THE HISTORY
OF
THE WALDENSES.
IN the reign of King Henry the Second,
about the year of our Lord 1178, in the city of Tholouse was a great number of men and women, whom the pope's commissioners
persecuted, and condemned for hereticks; of whom some were scourged, some chased away, and
some compelled to abjure. We have not a particular account of their opinions;
only that they denied the sacramental to be the natural body of CHRIST. About
the same time sprang up the doctrine and name of them, which were called Waldenses.
Not long before this time, rose up Francis and Dominic, maintaining blind
hypocrisy, no less than proud prelacy. As these labored to corrupt the sincerity
of the Christian religion; so it pleased CHRIST, working against them, to
raise up the Waldenses, to testify against their pride and hypocrisy.
The name of the Waldenses
came of Waldus, a man of great substance in the
city of Lyons; the occasion whereof is declared by divers writers as follows.
About the year of our Lord 116O, it chanced that divers of the heads of the
city of Lyons were talking and walking, as their manner was, especially
in the summer-time. One of them (the rest looking on,) fell down by sudden
death. Waldus being amongst them, beholding the matter more earnestly than the
others, and terrified with so heavy an example, was stricken with a deep and
inward repentance; whereupon followed a careful study to reform his life.
And first, he began to minister large alms to such as needed. Secondly, to
instruct himself and his family in the knowledge of God's word. Thirdly, to
admonish all that resorted to him on any occasion, to repentance and amendment
of life. Whereby, partly through his large giving to the poor, partly through
his diligent teaching and wholesome admonitions, more people daily came about
him; whom when he saw ready and diligent to learn, he began to give out to
them certain rudiments of the Scripture, which he had translated himself
into the French tongue. For as he was a wealthy man, so he was also not unlearned:
for, by old parchment monuments, -it appears, that he was both able to translate
the Scriptures, and to collect the mind of the doctors upon the same. The
bishops seeing him so to intermeddle with Scripture, and to have such resort
about him, could not bear that the Scripture should be declared by any other;
neither would they take the pains to declare it themselves. So, being moved
with great malice against the man, they threatened to excommunicate him, if
he did not leave off that practice. Waldus, neglecting
the threatnings of the wicked, said,
a That God must be obeyed rather than man." The more diligent he was
in setting forth the true doctrine of CHRIST, the more their fierceness increased.
Insomuch that when they saw their excommunication despised, they ceased not
to persecute, with sword and banishment, till they had driven both Waldus, and all the favorers of his preaching, out of the
city.
Their chief Doctrines were these:
I. Only the Holy Scripture is to be
believed in matters pertaining to salvation.
II. All things are contained in Holy
Scripture which are necessary to salvation; and nothing
is to be admitted as such, but what is commanded in the Word of God.
III. There is only one Mediator; other
saints are in no wise to be made mediators, or to be invocated.
IV. There is no purgatory; but all
men, either by CHRIST are justified to life, or without CHRIST are condemned.
V. All masses sung for the dead are
wicked, and to be abrogated.
VI. Men's traditions are not to be
reputed necessary to salvation. Such difference of meats, variety of degrees
and orders of priests, friars, monks, and nuns; superfluous holidays; sundry
benedictions, and hallowing of creatures; vows and -peregrinations, ought
to be abolished.
VII. The supremacy of the pope, usurped
above all churches, and especially above all realms and governments, is to
be denied; neither is any degree to be received into the church, but only
bishops, priests, and deacons.
VIII. The communion under both kinds
is necessary to all people, according to the institution of CHRIST.
IX. The church of Rome is the very Babylon spoken of in the Apocalypse; and the pope is the very antiCHRIST.
X. The marriage of priests,
and of ecclesiastical persons is godly, and also necessary in the church.
XI. Such as hear the word of GOD, and
have a right faith, are the right church of CHRIST. And to this church the keys of the church are to be given,
to drive away wolves, to institute true pastors, to preach the word, and to
minister the sacraments.
These Waldenses were dispersed in divers places, of whom many remained
in Bohemia; who, writing to their king, Uladislaus,
to purge themselves against slanderous accusations, gave up their confession,
with an apology of their Christian profession; defending, with strong and
learned arguments, the same, which is now received in most reformed churches.
Concerning the Supper of the Lord, their faith was,
that it was ordained to be eaten, not to be showed and worshipped; to be received
at the table, not to be carried out of the doors; according to the ancient
use of the primitive church.
Eneas Sylvus, writing of their doctrines,
reporteth thus of them:
"'They hold,,that
the bishop of Rome is equal with other bishops: that there is no difference
of degree among priests: that no priest is to be esteemed for any dignity
of his order, but for the worthiness of his life.
" That the souls of men departed, enter either into everlasting
pain, or everlasting joy: that no fire of purgatory is to be found: and that
to pray for the dead is vain, and a thing only found out for the lucre of
priests.
" That the images of GOD, (as of the Trinity,) and of
the saints, are to be abolished. The hallowing of water is a mere jest. The
religion of begging friars was found out by the devil. That
priests should not heap up riches in this world: and that the preaching
of the word is free for all men called thereunto.
" That no sin is to be tolerated, for any respect of a
greater commodity to ensue thereupon. The confirmation which bishops exercise
with oil, and extreme unction, are not to be counted among the sacraments
of the church. Auricular confession is but a toy. That baptism ought to be
administered only with pure water, without any mixture of oil. The temple
of the Lord is the wide world. The majesty of God is not to be restrained
within the walls of temples, monasteries, or chapels.
" That priests' apparel, ornaments of the high altar,
patins, and other church-plate, serve in no stead: that it
matters not in what place the priest consecrates, or ministers to them that
require it: that it is sufficient to use the sacramental words only, without
any other ceremonies.
" That the suffrages of saints are craved in vain; they
being not able to help us: and' that a man ought to cease from labor on no
day, but only upon the Sunday."
These assertions of the Waldenses
are the less to be doubted, being published by a pope's pen; so that we may
the better know both what they were, and also that the doctrine, now taught
in the church, is no new doctrine, which here we see both taught and persecuted
almost 4OO years ago.
As I have spoken hitherto concerning
their doctrine; so now we will touch on the order of their life and conversation,
as we find it registered in a certain ancient book. The manner of the Waldenses
is this: 11 They, kneeling upon their knees, continue in their prayers
with silence, so long as a man may say Pater poster
3O or 4O times. And they do this every day with great reverence, anrutVL -su hi -as are of Yneir own rdiigion,'boin'betore
dinner and after; likewise before supper and after; also what time they go
to bed, and in the morning when they rise, and at certain other times, as
well in the day as in the night. Before they go to meat, the elder beginneth
thus, in their own tongue: u GOD, which blessed the five barley-loaves and
two fishes in the desert, bless this table, and what is set upon it: in the
name of the Father, of the Son, and of the Holy Ghost. Amen!" And likewise
when they rise from meat, he giveth thanks, saying
the words of the Apocalypse: " Blessing, and
worship, and wisdom, and thanksgiving, honor, virtue, and strength, to God
alone, for ever and ever. Amen!" And addeth,
moreover, " God reward them in their bosoms, and be beneficial to all
them that be beneficial to us. And the God which has given us corporeal feeding,
grant us his spiritual life; and God be with us, and we always with him."
To which they answer again, a Amen!" After their
meat, they teach and exhort amongst themselves, conferring together upon
their doctrine.
In their teaching they were so diligent
and painful, that Reinerius (an extreme enemy against
them,) testifieth, that one of them, to turn a
certain. person away from our faith, and to bring
him to his, in the night, and tail the winter-time, swam over the river called
Ibis, to come to him, and teach him. Moreover, they were so perfect in the
Scriptures, that the said Reinerius says, he beard
and saw a man of the country unlettered, who could recite the whole book of
Job word by word; with divers others who had the whole new testament by heart.
He adds, n There was none durst stop them, for the multitude of their favorers.
I have often been at their examination, and there were numbered forty churches
infected with their heresy; insomuch, that in one parish of Cammach, there were ten schools of them." The same Reinerius, when he has said all he can against them, is driven
to confess this; cc This sect Math a show of great holiness: They live justly
before men; and believe all things well of God; and hold all the articles
contained in the creed; only they blaspheme the church."
After they were driven out of Lyons, they were scattered into divers places, (the providence of God so disposing,) that the
sound of their doctrine might be heard abroad in the world. Some went to Bohemia; many into the provinces of France; some into Lombardy; others into other places. But as the cross commonly followeth
the sincere preaching of God's word, so neither could these be suffered to
live at rest. There are yet to be seen the consultations of lawyers, archbishops,
and bishops, for the abolishing and extirpating of them, written above 3OO
years ago; whereby it appeareth, that there was a great number of them in France.
" There was also a council kept in Thoulouse
about 355 years since, against these Waldenses;
who were condemned in another council at Rome before. What great persecutions were raised against them
in France by the bishops, appears by their
own writings. Some of their words are these:’ Who is such a stranger, that
knows not the condemnation of the Waldenses, the
hereticks, so many years ago; so famous, so public,
followed with so great labors, expenses, and travel of the faithful, and
sealed with so many deaths of these infidels, so solemnly condemned, and so
publicly punished?' In Bohemia likewise, after that,. the same people, called by the
name of Thaborites, (as Silvius
recordeth) suffered no little trouble.
Reinerius speaketh of one in the
town of Cheron, a glover, who was brought in at
this time to examination, and suffered martyrdom. There isalso an old monument of process, wherein it appeareth that 443 were brought to examination in Pomerania, Marchia, and places thereabouts,
about the year of our. Lord 1391."
And thus much touching the origin, doctrine, and first persecutions
of the Waldenses.
THE CHRISTIAN MARTYRS.
THE HISTORY
OF
JOHN WICKLIFF.
JOHN WICKLIFF, being the public reader
of Divinity in the university of Oxford, was, for the time wherein he lived,
a great clerk, a deep schoolman, and no less expert in all kinds of philosophy:
which does not only appear by his own writings, but also by the confession
of Walden, his most bitter enemy: who writes unto pope Martin the Fifth, «
That he was wonderfully astonished at his most strong arguments, the places
of authority which he had gathered, and the vehemency and force of his reasons." He flourished about
the year of our Lord 1371, Edward the Third reigning in England. The most lamentable ignorance and darkness had overshadowed
the whole earth, when this man stepped out like a valiant champion; unto whom
may justly be applied that in Ecclesiasticus: «
Even as the morning star in the midst of a cloud, and as the moon being full
in her course, and as the bright beams of the sun; so does he shine and glister
in the temple and church of God."
In these times, while there, seemed
in a manner to be not one spark of pure doctrine remaining; Wickliff,
by God's providence rose up. After he had a long time professed divinity in
Oxford, perceiving the true doctrine of CHRIST to be adulterated.
and defiled with so many filthy inventions, and having Ions deliberated with
himself, (with secret sighs, bewailing in his mind, the general ignorance
of the whole world,) he at last determined toremedy such things as he saw to be out of the way. But
forasmuch as he saw, that this’dangerous meddling
could not be attempted without great trouble, and that these things, which
had been so long rooted in men's minds, could not be suddenly plucked away,
he thought with himself this should be done by little and little wherefine taking small occasions, he opened a way to greater
matters. And first he assailed his adversaries in logical and metaphysical
questions of no great effect: but yet, it did not a little help him, who minded
to dispute of greater matters.
By these, the way was made unto -liigher
points, so• that he came at length to touch on the sacraments, and other abuses
of the church: protesting openly in the schools, that it was his principal
purpose, to call back the church from her idolatry. But this sore could not
be touched without great grief and pain. For first, the whole order of monks
and begging friars were set in a rage,, and assailed
him on every side. After them the priests, and then the archbishop, took the
matter in hand, being then Simon Sudbury; who, for the same cause, deprived
him of his benefice, which he then had in Oxford. Notwithstanding, he continued
and bare the malice of the friars, and of the archbishop, till about the year
of our Lord 1377. After which, his train troubles and conflict began; of which
it remains to give an account.
King Edward 3: having reigned about
51 years, after the decease of Prince Edward, his son, who departed' the year
before, was so feeble, that he was utterly unable to govern the affairs of
the realm. Hereupon, twelve governors were appointed by parliament, to attend
the public affairs of the realm. These remained for a space about him; till
afterward, they being removed, all the government of the realm, next under
the king, was committed to the duke of Lancaster, the king's son. For Richard,
the son of Prince Edward, lately departed, was as yet very young. This duke
of Lancaster had a long time conceived a displeasure against the popish clergy, for their corrupt
doctrine, joined with abominable excess of life. He sent for Wickliff, who had been deprived of his benefice. The opinions
for which he was deprived were these: " That
the pope had no more power to excommunicate any man than another bishop had.
That if it were given by any person
to the pope to excommunicate, yet to absolve the same was as much in the
power of another priest as in his." He affirmed moreover, That
neither the king nor any temporal lord could give any perpetuity to the church;
and that in the sacrament, he bread remained unchanged, and was not the natural
body of CHRIST."
Yet, through the favor and support
of the duke of Lancaster, he continued hitherto in some quiet: but about the year
of our Lord 1376, the bishops still urging the archbishop, obtained an order
of citation to have him brought before them. The duke, having intelligence
that Wickliff was to come before the bishops, fearing
that he, being but one, was too weak against such a multitude, called. four
batchelors of divinity to him; and when the day
appointed was come, which was Thursday, February 19, John Wickliff
went, accompanied with these four friars, and with them also the duke of Lancaster,
and Lord Henry Percy, lord marshal of England; the Lord Percy going before
them to make room where Wickliff might come.
Thus Wickliff (through the providence of God) being sufficiently
guarded, came to the place where the bishops sat; whom, by the way, they exhorted
not to fear; -neither to dread the concourse of.people,
whom they themselves would keep off, so that he should take no harm. When
Wickliff approached to St. Paul's church in London, a vast
crowd of people was gathered to hear what should be said: so that the lords
(notwithstanding the power of the high marshal) could not get through without
great difficulty. Then the bishop of London, seeing the stir that the lord marshal kept among the people,
said, " If he had known it before, he would
have stopped him from coming there." At which the duke, not a little
moved, answered the bishop again, " That he
would come there, though he should say nay."
At last, after much pressing, they
forced their way through, and came to our Lady's chapel, where the dukes and
barons were sitting with the archbishops and bishops. Before whom John Wickliff,,
according to custom, stood to know what should be laid against him. But the
lord Percy bid him sit down, saying, " That
he had many things to answer to." The bishop of London, enraged at those words, said, He should not sit there. Neither
was it according to law or reason, that he, who was
cited to appear before his ordinary, should sit down during the time of his
answer. Upon these words, a fire began to kindle between them: insomuch,
that the whole multitude began to be set on a hurry.
The duke took the lord Percy's part.
To whom the bishop returned not only as good as he brought, but far excelled
him in this art of scolding. The duke fell to plain threatening; menacing
the bishop, "That he would bring down the pride, not only of him, but
also of all the prelacy of England." The Londoners heard him, and being set in a rage,
they cried out, " They would not suffer their bishop to be abused; but
would rather lose their lives." Thus the council was dissolved before
nine o'clock. And the duke, with the lord Percy, went to the parliament;
where the same day, a bill was put up in the name of the king,
that the city of London should no more be governed by a mayor, but by a captain,
as in times past. Which bill being read, John Philpot, burgess for the city,
stood up, and said to them, who read the bill, " That it was never seen
so before;" adding, " that the mayor would never suffer any such
thing."
The day following, the Londoners assembled
themselves in a council, to consider upon the bill, and also concerning the
injuries done to their bishop. While they were busy in consultation, there
came in the lord Fitz-Walter, declaring, he could
not but inform them, " That the lord marshal, Henry Percy, had one in
custody, whether with their knowledge or without, he could not tell: this
he could tell, that the lord marshal was not allowed any prison in his house,
within the liberties of the city." These words of the lord Fitz-Walter were no sooner spoken, but the citizens, in all
haste, running to theirweapons, went straight to
the house of the lord Percy, where, breaking up the gates, they took out the,prisoner by violence, and burned
the stocks wherein he sat, in the midst of London. Then was the lord Percy sought for, whom they would doubtless
have slain, if they could have found him. All corners and privy chambers were
searched; beds and hangings torn asunder. But the lord Percy, as it pleased
GOD, was then with the duke, whom one John Yper the same day had invited to dinner. The Londoners, not
finding him at home, and supposing he was with the duke at the Savoy, turned
their forces thither, running as fast as they could to the duke's house, where
they were also disappointed. Mean while, one of the duke's men came running
to him and to the lord Percy, declaring what was done. The duke, without any
further tarrying, took boat with the lord Percy, and went by water to Kingston, where the princess, with Richard, the young prince, then
lay. He there declared the whole matter to the princess. To whom she promised,
that such an order should be taken, as should be to his content. Neither would
the rage of the people have ceased thus, had not the bishop of London, leaving his dinner, come to them at the Savoy,
and putting them in remembrance of the solemn time of Lent, persuaded them
to be quiet.
After this, the princess sent to London three knights, Sir Albred Lewer, Sir Simon Burle, and Sir Lewis Clifford, to entreat the citizens to
be reconciled to the duke. The Londoners answered, "
That they, for the honor of the princess, would obey, and do what she
required with all reverence." The duke then caused the chief of them
to be brought before the king; who were rebuked for
their misdemeanor by the lord chamberlain, in the presence of the king, archbishops,
bishops, and other states of the realm. In conclusion: the Londoners were
compelled, at length, at the public charges of the city, to make a great taper
of wax, which, with the duke's arms set upon it, should be brought in solemn
procession to the church of St. Paul, there to burn continually before the
image of our Lady. - And thus the duke and the Londoners were reconciled;
and the same reconcilement publicly declared in the church of Westminster.
But no sooner was king Edward dead,
than the bishops, seeing the duke, with the lord Percy, remain in their private
houses, thought this the time to have some advantage against John Wickliff,
who hitherto had some rest and quiet. Out of whose sermons they collected
the following articles: " The holy Eucharist, after the consecration, is not
the very body of CHRIST. The church of Rome is not
the head of all churches: nor had Peter any more power than any other apostle.
The lords temporal may lawfully take away their temporalities from the churchmen
offending. That the Gospel is sufficient to rule the life of every Christian
man, without any other rule. That neither the pope,
nor any other prelate of the church, ought to have prisons wherein to punish
transgressors." Besides these, divers other conclusions were afterwards
gathered out of his writings and preachings by
the bishops, which they diligently sent to pope Gregory at Rome; where the
said articles being read, were condemned as heretical and erroneous.
In the year 1378, being the first year
of king Richard 11. pope Gregory, taking his time,
after the death of king Edward, sent his bull, directed to the university of Oxford, rebuking them sharply for suffering the doctrine of John
Wickliff to take root so long. When this bull came
to their hands, the proctors and masters of the university, joining together
in consultation, stood long in doubt, whether to receive or reject it. Beside
this bull, Gregory directed his letters to the archbishop of Canterbury and
to the bishop of London, strictly enjoining them to cause the said John Wickliff
to be apprehended, and cast into prison; and that the king and the nobles
of England should be admonished by them, not to give any credit to the said
John Wickliff, or to his doctrine. ire
wrote also to the king to the same effect. From these letters the bishops
took no little heart, fully determining with themselves, that no person,
high or low, should hinder them; neither would they be moved by the entreaty
of any man, nor by any threatenings. The day of examination being come, a certain
person of the prince's court, named Lewis Clifford, entering in among the
bishops, commanded them, that they should not proceed
with any definitive sentence against John Wickliff.
With which words they were all so amazed, that they became speechless, having
not one word to say. And thus, by the wondrous work of GOD, John Wickliff escaped the second time out of the bishop's hands,
only being charged and commanded, that he should not teach any such doctrine
any more.
This good man, being escaped with this charge,
notwithstanding ceased not to proceed in his godly purpose, laboring and
profiting still in the church as he had began. Unto whom also (as it happened
by the providence of God) this was a great help, that
in the same year pope Gregory, the stirrer up of all this trouble against
Min, died. After whom ensued such a schism in Rome, between two popes, and
others succeeding after them, one striving against another, as endured 39
years, until the time of the council of Constance.
It would require an Iliad to comprehend,
in order, all the circumstances and tragical parts of this schism; what trouble in the whole church;
what parties in every country; what apprehending and imprisoning of priests
and prelates; what shedding of blood followed thereupon. Otho, duke of Brunswick, was taken and murdered. Joan, his wife, queen of Jerusalem
and Sicilia, who before had sent to pope Urban,
beside other gifts at his coronation, 4O,OOO ducats in pure gold, was after,
by the said Urban, committed to prison, and there strangled. Cardinals were
racked, and miserably tormented to death on gibbets; several battles were
fought between the two popes, in one whereof 5OOO were slain on one side.
Five cardinals were beheaded together, after long torments. The bishop of
Aquilonensis, being suspected of pope Urban, for
not riding faster with him, was, by his command, slain, and cut to pieces.
All which things, with divers other acts of horrible
cruelty beside, happened in the time of this schism.
About three years after, Simon, of
Sudbury, archbishop of Canterbury, was beheaded. In whose place succeeded William Courtney,
who was no less diligent than his predecessor, to root out heretics. NotwithstandingWickliff's
sect daily increased, till William Barton, vice-chancellor of Oxford, about
the year of our Lord 138O, had the rule of that university; who, calling together
eight doctors and four others, set forth an edict, under a grievous penalty,
that no man should hereafter associate with any of Wickliff's
favorers. And unto Wickliff himself, and all his
followers, he threatened the greater excommunication, and further imprisonment,
if, after three days admonition or warning, they did not repent and amend.
When Wickliff understood this, forsaking the pope
and all the clergy, he thought to appeal to the king: but the duke of Lancaster coming between, forbad him, and commanded him to his ordinary.
Whereby Wickliff, -being, as it were, in the midst
of the waves, was forced once more to make confession of his doctrine; in
which he qualified his assertions after such a Inanner, that he assuaged the rigour
of his enemies.
Here the great providence of God is
not to be passed over. When the archbishop and his suffragans, with other doctors of divinity and lawyers, and
a great company of friars were assembled, to consult touching John Wickliff's books, and that whole sect, at the Grey-Friars,
in London, upon St. Dunstan's day, about two o'clock,
the very hour they should have gone forward with their business, a wonderful
and terrible earthquake happened throughout all England: whereupon divers
of the suflragans, doubting what it should mean,
thought good to leave off. But the archbishop strengthened their hearts, which
were almost daunted, to proceed in their enterprise. They then discoursing
of Wickliff's articles, (not according to Scripture, but after
their own private affections and traditions,) gave sentence, that some of
them were plainly heretical, others erroneous, and not consonant to the church of Rome.
In consequence of this, the archbishop
delivered his letters patent to the chancellor of Oxford, part of which ran
thus: "We will and command you, that, in the church of our blessed Lady,
in Oxford, upon those days in which the sermon is usually made, as also in
the schools of the said university, upon those days in which the lectures
are read, ye publish the heretical and erroneous conclusions of John Wickliff.
And that you peremptorily forbid any one hereafter to hold, teach, and preach,
or defend the heresies and errors above said, or any of them; or that any
admit to preach, hear, or hearken unto John Wickliff,
Nicholas Herford, Philip Reppington, John
Ashton, or Lawrence Redman, which are notoriously suspected of heresy, or
any other whatsoever, so suspected; o;that they,
either privately or publicly, aid, or favor them, or any of them; but that
they avoid them as a serpent. And furthermore we command, that ye diligently
inquire after all their favorers, and cause to be inquired throughout all
the halls of the university. And that, when you have intelligence of their
names, ye compel all and every of them to abjure their outrages by ecclesiastical
censures, and other pains canonical whatsoever, under pain of the greater
curse, which, against all and singular the rebellious in this behalf, we pronounce.
The archbishop, not yet content, solicited
the king, by all means possible, to join the power of his temporal sword.
For hitherto the clergy had not authority, by any public
law or statute of this land, to proceed unto death against any person whatsoever,
in case of religion. The king being but young, partly induced by suit
of the archbishop, partly for fear of the bishops, was content to join his
private assent to the setting down of an ordinance which was the very first
law that is to be found, made against religion and the professors thereof,
bearing the name of an act made in the parliament held at Westminster 5,
Rich. 2: where, among sundry other statutes, yet remaining in the printed
books of statutes, this is to be found, cap. 5, et
ultimo,
" Item, Forasmuch as it is openly
known that there be divers evil persons within this realm, going from town
to town, under dissimulation of great holiness, and without the license of
the ordinaries of the places, or other sufficient authority, preaching daily,
not only in churches and church-yards, but also in markets, fairs, and other
open places, where a great congregation of people is, divers sermons, containing
heresies, and notorious errors; it is ordained and assented in this present
parliament, That the king's commissions be directed to the sheriffs, and other
ministers of our sovereign Lord the king, to arrest all such preachers, and
also their fautors, maintainers, and abettors, and
to hold them in arrest and strong prison, till they will justify themselves
according to the law and reason of holy church."
Immediately upon the publishing of
this, commissions were made, under the great seal of England, directed to
the archbishop and his suffragans, being parties
in the case, authorizing them (without either the words or reasonable meaning
of the said statute,) to imprison whom they would in their own houses, or
where else they pleased. But at a parliament summoned and holder at Westminster,
the sixth year of the said king, among sundry petitions made to the king by
his commons, there is one in this form, Article 52." Item, Prayen
the commons, That whereas an estatute was made the last parliament in these words, `It
is ordained in this present parliament, that commissions from the king be
directed to the sheriffs, and other ministers of the king, to arrest all such
preachers and their fauters, maintainers, and abettors;
and them, to detain in strong prison, until they will justify themselves according
to reason and law of holy church: the which was never agreed nor granted by
the commons; but whatsoever was moved therein was without their assent;-that
the said statute be therefore disannulled.
For it is not in any wise their meaning
that either themselves, or such as shall succeed them, shall be further justified,
or bound by the prelates, than were their ancestors in former times. Whereunto
is answered, Il plaist a l'roy; i.e. The king is
pleased."
But tough hereby that unjust law was
repealed, yet this act of repeal was never published, nor ever since printed
with the rest of the statutes of that parliament. And the said repeal being
concealed, like commissions were made from time to time, by virtue of the
said bas
tard-statute, against the professors of the truth, as well during all
the reign of this king as ever since. And now the king himself wrote his letters
patents to the archbishop, giving hire and his suffragans authority "To arrest and imprison, either
in their own prisons, or any
other, all and every such person or persons as
shall, either privily or openly, preach and maintain
the afore said conclusions, so condemned; and the said persons, so imprisoned
there, at their pleasures to detain, till such time as they shall repent them
of such heretical pravities."
At the same time he directed letters
patent to the vice-chancellor of Oxford, wherein were these words, "Henceforth
you shall find any that believe, favor, or defend any of the aforesaid heresies
or errors, or which shall receive into their houses Mr. John Wickliff,
Mr. Nicholas Herford, Mr. Philip Reppington,
or Mr. John Ashton; or that shall presume to communicate with any of them,
or to defend or favor any of such favorers, receivers, communicants, and defenders,
within seven days after the same shall appear unto you, you shall banish and
expel them from the university and town of Oxford. We command, furthermore,
that throughout all the halls of the university ye cause diligently to be
searched and inquired out of hand, if any man have any book or tract of the
edition or compiling of the aforesaid Mr. J. Wickliff,
or N. Herford; and that wheresoever
ye shall find any such hook or tract, ye cause the same to be arrested or
taken, and unto the aforesaid archbishop, within one month, (without correction,
corruption, or mutation whatsoever,) word for word, and sentence for sentence,
to be brought and presented."
Besides these letters, the young king,
moved by the importunity of the archbishop, sent another special letter to
the vice-chancellor and proctors of Oxford; wherein. he strictly enjoined them to make a general inquisition
through the whole university, as well for the aforesaid John Wickliff,
Nicholas Herford, Philip Reppington, and
John Ashton, as for all whom they knew or judged to be suspected of that doctrine,
or to be maintainers, receivers, and defenders of the aforesaid persons;
to the intent that they, being so apprehended, might, within seven clays,
be expelled the university. This commandment being received,
Nicholas Herford and Philip Reppington. (being privily warned by the vice-chancellor,) conveyed themselves
out of sight, and fled to the duke of Lancaster for succor and help; but the duke, whether for fear, or for
what cause else I cannot say, in the end forsook his clients. Being repulsed
by the duke, they went to the archbishop, and on the 23d day of October, in
the year 1352, Rcppington was reconciled to him;
and also by him general letter was released, and admitted to his scholastical
acts in the university; and so was also John Ashton.
In the mean time, the king sent his
mandate to the archbishop, to have a convocation of the clergy summoned against the next parliament,
which should begin the 1Sth day of November. The archbishop likewise directed
his. letters monitory (as the manner is,) to Robert Braybroke,
bishop of London, to give the same admonition to all his suffragans,
and other of the clergy within his province, for the assembling of the convocation
aforesaid; which being done, the convocation was kept in the monastery of
Frideswide, in Oxford. The archbishop, with the
other bishops there sitting, declared one cause of their present assembly
was, to repress heresies, which lately began to spring up in the realm, and
to correct other excesses in the church.
During the time of this convocation,
Nicholas Herford did not appear, and therefore had
the sentence of excommunication. Against which he appealed, from the archbishop
to the king and his council. The archbishop would not admit it, but caused
him to be apprehended, and thrown into prison. Notwithstanding, he escaped
out of prison, and returned again to his former exercise and preaching, as
he did before. Whereupon the archbishop, thundering out his bolts of excommunication
against him, sent to all pastors and ministers, willing them in all churches
to divulge the said excommuunication; and gave special
charge to all and singular of the laity to beware that their simplicity were
not deceived by his doctrine.
Mean while, it is not certainly known
what became of John Wickliff. However, it is not
to be doubted that he was alive, wheresoever he
was, as may appear by his letter written to Pope Urban the Sixth, about this
time. The copy of which here followeth.
"VERILY I do rejoice to declare
unto every man the faith which I hold, and especially unto the bishop of Rome;
the which, if it be found true, he will most willingly confirm; or, if it
be erroneous, amend the Same.
First, I suppose that the gospel of
CHRIST is the whole body of God's law. Again, I do give and hold the bishop
of Rome,
as the vicar of CHRIST on earth, to be bound, most
of all other men, unto that law of the gospel. For the greatness amongst CHRIST's
disciples did not consist in worldly dignity, but in the exact following of
CHRIST in his life and manners; whereupon I gather out of the heart of the
law of the Lord, that CHRIST, for the time of his pilgrimage here, was a most
poor man, casting off all worldly rule and honor.-Hereby I gather, that no
man ought to follow the pope himself, or any of the holy men, but in such
points as he has followed the Lord JESUS CHRIST. For Peter and the sons of
Zebedee, by desiring worldly honor, contrary to
the following CHRIST's steps, did offend; and therefore
in those errors they are not to be followed.
"Hereof I gather, that the pope
ought to leave unto the secular power all temporal dominion and rule, and
thereunto effectually to move and exhort his whole clergy; for so did CHRIST
and his apostles. Wherefore, if I have erred in any of these points, I will
most humbly submit myself unto correction; and if I could labor, according
to my will or desire, in my own person, I would surely present myself before
the bishop of Rome; but the Lord has otherwise visited me to the contrary,
and has taught me rather to obey God than men. Wherefore let us pray unto
our God that he - will so stir tip our Pope Urban the Sixth, as he began,
that he, with his clergy, may follow the Lord JESUS CHRIST in life and manners;
and that they may teach the people effectually that they likewise may faithfully
follow them in the same. And let us specially pray that our pope may be preserved
from all evil counsel, which we know evil and envious men of his household
would give bun And seeing the Lord will not suffer us to be tempted above
our power, much less will he require of any creature to do that thing which
they are not able; forasmuch as that is the plain manner of antiCHRIST."
Thus much Mr. John Wickliff
wrote to Pope Urban. But he was so hot in his wars against Clement, the French
pope, his adversary, that he had no leisure to attend to Wickliff's
matters. By means of this schismatical war, Wickliff
had some rest; who returning again within a short space, either from his banishment,
or from some other place, where he was secretly kept, repaired to his parish
of Lutterworth, and there quietly departing this
life, slept in peace in the Lord in the beginning of the year 1384.
Wickliff had written several works, which were burnt at Oxford in the year of our Lord 141O, the Abbot of Shrewsbury being
then commissary, and sent to oversee that matter. And not only in England, but in Bohemia likewise, the books of the said Wickliff were set on fire by Subincus,
archbishop of Prague,
who made diligent inquisition for them, and burned them. The number of volumes which he is said to have burned, most excellently
written, and richly adorned with bosses of gold and rich coverings, (as Eneas Silvius writes,) were about
two hundred.
After these things, thus declared,
let us now adjoin the testimonial of the university of Oxford, concerning
John Wickliff: cc Unto all and singular the children
of our holy mother the church, to whom this present letter shall come, the
vice-chancellor of the university of Oxford, with the whole congregation of
the masters, wish perpetual health in the Lord. Forasmuch as it is not commonly
seen that the acts and monuments of valiant men, nor the praise of good men,
should be passed over with perpetual silence, but that the true report should
continually spread abroad the same in strange and far distant places, both
for the witness of the same, and example of others: Hereupon the special good
will and care which we hear unto John Wickliff, some time child of this our university, and professor
of divinity, moving and stirring our minds (as his manners and conditions
required no less,) with one mind, voice and testimony, we do witness all his
conditions and donigs, throughout, his whole life,
to have been most sincere and commendable; whose honest manners and conditions,
and profoundness of learning, we desire more earnestly to be known unto all,
for that we understand the ripeness of his conversation, his diligent labors
and travels, to tend to the praise of GOD, the help and safeguard of others,
and the profit of the church.
"Wherefore we signify unto you
by these presents,. that his conversation (even from his youth upward unto the
time of his death,) was so praiseworthy and honest, that never at any time
was there any note or spot of suspicion noised of him. But in his answering,
reading, preaching and determining, he behaved himself laudably, and as a
valiant champion of the faith; vanquishing by the force of the Scriptures,
all such who blasphemed and slandered CHRIST's religion.
Neither was this doctor convict of any heresy, either burned of our prelates
after hisburial. God forbid that our prelates should
have condemned a man of such honesty for an heretick, who, amongst all the rest of the university, had
written in logic, philosophy, divinity, morality, and the speculative arts,
without peer. All which we desire to testify, to the intent that the fame
and renown of the said doctor may be the more evident amongst them unto whose
hands these present letters shall come.
"In witness whereof, we have caused these
our letters testimonial to he sealed with our common seal. Dated at Oxford in our congregation-house, the,first dcry
of October, in the year of our Lord 14O6.
Nevertheless, by virtue of the decree
of the council of Constance, his bones were taken up and burnt, forty years after his
death.
Let us now proceed to the rest, who either in his
time, or after his time, springing out of the same university, and raised
up as it were out of his ashes, were partakers of the same persecution. In
the number of whom was William Swinderby, Walter
Brute, John Purvey, Richard \Vibe, M'iiliatn Thorpe,
and Reynold Peacock. To the Son and other favorers of Wickliff in England, we may add also the Bohemians; forasmuch as the doctrine
of Wickliff, coming from England, took root also in that country. The occasion was this: There
chanced at that time to be at Oxford, a certain student of Bohemia, one of a wealthy house, and of a noble stock. Returning
home from the University of Oxford to the University of Prague, he -carried with him certain of Wickliff's
books, De Civili.lure et
Divino, De Ecclesia, De questionibus variis contra Clerurn. At the same time, a nobleman in
the city of Prague had founded and built a church, finding
in it two preachers to preach every day, hoth holyday and working-day, to the people. Of which two preachers, John Hus was one; a man of great knowledge, of a pregnant wit,
and excellently favored for his worthy life. John Hus,
being familiar with this young man, took such pleasure and profit in reading
these books of Wickliff; that he not only began
to defend this author openly in the schools, but also in his sermons; commending
him for an holy and heavenly Inan; wishing himself,
when he should die, to be there where the soul of Wickliff
was.
Thus much briefly concerning the favorers of John Wickliff in general. Now let us particularly prosecute
the histories of the said persons, beginning with the valiant champions, William
Swinderby and Walter Brute.
THE HISTORY
OF
WILLIAM SWINDERBY
IN the year 1359, William Swindcrby,
priest, within the diocese of Lincoln,
was presented before John, bishop of that see, and examined upon certain articles in the church of Lincoln. "That men may ask their debts by charity, but in no,
wise imprison any man.-That if parishioners know their curate to be an evil
man, they ought to withdraw front him their tythes.-That
no prelate may curse a man, except he know that he is cursed of God.-That
every priest may absolve any sinner, being contrite; and is bound (notwithstanding
the inhibition of the bishop,) to preach the gospel.That
any priest, being in deadly sin, if he give himself to consecrate the body
of the Lord, committeth idolatry.-That a child is
not truly baptized, if the priest that baptizeth,
or the godfather or godmother be in deadly sin.."
Which articles, although he never preached,
or defended; yet the friars, with their witnesses, standing:.
forth against him, declared him to be convict; bringing also dry wood with
them to the town to burn him; and would not leave him before they made him
promise never
to hold, teach, or preach them; and that he would go to certain
churches to revoke the aforesaid conclusions, which he never affirmed.
Afterward, William Swinderby
removed to the diocese of Hereford, where he was much molested by the friars again, and by John
Tresnant, bishop of that see, as by the process
and story ensuing may appear.
The process of John Tresnant, bishop of
Hereford, against William Swinderby,
in the cause of heretical gravity.
Whereas, among many kinds of cares which come to
our thoughts, by the duty of the office committed unto us, we are specially
bound to extend our strength, that the Catholic faith may prosper, and heretical
pravity be rooted out; we therefore, being excited through
the information of many faithful Christians of our diocese, to root out pestiferous
plants, that is to say, preachers of the new sect, vulgarly called Lollardsy who, under a skew of holiness, running abroad through
divers places of our diocese, endeavor to cut asunder the Lord's unsowed
coat: that is to say, to rent theunity of the holy
church, to weaken the strength of the ecclesiastical state, and the determination
of the holy church:-we, to encounter such preachers, nay, rather deceivers,
and horrible seducers among the people, advancing and rousing up ourselves
in God's behalf with the spiritual sword, which may strike them wisely, and
wound them for their health and welfare; and namely, William Swinderby, priest, as a preacher of such pernicious doctrine:
to whom, personally appearing before us, on Wednesday the 14th of June, in
the parish church of Kington, in the year of our
Lord 1391, we have caused many articles concerning the Catholic faith to
be ministered, that he should answer to the same, at a day and place for him
convenient; that is to say, on Friday, being the last day of the same month,
at the church of Bodenham. Of which articles, exhibited
unto us by many zealous followers of the Catholic faith, the tenour followeth, and is thus a
Reverend father and high lord, lord John, by God's sufferance, bishop of Hereford:
It is lamentably declared unto your reverend fatherhood, on the behalf of
CHRIST's faithful people, your devout children of
your diocese of Hereford, that there is newly come a certain child of wickedness,
named William Swinderby, who by his horrible persuasions,
and mischievous endeavors, and also by his open preachings and private teachings, does pervert, as much as
in hint is, the whole ecclesiastical state.
I. " William Swinderby
affirmed, in the presence of many Christian people, That, after the sacramental
words uttered by the priest, there is not made the very body of CHRIST in
the sacrament of the altar.
II. "That all priests are of like
power; notwithstanding that some of them are of higher honor, degree, or
pre-eminence.
III. “That contrition putteth
away sin, if a man be duly contrite; and that auricular confession is not
requisite to salvation.
IV. " That the pope cannot grant
yearly pardons; whereby it followeth, that the pardons
are not of such value as they are praised to be.
V. " That it stands not in the
power of any prelate to give letters for the benefit of his order; neither
does such benefit granted profit them, to the salvation of their souls, to
whom they are granted."
Upon Friday, the last day of June,
about six o'clock, in the said parish church of Bodenham, has the said William Swinderby personally appeared before us. And he has read before
the multitude of Christian people many answers made by the same William to
the said articles: which thing being done, the said William did depart from
our presence, because that we, at the instance of certain noble persons,
had promised to the same William free access on that day, and also free departing,
without harm in body or in goods. Notwithstanding, this sentence was pronounced
upon him not long after " are, John, by the permission of GOD, bishop
o f Hereford, having God before our eyes, considering the articles by the
aforesaid faithful Christians put up against the said Swinderby,-do
pronounce, decree, and declare the said William to be an heretic, schismatic,
and a false informer of the people, and such as is to be avoided of faithful
Christians. Wherefore we admonish, under the pain of the law, all and singular
Christians, that neither they, nor any of them, do believe, receive, defend,
or favor the said William, till he shall deserve to be fully reconciled to
the bosom of holy church."
William Swinderby appealed from this sentence of the bishop to the
king and his council. What became of him afterward I cannot certainly affirm;
whether he died in prison, or was burned. This is beyond all doubt, that during the life of king
Richard 11. no great harm was done to him. But when
Henry 4: invaded the kingdom, about the beginning of his reign, we read of
a parliament holders at London, in which it was decreed,’ That whosoever spewed
themselves favorers of Wickliff, who at that time
were called Lollards, they should be apprehended;
and if they obstinately persevered, they should be committed to the secular
magistrate.' This law (says the story,) brought a certain priest to punishment
the same year, who was burned in Smithfield, in the presence of a great number. And it appears to me,
by divers conjectures, that his name was Swinderby.
THE HISTORY
ON
WALTER BRUTE.
WALTER BRUTE was brought up in the
University of Oxford, being there also a graduate. The occasion that seemed to
stir up his zeal against the pope, was the impudent indulgences of pope Urban,
granted to Henry Spencer, bishop of Norwich, to fight against pope Clement, and the wrongful condemnation
of William Swinderby; the whole order whereof may
more plainly appear in the process here following.
u In the name of GOD, Amen. To all Christian people, John,
by the sufferance of GOD, bishop of Hereford, sends greeting in the Lord. We would that you all should
know, that of late, by many zealous followers of the Catholic faith, it was
lamentably done unto us to understand that a certain son of ours, named Walter
Brute, a lay-person, has, under a show of holiness, damnably seduced the people;
and setting behind him the fear of GOD, does seduce them from day to day,
teaching openly and privily as well the nobles as
the commons, conclusions heretical, schismatical,
and erroneous. And they have also exhibited against the same Walter articles
under-written, in manner and form as followeth.
I. "The said Walter Brute has openly taught, That
in the sacrament of the altar there is not the very body of CHRIST, but a
sign and memorial of it only.
II. " That no man is bound to
give tithes, nor oblations.
III. " That such as preach pardons
(granted by the high bishop, to them that helped Henry, by the grace of GOD,
bishop of Norwich, when he took his journey to fight for the holy father,
the pope,) are schismatics and heretics, and that
the pope cannot grant such manner of pardons.
IV. "That the pope is antiCHRIST,
and a seducer of the people.
V. " Whereas your reverence did
proceed in form of law against William Swinderby; and has pronounced the same William Swinderby to be an heretic and a schismatic, and an erroneous
teacher of the people: nevertheless, the forenamed Walter has openly said,
that the said William's answers are good, righteous, and not able to be convinced,
in that they contain no error; and that your sentence, given against the said
William, is evil, false, and unjust. Whichthings
being done, the same faithful Christian people, and especially Sir Walter
Pride, the penitentiary of our cathedral church of Hereford, appearing before us, sitting in our judgment-seat, in the
parish church of Whiteborne, brought forth two public instruments against the same Walter
Brute; of which here followeth the tenor.
" In the name of GOD, Amen. Be it evidently known to all
persons, that in the year from the incarnation 1391, the 15th day of the month
October, in the dwelling-house of the worshipful Mr. John Godemoston, canon of the cathedral church of Hereford, Walter
Brute, a layman, personally appearing, said, " That the said bishop of
Hereford, and assistants which were with him, the 3d day of the foresaid month
of October, did wickedly, perversely, and unjustly, condemn the answers of
William Swinderby, given in writing." And furthermore
he said, " That the conclusions given by the
same William, even as they were git-en, are true
and catholic. Also, that, after the sacramental words, there Both remain very bread."
The second instrument ran thus, "
In the name of GOD, Amen. Be it plainly known unto all men, that in
the year from the incarnation of the Lord 1391, the 19th day of the month
January, Walter Brute, layman, personally appearing before the reverend father
in CHRIST and lord, Lord John, by God's grace, bishop of Hereford, did say
and affirm, "That Christian people are not bound to pay tithes, neither
by the law of Moses, nor by the law of CHRIST." Also he confesseth
openly, " That within the same month of January, he did eat, drink,
and communicate with William Swinderby, not being
ignorant of the sentence of the said reverend father, whereby the same William
Swinderby was pronounced an heretick."
"At last the said Walter Brute
presented to us divers scrolls of paper, written with his own hand, for his
answers to the articles above written; of which scrolls the tenors follow.
" In the name of the Father, and of the Son, and of the
Holy Ghost, Amen. I Walter Brute, sinner, layman, husbandman, and a Christian,
have been accused to the bishop of Hereford, that I did err in many matters
concerning the catholic Christian faith; by whom I am required that I should
write an answer. Whose desire I will satisfy to my power, protesting first
of all, before God and all the world, that as it is not my mind, through God's
grace, to refuse the known truth, for any reward, great or small, nor yet
for fear of any temporal punishInent; so it is
not my mind to maintain any erroneous doctrine for any commodity's sake. And
if any man, of what condition soever, will show
me that I err, by the authority of the sacred Scripture, I will humbly and
gladly receive his information. But the bare words of any teacher, (CHRIST
only excepted,) I will not simply believe, except he shall be able to establish
them by the truth of experience, or of the Scripture: because that, in the
holy apostles there has been found error, by the testimony of the Holy Scripture;
for Paul rebuked Peter, for that he was worthy to be rebuked. Which protestation
premised, I will here place two suppositions, for a foundation of all things
that 1 shall say; out of which I would gather two probable conclusions, established
upon the same, and upon the sacred Scripture. By which conclusions it shall
plainly appear what my judgment is, concerning all matters that I am accused
of. But because I am ignorant and unlearned, I will get me under the mighty
defenses of the Lord: O Lord, I will remember thy righteousness only.
I. " God the Father Almighty,
uncreate, the Maker of heaven and earth, has sent,
his only Son (that was everlastingly begotten,) into this world, that he
should be incarnated for the salvation of mankind; who was conceived by the
Holy Ghost, everlastingly proceeding from the Father and the Son, and was
born of Mary the virgin, to the end that we might be born anew. He suffered
under Pontius Pilate for our sins, laying down his life for us, that we should
lay down our life for our brethren. He was crucified, that we should be crucified
to the world, and the world to us. He was dead, that he might redeem us from
death, by purchasing for us forgiveness of sins. He was buried, that we, being
dead to sin, should live to righteousness. He descended into hell, thereby
delivering man from the bondage of the devil, and restoring him to his inheritance,
which he lost by sin. The third day he rose from the dead, through the glory
of the Father, that we also should walk in newness
of life. He ascended up, to the heavens, and sitteth at the right hand of GOD, the Father Almighty, until
his enemies be made his footstool. From whence he shall come to judge both
the quick and the dead, according to their works. In whose terrible judgment
we shall rise again, and shall all of us stand before his judgment-seat, and
receive joy, as well bodily as spiritually, for ever, if we be of the sheep;)laced
at the right hand; or else punishment, both of body and soul, if we shall
be found amongst the goats, placed on the left hand.
II. " JESUS CHRIST, the Son of
GOD, very God and very man; a King for ever, by establishing an everlasting
kingdom; a Priest for ever, after the order of Melchisedeck, whereby also he is able evermore to save such
as come unto God by him, and always liveth to intreat for us: He offering one sacrifice for our sins, has
made perfect for ever, by one oblation, those that be sanctified. Being the
wisdom that cannot be deceived, and the truth that cannot be uttered, he has,
in this world, taught the will of GOD, his Father; which will he has fulfilled
in work, to the intent that he might fully instruct us, and has given the
law of love to his faithful people; which he has written in the hearts and
minds of the faithful, with the finger of GOD, where is the Spirit of GOD,
searching the inward secrets of the Godhead. Wherefore his doctrine must be
observed above all other doctrines, whether they be
of angels or of mien; because he could not err. But, in -men's doctrine, there
chanceth often
times to be error; and therefore we must forsake their doctrines,
if they be repugnant to the doctrine of CHRIST. Men's doctrines must be observed,
if they be grounded upon CHRIST's doctrine, or at
least not repugnant to his words.
" If the high bishop of Rome,
calling himself the servant of the servants of GOD, and the chief vicar of
CHRIST in this world, do make many laws contrary to the gospel of JESUS CHRIST;
then is he of those that have conic in CHRIST's name, saying,’ I am CHRIST, and have seduced many.'
Then is he the idol of desolation sitting in the temple of God; which idol
must be revealed, (by the testimony of Daniel,) who, sitting in the temple
of GOD, does advance himself above all that is called GOD, or whatsoever is
worshipped. He is’ the beast, ascending rip out of the earth, having two horns
like unto a lamb, but. he speaketh
like a dragon, and is the cruel beast, ascending up out of the sea, whose
power shall continue forty-two months.' He worketh
the things that he has given to the image of the beast. And he compelleth
small and great, rich and poor, freemen and bond-slaves, to worship the beast,
and to take his mark in their forehead or their hands. And thus by the testimony
of many places of Scripture, he is the chief antiCHRIST
upon earth; and must be slain with the sword of God's word, and cast with
the dragon, the cruel beast, and the false prophet, that has seduced the earth,
into the lake of fire and brimstone, to be tormented world without end.
If the city of Rome allow his traditions,
and disallow CHRIST's holy commandments and doctrine,
that it may confirm his traditions; then is she,’ Babylon the Great, and the
great whore, sitting upon many waters,' with whom the kings of the earth have
committed fornication, and the inhabitants of the earth are become drunken
with the wine of her harlotry; with whose spiritual whoredom, enchantments,
witchcrafts, and merchandises, the whole world is infected and seduced; saying
in her heart, III sit a queen; neither shall I see sorrow and mourning.' Yet
is she ignorant, that within a little while, the day of her destruction shall
come.
Pardon me, (I beseech you,) though
I be not plentiful in pleasant words. For if I should run after the course
of this world, and please men, I should not be CHRIST's servant. And because I am a poor man, and neither
have, nor can have notaries to testify of these my writings; I call upon CHRIST
to be my witness, who knows the inward secrets of my heart, that I am ready
to declare the things that I have written after my fashion, to the profit
of all Christian people, and to the hurt of no man living, and am ready to
be reformed, if any man will show me where I have erred; being ready also
(miserable sinner though I be,) to suffer for the confession of the name
of CHRIST, and of his doctrine, as much as shall please him, by his grace
and love to assist me, a miserable sinner. In witness of all these things,
I have set the seal of our Lord and Savior, JESUS CHRIST which I beseech him
to imprint upon my forehead, and to take from me all mark of antiCHRIST.
Amen."
The bishop complained, "That this
his writing was too short and obscure, and therefore required him to
write upon the same heads more plainly and at large." Whereupon Mr. Brute,
ready to give every one an account of his faith, renewed his matter again
in a more ample tract, which he concluded in these words.
Thus,. reverend father, have I made my answer to the matter whereof
I am accused: beseeching you, that as I have been obedient to your desire,
declaring unto you the secrets of my heart in plain words, (although rudely;)
so now your labor may be for my instruction and amendment, and not to accusation
and condemnation: for as I promised in the beginning, if any enan, of what condition soever,
can show me any error, in any of my writings, by the authority of holy Scripture,
or by any probable reason, grounded on the Scriptures; I will receive his
information willingly and humbly."
After this was exhibited to the bishop,
he appointed the 3d day of October, with the days following, to hear Mr. Brute's
opinion. On which day, being Friday, in the year 1393, Walter Brute appeared
before him, sitting in commission, in the cathedral church of Hereford, at
6 o'clock, having divers prelates and abbots, and twenty bachelors of divinity
for his assistants. After they had continued all that day, and the Saturday
and Sunday following, in their informations and
examinations, he submitted himself to the determination of the church, and
to the correction of the said bishop; as appears by a scroll written in the
English tongue; the tenor of which_ is as follows: " I Walter Brute,
submit myself principally to the gospel of JESUS CHRIST, and to the determination
of holy kirk, and to the general councils of holy
Idrk; and to the determination of the four doctors: Augustine,
Ambrose, Jerome, and Gregory. And I meekly submit me to your correction, as
a subject ought to his bishop."' Which scroll Walter Brute read with
a loud voice, at the cross, in the church -yard, on Monday, October 6, before
the sermon preached to a great multitude of people, in presence of the said
bishop of Hereford, and other barons, knights, noblemen, and clergy.
What became of Walter Brute after this,
I find not registered: but it is likely, that he escaped for this time.
