otherwise determined, that is to say, to every one of them and their ministers throughout their cities and diocese. And now the reverend father in God, John, bishop of Hereford, hath for a certainty informed us, that although the same bishop hath according to justice convinced a certain fellow, named William Swinderby, pretending himself to be chaplain, and one Stephen Bell, a learned man, and hath pronounced them heretics, and excommunicate, and false informers among the common people, and hath declared the same by the definitive sentence of the aforesaid bishop, they have presumed to affirm and preach openly, in divers places within the diocese of Hereford, many conclusions or naughty opinions notoriously redounding to the subversion of the catholic sound faith, and tranquillity of our kingdom: the same bishop, notwithstanding, neither by the ecclesiastical censures, neither 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 convicted of such heretical pravity by the same bishop (to the intent they might delude his judgment and justice) conveyed themselves into

the borders of Wales, with such as were their favourers and accomplices, keeping themselves hid, to whom the force of our letters does in nowise extend. Whereupon the said bishop has made supplication to us, that we will vouchsafe to provide a sufficient remedy in that behalf. We, therefore, who always, by the help of Almighty God, are defenders of the faith, willing to withstand such presumptuous and perverse enterprises by the most safe way and means, give and commit full power and authority to the aforesaid bishop, and to his ministers, by the tenor of these presents, to arrest or take, or cause to be arrested or taken, the aforesaid William and Stephen, in any place within the city and diocese of Hereford, and our dominion of Wales, with all the speed that may be, and to commit them 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 them safe. And afterwards, unless they will obey the commandments of the church, with diligence to bring them before us and our council, or else cause them to be brought, that we may determine for their further punishment, as we shall think it requisite and convenient to be done by the advice of our council, for the defence and preservation of the catholic faith. And that the aforesaid William and Stephen, being succoured by the aid of their favourers, 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 straightly charge and command all and singular our sheriffs, bailiffs, barons, and all other our officers in the city and diocese of Hereford, and in any other places 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, pre-eminence, kind, or other condition he shall be, do cherish openly or secretly the aforesaid William and Stephen, until the time that they repent them of their heresies and errors, and shall be reconciled unto the holy church of God; neither that any person or persons, be believers, favourers, or receivers, defenders, or in any case wittingly instructors 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 and answerable to the aforesaid bishop and his deputies in this behalf, for the execution of the premises; and that they certify us and our council distinctly and plainly, from time to time, of the names of all and singular persons, who shall be found culpable in this behalf, under their seals. In witness whereof we have caused these our letters patent to be made.

"Witness ourself at Westminster, the ninth day of March, in the fifteenth year of our reign. Farrington.'

Another letter of the King against Walter Brute.

"Richard, by the grace of God king of England, and of France, and Lord of Ireland, to his beloved and faithful John Chaundos, knight; John Eynfore, knight; Renold de la Bere, knight; Walter Deveros, knight; Thomas de la Bare, knight; William Lucy, knight; Leonard Hakeluke, knight; and to the mayor of the city of Hereford, to Thomas Oldcastle, Richard Nash, Roger Wygmore, Thomas Waylwayne, John Skydmore, John Up-Harry, Henry Morton, and to the sheriff of Hereford, sendeth salutations.

"Forasmuch 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 repugnant 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 divers places within the diocese of Hereford, and parts near adjoining, both privately, openly, and obstinately, which thing we perceive not only to redound 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 advice of a great number of doctors in divinity, and other learned and skilful men in the scriptures, of special devotion, according to his bounden duty, purposed to begin and make divers and sundry processes by law to be sent unto the aforesaid Walter and his accomplices to appear personally before him and other the doctors aforesaid in the cathedral church of Hereford, the morrow after the translation of St. Thomas of Hereford next ensuing, and to proceed in the same place against the same Walter, in the aforesaid articles and conclusions, for the amendment of his soul; and that they now afresh (because that the said Walter and others of their retinue, cleaving and confederating with him, might not suffer condign pains according to their demerits) endeavour themselves to make void and frustrate the said godly purpose of the same bishop, in such correction and execution as should have been done, and with force do resist, and prevent 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: we do appoint you, and every one 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 diocese and parts aforesaid, where ye shall think it most meet and convenient: that no man be so hardy henceforth, of what state or condition soever he shall be, within the diocese and parts aforesaid, upon pain of forfeiture of all that ever he hath, to make or levy any conventicles, assemblies, or confederacies, by any colour, 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 hindered in the execution of such correction as is to be done, according to the canonical sanctions, and to arrest all those whom 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 from our council for their deliverance; and that ye distinctly and plainly certify us, and our said council, 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 one of you, that ye diligently attend upon the premises, and that in your deeds ye execute the same with all diligence and careful endeavour in the form and manner aforesaid. And further we give straight charge and commandment to all and singular sheriffs, majors, bailiffs, constables, and other our faithful subjects, by the tenor of these presents, that they attend upon you, counsel and aid you and every one of you, as is meet and convenient in the doing and execution of the premises. In witness whereof, we have caused these our letters patents to be made. Witness myself at Westminster, the twenty-second day of September, in the seventeenth year of our reign.

"By the same king and council."

Thus King Richard, by the setting on of William Courtney, archbishop of Canterbury, and his fellows, taking part with the pope and Romish prelates, became strict and hard against the poor christians of the other side who followed Wickliff. Yet during the life of this king I find none expressly by name that suffered burning. Some, however, there were, who, by the archbishop and other bishops, had been condemned, and some also abjured, and did penance as well in other places, as chiefly about the town of Leicester, as is declared in the archbishop's register and records as follows: "At the time the said archbishop William Courtney was in his visitation at the town of Leicester, 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 Roger Dexter, Nicholas Taylor, Richard Wagstaff, Michael Scrivener, William Smith, John Henry, William Parchmentar, and Roger Goldsmith, inhabitants of the town of Leicester. These, with others, were denounced to the archbishop for

holding the opinion of the sacrament of the altar, of auricular confession, and other sacraments, contrary to that which the church of Rome preaches and observes. All which parties above named, and many others whose names are not known, held these heresies and errors here underwritten, and are of the church of Rome condemned.

"1. That in the sacrament of the altar, after the words of consecration, there remains the body of Christ with the material bread.

"2. That images ought not to be worshipped in any case, and that no man ought to set any candle before them. "3. That no cross ought to be worshipped.

"4. The masses and mattens ought not with an high and loud voice to be said in the church.

"5. That no curate or priest, taken in any crime, can consecrate, hear confessions, or minister any of the sacraments of the church.

"6. That the pope and all prelates of the church cannot bind any man with 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 layman may in every place preach and teach the gospel.

9. That it is sin to give any alms or charity to the friars, preachers, Minorites, Augustinians, or Carmelites. "10. That no oblation ought to be used at the funerals 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, and affirmed manifestly in the town of Leicester, and other places adjoining. Whereupon the said archbishop admonished the said Roger and Nicholas, with the rest, on the next day to make answer unto him in the said monastery to the aforesaid articles. But the aforesaid Roger and Nicholas, with the rest, hid themselves out of the way, and appeared not. Whereupon the archbishop upon Allhallow day, being the first day of November, celebrating the high mass at the high altar, in the said monastery, being attired in his pontifical robes, denounced the said parties with all their adherents, favourers, and counsellors, excommunicate and accursed, who either held, taught, or maintained the aforesaid heretical and erroneous conclusions, 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, with other circumstances thereunto belonging. Upon the morrow after, being All-Souls day, he sent for all the curates and some laymen of the town of Leicester, to inquire more diligently of the verity of such matter as they knew, and were able to say against any persons whatever concerning the aforesaid articles, as also against the parties before named and specified upon their oaths, denouncing every one of them severally by their names to be excommunicated and accursed; and caused them also to be excommunicated in divers parish churches in Leicester. And further the said archbishop interdicted the whole town of Leicester, and all the churches in the same, so long as any of the aforesaid excommunicate persons should remain, or be within the same, and till all the Lollards of the town should return and amend from such heresies and errors, obtaining at the said archbishop's hands the

benefit of absolution.

:

At length it was declared and shewed to the said archbishop, that there was a certain anchoress, whose name was Matilda, enclosed within the church-yard of St. Peter's church of the town of Leicester, infected with the pestiferous contagion of the aforesaid heretics and Lollards whereupon, after the said archbishop had examined the aforesaid Matilda, touching the aforesaid conclusions, heresies, and errors, and found her not to answer plainly and directly to the same, but sophistically and subtlely; he peremptorily gave and assigned unto hier a day, personally to appear before him in the monastery of St. James at Northampton, more fully to answer to the said articles, heresies, and errors, which was the

sixth day of the said month of November; commanding the abbot of the monastery of Pratis, that the door of the recluse, in which the said Matilda was, should be opened, and that till his return he should cause her to be put in safe custody. That done, he sent forth his mandate against the Lollards, under this form :

"William, by the permission of God, &c. To his wellbeloved sons, the mayor and bailiffs of the town of Leicester diocese, greeting. We have lately received the king's letters, graciously granted us for the defence 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 king's 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. Given under our seal," &c.

By another instrument also in the same register mention is made of one Margaret Caily, a nun, who, forsaking her order, was by the said archbishop 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 reverend brother of God, John, by the grace of God, bishop of Ely, greeting, &c. In the visitation of our diocese of Lincoln according to our office amongst other enormities worthy reformation, we found one sheep strayed out of our fold, and entangled amongst the briars; to wit, Margaret Caily, nun professed, in the monastery of St. Radegond, within your diocese, who, casting off the habit of her religion, was found in secular attire, many years being an apostate, and leading a dissolute life. And lest her blood should be required at our hands, we have caused her to be taken and brought unto you, being her pastor; and straightly enjoining you, by these presents we do command, that you admit the same Mar. garet again into her aforesaid monastery (although returned against her will), or else into some other place, where for her soul's health you shall think most convenient; and that from henceforth she be safely kept, as in the straight examination of the same you will yield an account. Given under our seal," &c.

By sundry other instruments also in the same register I find, that Matilda, the anchoress, upon the straight examination and handling of the archbishop, before whom she was peremptorily enjoined to appear, and till that day of appearance taken out of the recluse, and committed to safe custody, as you heard, retracted and recanted her aforesaid articles and opinions. For which she being enjoined forty days' penance, was again admitted into her recluse in Leicester.

Also, by another letter of the archbishop to the dean of the cathedral church of our lady of Leicester, I find that of the number of those eight persons before recited, whom the archbishop himself at high mass, in his pontifical robes so solemnly cursed with book, bell, and candle: after process against them, or else in the meantime they being apprehended and taken, two of them recanted their opinions; to wit, William Smith and Roger Dexter. But in the meantime Alice, the wife of Roger Dexter, abjured the same. However, whether they presented themselves willingly, or else were brought against their wills (as most like it was) hard penance was enjoined them before they were absolved. The words of the instrument are as fol

lows:

Seeing our holy mother the church denies not her lap to any penitent child returning to her unity, but rather proffers to them the same: we therefore receive again William, Roger, and Alice, to grace. And further have caused them to abjure all and singular the foresaid articles and opinions, before they received of us the benefit of absolution, and were loosed from the sentence of excommunication, wherein they were snarled, enjoin

ing to them penance, according to tne quantity of the crime, in form as follows, that is to say, that the Sunday next after their returning to their proper goods, they, the said William, Roger, and Alice, holding every of them an image of the crucifix in their hands, and in their left hands every one of them a taper of wax, weighing 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 Leicester; 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 honour of him that was crucified, in the memorial of his passion, and to the honour 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 of the holy mass, before the image of the cross, with their tapers and crosses in their hands. And when the mass is ended, the said William, Roger, and 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 shirts, without any more clothes upon their bodies, holding the foresaid crosses in their right hands; which crosses they shall devoutly kiss three times, (during the market) reverently kneeling upon their knees; that is, in the beginning of the market, in the middle of the market, and in the end of the market. And the said William (because he somewhat understands the Latin tongue) shall say this anthem, with the collect, " Holy Catherine," &c.; 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 humility and reverence the wax tapers, which they shall carry in their hands. And because of the cold weather that now is, lest the foresaid penitents might peradventure take some bodily hurt standing so long naked (being mindful to moderate partly our rigour) we give leave, that after their entrance into the churches above said, whilst they shall be in hearing the foresaid masses, 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 apart, that you pronounce 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. Given at Dorchester the 17th day of November, in the year 1389, and the ninth year of our translation."

To the above narration we will adjoin the history of Peter Pateshul, an Augustinian friar, who, obtaining by the pope's privilege (through the means of Walter Dis, confessor to the duke of Lancaster) liberty to change his coat and order, and hearing the doctrine of John Wickliff, and others of the same kind, began at length to preach openly, and expose the vices of his order, in such a way that all men wondered to hear the horrible recital. This being brought to the ears of his order, they to the number of twelve (coming out of their houses to the place where he was preaching) thought to have withstood him by force. Among whom one especially for the zeal of his religion, stood up openly, during his preaching, and contradicted what he said, as he was preaching in the church of St. Christopher in London. When the faithful Londoners saw this, taking grief hereat, they were very angry against the friar, thrusting him with his other brethren out of the church, whom they not only had beaten and sore wounded, but also followed them home to their house, intending to have

S

destroyed their mansion with fire also; and would have so done, had not one of the sheriffs of London, with two of the friars of the house, well known and reported amongst the Londoners, with gentle words mitigated their rage and violence. After this, Peter Pateshul thus disturbed, was desired by the Londoners (forsomuch as he could not well preach amongst them) to put in writing what he had said, and other things besides that he knew about the friars. He at their request writing the same, accused the friars of murder committed against several of their brethren. And to make the matter more apparent and 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 guilty of other horrible sins, and were traitors both to the king and the realm; with many other crimes, which mine author for tediousness leaves off to recite. And for the more confutation of the friars, the Londoners caused the accounts to be openly set up at St. Paul's churchdoor in London, which was there read, and they were copied by many. This was done A. D. 1387, and in the tenth year of King Richard II.

Thus it may appear how the gospel of Christ, preached by John Wickliff and others, began to spread and fructify abroad in London, and other places of the realm and more would have done no doubt, had not William Courtney the archbishop, and other prelates with the king, set them so forcibly with might and main to withstand the course thereof. However, as is said before, I find none who were put to death during the reign of this King Richard II. Whereby it appears of this king, that although he cannot utterly be excused for molesting the godly and innocent preachers of that time, (as by his briefs and letters afore mentioned may appear) yet was he not so cruel against them, as others that came after him: and that which he did, seemed to proceed by the instigation of the pope and other bishops, rather than by the consent of his parliament, or advice of his council about him, or else by his own nature. But however the doings of this king are to be excused, or not, it is undoubted, that Queen Anne his wife, most rightly deserves singular commendation; who at the same time, living with the king, had the gospels of Christ in English, with the writings of four doctors upon the same. This Anne was a Bohemian born, and sister to Wencelaus, king of Bohemia: she was married to King Richard about the fifth (some say the sixth) year of his reign, and continued with him the space of eleven years. By the occasion whereof it may seem not improbable, that the Bohemians coming in with her, or resorting into this realm after her, perused and received here the books of John Wickliff, which afterward they conveyed into Bohemia.

The said virtuous Queen Anne, after she had lived with King Richard about eleven years, in the seventeenth year of his reign changed this mortal life, and was buried at Westminster. At whose funeral Thomas Arundel, then archbishop of York, and Lord Chancellor, made the sermon. In which sermon (as remains in the library of Worcester) he, treating of the commendation of her, said these words, That it was more joy of her than of any woman that ever he knew; for notwithstanding that she was born an alien, she had in English all the four gospels, with the doctors upon them: affirming, moreover, and testifying, that she had sent the same to him to examine; and he said they were good and true. And, further, with many words of praise he greatly commended her, in that she being so great a lady, and also a foreigner, would humbly study such virtuous books. And in that sermon he blamed sharply the negligence of the prelates and other men. Insomuch that some said, he would on the morrow give up the office of chancellor, and forsake the world, and fulfil his pastoral office, for what he had seen and read in those books; and then it had been the best sermon that ever they heard. In which sermon of Thomas Arundel, three points are to be considered: first, the laudable custom of those old times, to have the scrip

ture and doctors in our vulgar English tongue. Secondly, the virtuous exercise and example of this godly lady, who had these books not for a shew hanging at her girdle; but also seemed by this sermon to be a studious reader of the same. The third thing to be noted is, what fruit the archbishop declared also himself to have received at the hearing and reading of the same books in the English tongue. However, the same Thomas Arundel, after this sermon and promise made, became the most cruel enemy that might be against English books, and the authors thereof, as follows afterwards in his history.

For shortly after the death of Queen Anne, in the same year (the king being then in Ireland) this Thomas Arundel, archbishop of York, and Robert Braybrocke the bishop of London, (whether sent by the archbishop of Canterbury and the clergy, or whether going of their own accord) crossed the seas to Ireland, to desire the king with all speed to return and help the faith and church of Christ, against such as holding Wickliff's doctrine, went about (as they said) to subvert all their proceedings, and to destroy the canonical sanctions of their holy mother church. At this complaint the king hearing the one party speak, and not hearing the other, was so incensed, that immediately leaving all his affairs incomplete, he hastened his return to England. In the beginning of the following year, (which was A. D. 1395,) a parliament was called at Westminster. In which certain articles or conclusions were put up by those of the gospel's side, to the number of twelve. Which conclusions were fastened upon the church-door of St. Paul in London, and also at Westminster: the copy of which conclusions, with the words and contents thereof here follow :

:

The Book of Conclusions or Reformations, exhibited to the Parliament at London, and set up at the door of St. Paul's, and other places, in the eighteenth year of the reign of King Richard II., and in the year 1395. THE first conclusion: When the church of England began first to dote in temporalities after her stepmother the great church of Rome, and the churches were authorised by appropriations; then faith, hope, and charity began in divers places to vanish and fly away from our church, for pride with her most lamentable and dolorus genealogy of mortal and deadly sins, challenged 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: That our usual priesthood, which took its original at Rome, and is feigned to be a power higher than angels, is not that priesthood which Christ ordained to his disciples. This conclusion is thus proved, Forsomuch as the Romish priesthood is done with signs and pontifical rites and ceremonies, and benedictions, of no force and effect, neither having any ground in scripture, forsomuch as the bishop's ordinal and the New Testament do not at all agree; neither do we see that the Holy Ghost gives any good gift through any such signs or ceremonies; because he, together with all noble and good gifts, cannot co-exist in any person with deadly sin. It is a lamentable and dolorous mockery to wise men, to see the bishops mock and play with the Holy Ghost in the giving of their orders. The third conclusion.1

The fourth conclusion that most harms the innocent people, is this: That the feigned miracle of the sacra ment of bread induces all men, except it be a very few, to idolatry for they think that the body which shall never be out of heaven, is by the virtue of the priest's words essentially included in the little bread, which they shew to the people. But would to God they would believe that which the evangelical doctor? teaches us in his trialogue, "That the bread of the altar is the body of Christ accidentally:" forsomuch as we suppose that by

(1) This conclusion which reflects on the vices of the Romish priests, is omitted, being of too gross a nature for insertion in this edition. [ED].

(2) Wickliff.

that means every faithful man and woman in the law of God may make the sacrament of that bread without any such miracle. The corollary of this conclusion is, That as the body of Christ be endowed with eternal joy, the service of Corpus Christi, made by friar Thomas, is not true, but painted full of false miracles.

The fifth conclusion is this: That the exorcisms and hallowings, consecrations, and blessings over the wine, bread, wax, water, oil, salt, incense, the altar-stone, and about the church walls, over the vestiment, chalice, mitre, cross, and pilgrim-staves, are the very practices of necromancy, rather than of sacred divinity. This conclusion is thus proved: because that by such exorcisms the creatures are honoured as of more force and power than of 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 the devilish art: The corollary 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; daily experience teaches us the contrary.

The sixth conclusion is, that a king and bishop both in one person, a prelate and justice in temporal causes, a curate and officer in worldly office makes every kingdom out of good order. This conclusion is manifest, because the temporalty and the spiritualty are two parts of the holy universal church; and therefore he who addicts himself to the one part, let him not intermeddle with the other, for no man can serve two masters. The corollary of this conclusion is, that we the proctors of God in this case do sue to the parliament, that it may be enacted, that all the clergy (as well of the highest degree as of the lowest) should be fully excused from any temporal office, and occupy themselves with their own charge, and not with others.

The seventh conclusion, what we mightily affirm is, that spiritual prayers made in the church for the souls of the dead (preferring any one by name more than 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 excepts no person, because thou shalt love thy neighbour as thyself. Whereby it appears that the benefit of any temporal gift, bestowed and given to priests, and houses of alms, is the principal cause of any special prayers, which is not far different from simony. The other reason is, that every special prayer, made for men condemned to eternal punishment, is very displeasing to God. And although it be doubtful, yet it is very probable to faithful christians that the founders of every such house of alms, for their wicked endowing the same, are for the most part passed by "the broad-way." The corollary is, that every prayer of force and effect, proceeding from perfect charity, would comprehend generally all such as God would have saved. The merchandize of special prayers now used for the dead makes mendicant possessioners and other hireling priests, who otherwise were strong enough to work and to serve the whole realm, and maintains them in idleness, to the great charge of the realm, because it was proved in a certain book which the king has, that a hundred houses of alms are sufficient for the whole realm. And thereby might peradventure greater increase and profit come to the tem poralty.

The eighth conclusion, needful to tell to the beguiled people is, that pilgrimages, prayers, and oblations made to blind crosses or roods, or to deaf images made either of wood or stone, are very near a kin to idolatry, and far different from alms. And although these things which are forbidden, are the book of errors to the common people; yet the usual and common image of the Trinity is most especially abominable. This conclusion God himself openly manifests, commanding alms to be given to the poor and needy, for he is the image of God in a more perfect similitude and likeness than 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; the supreme and highest honour, which the clergy call 'Latria,' pertains only to the godhead, and the inferior honour which the clergy call 'Dulia,' pertains to men and angels, and to no other inferior creature. The corollary is, that the service of the cross, celebrated twice every year in our church is full of idolatry; for if rood, tree, nails, and spear ought so profoundly to be honoured and worshipped, then were Judas' lips (if any man could get them) a marvellous goodly relic! But, thou pilgrim, we pray thee tell us when thou dost offer to the bones of the saints, and holy men which are laid up in any place, whether thou relievest the holy man who is already in joy, or the alms house which is so well endowed, whereas the saints are canonized (the Lord knows how) and to speak more plain, every faithful christain may well suppose that the strokes of that same man, whom they call St. Thomas, were no cause of martyrdom.

The ninth conclusion, that keeps the people down, is, that auricular confession, which is said to be so necessary for salvation, and the feigned power of absolution, exalts and sets up the pride of priests, and gives them opportunity of other secret talks, which we will not at this time talk of; for as both lords 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 villain, or to make other secret arrangements to deadly sin. They affirm and say, that they are commissaries sent of God to judge and discern of all manner of sin, to pardon and cleanse whatever pleases them. They say also, that they have the keys of heaven and hell, and that they can excommunicate, curse, and bless, bind and loose at their own will and pleasure; so that for a small reward, or for twelve pence, they will sell the blessing of heaven by charter and clause of warranty, sealed by their common seal. This conclusion is so common in use, that it needs not any proof. The corollary is, that the pope of Rome who feigned himself to be the profound treasurer of the whole church, having that same worthy jewel, the treasure of the passion of Christ, in his own keeping and custody, together with the merits of all the saints in heaven, by which he gives feigned indulgences and pardons, is a treasurer out of charity, who pretends he may deliver all captives in purgatory at his pleasure. But here every faithful christian may easily perceive that there is much falsehood hid in our church.

The tenth conclusion is, that manslaughter (either by war or by any pretended law of justice for any temporal cause or spiritual revelation) is expressly contrary to 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 teaches every man to love his enemies, and have compassion upon them, and not to kill and murder them. The reason is this, that for the most part when men do fight, after the first stroke, charity is broken; and whoever dies without charity goes the right way to hell. And we know, that none of the clergy can deliver any from the punishment of death for one deadly sin, and not for another; but the law of mercy, which is the New Testament, forbids all manner of murder. For in the gospel it is spoken to our forefathers, "Thou shalt not kill." The corollary is, it is a robbing of the people, when lords purchase indulgences and pardon for such as help their armies to kill and murder the christian people in foreign countries, for temporal gain; as we see certain soldiers who run among the heathen people, to get themselves fame and renown by the murder and slaughter of men. Much more do they deserve evil thanks at the hands of the king of peace, forsomuch as by humility and peace, our faith is multiplied and increased; for murderers and manslayers Christ hates and menaces, "He that killeth with the sword shall perish with the sword."

The eleventh conclusion.'

(1) This conclusion reflects on the morals of nunneries, and though most true, it is also omitted for the same reason as the third.-[ED.]