doctrine and opinion. And further, That no man hereafter shall by any means favour any such preacher, any such maker of unlawful assemblies, or any such bookmaker or writer; and, finally, any such teacher, informer, or stirrer up of the people. And that all and singular persons having any of the said books, writings, or schedules, containing the said wicked doctrines and opinions, shall within forty days after this present proclamation and statute, really and effectually deliver, or cause to be delivered, all and singular the said books and writings unto the ordinary of the same place. And if it shall happen that any person or persons, of what kind, state or condition soever he or they be, to do or attempt any manner of thing contrary to this present proclamation and statute, or not to deliver the same books in form aforesaid: That then the ordinary of the same place in his own diocese, by authority of the said proclamation and statute shall cause to be arrested and detained under safe custody the said person or persons in this case defamed and evidently suspected, or any of them, until he or they so offending have by order of law purged him or themselves as touching the articles laid to his or their charge in this behalf; or until he or they have denied and recanted (according to the laws ecclesiastical) the said wicked sect, preachings, teachings, and heretical and erroneous opinions. And that the said ordinary by himself or his commissaries proceed openly and judicially to all the effect of law against the said persons so arrested and remaining under safe custody, and that he end and determine the matter within three months after the said arrest (all delays and excuses set apart) according to the order and custom of the canon law. And if any person, in any cause abovementioned, shall be lawfully convicted before the ordinary of the diocese or his commissaries; that then the said ordinary may lawfully cause the said person so convicted (according to the manner and quality of his offence, to be laid in any of his own prisons, and there to be kept so long as in his discretion shall be thought expedient.

"And further, The said ordinary (except in cases by the which according to the canon law the party offending ought to be delivered unto the secular power) shall charge the said person with such a fine of money to be paid unto the king's majesty, as he shall think competent for the manner and quality of his offence. the said diocesan shall be bound to give notice of the said fine, into the king's majest'sy exchequer, by his letters patent under his seal; to the intent that the said fine may be levied to the king's majesty's use of the goods of the person so convicted.

And

"And further, If any person within this realm and other the king's majesty's dominions, shall be convicted before the ordinary of the place, or his commissaries, of the said wicked preachings, doctrines, opinions, schools, and heretical and erroneous informations, or any of them; and will refuse to abjure and recant the said wicked sect, preachings, teachings, opinions, schools, and informations; or if, after his abjuration once made, the relapse be pronounced against him by the diocesan of the place, or his commissaries (for so by the canon law he ought to be left to the secular power, upon credit given to the ordinary or his commissaries) that then the sheriff of the same county, the mayor, sheriffs, or sheriff, or the mayor, or bailiffs of the same city, village, or borough of the same county, and nearest inhabiting to the said ordinary, or his said commissaries, shall personally be present, as often as they shall be required, to confer with the said ordinary or his commissaries in giving sentence against the said persons offending, or any of them: and, after the said sentence so pronounced, shall take unto them the said persons so offending, and any of them, and cause them openly to be burned in the sight of all the people; to the intent that this kind of punishment may be a terror unto others, that the like wicked doctrines and heretical opinions, or authors and favourers thereof be no more maintained within this realm and dominions, to the great hurt (which God forbid) of christian religion, and decrees of holy church. In all which and singular the premises, concerning the

statute aforesaid, let the sheriff, mayors, and bailiffs of the said counties, cities, villages, and boroughs be attendant, aiding and favouring the said ordinaries and their commissaries."

By this bloody statute so severely and sharply enacted against these simple men, the reader may well consider the nature and condition of this present world, how it has been set and bent ever from the beginning, by all might, counsel, and ways possible to strive against the ways of God, and to overthrow that which he will have set up. And although the world may see by infinite histories and examples, that it is but in vain to strive against him; yet such is the nature of this world (all set in malignity) that it will not cease still to be like itself.

After this was issued the terrible constitution of the archbishop of Canterbury against the followers of God's truth, full of cruelty and persecution unto blood, but which is too long for insertion here.

Who would have thought by these laws and constitutions, but that the name and memory of this persecuted sort should utterly have been rooted up, and never could have stood? And yet such be the works of the Lord, passing all men's admiration, that notwithstanding all this, so far was the number and courage of these good men from being vanquished, that rather they multiplied daily and increased. For so I find in registers recorded, that these foresaid persons, whom the king and the catholic fathers did so greatly detest for heretics, were in divers counties of this realm increased, especially at London, in Lincolnshire, in Norfolk, in Herefordshire, in Shrewsbury, in Calais, and other quarters. However there were some that did shrink, many did revolt and renounce, for danger of the law. Among whom was John Purvey, who recanted at Paul's Cross, of whom more follows (the Lord willing) to be said in the year 1421. Also John Edward, priest of the diocese of Lincoln, who revoked in the Greenyard at Norwich; Richard Herbert, and Emmot Willy, of London; also John Becket, who recanted at London; John Seynons, of Lincolnshire, who was caused to revoke at Canterbury.

WILLIAM THORPE.

Thus much being signified briefly, touching those who have been forced in the time of this king, to open abju. ration. Next comes the history of Master William Thorpe, a valiant warrior, under the triumphant banner of Christ, with the process of his examinations before Thomas Arundel, archbishop of Canterbury, written by Thorpe, and recorded by his own pen, at the request of his friends. In his examination (Â.D. 1407) thou shalt have, good reader, both to learn and to marvel. To learn, in that thou shalt hear truth discoursed and discussed, with the contrary reasons of the adversary dissolved. To marvel, for thou shalt behold here in this man the marvellous force and strength of the Lord's might, spirit, and grace, working and fighting in his soldiers, and also speaking in their mouths, according to the word of his promise. Master Thorpe, in his preface to the account of his examination, says, that he was moved to write it, not only by the desire of his friends, but also that other christian people might profit by seeing truth opposed to error, and that they might be prepared to forsake all the things of this life, not knowing how soon they may be called to a like trial.

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

"Be it known to all men, that read or hear this writing, that on the Sunday next after the feast of St. Peter, that we call Lammas (A. D. 1407), I, William Thorpe, being in prison in the castle of Saltwood, was brought before Thomas Arundel, archbishop of Canterbury, and chancellor then of England. And when I came to him he stood in a great chamber, and many

There

people about him; and when he saw me he went into a closet, bidding all secular men that followed him to leave him soon, so that no man was left in that closet but the archbishop himself, and a physician that was called Masveren, parson of St. Dunstan's in London, and two other persons unknown to me, who were ministers of the law. By and by the archbishop said to me, 'William, I know well that thou hast this twenty winters or more travelled in the north country, and in divers other countries of England, sowing false doctrine, labouring with untrue teaching to infect and poison all this land. But through the grace of God thou art now withstood and brought into my ward, so that I shall now sequester thee from thine evil purpose, and prevent thee from poisoning the sheep of my province. Nevertheless, St. Paul saith, If it may be, as much as in us lies, we ought to live peaceably with all men. fore, William, if thou wilt now meekly and of good heart without any feigning, kneel down and lay thy hand upon a book and kiss it, promising faithfully as I shall here charge thee, that thou wilt submit thee to my correction, and stand to mine ordinance, and fulfil it duly by all thy skill and power, thou shalt yet find me gracious to thee. Then said I to the archbishop, Sir, since ye deem me an heretic, and out of the faith, will you give me here audience to tell you my belief?' And he said, 'Yea, tell on.' And I said, I believe that there is but one God Almighty, and in this Godhead, and of this Godhead are three Persons, that is, the Father, the Son, and the Holy Ghost. And I believe that all these three Persons are equal in power and in knowledge, and in might, full of grace of all goodness. For whatsoever that the Father doth, or can, or will do, that thing also the Son doth, and can, and will do; and in all their power, knowledge, and will, the Holy Ghost is equal to the Father, and to the Son.

"Besides this, I believe, that through the counsel of this most blessed Trinity, in the time before appointed for the salvation of mankind, the second person of this Trinity was ordained to take the form of man, that is, the nature of man. And I believe, that this second person, our Lord Jesus Christ, was miraculously conceived through the Holy Ghost in the womb of the blessed Virgin Mary. And I believe that in due time Christ was born of this most blessed virgin.

"And I believe, that Christ our Saviour was circumcised in the eighth day after his birth, in fulfilling of the law, and his name was called Jesus, which was so called of the angel, before that he was conceived in the womb of Mary his mother.

And I believe that Christ, as he was about thirty years old, was baptized in the Jordan by John the baptist; and the Holy Ghost descended like a dove upon him, and a voice was heard from heaven, saying, 'Thou art my beloved Son, in whom I am well pleased.'

"And I believe that Christ was moved then by the Holy Ghost to go into the desert, and there he fasted forty days and forty nights without bodily meat and drink. And I believe that by and by after this fasting, when the manhood of God hungered, the devil came to him, and tempted him in gluttony, in vain glory, and in coveting; but in all those temptations Christ confuted the devil, and withstood him. And then without tarrying Jesus began to preach, and to say to the people, Repent, for the kingdom of heaven is at hand.' "I believe that Christ lived here most holily, and taught the will of his Father most truly. And I believe that he suffered most wrongfully the greatest reproofs and despisings.

"And after this, when Christ would make an end here of this temporal life, I believe that in the day next before he was to suffer passion, he ordained the sacrament of his flesh and his blood in form of bread and of wine; that is, his own precious body, and gave it to his apostles to eat ; commanding them, and by them all their after-comers, that they should do it in this form that he shewed to them, use themselves, and teach and administer to other men and women this most worshipful and holiest sacrament, in remembrance of his holiest

living, and of his most true preaching, and of his willing and patient suffering of the most painful passion. "And I believe that this Christ our Saviour, after that he had ordained this most worthy sacrament of his own precious body, went forth willingly against his enemies, and he suffered them most patiently to lay their hands most violently upon him, and to bind him, and to lead him forth as a thief, and to scorn him and buffet him, and to defile him with their spittings. Besides this, I believe that Christ suffered most meekly and patiently his enemies to extract with sharp scourges the blood that was between his skin and his flesh; yea, without resisting, Christ suffered the cruel Jews to crown him with sharp thorns, and to strike him with a reed. And after, Christ suffered wicked Jews to draw him out upon the cross, and to nail him thereupon; and so Christ shed out willingly for man's blood the blood that was in the veins. And then Christ gave willingly his spirit into the hands or power of his Father, and so, as he would, and when he would, Christ died willingly for man's sake upon the cross. And notwithstanding that Christ was wilfully, painfully, and most shamefully put to death, as to the world, there was left blood and water in his heart, as before ordained, that he would shed out this blood and this water for man's salvation; and therefore he suffered the Jews to make a blind knight to thrust him in the heart with a spear, and this blood and water that was in his heart, Christ would shed out for man's love. And after this, I believe that Christ was taken down from the cross and buried. And I believe that on the third day by the power of his Godhead Christ rose again from death to life. And the fortieth day thereafter, I believe that Christ ascended up into heaven, and that he there sitteth on the right hand of the Father Almighty. And the fiftieth day after his ascension he sent to his apostles the Holy Ghost, that he had promised them before; and I believe that Christ shall come and judge all mankind, some to everlasting peace, and some to everlasting pains.

"And as I believe in the Father, and in the Son, that they are one God Almighty, so I believe in the Holy Ghost that he is also with them the same God Almighty.

"And I believe an holy church, that is, all they that have been, and that now are, and always o the end of the world shall be, a people who shall endeavour to know and to keep the commandments of God, dreading over all things to offend God, and loving and seeking to please him and I believe, that all they that have had, and yet have, and all they that yet shall have the aforesaid virtues, surely standing in the belief of God, hoping steadfastly in his merciful doings, continuing to their end in perfect charity, willingly, patiently, and gladly suffering persecutions, by the example of Christ chiefly, and his apostles, all these have their names written in the book of life.

"Therefore I believe, that the gathering together of this people, living now here in this life, is the holy church of God, fighting here on earth against the devil, the prosperity of the world, and their own lusts. Wherefore, seeing that all the gathering together of this church, and every part thereof, neither covets, nor wills, nor loves, nor seeks any thing but to eschew the offence of God, and to do his pleasing will; meekly, gladly, and willingly, with all mine heart, I submit myself unto this holy church of Christ, to be ever ready and obedient to the ordinance of it, and of every member thereof, after my knowledge and power by the help of God. Therefore I acknowledge now, and evermore shall, if God will, that with all my heart, and with all my might, I will submit me only to the rule and governance of them, whom after my knowledge I may perceive to be members of the holy church. Wherefore these articles of belief and all other (both of the old law, and of the new, which after the commandment of God any man ought to believe) I believe verily in my soul, as a sinful deadly wretch, of my knowledge and power, ought to believe : praying the Lord God for his holy name to increase my belief, and to help my unbelief.

"And because to the praising of God's name, I desire above all things to be a faithful member of holy church,

and governed. Therefore it is that so many men and women desire his learning, and purpose through God's grace to conform their lives like to this learning of Wickliff. Master John Ashton taught and writ accordingly, and full zealously, where, and when, and to whom he might, and he used it himself right perfectly to his life's end. And also Philip of Rampington, while he was a canon of Leicester, Nicholas Herford, Davey Gotray of Pakring, monk of Byland, and a master of divinity, and John Purvey, and many others who were held right wise men and prudent, taught and writ busily this learning, and conformed to it. And with all these men I was very familiar, and communed with them long time and often, and before all other men I chose willingly to be informed of them and by them, and especially of Wickliff himself, as of the most virtuous and godly wise man that I ever heard of or knew. And therefore of him especially, and of these men I took the learning that I have taught; and purpose to live thereafter (if God will) to my life's end.'

"And the archbishop said, "That learning, that thou callest truth and soothfastness, is open slander to holy church, as is proved by holy church. For although Wickliff was a great clerk, and though many held him to be a perfect liver; yet his doctrine is not approved of holy church, but many sentences of his learning are damned as they well deserve. But as to Philip of Rampington, he neither holds now, nor will hold what he then taught, when he was a canon of Leicester. For no bishop in this land pursues now more sharply those that hold those doctrines than he.'

"And I said, Sir, many men and women wonder at him, and speak of him much to his shame, and hold him as a cursed enemy of the truth.'

"And the archbishop said to me, 'Wherefore dost thou delay me with such fables, wilt thou submit thee to me or no?'

"And I said; 'Sir, I tell you at one word; I dare not for fear of God submit me to you, according to the sen tence ye have read to me.'

"And thus as if he had been wroth, he said to one of his clerks; Fetch hither quickly the certificate that came to me from Shrewsbury under the bailiff's seal witnessing the errors and heresies, which this fellow has venomously sown there.'

"Then the clerk hastily took out, and laid forth on a table, some rolls and writings, among which there was a little one, which the clerk delivered to the archbishop. And by and by the archbishop read this roll containing this sentence:

"The third Sunday after Easter, the year of our Lord 1407, William Thorpe came unto the town of Shrewsbury, and through leave granted unto him to preach, he said openly in St. Chad's church, in his sermon, that the sacrament of the altar, after the consecration, was material bread. And that images should in nowise be worshipped. And that men should not go on pilgrimages. And that priests have no title to tithes. And that it is not lawful to swear in any wise.'

"And when the archbishop had read thus this roll, he rolled it up again, and said to me; Is this wholesome teaching to be among the people?'

unity of holy church. And also they that stand in true faith of holy church, may be more established therein.' "But certainly neither the prayer of the men of Shrewsbury, nor the menacing of the archbishop made me afraid, but my heart greatly rejoiced. I thank God for the grace that I then thought, and yet think shall come to all the church of God in this matter, by the special mercy of the Lord. And as having no dread of the malice of tyrants, by trusting steadfastly in the help of the Lord. I said to the archbishop,-'Sir, if the truth of God's word might now be accepted as it should be, I doubt not to prove by likely evidence, that they that are feigned to be out of the faith of holy church in Shrewsbury, and in other places also, are in the true faith of holy church. For as their words sound, and their works shew to man's judgment (dreading and loving faithfully God) their desire, their will, their love, and their business, are most set to dread to offend God, and to love, and please him in true and faithful keeping of his commandments. And again, they that are said to be in the faith of holy church in Shrewsbury and in other places, by open evidence of their proud, envious, malicious, covetous, and other foul words and works, neither know, nor have will to know, truly and effectually the right faith of holy church.

"And where, sir, ye say that I have troubled the commonalty of Shrewsbury, and many other men and women with my teaching: if it thus be, it is not to be wondered at, since all the commonalty of the city of Jerusalem was troubled by Christ's own person, that was very God and man, and the most prudent preacher that ever was or shall be. And also all the synagogue of Nazareth was moved against Christ, and so filled with ire towards him for his preaching, that the men of the synagogue rose up and cast Christ out of their city, and led him up to the top of a mountain to cast him down headlong.

"And the archbishop said to me, It followeth of these thy words, that thou and such other thinkest, that ye do right well to preach and teach as ye do, without authority of any bishop. For you presume that the Lord hath chosen you only to preach, as faithful disciples and special followers of Christ.'

"And I said, 'Sir, by authority of God's law, and also of saints and doctors I am learned to deem, that it is every priest's office and duty to preach busily, freely, and truly the word of God.'

"And the archbishop said to me, 'Fellow, why makest thou such vain reasons to me? Asks not St. Paul, How should priests preach except they be sent ? But I never sent thee to preach. For thy venomous doctrine is known throughout England, that no bishop will admit thee to preach. Why then wilt thou presume to preach, since thou art not sent, nor licensed of thy superior to preach? St. Paul saith, that subjects ought to obey their sovereigns, and not only good and virtuous, but also tyrants that are vicious.'

"And I said, 'Samuel the prophet said to Saul, the wicked king, that God was more pleased with the obedience of his commandments, than with any sacrifice of beasts. But David saith, and St. Paul, and St. Gregory say together, that not only they that do evil, are

"And the archbishop said to me, 'I will give credence to these worshipful men who have written to me, and witnessed under their seals among them. Though now thou deniest this, thinkest thou that I will give credence to thee? Thou hast troubled the worshipful commonalty of Shrewsbury, so that the bailiffs and commonalty of that town have written to me, praying me that am archbishop of Canterbury, primate and chancellor of England, that I will vouchsafe to grant them, that if thou shalt be made (as thou art worthy) to suffer for thine heresies, that thou may suffer openly there among them; so that all they whom thou and such others have there perverted, may through fear of thy deed be reconciled again to the

sent to evil doers. And, sir, the law of the holy church teaches in the decree, that no servant to his lord, nor child to the father or mother, nor wife to her husband, nor monk to his abbot ought to obey, except in lawful things.'

"And I said, Sir, holy church has two parts. The first and principal part has overcome perfectly all the wretchedness of this life, and reigns joyfully in heaven with Christ. And the other part is here yet in earth, busily and continually fighting day and night against the temptations of the devil; forsaking and hating the prosperity of this world, despising and withstanding their fleshly lusts, who only are the pilgrims of Christ, wandering towards heaven by steadfast faith, and grounded hope, and by perfect charity. For these heavenly pilgrims may not, nor will not be hindered of their good purpose by reason of any doctors disagreeing from holy scripture, nor by the floods of any temporal tribulation, nor by the wind of any pride, of boast, or of menacing of any creature for they are all fast grounded upon the sure rock, Christ, hearing his word, and loving it, exercising them faithfully and continually in all their wits to do thereafter.'

"And the archbishop said to his clerks, See ye not how his heart is hardened, and how he has travelled with the devil, bringing in such sentences to maintain his errors and heresies. Certainly, he will occupy us here all day, if we suffer him.'

،، One of the clerks answered, Sir, he said just now, that this certificate that came to you from Shrewsbury, is untruly forged against him. Therefore, sir, question him now in the points which are certified against him, and we shall hear his answers of his own mouth, and witness them.'

"And the archbishop took the certificate in his hand, and looked thereon a while, and then he said

to me:

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Lo, here it is certified by worthy and faithful men of Shrewsbury, that thou didst preach there openly, that the sacrament of the altar was material bread after the consecration; what sayest thou? Was this truly preached?'

"And I said, 'Sir, I tell you truly that I touched nothing there of the sacrament of the altar, but in this wise as I will, with God's grace, tell you here. As I stood there in the pulpit, busying me to teach the commandment of God, a sacred bell began ringing, and therefore many people turned away hastily, and with noise ran towards it and I seeing this, said to them thus, 'Good men, ye were better to stand here still, and to hear God's word. For the virtue of the most holy sacrament of the altar stands much more in the faith that you ought to have in your soul, than in the outward sight of it, and therefore ye were better to stand still quietly to hear God's word, because that through the hearing of it, men come to true belief. And I am certain I spake not more than this of the worthy sacrament of the altar.'

"And the archbishop said to me, I believe thee not whatsoever thou sayest, since so worshipful men have witnessed thus against thee. But since thou deniest what thou saidst thus, what sayest thou now? After the consecration, does there remain in the host, material bread or no?'

“And I said, ‘Sir, I know in no place in holy scripture, where this term material bread is written: and therefore sir, when I speak of this matter, I use not to speak of material bread.'

"Then the archbishop said to me, 'How teachest thou men to believe in this sacrament?'

“ And I said, “ Sir, as I believe myself, so I teach other men.'

"He said, 'Tell out plainly thy belief thereof.' "And I said with my protestation, Sir, I believe that the night before Christ Jesus suffered for mankind, he took bread in his holy hands, lifting up his eyes, and

giving thanks to God his Father, blessed this bread, and brake it, and gave it to his disciples, saying to them, take and eat of this all you, this is my body. And that this is, and ought to be, all men's belief, Matthew, Mark, Luke, and Paul witness. Other belief, sir, I have none, nor will have, nor teach : for I believe that this is suff cient in this matter. For in this belief, with God's grace, I purpose to live and die, knowledging as I be. lieve and teach other men to believe, that the holy sacrament of the altar is the sacrament of Christ's flesh and blood in the form of bread and wine.'

"And I said, 'Sir, by clear evidence, a thousand years after the incarnation of Christ, the determination, which I have here before you rehearsed, was accepted of holy church as sufficient to the salvation of all them that would believe it faithfully.'

"And the archbishop said to me, 'Well, well, thou shalt say otherwise before that I leave thee. But what say you to this second point that is recorded against thee by worthy men of Shrewsbury, saying, that thou preachedst there, that images ought not to be worshipped in anywise?'

"And I said, 'Sir, I preached never thus, nor through God's grace will I at any time consent to think, or to say thus. For lo, the Lord witnesseth by Moses, that the things which he had made were very good; and so they were, and are and shall be good and worshipful in their kind, and therefore to the end for which God made them, they are all praiseworthy and worshipful, and especially man, who was made after the image and likeness of God, is worshipful in his kind. And also I say, wood, tin, gold, silver, or any other matter that images are made of, are worshipful in their kind, and to the end that God made them for. But the carving, casting, and painting of an imagery ought not to be worshipped in form, nor in the likeness of man's craft.'

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'Then the archbishop said to me, I grant that no body ought to worship any images for themselves; but a crucifix ought to be worshipped for the passion of Christ that is painted therein, and thus the images of the blessed Trinity, and of the Virgin Mary, Christ's Mother, and other images of saints ought to be worshipped. For as earthly kings and lords who send their letters sealed with their arms, or with their private signet to those that are with them, are worshipped by these men. For when these men receive their lord's letters, in which they see and know the wills of the lords, they doff their caps to these letters. Why not then, since in images made with man's hands, we may read and know many things of God, and of his saints, shall we not worship their images?'

And I said That these worldly usages of temporal laws that ye speak now of, may be done without sin. But this is no similitude to worship images, made by man's hand, since Moses, David, Solomon, Baruch, and other saints in the bible forbid so plainly the worshipping of such images.'

"Then the archbishop said to me, 'In the old law before Christ took human nature, there was no likeness of any person of the Trinity; but now since Christ became man, it is lawful to have images to shew his manhood, yea, though many men held it an error to paint the Trinity; I say, it is well done to make and to paint the Trinity in images. For it is a great moving of devotion to men, to have and behold the Trinity and other images of saints carved, cast, and painted. For beyond the sea are the best painters that ever I saw. And sirs, I tell you, this is their manner, and it is a good manner: when an image-maker shall carve, cast in mould, or paint any images, he shall go to a priest, and confess himself as clean, as if he should then die; and take penance, and make some certain vow of fasting or of praying, or of pilgrimages, praying the priest specially to pray for him, that he may have grace to make a fair and devout image.'

"And I said, 'Sir, I doubt not if these painters that ye speak of, or any other painters, understood truly the text of Moses, of David, of the Wise Man, of Baruch, and of other saints and doctors, these painters should be