The examination of Master William Thorpe pressed accused of heresy before Thomas Arundel/ archbishop of Canturbury/ the year of ower Lord. M. CCCC. and seven.  
¶ The examination of the honourable knight sye john Oldcastell Lord Cobham/ burnt by the said archbishop/ in the first year of King Henry the fifth.  
¶ Benomore ashamed to hear it/ than ye were and be/ to do it.   

¶ Unto the Christian Reader.  
GRace and peace in our lord jesus Christ. Read here with judgement good reader the examination of the blssed man of god/ and there thou shalt easily perceive wherefore our holy church a● the most on holy sort of all the people willbe called) make all their examinations in darkness/ all the lay people clean excluded from their counsels. For if their lies had been openly confuted and also that the accused of heresy might as well have been admitted to reason their articles with council/ whether they were heresy or no as the accused of treason against the king/ is admitted to his council to confute his cause and articles whether they be treason or not/ they should never have murdered nor prisoned so many good christian men as they have done. For their cloaked lies could never have continued so long in the light/ as they have done in corners. They good men when they/ come in the pulpit and preach against the truth/ cry: If their learning were good and true/ they would never go in corners/ but speak it openly. Where unto I answer that beside that Christ and his apostles were compelled (for because of the furiousness of their fathers the bishops and priests) which only that time also would be called holy church) often times for to walk secretly/ and absent themself and give place to their malice? yet we have daily examples off more than one or two/ that have not spared nor feared for to speak and also preach opnlye the truth which have been taken of them prisoned and brent/ beside other that for fear of death have abjured and carried faggots. Of whose articles and examination there is no lay man that can show a word. Who can tell wherefore (not many years paste) there were seven burnt in conventrye on one day? Who can tell wherefore that good priest and holy martyr Sir Thomas hitton was brent/ now this year/ at maydstone in Kent? I am sure no man. For this is their caste ever when they have put to death or punished any man/ after their secret examination/ to slander him of such things as he never thought. As they may do well Enough: saying there is no man to contrary them. Wherefore I exhort the good brother/ who soever thou be that readest this treatise/ mark it well and consider it seryouslye/ and there thou shalt find not only what the church is/ their doctrine of the Sacrament/ the worshipping off ymagyes/ pilgrimage/ confession/ Swearing and paying of tithes? But also thou mayst see what strong and substantial arguments off scripture and doctoures/ and what clerkly reasons/ my lord/ the head and primate of the holy church in England (as he willbe taken) bringeth against this poor/ foolish/ simple/ and mad lozel/ knave/ & heretic as he calleth him. And also the very cause wherefore all their examinations are made in darkness. And the lord of all light shall lighten the with the candle of his grace/ for to see the truth. Amen.  
¶ This I have corrected and put forth in the english that now is used in England/ for owe● southern men/ nothing thereto adding ne yet there from minishing. And I intend hereafter with the help of God to put it forth in his own old english/ which shall well serve/ I doubt not/ both for the northern men and the faithful brothern of scotland.   

THe Lord god that knoweth all things worteth well that I am right sorrowful for to write or to make known this sentence beneath written where that of mine even christian set in high state and dignity so great blindness and malice may be known that they that presume of themself to destroy vices and to plant in men virtues/ neither dread to offend god nor lust to please him as their work show. For certes the biding of god & his law/ which in the praising of his most holy name/ he commandeth to be known and kept of all men and women/ young and old▪ after the cunning and power that he hath given to them/ the prelate's of this land and their ministers/ with the comment of priests chiefly consenting to them/ enforce them most busily to withstand and destroy the holy ordinance of god. And there thorough/ god is greatly wroth and moved to take hard vengeance not only upon them that do the evil/ but also on them all that consent to these Antichrist lymnes: Which know or might know their malice and their falsehood/ and dress them not to withstand their malice and their great pride. Nevertheless four things moveth me to writeth is sentence beneath. The first thing that moveth me hereto is this/ that where as it was known to certain friends that I came from the preson of Shrewisbury: and as it befell in deed that I should to the preson of Canterbury: than diverse friends in diverse places spoke to me full hartefully and full tenderly: and commanded me then if it so were that I should be examined before the Archebishope of Canterbury/ that if I might in any wise/ I should writ mine apposing and mine answering. And I promised to my special friends/ that if I might/ I would gladly do their biddings as I might. The two thing that moveth me to write this sentence is this/ diverse friends which have herd that I have been examined before the archbishop/ have comen to me in prison and counseled me busily/ and coveted greatly that I should do the same thing. And other brethren have sent to me & required me on god's behalf that I should write out & make known both mine apposing & mine answering for the profit that (as they say) over my knowleging may come thereof. But this they bad me that I should be busy in all my wits to go as near the sentence & the words as I could both that were spoken to me and that I spoke. Up adventure this writing came another time before the Archebishope & his counsel. And of this counseling I was right glad: for in my conscience I was moved to do this thing/ & to ask hereto the special help of god. And so than I considering the great desire of diverse friends of sundry places according all in one: I occupied all my mind & my writs so busily that thorough god's grace I perceived by their meyning & their charitable desire some profete might come there throw. For sooth fastness & troth hath these conditions. Where ever it is impugned: it hath a sweet smell & thereof comes a sweet savour. And the more violently the enemies dress themself to oppress & to withstand the truth the greater & the sweeter smell cometh thereof. And therefore this heavenly smell of god's word will not as a smoke pass away with the wind: but it will descend and rest in some clean souleth at thrusteth there after. And thus somedeal by this writing may be perceived throw god's grace how that the enemies of the truth standing boldly in their malice enforce them to witstonde the freedom of Christ's gospel/ for which freedom Christ became man/ and shed his heart blood. And therefore it is great pit and sorrow that many men & women do their own weywart will: nor busy them not to know nor to do the pleasant will of God. Ye/ men and women that hear the truth and soothfastness/ and hear or know of this/ perceiving what is now in the church/ aught here throw to be the more moved in all there wits to able them to grace/ and to set lesser prise by themself/ that they without tarrying forsake wilfully and bodily all the wretchedness off this life/ sins they know not how soon/ nor when/ nor where/ nor by whom god will teach them & assay their patience. For no doubt who that ever will live piteously that is charitably in Christ jesus shall suffer now here in this life persecution in one wise or another/ that is if we shall be saved: It behoveth us to imagine full busily/ the vilite and foulness of sin and how the lord god is displeased therefore: and so of this vilite of hydousnesse of sin it behoveth us to busy us in all our wits for to abhor & hold in our mind a great shame of sin ever/ and so than we own to sorrow heartily therefore/ and ever flying all occasion thereof. And than behoveth us to take upon us sharp penance continuing therein for to obtain of the lord forgiveness of our fore done sins/ and grace to abstain us hereafter from sin. And but if we enforse us to do this wilfully/ and inconvenient time/ the lord (if he will not utterly destroy and cast us away) will in diverse manners move tyrants against us for to constrain us violently for to do penance/ which we would not do wilfully. And trust that this doing is a special grace of the Lord/ and a great token of life and mercy. And no doubt who ever will not apply himself (as is said before) to punish himself wilfully/ neither will suffer patiently meekly and gladly the rod of the Lord how so ever that he will punish him: their wayward wills and their ynpacience are unto them earnyste of everlasting damnation. But because there are but few in numbered that do able them thus faithfully to grace for to live here simply and purely and without gall of malice and of grudging herefore the lovers of this world hate and pursue them that they know patient/ meek/ chaste and wilfully poere/ hating and fleeing all worldly vanites and fleshly lusts. For surely their virtuous conditions are even contrary to the manners of this world. The third thing that moveth me to write this sentemceys this. I thought I shall busy me in myself to do faithfully that all men and women occupying all their business in knowing and in keeping of God's commaundmenties able them so to grace that they might understand truly the truth & have and use verteu & prudence: & so to serve to be lychrenyd from above with heavenly wisdom: so that all their words & their works may be hereby made pleasant sacrifices unto the lord god: and not only for help for their own souls but also for edification of all holy church. For I doubt not but all they that will apply them to have this foresaid business shall profere full mickle both to friends and to foes. For some enemies of the treut he throw the grace of god shall throw charitable folks be made astoned in their conscience/ and peraventure converted from vices to vertevys/ and also they that labour to know & to keep faithfully the biddings of god & to suffer patiently all adversities shall here by comfort many friends And the fourte thing that moveth me to write this sentence is this I know my sudden & unwarned apposing & ansuering that all they that will of good heart without feigning able themself wifully and gladly after their cunning and their power to follow christ patiently/ traveling busily privily and apertly in work and in word to withdraw who so ever that they may from vices planting in them (if they may) virtues/ comforting them and furthering them that stondyeth in grace: so that therewith they be not borne up into vain glory throw presumption of their wisdom/ nor inflamed with any worldly prosperity: but ever meek and patient/ purposing to abide steadfastly in the will of god suffering wilfully and gladly without any grudging what so ever rod the lord will chastise them with: than this good lord will not forget to comfort all such men and women in all their tribulations/ and at every point of temptation that any enemy purposyth for to do against them. Soche faithful lovers specially/ and patient followers of christ/ the lord sendeth his wisdom from above to them: which the adversaries of the truth may not know nor understand. But throw their old and new unshamefast sins those tyranties and enemies of southfastnesse shall be so blinded and obstinate in evil that they shall ween themselves to do pleasant sacrifices unto the lord god in their grievous and wrongful persewing and destroying of innocent men's and women's bodies which men and women for their virtuous living and for their true knouleging of the trevythe & their patient wilful & glad suffering of persecution for ryghtevousnes deserve throw the grace of god to be heirs of the endless bliss of heaven. And for the fervent desire and the great love that those men have as to stand in soothfastness & witness of it/ though they been suddenly & unwarned brought forth to be apposed of their adversaries: the holy ghost: yet that moveth & reulyth them throw his charity will in the hour of their ansuering speak in them & show his wisdom that all their enemies shall not again say nor against stand lawfully. And therefore all they that are steadfast in the faith of god/ ye/ which thorough diligent keeping of his commaundementys/ & for their patient suffering of what so ever adversity that cometh to them/ hope surely in his mercy: purposing to stand continually in perfit charity For those men and women dread not so the adversities of this life that they will fear (after their cunning and their power) to knowledge prudently the truth of God's word/ when/ where/ and to whom that they think their knouleging may profit Ye & though therefore persecution come to them in one wise or another/ certes they patiently take it knowing their conversation to be in heaven. It is an high reward & a special grace of god for to have & enjoy as the everlasting inheritance of heaven/ for the suffering of one persecution in so short time as is the term of this life. For lo this heavenly heritage and endless reward is the lord god himself who is the best thing that may be. This sentence witnesseth the lord god himself whereas he said to Abraham I am thy meed. And as the lord said he was and is the meed of Abraham: so he ys of all his other saints This most blessed and best meed he grant to us all for his holy name that made us of nought/ and sent his only most dear worthy son/ our lord jesus christ for to redeem us with his most precious heart blood Amen.  

Known be it to all men that read or hear this writing beneath: that on the sunday next after the feast of saint Peter/ that we call lammesse in the year of our lord a. M. CCCC. and vij year. I william of Thorpe being in preson in the castle of Saltwode was brought before Thomas Arundel Archebysshope of Canterbury and Chancellor than of Ingland. And when that I came to him/ he stood in a great chamber & much people about him: & when that he saw me he went fast into a closet bidding all secular men that followed him to go forth from him soon/ so that no man was left than in that closet but the archbishop himself and a physician that was called Malueren person of saint Dunstanies in London & other two persons unknown to me which aware minysteries of the law. And I standing before them by & by the archbishop said to me William/ I know well that thou hast this twenty winter & more traveled about busily in the north country & in other diverse countries of Ingland sowing about false doctrine/ having great business if thou might with thine untrue reaching & shrewd will for to infect and poison all this land. But through the grace of god thou art now withstanded & brought in to my ward/ so that I shall now sequester the from thine evil purpose/ & let that to enuenyme the sheep of my province. Never the less saint Paul saith If it may be as far as in us is we own to have peace with all men. Therefore William if thou will now meekly & of good heart/ without any feigning/ kneel down & leye thy hand upon a book and kiss it promising faithfully as I shall here charge the that thou wilt submytthe to my correction/ & stand to mine ordinance/ & fulfil it duly by all thy cunning & power: thou shall yet find me gracious unto thee. Than said I to the archbishop. Sir sins ye dame me an heretic out of believe will ye give me here audience to tell my believe. And he said/ ye tell on. And I said I believe that theridamas is not but one god almighty/ & in this god heed and of this godhead a● three persons/ that is the father/ the son and the sooth fast holy ghost. And I believe that all thes three persons are even in power & in cunning and in might full of grace & of all goodness For what ●o ever that the father doth or can or will/ that ●hyng also the son doth & can and will: and in all their power cunning & will the holy ghost is equal to the father & to the son. Over this I believe that through counsel of this most blessed trinity in most convenient time before ordained for the salvation of man kind the second peerson of this trinity was ordained to take the form of man/ that is the kind of man. And I believe that this second person our lord jesus christ was conceived through the holy ghost into the womb of the most blessed virgin mary with out man's seed. And I believe that after nine months Christ was borne of this most blessed vergyn without any pain or breaking of the closter of her womb/ and without filth of her virginity. And I believe that Christ our saviour was circumcised in the eight day after his birth in fulfilling of the law/ and his name was called jesus which was called of the angel before that he was conceived in the womb of Marie his mother. And I believe that Christ as he was about thirty year old was baptized in the flood of jordane of Iohn baptist/ & in likeness of a dove the holy ghost descended there upon him: and a voice was herd from heaven saying. Thou art my well-beloved son In the I am full pleased. And I believe that Christ was moved than by the holy ghost for to go in to desert/ & there he fasted forty days and forty nights without bodily meat & drink. And I believe that by and by after his fasting when the manhood of Christ hungered the fiend came to him and tempted him in gluttony/ in vainglory/ and in covetise/ but in all those temptations Christ concluded the fiend and with stood him And than with out tarrying jesus began to preach & to say unto the people/ do ye penance/ for the realm of heaven is now at hand. And I believe that Christ in all his time here lived most holily and taught the will of his father most truly/ and I believe that he suffered therefore most wrong fully greatyst reproofs and despisings. And after this when Christ would make an end here of his temporal life. I believe that in the day next before that he would suffer passion on the morn: In form of breed & of wine he ordained the sacrament of his flesh & his blood that is his own precious body/ and gave it to his apostles for to eat/ commanding them & by them all their after comers: that they should do it in this form that he showed to them/ use themself and teach and common forth to other men & women this most worshipful holiest sacrament/ in myndefulnesse of his holiest living & of his most true teaching/ & of his wilful & patient suffering of the most painful passion And I believe that thus Christeour saviour/ after that he had ordenid this most worthy sacrament of his own precious body: he went forth wylfully against his enemies/ and he suffered them most patiently to lay their hands most violently upon him/ and to bind him/ & to lead him forth as a thief/ and to scorn him/ and buffet and all to blow or file him with their spittings Over this I believe that Christ suffered most meekly and patiently his enemies for to dinge out with sharp scourges the blood that was between his skin & his flesh: ye without grudging Christ suffered the cruel jews to crown him with most sharp thorns and to strike him with a reed. And after Christ suffered wicked jews to draw him out upon the cross and for to nail him there upon foot and hand. And so thorough this pitiful nailing Christ shed out wilfully for man's life the blood that was in his veins. And then christ gave wilfully his spirit in to the hands or power of his father/ and so as he would & when he would Christ died wilfully 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 he 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 to the heart with a spear and this the 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 power of his god heed Christ rose again from death to life. And the xl day there after I believe that Christ ascended up in to heaven and that he there sitteth on the right hand of god the father almighty. And the tenth day after this up going he sent to his apostles the holy ghost that he had promised them before. And I believe that Christ shall come 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 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 to the end of the world shallbe a people the which shall endeavour them to know & to keep the commandments of god/ dreading over all thing to offend god and love and seeking most to please him. And I believe that all they that have had and yet have and all they that yet shall have the foresaid ververtuous surely standing in the belief of god/ hoping steadfastly in his merciful doings/ continuing to their end in perfect charity/ wilfully/ patiently and gladly sofering persecutions/ by the example of Christ chiefly and his apostles/ all these have their names written in the book of life. Therefore I believe that the gathering together of this people living now here in this life is the holy church of god fighting here on earth against the fiend/ the prosperity of the world and their fleshly lusts. Wherefore seeing that all the gadering together of this church before said and every part thereof neither coveteth nor willeth nor loveth nor seeketh any thing but to eschew the offence of god and to do his pleasing will: meekly/ gladly and wilfully of all mine heart I submit myself unto this holy church of christ to be ever buxsom and obedient to the ordinance of it and of every member thereof after my knowledge and power by the help of god. Therefore I knowledge now and evermore shall/ if god will/ that of all my heart and off all my might I will submit me only to the rule and governance of them whom after my knowledge I may perceive by the having and using of the beforesaid virtues to be membres of the holy church. Wherefore these articles off belief and all other both of the old law and of the new/ which after the commandment of god any man ought to believe/ I believe verily in my soul as a sinful deadly wretch of my cunning and power ought to believe praying the lord god for his holy name for to increase my belief and help my unbelief. And for because to the praising of god's name I desire above all thing to be a faithful member of holy church I make this protestation before you all four that are now here present/ coveting that all men and women that now absent knew the same/ that what thing so ever before this time I have said or done/ or what thing here I shall do or say/ at any time here after. I believe that all the old law and the new law given and ordained by the council of these three persons of the trinity were given and written to the salvation off mankind. And I believe that these laws are sufficient for man's salvation. And I believe every article of these laws to the intent that these articles were ordained and commanded of these three persons off the most blessed trinity to be believed. And therefore to the rule and the ordinance off these god's laws meekly/ gladly and wilfully I submit me with all mine heart that who ever can or will by ouctoryte off god's law/ or by open reason/ tell me that I have erred or now err or any time here after shall err in any article of belief (fro which inceonvenience god keep me for his goodness) I submit me to be reconciled and to be buxum and obedient unto these laws of god and to every article of them. For by authority/ specially of these laws/ I will/ thorough the grace of god/ be unied charitably unto these laws. Ye sir and over this I believe and admit all the sentences/ auctorites and reasons off the saints and doctoures according unto holy scripture and declaring it truly. I submit me wilfully and meekly to be ever obedient after my cunning and power to all these saints and doctoures as they are obedient in work and in word to god and to his law/ and further not to my knowledge no● for any earthly power dignity or state/ thorough the help of god. But Sir I pray you tell me if after your bidding I shall lay my hand upon the book to the intent to swear thereby? And the Archebishope said to me/ ye/ wherefore else? And I said to him. Sir a book is no thing else but a thing coupled together of diverse creatures/ and to swear by any creature both god's law and man's law is against. But Sir this thing I say here to you before these your clerks/ with my foresaid protestation/ that how where/ when and to whom men are bound to swear or to obey in any wise after gods law and saints & true doctors according with gods law: I will thorough gods grace be ever ready thereto with all my cunning & power. But I pray you sir for the charity of god that ye will before that I swear as I have here rehearsed to you tell me how or whereto that I shall submit me: & show me whereof that ye will correct me: & what is the ordinance that ye will thus oblige me to fulfil.  
And the archbishop said unto me. I will shortly that now thou swear here to me that thou shalt forsake all the opinions which the sect of Lollards hold/ and is slandered with: so that after this time neither privily nor apertly thou hold any opinion which I shall after that thou haste sworn rehearse to the here. Nor thou shalt favour no man nor woman/ young nor old that holdeth any of thes foreseid opinions: but after thy knowledge & power thou shalt enforsethe to withstand all such distroblers of holy church in every diocese that thou comest in: & them that will not leave their false and damnable opinions thou shalt put them up publeshing them and their names/ and make them known to the bishop of the diocese that they are in or to the bishops ministers. And over this I will that thou preach no more unto the time that I know by good witness & true that thy conversation be such that thy heart & thy mouth accord truly in one contrariing all the lewd learning that thou hast taught here before.  
And I hearing thes words thought in my heart that this was an unleeful a sting: & I deemed myself cursed of god/ if I consented hereto & I thought how Susan said. Anguyssch is to me on every side. And in that I stood still & spoke not/ the archbishop said to me. Answer one wise or another. And I said. Sir/ if I consented to you thus/ as ye have here rehearsed to me/ I should become an appelar/ or every bishopis espy/ somonour of all England. For & I should thus put up/ & publeshe the names of men & women I should here in deceive full many persons: ye sir as it is likely by the doom of my conscience I should herein because of the death both of men & women ye both bodily & ghostly. For many men & women that stand now in the truth/ & are in the way of salvation: if I should for the learning & reading of their believe publeshe them & put them therefore up to bishops or to their unpituouse ministers I know some deal by experience that they should be so distrobled & diseased with persecution or other wise that many of them (I think) would rather choose to forsake the way of truth than to be traveled scorned & slandered or punished as bishops & their ministers now use for to constrain men & women to consent to them. But I find in no place in holy scripture/ that this office that ye would now enfeoff me with accordeth to any priest off Christ's sect/ nor to any other christian man. And therefore to do thus werto me a full noyeous bond to be bound with & over grievous charge. For I suppose that if I thus deed many men & women would/ ye sir/ might justly unto my confusion say to me/ that I were a traitur to god and to them: sins (as I think in mine heart) many men and women trust so mickle in me in this case/ that I would not for saving of my life do thus to them For if I thus should do full many men & women would (as they might full truly say/ that I had falsely and cowerdly forsaken the truth/ & slandered shamefully the word of god. For if I consented to you to do hereafter your will for bonchefe or mischief that may befall to me in this life/ I dame in my conscience that I were worthy herefore to be cursed of god & also of all his soynctes/ fro which inconvenience keep me & all christian people almighty god now & ever for his holy name▪ And than the archbishop said unto me. O thine heart is full hard endured as was that her of Pharaoh/ & the devil hath over comen the & perverted thee/ & he hath so blinded the in all thy wits/ that thou haste no grace to know the truth/ nor the measure of mercy that I have proffered to thee. Therefore as I perceive now by thy foolish answer/ thou hast no will to leave thine old errors. But I say to the lewd lozel/ other thou quickly consent to mine ordinance & submit the to stand to my decrees: or by saint Thomas thou shalt be disgraded/ & follow thy fellow in smithfield. And at this seeing I stood still and spoke not/ but I thought in mine heart that god did to me a great grace/ if he would of his great mercy bring me to such an end. And in mine heart I was nothing frayed with this menacing of the archbishop. And I considered there two things in him. One/ that he was not yet sorrowful for that he had made William Soutre wrongfully to be burnt. And as I considered that the archbishop thirsted yet after more shedding out of innocent blood. And fast therefore I was moved in all my wits for to hold the archbishop neither for prelate nor for priest of god/ & for the mine inward man was thus altogether departed from the archbishop me thought I should not have any dread of him. But I was right heavy & sorrowful for that theridamas was none audience of secular men by: but in mine heart I prayed the lord god for to comfort me and strengith me against them that there aware against the soothfastness. And I purposed to speak no more to the archbishop & his clerks than me need behoved: & all thus I prayed god for his goodness to give me than & alway grace to speak with a meek and an easy spirit: & what soever thing that I should speak that I might thereto have true authorities of scriptures or open reason. And for that I stood thus still & nothing spoke/ one of the Archebisshopes clerks said unto me.  
What thing musiste thou? do thou as my lord hath now commanded to the here.  
And yet I stood still & answered him not/ and than soon after the Archebishope said to me. Art thou not yet bethought/ whether thou wilt do/ as I have here said to thee? And I said than to him.  
Sir my father & my mother on whose souls god have mercy (if it be his will) spent mickle money in diverse places about my learning for the intent to have made me a pressed to god. But when I came to years of discretion/ I had no will to be priest/ & therefore my friends were right heavy to me/ & than me thought their grudging against me was so painful to me/ that I purposed therefore to have left their company. And when they perceived this in me they spoke some time full feire & pleasant words to me: but for that they might not make me to consent of good heart to be a priest/ they spoke to me full oft times very grievous words/ & manassed me in diverse manners showing to me full heavy cheer. And thus one while in feire manner/ another while in grievous they were long time as me thought full busy about me or I consentid to them to be a priest. But at the last when in this matter they would no longer suffer mine excusations/ but other I should consent to them or I should ever bear their indignation/ ye/ their curse (as they said) Than I seeing this prayed them that they would give me licence for to go to them that were named wise priests and of virtuous conversation to have their counsel/ and to know of them the office & the charge of priesthood. And hereto my father and my mother consented full gladly/ and gave me their blessing and good leave to go/ and also money to spend in this journey. And so than I went to though priests whom I heard to be of best name/ and of most holy living/ and best learnid/ & most wise of heavenly wisdom: and so I communed with them unto the time that I perceived by their virtuous and continual occupations that their honest and charitable works passed their fame which I heard before of them. Wherefore sir by the example of the doctrine of them/ and specially for the godly & innocent works which I perceived than of them and in them/ after my cunning and power I have exercised me than and in this time to know perfectly God's law/ having a will and a desire to live there after/ willing that all men and women exercised themself faithfully there about. If than sir other for pleasure or displeasure of them that are neither so wise/ nor of so vertevouse conversation to my knowledge/ nor by comone fame to any other man's knowledge in this land as thes men were of whom I took my counsel and information: I should now forsake thus suddenly and shortly and unwarnid all the learning that I have exercised myself in this thirty winter and more. My conscience should ever be herewith out of measure unquietid/ & as sir I know well that many men and women should be there throw greatly troublid and sclaunderid/ and as I said sir to you before. For mine untruth and false cowardness many a one should be put into full great reproof/ ye sir I dread/ that many a one (as they might then justly/ would curse me full bitterly/ and sir I fear not/ but the curse of god/ which I should deserve here in/ would bring me to a full evil end/ if I continewid thus. And if thorough remorse of conscience I repentid me any time returning in to the way/ who/ you do your diligence to constrain me now to forsake/ ye sir/ all the bisshopis of this land with full many other priests would defame me/ and pursue me as a relapse/ and they that now have (though I be unworthy) some confidence in me here after would never trust to me though I cold teach and live never so vertevously more than I can or may. For if after your counsel I left utterly all my learning/ I should hereby first wound and defile mine own soul/ and also I should here through give occasion to many men and women of full sore hurting/ ye sir as it is likely to me/ if I consented to your will I should herein by mine evil example in it/ as far as in me were/ slay many folk ghostly/ that I should never deserve for to have grace of god to the edifying of his church neither of myself/ nor of none other man's life: & undone both before god & man. But sir by example chiefly of some whose names I will not now rehearse/ H/ of I/ P/ and B/ and also by the present doing of Philip of Rampenton that is now becomen Bishop of Lincoln I am now learned as many more hereafter thorough God's grace shall be learned/ to hate & to i'll all such slander that thes foreseid men chiefly hath defiled principally themselves with. And in it that in them is they have enuenemid all the church of god for the slanderous revoking at the cross of paulis of H. P. & of B/ & how now Philip Rampenton pursueth Christ's people. And the feigning/ that thes men dissemble by worldly prudence keeping them cowardly in their preaching and communing within the bondis and termis (which without blame may be spoken and showed out to the most worldly livers) will not be unpunished of god. For to the point of truth that thes men showed out some time they will not now stretch forth their lives. But by example each one of them as their words and their works show they busy them thorough their feigning: for to slander and to pursue Christ in his membres/ rather than they will be persewid.  
And the archbishop said to me. Thes men the which thou speakest of now were fools and heretics: when they were countid wise men of the and other such loselles. But now they are wise men/ though thou and such other deny them unwise. Nevertheless I wist never none/ that right said/ that any while were envenomed with your contagiousness/ that is/ contaminate and spottid doctrine.  
And I said to the archbishop. Sir I think well that thes men and such other are now wise as to this world/ but as their words soundid sometime and their works showed outwardly/ it was likely to move me that they had earnest of the wisdom of god/ and that they should have deserved mikell grace of god to have saved their own souls and many other men's if they had continewid faithfully in wilful poverty and in other simple virtuous living and specially/ if they had with thes foreseide vertueis continewid in their busy fruitful sowing of God's word: as to many men's knowledge they occupied them a season in all their wits full busily to know the pleasant will of god/ traveling all their members full busily for to do there after/ purely and chiefly to the praising of the most holy name of god/ and for grace of edification and salvation of christian people But woe worth false covetise/ and evil counsel/ and tyranny by which they and many men and women are led blindly into an evil end.  
Than the archbishop said to me. Thou & such other loselliss of thy sect would shave your berdis full near for to have a benefice. For by jesus I know none more covetous shrewis than ye are/ when that ye have a benefice. For lo I gave to Iohn purvey/ a benefice but a mile out of this castle/ and I heard more compleintiss about his covetousness for tithes and other mysdoyngys' than I did of all men that were advanced within my diocese.  
And I said to the archbishop. Sir purvey is neither with you now for the benefice that ye gave him/ nor he holdeth faithfully with the learning that he taught and writ before time and thus he showeth himself neither to be hot nor cold: and therefore he and his fellows may sore dread that if they torn not hastily to the way that they have forsake: peraventure they be put out of the number of Christ's chosen people.  
And the archbishop said. Though purvey be now a false harlot I quite me to him/ but come he more for such cause before me: or we depart I shall know with whom he holdeth. But I say to the. Which are thes holy men and wise of whom thou haste take thine information.  
And I said. Sir/ Master john Wicleff was holden of full many men the greatiste clerk that they knew than living/ and therewith he was namid a passing ruely man and an innocent in his living and herefore great men commoned oft with him and they loved so his learning that they writ it/ and busily enforsid them to rule themselves there after. Therefore sir this foreseid learning of Master john Wicleff is yet holden of full many men and women the most agreeable learning unto the living and teaching of Criste and of his Apostles/ & most openly showing and declaring how the church of Criste hath been and yet should be rewlid and governed. Therefore so many men and women covet this learning/ & purpose/ through God's grace to conform their living like to this learning of Wicleff. Master john aiston taught and writ accordingly and full busily where and when/ and to whom that he might/ and he used it himself right perfitly unto his life's end. And also Philip of Rampenton while he was a canon of Lacester/ Nicolas Herforde Davy Gotray of Pakring monk of Bylande and a master of divinity/ and john Purnay and many other which were holden right wise men & prudent tawcht and writ busily this forseid learning and conformid them thereto. And with all thes men I was oft right homely and communed with them long time and oft: and so before all other men I choes wilfully to be informed of them and by them and specially of Wicleff himself/ as of the most virtuous & godly wise men that I heard of or knew. And therefore of him specially and of thes men I took the learning that I have tauchte and purpose to live there after (if god will) to my lives end. For though some of thes men be contrary to the learning that they taucht before I wot well that their learning was true which they tauchte: and therefore with the help of god I purpose to hold and to use the learning which I hard of them/ while they sat on Moses' chair/ and specially while that they sat on the chair of Criste. But after the works that they now do I will not do with God's help. For they feign and hide and contrary the truth which before they taucht out plenily and truly. For as I know well when some of thes men hath been blamed for their slanderous doing/ they grant not that they have tauchte a miss or crryd beforetime/ but that they were constrained by pain to leave to tell out the sooth/ and thus they choese now rather to blaspheme god than to suffer awhile here persecution bodily for soothfastness that Christ shed out his heart blood for.  
And the archbishop said. That learning that thou callest truth and soothfastness is open slander to holy church/ as it is proved of holy church. For all be it/ that Wicleff your author was a great clerk & though that many men held him a perfit liver yet his doctrine is not approved of holy church but many sentencis of his learning are dampened as they well worthy ar. But as touching Philip of Rampeton that was first canon and after Abbot of Lacester which is now bishop of Lincoln: I tell the that the day is comen for which he fasted the even. For neither he holdeth now/ nor will holdeth learning that he thaughte when he was a Cannon of Lacester. For no bishop of this land pursueth now more sharply them that hold thy way than he doth.  
And I said. Sir full many men and women wonderith upon him and speaketh him mekill shame and holdeth him for a cursed enemy of the truth.  
And the archbishop said to me. Wherefore tarieste thou me thus here with such fables/ wilt thou shortly (as I have said to thee) submit the to me or no?  
And I said. Sir I tell you at one word/ I dare not for the dread of god submit me to you after the tenor and sentence that ye have above rehearsed to me.  
And than as if he had been wroth he said to one of his clerks. Fetch hider quikely the certification that came to me fro Shrewisbury under the bailiff's seal witnessing the errors & heresies which this lozel hath venomously sown there.  
Than hastily the Clerk took out/ and leid forth on a cupboard diverse rollis and writingis/ among which there was a little one/ which the clerk delivered to the archbishop. And by & by the archbishop red this roll containing this sentence.  
¶ The third sunday after easter the year of our lord. M. CCCC. and seven/ William Thorpe came unto the town of Shrewisbury/ and thorough leave granted unto him to preach: He said openly in saint Chaddis church in his sermone/ that the Sacrament of the altar after the consecration was material breed. And the images should in no wise be worshipped. And that men should not go on pilgrimages. And that priests have no title to tithes. And that it is not leeful for to swear in any wise.  
And when the archbishop had red thus this roll/ he rolled it up again/ and said to me. Is this wholesome learning to be among the people?  
And I said to him. Sir I am both ashamed on their behalf and right sorrowful for them that have certified you thes things thus untruly: for I preached never nor taught thus privily nor apertly.  
And the archbishop said to me. I will give credence to thes worshipful men which have written to me and witnessed under their sealis there among them. Though thou now deniest this: wenist thou that I will give credence to thee? Thou lozel hast troubled the worshipful commonalty of Shrewisbury/ so that the bailives and commonalty of that town have written to me praying me that am archbishop of Caunterbury/ primate and Chancellor of england/ that I will vouchsafe to grant them/ that if thou shalt be made (as thou art worthy) to suffer open jouresse for thine heresies/ that thou may have thy youresse openly there among them: so that all they whom thou and such other losels have there perverted/ may thorough fear of thy deed be reconciled again to the unite of holy church. And also they that stand in true faith of holy church may thorough thy deed be more stablished therein. And as if this asking had pleased the archbishop/ he said. By my thrift this hearty prayoure and fervent request shall be thought on.  
But certainly neither the prayer of the men of Shrewisbery/ nor the menacing of the archbishop made me any thing afraid. But in rehearsing of this malice and in the hearing of it my heart greatly rejoiced and yet doth. I thank god for the grace that I than thought and yet think shall come to all the church of god here thorough/ by the special merciful doing of the lord. And as having no dread of the malice of tyrants/ by trusting steadfastly in the help of the lord with full purpose for to knowledge the soothfastness/ and to stand thereby after my cunning and power I said to the archbishop. Sir if the truth of god's word might now be accepted as it should be/ I doubt not to prove by likely evidence/ that they that are famed to be out of the faith of holy church in Shrewisbery & in other places also are in the true faith of holy church. For as their words sound/ and their works show to man's judgement dreading & loving faithfully god their will/ their desire/ their love/ & their business are most set to dread to offend god/ & to love for to please him in true & faithful keeping of his commandments. And again they that are said to be in the faith of holy church in Shrewisbery and in other places/ by open evidence of their proud/ envious/ malicious/ covetous lecherous and other foul words & works neither know nor have will to know nor to occupy their wits truly and effectuously in the right faith of holy church. Wherefore all these nor none that follow their manners shall any time come verily in the faith of holy church/ except they enforce them more truly to come in the way which now they despise. For these men and women that are now called faith full and holden just/ neither know nor will exercise themself to know of faithfulness one commandment of god. And thus full many men and women now/ and specially men that are named to be principal limbs of holy church stir god to great wrath and deserve his curse for that they call or hold them just men which are full unjust as their vicious words/ their great customable swearing/ and their slanderous and shameful works show openly and witness. And herefore such vicious men and unjust in their own confusion call them unjust men and women/ which after their power and cunning busy themself to live justly after the commandment of god. And where sir ye say/ that I have distrobled the commonalty of Shrewisbery and many other men & women with my teaching/ if it thus be/ it is not to be wondered of wise men/ sins all the commonalty of the city of jerusalem was destrobled off Christ's own person that was very god & man and most prudent preacher that ever was or shall be. And also all the synagogue of Nazareth was moved against Christ and so fulfilled with ire towards him for his preaching/ that the men of the synagogue rose up and cast ch●iste out of their city/ and led him up to the top of a mountain for to cast him down there hedelinge. Also accordingly hereto the lord witnesseth by Moses/ that he shall put dissension betwixt his people and the people that cotrarieth and pursueth his people. Who sir is he that shall preach the truth of god's word to the unfaithful people/ and shall let the sooth fastness of the gospel & the prophecy of god almighty to be fulfilled?  
And the archbishop said to me. It followeth of thes thy words/ that thou & such other thinkest that ye do right well for to preach & teach as ye do without authority of any bishop. For ye presume/ that the lord hath chosen you only for to preach as faithful disciples and special folowars of Christ  
And I said. Sir by authority of god's law & also of saints & doctors I am learned to dame/ that it is every priests office and duty for to preach busily freely and truly the word of god. For no doubt every priest should purpose first in his soul & covett to take the order of priesthood chiefly for to make known to the people the word of god after his cunning & power approving his words ever to be true by his virtuous works and for this intent we suppose the bishops and other prelate's of holy church should chiefly take & use their prelacy. And for the same cause/ bishops should give to priests their orders. For bishops should accept no man to priesthood except that he had good will & full purpose/ & were well disposed/ & well learned to preach. Wherefore sir by the bidding of Christ & by example of his most holy living & also by the witnessing of his holy apostles & prophets we are bound under full great pain to exercise us after our cunning and power (as every priest is like wise charged of god) to fulfil duly the office of priesthood. We presume not here of ourselves for to be esteemed (neither in our own reputation nor in none other man's) faithful disciples and special followers of Christ: but sir/ as I said to you before/ we dame this by authority chiefly of god's word/ that it is the chief duty of every priest to busy them faithfully to make the law of god known to his people/ and so to commune the commandment of god charitably how that we may best/ where/ when/ & to whom y● ever we may is our very duty. And for the will & business that we own of dew debt to do justly our office thorough the steyring and special help (as we trust) of god/ hoping steadfastly in his mercy/ we desire to be the faithful disciples of christ: and we pray this gracious lord for his holy name/ that he make us able so to please him with devout prayers and charitable priestly works/ that we may obtain of him to follow him thankfully.  
And the archbishop said to me. Lewd lozel whereto makist thou such vain reasons to me. Asketh not saint Paul/ how should priests preach/ except they be sent? But I sent the never to preach. For thy venomous doctrine is so known thorough out England/ that no bishop will admit the for to preach by witnessing of their letters. Why than lewd idiot willest thou presume to preach/ sins thou art not sent nor licenced of thy sovereign to preach. Saith not saint Paul/ that subictes own to obey their sovereigns/ and not only good and virtuous: but also tyrants that are vicious?  
And I said to the archbishop. Sir/ as touching your letter of licence or other bishops/ which ye say we should have to witness that we were able to be sent for to preach? we know well that neither you sir/ nor any other bishop of this land will grant to us any such letters of licence but we should oblige us to you & to other bishops by unleeful oaths for to pass not the bonds & terms which ye sir or other bishops will limit to us. And sins in this matter your termis be some to large/ & some to straight we dare not oblige us thus to be bound to you for to keep the terms/ which you will lymitt to us/ as ye do to friars & such other preachers: & therefore though we have not your letter sir nor letters of other bishops written with ink upon perchement: we dare not here for leave the office of preaching/ to which preaching all priests after there cunning & power are bound by diverse testimonies of gods law & off great doctors without any mention making of bishops letters. For as mekell as we have taken upon us the office of priesthood (though we are unworthy thereto) we come & purpose to fulfil it with the help of god by authority of his own law/ and by witness of great doctors & seintes accordingly hereto trusting steadfastly in the mercy of god. For that he commandeth us to do the office of priesthood/ he will be our sufficient letters & witness/ if we by example of his holy living & teaching specially occupy us faithfully to do our office justly/ ye the people to whom we preach/ be they faithful or unfaithful shall be our letters that is our witness bearers. For the truth where it is sown may not be unwitnessed. For all that are converted & saved by learning of god's word and by working thereafter are witness bearers/ that the truth and soothfastness which they hard and did after is cause off their salvation. And again/ all unfaithful men & women which heard the truth told out to them & would not do there after: also all they that might have herd the truth and would not hear it/ because that they would not do thereafter/ all thes shall bear witness against themselves/ & the truth which they would not hear/ or else harden & despised to do thereafter thorough their unfeythfulnesse: is and shall be cause of their damnation. Therefore sir/ sins this forseide witnessing of god & of diverse saints & doctors/ & off all the people good & evil sufficeth to all true preachers: we think that we do not the office of priesthood/ if that we leave our preaching/ because that we have not or may not have duly bishops letters to witness that we are sent of them to preach. This sentence approveth saint Paul/ whe● he speaketh of himself & of faithful apostles & disciples saying thus. We need no letters of commendation as some other preachers do/ which preach for covetousness of temporal goods and for men's praising. And where ye say sir that paul biddeth subjects obey their sovereigns/ this is sooth/ & may not be denied. But there is two manner of sovereigns/ virtuous sufferenies & vicious tyrants. Therefore to thes last sovereigns neither men nor women that be subject owe to obey in two manners To virtuous sufferings & charitable/ subictes own to obey wilfully & gladly/ in hearing of their good counsel/ in consenting to their charitable biddings/ & in working after their fruitful works This sentence Paul approveth where he saith thus to subiectis. Be ye mindful of your sovereigns that speak to you the word of god/ and follow you the faith of them whose conversation you know to be virtuous. For as Paul saith after/ thes sovereigns to whom subiectis own to obey in following of their manners/ work busily in holy studying/ how they may withstand and destroy vices first in themselves/ and after in all their subiectis/ and how they may bes●e plant in them virtues. Also thes sovereigns make devout and fervent prayers for to purchase grace of god/ that they and their subiectis may over all thing dread to offend him & to love for to please him. Also thes sovereigns to whom Paul biddeth us obey as it is said before live so virtuously that all they that will live well may take of them good example to know and to keep the commaundmentis of god. But in this foreseid wise/ subiectis owe not to obey nor to be obedient to tyrants/ while they are vicious tyrauntis/ sins their will/ their counsel/ their biddingis/ and their works are so vicious that they own to be hatid and left. And though such tyrants be masterfull and cruel in boasting and manasing in oppressions & diverse punishings: saint Petyr biddeth the servants of such tyrants to obey meekly to such tyrauntis/ suffering patiently their malicious cruelness. But Petyr counseleth not any servant or subject to obey to any lord or prince or sovereign in any thing that is not pleasing to god.  
And the Archebesshop said unto me. If a sovereign bid his subject do that thing that is vicious/ this sovereign herein is to blame: but the subject for his obedience deserveth meed of god For obedience pleaseth more to god than any sacrifice.  
And I said. Samuel the prophet said to Saul the wicked king/ that god was more pleased with the obedience of his commandment than with any sacrifice of bestis. But David saith/ and saint Paul/ and saint Gregory accordingly together/ that not only they that do evil is worthy of death and damnation: but also all they that consent to evil doers. And sir the law of holy church teacheth in the decrees/ that no servant to his lord/ nor child to the father or mother/ nor wife to her husband/ nor monk to his abot ought to obey except in leeful things & lawful.  
And the archbishop said to me. All thes allegingis that thou bringest forth are not else but proud presumptuousness. For hereby thou enforcest the to prove/ that thou and such other are so just/ that ye own not to obey to prelatis. And thus against the learning of saint Paul that teacheth you not to preach but if ye were sent/ of your own authority ye will go forth and preach and do what ye list.  
And I said. Sir/ presentith not every priest the office of the apostles/ or the office of the disciples of Christ? And the archbishop said ye. ¶ And I said. Sir as the tenth chapter of Matthew and the last chapter of Mark witnesseth/ christ sent his apostles for to preach. And the tenth chapter of Luke witnesseth that Christ sent his two and seventy disciples for to preach in every place that Christ was to come to. And saint Gregory in the common law saith/ that every man that goth to priesthood taketh upon him the office of preaching: for as he saith/ that priest steirith god to great wrath of whose mouth is not herd the voice of preaching And as other more gloss upon Ezechiel witness/ that the priest that prechith not busily to the people shall be part taker of their damnation that perish thorough his default: and though the people besavyd by other special grace of god than by the priests preaching/ yet the priests/ in the they are ordained to preach & preach not/ as before god they are mā●●ears For as far as in them is/ such priests as preach not busily and truly sleeth all the people ghostly in that they withhold from them the word of god that is life and sustenance of men's souls. And saint Isidore saith priests shall be dampnid for wickidnesse of the people/ if they teach not them that are ignorant: or blame not them that are sinners. For all that work or business of priests standeth in preaching & teaching that they edify all men as well by cunning of faith/ as by discipline of works/ that is virtuous teaching. And as the gospel witnesseth: Christ said in his teaching. I am borne and comen in to this world to bear witness to the truth and he that is of the truth hearith my voice. ¶ Than sir sins by the word of Christ specially/ that is his voice/ priests are commanded to preach: what so ever priest that it be that hath not good will and full purpose to do thus/ and ableth not himself after his cunning and power to do his office by the example of Christ and of his apostles/ what so ever other thing that he doth displeaseth god. For lo saint Gregory saith/ that thing left/ that a man is bound chiefly to do/ what so ever other thing that a man doth/ it is unthankful to the holy ghost: and therefore saith Lincoln. That priest that preachith not the word of god though he be siene to have none other default/ he is Antichrist and Sathanas/ a night thief/ and a day thief/ a slear of souls and an angel of light toornid in to darkness Wherefore sir/ thes authorities and other well considered/ I dame myself damnable/ if jother for pleasure or displeasure of any creature apply me not diligently to preach the word of god. And in the same damnation I dame all those priests which of good purpose and will enforce them not busily to do thus/ and also all them that have purpose or will to let any priest of this business.  
And the archbishop said to those three clerks that stood before him. Lo sirs/ this is the manner and business of this lozel and such other to pike out soche sharp sentencis of holy scripture and of doctoris to maintain their sect and lore against the ordinance of holy church. And therefore lozel it is that thou covetest to have again the psalter that I made to betakyn from that at Canturbery/ to record sharp versys a geinst us. But thou shalt never have that psalter/ nor none other book/ till that I know that thy heart and thy mouth accord fully to be governed by holy church.  
And I said. Sir all my will and power is and ever shall be (I trust to god) to be governed by holy church  
And the archbishop asked me/ what was holy church.  
And I said/ sir I told you before/ what was holy church: but sins ye ask me this demand: I call Christ and his saints holy church.  
And the archbishop said unto me. I wot well that Christ and his saints are holy church in heaven/ but what is holy church in earth?  
And I said. Sir though holy church be every one in charity/ yet it hath two partis. The first and principal part hath over comen perfitly all the wretchedness of this life/ and reigneth joyfully in heaven with Christ. And the other part is here yet in earth/ busily and continually fight day and night against temptations of the fiend/ forsaking and hating the prosperity of this world/ despising and withstanding their flesschely lusts/ which only are the pilgrims of Christ/ wandering toward heaven by steadfast feithe/ and grounded hope/ and by perfit charity. For thes heavenly pilgremis may not/ nor will not be lettid of their good purpose by the reason of any doctors discording fro holy scripture/ nor by the fluddis of any tribulation temporal/ nor by the wind of any pride of boast or of manasing of any creature/ for they are all fast grounded upon the sure stone Ch●iste/ hearing his word and loving it/ exercising them faithfully and continually in all their wits to do there after.  
And the archbishop said to his clerks. See ye not how his heart is endured/ & how he is traveled with the devil/ occupying him thus busily to allege such sentencis to maintain his errors and heresies? certain thus he would occupy us here all day/ if we would suffer him.  
One of the clerks answered. Sir/ he said right now that this Certification that came to you fro shrewisbery is untruly forged against him. Therefore Sir/ appose you him now here in all the pointiss which are certified against him and so we shall hear of his own mouth his answers/ and witness them.  
And the archbishop took the certification in his hand/ and looked thereon a while/ & than he said to me.  
Lo here it is certified against the by worthy men and faithful of Shrewisbery that thou preachedst there openly in saint Chaddis church/ that the Sacrament of the altar was material breed after the consecration. What sayst thou? Was this truly preached?  
And I said/ Sir I tell you truly that I touchid 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/ besiing me to teach the commandment of god/ theridamas knylled a sacring bell/ and therefore mekill people toornid away hastily/ & with great noise ran fro towardis me. And I seeing this said to them thus. good men ye were better to stand here still & to hear God's word. For certis the virtue & the meed of the most holy Sacrament of the altar standeth mekill more in the believe thereof/ that ye ought to have in your soul/ than it doth in the outward sight thereof. And therefore ye were better to stand still quietly to hear God's word/ because the thorough the hearing the rof men come to very true belief. And other wise sir I am certain I spoke not there/ of the worthy Sacrament of the altar.  
And the archbishop said to me. I believe the not what so ever thou sayst/ sins so worshipful men have witnessed thus against the. But sins thou deniest that thou saidest thus there/ what sayst thou now? Restith there/ after the consecration in the oft material breed or no?  
And I said/ Sir/ I know in no place in holy scripture/ where this term/ material breed/ is written: and therefore Sir when I speak of this matter/ I use not to speak of material breed.  
Than 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 believe hereof.  
And I said with my protestation. Sir I believe that the night/ before that Christ jesus would suffer wilfully passion for man kind on the morn after/ he took bread in his holy and most worshipful handis lifting up his eyes/ and giving thanks to god his father/ blessed this bread and broke 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 aught to be all men's belief Matthew/ Mark/ Luke/ and Paul witnesseth. Other believe sir have I none/ nor will have/ nor teach/ for I believe that this sufficeth in this matter. For in this believe with God's grace I purpose to live and die/ knoleging as I believe and teach other men to believe/ that the worshipful sacrament of the altar/ is the sacrament of Christis flesh and his blood in form of bread and of wine.  
And the archbishop said to me. It is sooth that this Sacrament is very Christis body inform of bread. But thou and thy secret chest it to be substance of breed. Think you this true teaching?  
And I said. Nother I nor any other of the sect that ye damn/ teach any other wise than I have told you/ nor believe other wise/ to my knowing. Nevertheless sir I ask of you for charity/ that ye will tell me here plainly/ how ye shall understand this text of saint Paul/ where he saith thus. This thing feal you in yourself that is in Christ Jesus/ while he was in the form of god. Sir/ calleth not Paul here the form of god/ the substance or kind of god? Also Sir: saith not the church in the hours of the most blessed virgin accordi●ly hereto/ where it is written thus. Thou author of health remember/ that sometime thou took of the undefiled virgin the form off our body. Tell me for charity therefore/ whether the form of our body be called here the kind of our body or no?  
And the archbishop said to me. wouldest thou make me to declare this text after thy purpose/ sins the church hath now determined/ that there abideth no substance of bread after the consecration in the sacrament of the altar? believest thou not on this ordinance off the church?  
And I said. Sir what soever prelate's have ordained in the church: our believe standeth ever whole. I have not herd that the ordinance off men under believe/ should be put in to believe. And the archbishop said to me. If thou hast not learned this before/ learn now to know that thou art out of believe: if in this matter and other thou believest not as holy church believeth. What say doctors treating of this sacrament?  
And I said. Sir saint Paul that was a great doctor of holy church speaking to the people and teaching them the right believe of this most holy sacrament calleth it bread that we break. And also in the Canon of the mass after the consecration/ this most worthy sacrament is called holy bread. And every priest in this land after that he hath received this sacrament saith in this wise. That thing that we have taken with our mouth/ we pray god that we may take it with a pure and clean mind. That is as I understand/ we pray god/ that we may receive thorough very believe this holy sacrament worthily. And sir saint Augustine saith. That thing that is seen is bread: but that men's faith asketh to be informed of/ is very Christ's body. And also Fulgence an intentive doctor saith. As it were an error to say that Christ was but a substance/ that is very man & not very god/ or to say that Christ was very god & not very man/ so is it (this doctor saith) an error to say/ that the sacrament of the altar is but a substance. And also sir accordingly hereto in the secret of the mid mass on Christ mass day it is written thus. Idem refulsit deus/ sic terrena substancia nobis conferat qd divinum est: which sentence sir with the secret of the forth ferry quatuor temporum septembris. I pray you sir declare here openly in english.  
And the archbishop said to me. I perceive well enough where about thou art/ & how the devil blindeth thee/ that thou may not understand the ordinance of holy church/ nor consent thereto. But I command the now answer me shortly. believest thou that after the consecration of this foresaid sacrament there abideth substance off bread or not?  
And I said. Sir as I understand it is all one to grant or to believe/ that there dwelleth substance of bread/ & to grant & to believe/ that this most worthy sacrament of Christ's own body is one accident without subject. But sir for as me kell as your ask passeth mine understanding I dare neither deny it nor grant it/ for it is skole matter/ about which I busied me never for to know it: & therefore I commit this term/ accidens sine subiecto/ to those clerks which delyre them so in curious & suttill sophistry/ because they determine oft so difficult & strange matters/ & wade & wander so in them/ from argument to argument with pro & contra/ till that they wot not where they are nor understand not themselves. But the shame that thes proud sophistrers have to yield them to men and before men maketh them oft foolis/ and to be concluded shamefully before god.  
And the archbishop said to me. I purpose not to oblige the to the subtle arguments of clerks/ sins thou art unable thereto: But I purpose to make the obey to the determination of holy church.  
And I said. Sir by open evidence and great witness a thousand year after the incarnation of Christ the determination which I have here before you rehearsed was accept of holy church as sufficient to the salvation of all them that would believe it faithfully and work thereafter charitably. But sir the determination of this matter which was brought in sins the fiend was loosed by friar Thomas again/ specially calling the most worshipful sacrament of Christ's own body an accident without subject/ which term sins I know not that god's law approveth it in this matter I dare not grant/ but utterly I deny to make this friars sentence or any such other my believe/ do with me god/ what thou wilt.  
And the archbishop said to me. Well/ well/ thou shalt say other wise or that I leave the.   

But what sayst thou to this second point that is recorded against that by worthy men of Shrewisbury saying that thou preachedst openly there the images ought not to be worshipped in any wise.  
And I said. Sir I preached never thus/ nor thorough god's grace I will not any time consent to think nor to say thus neither privily nor apertly. For lo/ the lord witnesseth by Moses/ that the things which he made were right good/ & so than they were/ and yet they are/ and shall be good/ and worshipful in their kind. And therefore to the end that god made them to/ they are all preisable and worshipful and specially man that was made after the image and likeness of god is full worshipful in his kind/ ye this holy image that is man/ god worshippeth. And herefore every man should worship other in kind/ and also for heavenly virtues that men use charitably. Also I say/ wood/ tin/ gold/ silver/ or any other matter that images are made of/ all these creatures are worshipful in their kind and to the end that god made them for. But the carving/ casting/ nor painting of any imagery made with man's hand/ all be it that this doing be accept of man of highest state and dignity/ and ordained of them to be a calendar to lewd men that neither can nor will be learned to know god in his word/ neither by his creatures nor by his wonderful and diverse workings: yet this imagery ought not to be worshipped in the form nor in the likeness of man's craft/ nevertheless that every matter that painters peynte with/ sins it is god's creature ought to be worshipped in the kind/ & to the end that god made & ordained it to serve man.  
Than the archbishop said to me. I grant well that no body oweth to do worship to any such images for themself. But a crucifix ought to be worshipped for the passion of christ that is painted there in and so brought there thorough to man's mind: and thus the images of the blessed trinity/ and of virgin Marry Christ's mother/ and other images of saints ought to be worshipped. For lo earthily kings and lords which use to send their letters ensealid with their arms or with their privy signet to men that are with them/ be worshipped of thes men. For when thes men receive their lords letters in which they see & know the wills & biddings of their lords/ in worship of their lords they do of their caps to thes letters. Why not than/ sins in images made with man's hand/ we may read and know many diverse things of god/ and of his saints/ shall we not worship their images?  
And I said with my foresaid protestation. I say that these worldly usages of temporal lords that ye speak now of/ may be done in case without sin/ but this is no similitude to worship images made by man's hand/ sins that Moses/ David/ Solomon/ Baruch/ & other saints in the bible forbid so plainly the worshipping of all such images.  
Than the archbishop said to me. Lewd lozel In the old law before that christ took mankind was no likeness of any person of the trinity neither showed to man nor known of man: but now sins christ became man/ it is leeful to have images to show his manhood. Ye though many men which are right great clerks & other also 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 great moving of devotion to men to have and to behold the trinity and other images of saints carved/ caste/ and painted. For beyond the see are the best painters that ever I saw. And sirs/ I tell you this is their manner and it is a good manner. When that an image maker shall carve/ caste in mould/ or paint any images/ he shall go to a priest and shrive him as clean/ as if he should then die and take penance/ and make some certain vow of fasting or of praying/ or of pilgrimages doing/ praying the priest/ specially to pray for him/ that he may have grace to make a fair and a devout image.  
And I said. Sir I doubt not/ if thes 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 doctoures/ these painters should be moved to shrive them to god with full inward sorrow of heart/ taking upon them to do right sharp penance for the sinful and vain craft of peyntinge/ carving or casting that they had used/ promising god faithfully never to do so after/ knowledging openly before all men their reprovable earning. And also sir thes priests that shrive (as ye do say) peinters & enjoin them to do penance/ and pray for their speed promising to them help of their prayers for to be curious in their sinful crafts: sin herein more grievously than the painters. For thes priests do comfort and give them counsel to do that thing/ which of great pain/ ye/ under the pain of gods curse they should utterly forbid them. For cerris sir/ if the wonderful werking of god and the holy living and teaching off Christ and off his apostles and prophets were made known to the people by holy living and true and busy teaching of priests: these things (sir) were sufficient books and kalendares to know god by and his saints without any images made with man's hand: but certis the vicious living of priests and their covetousness are chief cause of this error and all other viciousness that reigneth among the people.  
Than the archbishop said unto me. I hold that a vicious priest & a cursed/ & all them that are of thy sect: for all priests of holy church/ and all images that move men to devotion/ thou & such other go about to destroy. Loosell/ ware it a feire thing to come in to a church/ and see therein none image?  
And I said. Sir they that come to the church for to pray devoutly to the lord god may in their inward wits be the more fervent/ that all their outward wits be closed fro all outward saying and hearing and fro all distroblaunce and lettyngis. And sins Christ blessed them that saw him not bodily/ and have believed faith fully in him: It sufficeth than to all men thorough hearing and knowing of God's word/ and to do there after for to believe in god/ though they see never images made with man's hand after any Person of the trinity or of any other saint.  
And the archbishop said to me with a fervent spirit. I say to the Lozel/ that it is right well done to make and to have an image of the trinity Ye what sayst thou? Is it not a stirring thing to behold such an image?  
And I said. Sir ye said right now that in the old law or Christ took mankind/ no likeness of any person of the trinity was showed to men: wherefore sir ye said it was not than leeful to have images/ but now ye say sins Christ is becomen man/ it is leeful to make & to have an image of the trinity and also of other saints. But sir this thing would I learn of you. sins the father of heaven/ ye and every person of the trinity was without beginning god almighty/ & many holy prophetis that were deadly men were martiresed violently in the old law/ and also many men and women than died holy confessors Why was it not than as leeful and necessary as now to have made an image of the father of heaven/ and to have made & had other images of martyrs/ prophetis/ and holy confessors to have been kalendaris to advise men and move them to devotion/ as ye say that images now do?  
And the Archebisshop said. The synagogue of jews had not authority to approve thes things as the church of Christ hath now.  
And I said. Sir saint Gregory/ was a great man in the new law/ and of great dignity/ and as the common law witnesseth/ he commended greatly a bishop/ in that he forbade utterly the images made with man's hand should be worshipped.  
And the Archebisshop said. Ungracious lozel thou favourest no more truth than an hound/ sins at the rood at the north door at London/ at our lady at walsingam and many other diverse placis in England are many great and preisable miracles done: should not the images of such holy saints and placis at the reverence of god and our lady & other saints be more worshipped than other placis and images where no such miracles are done?  
And I said. Sir there is no such virtue in any imagery that any images should herefore be wors●hippid/ wherefore I am certain that theridamas is no miracle done of god in any place in earth because that any images made with man's hand should be worshipped. And herefore sir as I preached openly at shrewisbery and other placis I say now here before you/ that no body should trust that their war any virtue in imagery made with man's hand/ and herefore no body should vow to them/ nor seek them nor kneel to them nor bow to them/ nor pray to them/ nor offer any thing to them/ nor kiss them/ nor incense them. For lo the most worthy of such images/ the brazen serpent by Moses made/ at God's bidding. The good king Ezechie destroyed worthily and thankfully: for because it was incensed. Therefore sir if men take good heed to the writing and to the learning of saint Augustine of saint Gregory and of saint john Crisostome/ and of other saints & doctors how they speak & write of miracles that shall be done now in the last end of the world: it is to dread that for the unfaithfulness of men & women the fiend hath great power for to work many of the miracles that now are done in such placis. For both men & women delight now more for to hear & know miracles/ than they do to know God's word or to hear it effectuously. Wherefore to the great confusion of all them that thus do: Christ saith. The gnantion of advolteres requireth tokens/ miracles & wonders. Nevertheless as diverse saints say/ now when the feithe of god is published in christendom/ the word of god sufficeth to man's salvation without such miracles: & thus also the word of god sufficeth to all faithful men & women without any such images/ but good sir/ sins the father of heaven that is god in his godhead is the most unknown thing that may be and the most wonderful spirit/ having in it no shape or likeness of any members of oni deadly creature In what likeness or what image may god the father be showed or painted?  
And the Archhebisshop said. As holy church hath suffered and yet sufferith the images of all the trinity and other images to be peyntid and showed/ sufficeth to them that are membres of holy church But sins thou art a rotten member cut away from holy church thou faverest not the ordinance thereof. But sins the day passith/ leave we this matter.  
ANd than he said to me. What sayst thou to the third point that is certified against the preaching openly in shrewisbery that pilgrimage is not leeful. And over this thou saidist/ that those men and women that go on pilgrimagiss to Canturbery/ to Beverley/ to karlington/ to walsingame and to any such other placis are accursed and made foolisch spending their goods in waste.  
And I said/ sir by this certification I am accused to you that I should teach/ that no pilgrimage is leeful. But I said never thus. For I know that there be true pilgrimagiss and leeful and full pleasant to god/ and therefore sir how so ever mine enemies have certified you of me I told at shrewisbery of two manner of pilgrimagis.  
And the archbishop said to me/ whom callest thou true pilgrims?  
And I said. Sir with my protestation I call them true pilgremis traveling toward the bliss of heaven which in the state/ degree/ or order the god calleth them/ do busy them faithfully for to occupy all their wits bodily and ghostly to know truly and to keep faithfully the biddings of god/ hating and fleeing all the seven deadly sins and every branch of them reuling them vertevously (as it is said before) with all their wits/ doing discreetly wilfully & gladly all the works of mercy bodily and gos●ely after their cunning and power/ abling them to the gifts of the holy ghost disposing them to receive in their souls and to hold therein the right blessings of Christ beseing them to know and to keep the seven principal virtues/ and so than they shall obtain here thorough grace for to use thankfully to god all the conditions of charity/ and than they shall be moved with the good spirit of god for to examine oft and diligently their conscience/ that neither wilfully nor wittingly they err in any article of believe/ having continually (as frailty will suffer) all their business to dread and to flee the offence of god/ and to love over all thing and to seek ever to do his pleasant will. Of these pilgremis I said/ what so ever good thought that they any time think: what virtuous word that they speak: and what fruitful work that they work: every such thought/ word and work is a step noumbered of god toward him into heaven. Thes for said pilgremis of god/ delight sore when they hear of saints or of virtuous men & women how they forsook wilfully the prosperity of this life/ how they withstood the suggestion of the fiend/ how they restrained their fleschly lusts/ how discrete they were in their penance doing how patient they were in all their adversities/ how prudent they were in counseling of men & women moving them to hate all sin and to fly them/ and to shame ever greatly there of and to love all virtues and to draw to them/ imagining how Christ and his followers by example of him/ suffered skornis and slanders/ & how patiently they abode and took the wrongful manasing of tyrauntis/ how homely they were and serviceable to poor men to relieve and comfort them bodily and ghostly after their power and cunning/ and how devote they were in prayers/ how fervent they were in heavenly desires/ and how they absented them fro spectacles of vain sayings and hearingis/ and how stable they were to let and to destroy all vices/ and how laborious and joyful they were to sow & to plant virtues. Thes heavenly conditions and such other have the pilgremis/ or endeavour than for to have: whose pilgrimagie god accepteth And again I said/ as their works show/ the most part of men and women that go now on pilgrimagiss have not thes foresaid conditions/ nor loveth to busy them faithfully for to have For as I well know sins I have full oft assayed/ examine who so ever will twenty of thes pilgremis: and he shall not find three men or women that know surely a commandment of god/ nor can say their Pater noster and ave maria/ nor their Credo readily in any manner of language. And as I have learned and also know somewhat by experience of thes same pilgremis relling the cause/ why that many men and women go hither and thither now on pilgrimagis/ it is more for the health of their bodies than of their souls/ more for to have richesses and prosperity of this world/ than for to be enryched with virtues in their soul's/ more to have here worldly and fleschely friendship/ than for to have friendship of god & of his saints in heaven. For what so ever thing man or woman doth/ the friendship of god nor of any other saint can not be had without keeping of God's commandments. Further with my protestation I say now as I said in shrewisbery/ though they that have fleschely wills travel far their bodies and spend mekill money to seek and to visit the bones or images (as they say they do) of this saint or of that: such pilgrimage going is neither praisable nor thankful to god nor to any seinte of god: sins in effect all such pelgrimes despise god & all his commandments & saints. For the commandments of god they will neither know nor keep/ nor conform than to live vertevosly by example of Christ & of his saints. Wherefore sir I have preached & taucht openly/ & so I purpose all my life time to do with gods help/ saying that such fond people wast blamefully gods goods in their vain pilgrimagis/ spending their goods upon vicious hostelars/ which are oft unclean women of their bodies: and at the lest those goods with the which they should do works of mercy after God's bidding to poor needy men and women. ¶ Thes poor men's goods and their livelihood thes runnars about offer to rich priests/ which have mekill more livelihood than they need/ And thus those goods they waste wilfully and spend them unjustly against God's bidding upon strangers/ with which they should help and relieve after God's will their poor needy neighbours at home: ye & over this folly/ oft times diverse men and women of thes runners thus madly hither and thither in to pilgrimage borrow hereto other men's goods/ ye and some time they steel men's goods hereto/ and they pay them never again. Also sir I know well that when diverse men & women will go thus after their own wills & finding out one pilgrimage/ they will orden with them before to have with them both men and women that can well sing wanton songs/ and some other pilgremis will have with them bag pipes/ so that every town that they come throw what with the noise of their singing/ and with the sound of their piping/ and with the jangeling of their Canterbery bellis/ and with the barking out of dogs after them that they make more noise than if the king came there away with all his clarions and many other menstrelles. And if thes men and women be a month out in their pilgrimage/ many of them shall be an half year after great iangelers'/ tale tellers and liars.  
And the archbishop said to me. Lewd lozel thou seest not far enough in this matter/ for thou considerest not the great travel of pilgremies therefore thou blamest that thing that is praisable. I say to that that it is right well done/ that pilgremies have with them both singers & also pipers that when one of them that goeth barfote striketh his too upon a stone and hurteth him sore/ and maketh him to bleed: it is well done that he or his fellow begin than a song/ or else take out of his bosom a baggepype for to drive away with such mirth the hurt of his fellow. For with such salace the travel and weariness off pylgremes is lightly and merrily brought forth.  
And I said. Sir saint Paul teacheth men to weep with them that weep.  
And the archbishop said. What ianglist thou against men's devotion/ what soever thou or such other say/ I say that the pilgrimage that now is used is to them that do it/ a praysable & a good mean to come the rather to grace. But I hold the unable to know this grace: for thou enforsestthe to let the devotion of the people: sins by authority of holy scripture men may leefully have & use such solace as thou reprovest. For David in his last psalm teacheth me to have diverse instruments of music for to praise there with god.  
And I said. Sir by the sentence of diverse doctors expounding the psalms of David/ the music and menstrelcy that David & other saints of the old law spoke of/ own now neither to be taken nor used by the letter/ but thes instruments with their music ought to be interpreted ghostly: for all those figures are called virtues and grace/ with which virtues men should please god and praise his name. For saint Paul saith. All such things befell to them in figure. Therefore sir I understand that the letter of this psalm of David/ and of such other psalms and sentences doth slay them that take them now letterally. This sentence I understand sir Christ approveth himself putting out the menstrelles/ or that he would quicken the dead damsel.  
And the archbishop said to me. Lewd lozel/ is it not leeful to us to have organs in the church for to worship therewith all god? And I said  
Ye sir by man's ordinance/ but by the ordinance of god a good sermonne to the people's understanding were mekill more pleasant to god.  
And the archbishop said/ that organs and good delectable song quickened and sharpened more men's wits than should any sermonne.  
But I said. Sir lusty men and worldly lovers delight & coue●e & travel to have all their wits quickened & sharpened with diverse sensible solace: but all the faithful lovers & followers of Christ have all their delight to hear God's word/ and to understand it truly/ and to work thereafter faithfully and continually. For no doubt to dread to offend god/ and to love to please him in all thing quickeneth and sharpeneth all the wits of Christ's chosen people: and ableth them so to grace/ that they joy greatly to withdraw their ears/ & all their wits and membres from all worldly delight and from all fleschly solace. For saint Jerome (as I think) saith. No body may joy with this world and reign with Christ.  
And the archbishop (as if he had been displeased with mine answer) said to his clerks. What guess ye this idiot will speak theridamas/ where he hath none dread: sins he speaketh thus now here in my presence? Well well/ by god thou shalt be ordained for. And than he spoke to me all angrily.  
WHat sayst thou to this forth point/ that is certified against the preaching openly and boldly in Shrewisbery/ the priests have no title to tithes.  
And I said. Sir I named there no word of tithes in my preaching. But/ more than a month after that I was arrested/ there in prison a man came to me in to the prison asking me what I said of tithes. And I said to him. Sir in this town are many clerks & priests of which some are called religious men though many of them be seculars. Therefore askeye off them this question. And this man said to me. Sir our prelate's say/ that we are also obliged to pay our tithes of all things that renew to us/ and that they are accursed/ that with draw any part wittingly fro them of their tithes. And I said (sir) to that man/ as with my protestation I say now here before you: that I had wonder that any priest dare say/ men to be accursed with out ground of God's word. And the man said. Sir our priests say that they curse men thus by authority of god's law. And I said. Sir I know not where this sentence of cursing is authorized now in the bible. And therefore sir I pray you that ye will ask the most cunning clerk of this town/ that ye may know where this sentence cursing them that tithe not now is written in god's law: for if it were written there I would right gladly be learned where. But shortly this man would not go from me/ to ask this question of another body/ but required me there/ as I would answer before god/ if in this case the cursing of priests were lawful and approved of god. And shortly herewith came to my mind the learning of saint Peter/ teaching priests specially to hallow the lord christ in their hearts: being evermore ready (as far as in them is) to answer thorough faith & hope to them that ask of them a reason. And this lesson Peter teacheth men to use with a meek spirit & with dread of the lord. Wherefore sir/ I said to this man in this wise. In the old law which ended not fully till the time that christ rose up again fro death to life) god commanded tithes to be given to the levites for the great business & daily travel that pertained to their office: But priests/ because their travel was mickle more easy and light/ than was the office of the levites: god ordained that priests should take for their lifelode to do their office/ the tenth part of the tithes that were given to the levites. But naw (I said) in the new law neither christ nor any of his apostles took tithes of the people/ nor commanded the people to pay tithes neither to priests/ nor to deacons. But Christ taught the people to do alms/ that is works of mercy/ to poor needy men of surplus/ that is superfluous of their temporal goods which they had more than them nedid reasonably to their necessary livelihood. And thus (I said) not of tithes/ but of pure alms of the people Christ lived and his apostles/ when they were so besyre in teaching off the word of god to the people that they might not travel other wise for to get their livelihood. But after Christ's ascension/ and when the apostles had received the holy ghost/ they traveled with their hands for to get their livelihood/ when that they might thus do for busy preaching. Therefore by example of himself saint Paul teacheth all the priests of Christ for to travel with their hand/ when for busy teaching of the people they might thus do. And thus all these priests whose priesthood god accepteth now/ or will accept or did in the apostles time/ and after their disease: will do to the worlds end. But (as Cisterciensis telleth) in the thousand year of our lord jesus Christ/ two hundredth and a eleventh year/ one pope the tenth Gregory ordained new/ tithes first to be given to priests now in the new law. But saint Paul in his time whose trace or example all priests of god enforce them to follow/ seeing the covetousness that was among the people desiring to destroy this foul sin thorough the grace of god/ and true virtuous living and example of himself: wrette and taucht all priests for to follow him as he followed Christ patiently/ willingly and gladly in high poverty. Wherefore Paul saith thus. The lord hath ordained that they that preach the gospel shall live of the gospel. But we (saith Paul) that covet & busy us to be faithful followers of Christ/ use not this power. For lo (as Paul witnesseth afterward) when he was full poor and needy preaching among the people: he was not chargeous unto them/ but with his hands he traveled not only to get his own living/ but also the living of other poor & needy creatures. And sins the people was never so covetous nor so avarouse (I guess) as they are now it were good counsel/ that all priests took good heed to this heavenly learning of Paul/ following him here/ in wilful poverty/ nothing charging the people for their bodily livelihood. But because the many priests do contrary Paul in this foresaid doctrine: Paul biddeth the people take heed to those priystes that follow him as he had given them example. As/ if Paul would say thus to the people. Accept ye none other priests than they that live after the form that I have tauchte you. For certain in what soever dignity or order that any priest is in/ if he conform him not to follow Christ and his apostles in wilful poverty/ and in other heavenly virtues/ and specially in true preaching of god's word: though such a one be named a priest/ yet he is no more but a priest in name/ for the work of a very priest such a one wanteth. This sentence approveth Augusttne/ Gregory/ Chrisostome/ & Lincon plainly.  
And the archbishop said to me. Thinkest thou this wholesome learning for to sow openly or yet privily among the people? certain this doctrine contrarieth plainly the ordinance of holy fathers which have ordained granted & licensed priests to be in diverse degrees/ & to live by tithes & offerings of the people & by other duties.  
And I said. Sir/ if priests were now in measurable measure & numbered/ & lived virtuously/ & taucht busily & truly the word of god by example of Christ and of his apostles: withouten tithes/ offerings/ and other duties that priests now challenge & take/ the people would give them freely sufficient livelihood.  
And a clerk said to me. How wilt thou make this good that the people will give freely to priests their livelihood/ sins that now by the law every priest can scarcely constrain the people to give them their livelihood?  
And I said. Sir it is now no wonder though the people grudge to give priests the livelihood that they ask: for mekill people know now how that priests should live/ and how that they live contrary to Christ and to his apostles. And therefore the people is full heavy to pay (as they do) their temporal goods to persons and to other vicars and priests/ which should be faithful dispensators of the pareshes goods taking to themselves no more but a scarce living of tithes nor of offerings by the ordinance of the common law. For what soever priests take of the people: be it tithe or offering or any other duty or service: the priests ought not to have thereof no more but a bare living/ and to depart the residue to the poor men & women specially of the parish/ of whom they take this temporal living. But the most deal of priests now wasteth their pareshes goods and spendeth them at their own will after the world in their vain lusts/ so that in few places poor men have duly (as they should have) their own sustenance/ neither of tithes nor of offerings/ nor of other large wages & foundations that priests take of the people in diverse manners above it that they need for needful sustenance of meat and clothing. But the poor needy people are forsaken and left of priests to be sustained of the paroshenis/ as if the priests took nothing of the paroshenis/ for to help the poor people with. And thus sir into over great charges of the paroshenis they pay their temporal goods twice/ where ones might suffice/ if priests were true dispensators. Also sir the paroshenis that pay their temporal goods (be they tithes or offerings) to priests that do not their office among them justly/ are partners of every sin of those priests: because that they sustain those priests folly in their sin with their temporal goods. If thes things be well considered what wonder is it than sir/ if the paroshenis grudge against thes dispensators?  
Than the archbishop said to me. Thou y● sholdeist be judged and reviled by holy church/ presumptuously thou deemest holy church to have erred in the ordinance of tyhes and other duties to be paid to priests. It shall be long or thou thrive Lozel/ that thou despisest thy ghostly mother. How darist thou speak this Lozel among the people? Are not tithes given to priests for to live by?  
And I said. Sir saint Paul saith that tithes were given in the old law tolevytes and to priests/ that came of the lineage of Levi/ But our priest he saith came not of the lineage of Levi/ but of the lineage of juda: to which juda no tithes w●re promised to be given. And therefore Paul saith/ sins the priesthood is changed fro the generation of Levi to the generation of juda/ it is necessary that changing also be made of the law. So that priests live now without tithes and other duties that they now claim/ following christ and his apostles in wilful poverty/ as they have given them example. For sins Christ lived all the time of his preaching by pure almose of the people/ and by example of him his apostles lived in the same wise/ or else by the travel of their hands/ as it is said above Every priest whose priesthood Christ approveth knoweth well/ and confesseth in word/ & in work that a disciple oweth not to be above his master/ but it sufficeth to a disciple to be as his master/ simple/ and pure/ meek and patient: & by example specially of his master Christ/ every priest should rule him in all his living/ and so after his cunning & power a priest should busy him to inform & to rule whom so ever he might charitably.  
And the archbishop said to me with a great spirit Goddis curse have thou and mine for this teaching: for thou wouldest hereby make the old law more free and perfit than the new law. For thou sayst that it is leeful to levites and to priests to take tithes in the old law/ and so to enjoy their privelegies: but to us priests in the new law thou sayst it is not leeful to take tyhes. And thus thou givest levities of the old law more freedom than to priests of the new law  
And I said. Sir I marvel/ that ye understand this plain text of Paul thus. Ye wot well/ that the levites and priests in the old law that took tithes were not so free nor so perfit as Christ and his apostles that took no tithes And sir there is a doctor (I think that it is saint Jerome) that saith thus. The priests that challenge now in the new law tithes/ say in effect/ that christ is not becomen man/ nor that he hath yet suffered death for man's love. Wherefore this doctor saith this sentence. sins tithes were the hyres and wages limyted to levites and to priests of the old law for bearing about of the tabernacle/ and for flaying and flaying of beasts/ and for burning of sacrifice/ and for keeping of the temple/ and for tromping of battle before the host of Israel/ and other diverse obseruauncis that pertained to their office: those priests that will challenge or take tithes: deny that Christ is comen in flesh and do the priests office of the old law for whom tithes were granted: for else (as this doctor saith) priests take now tithes wrongfully.  
And the archbishop said to his clerks. Heard ye ever lozel speak thus? certain this is the learning of them all/ that where so ever they come/ and they may be suffered/ they enforce them to expugn the freedom of holy church.  
And I said. Sir why call you the taking of tithes and of such other duties that priests challenge now wrongfully the freedom of holy church: sins neither christ nor his apostles chalengid nor took such duties. Herefore thes takyngiss of priests now are not called justly the freedom of holy church/ but all such giving and taking aught to be called and holden the slanderous covetousness of men of the holy church.  
And the archbishop said to me. Why Lozel wilt not thou and other that are confedered with thee/ seek out of holy scripture and of the sentence of doctors all sharp authorities against lords and knights and squyeris and against other secular men/ as thou dost against priests?  
And I said. Sir what so ever men or women lords or ladies or any other that are present in our preaching specially or in our communing after our cunning we tell out to them their office and their charges: but sir sins Chrisostome saith that priests are the stomach of the people/ it is needful in preaching and also in communing/ to be most busy about this priesthood/ sins by the viciousness of priests both lords and commons are most sinfully infected and led into the worst. And because that the covetousness of priests/ & pride and the boast that they have & make of their dignity and power/ destroyeth not only the virtues of priesthood in priests themself but also over this/ it stierith god to take great vengeance both upon lords and upon commons which suffer thes priests charitably  
And the archbishop said to me. Thou judgest every priest proud that will not go arrayed as thou dost. By god I dame him to be more meek that goeth every day in a scarlet gown/ than thou in the thread bare blue gown. Whereby knowest thou a proud man?  
And I said. Sir a proud priest may be known when he denieth to follow christ/ and his apostles in wilful poverty and other virtues and covereth worldly worship/ and taketh it gladly/ and gatherith together with pleting manasing/ or with flattering or with simony any worldly goodis: and moste if a priest busy him not chiefly in himself and after in all other men and women after his cunning and power to withstand sin.  
And the archbishop said to me. Though thou knewest a priest to have all thes vices/ and though thou sawest a priest lovely lie now by a woman knowing her fleschly: wouldest thou herefore dame this priest damnable? I say to the that in the turning about of thy hand such a sinner may be verily repent.  
And I said. Sir I will not damn any man for any sin that I know done or may be done/ so that the sinner leaveth his sin. But by authority of holy scripture/ he that sinneth thus openly as ye show here/ is damnable for doing of such a sin/ & most specially a priest that should be example to all other for to hate and fly sin: and in how short time that ever ye say that such a sinner may be repent: he oweth not of him that knoweth his sinning to be judged verily repentant/ without open evidence of great shame & hearty sorrow for his sin. For who so ever & specially a priest that useth pride/ envy/ covetousness/ lechery/ simony/ or any other vices: and showeth not as open evidence of repentance as he hath given evil example and occasion of singing/ if he continue in any such sin as long as he may/ it is likely that sin leaveth him/ and he not sin/ and as I understand such a one/ sinneth unto death/ for whom no body oweth to pray/ as saint john saith  
And a clerk said than to the archbishop. Sir the longer that ye appose him/ the worse he is: and the more that ye busy you to amend him the waiwarder he is: for he is of so shrewd a kind/ that he shamyth not only to be himself a foul nest: but without shame he beseech him to make his nest fouler.  
And the archbishop said to his clerks Suffer a while/ for I am at an end with him for there is one other point certified against him/ and I will hear what he saith thereto.  
ANd so than he said to me. Lo it is here certified against thee/ that thou preachidst openly at shrewisbery/ that it is not leeful to swear in any case.  
And I said. Sir I preached never so openly/ nor I have not tauchte in this wise in any place. But sir as I preached in shrewisbery/ with my protestation I say to you now here: that by the authority of the gospel and of saint james and by witness of diverse saints & doctors I have preached openly in one place or other that it is not leeful in any case to swear by any creature. And over this sir I have also preached and tauchte by the foresaid authorities that no body should swear in any case/ if that without oath in any wise he that is charged to swear might excuse him to them that have power to compel him to swear in leeful thing & lawful. But if a man may not excuse him without oath to them that have power to compel him to swear/ than he ought to swear only by god/ taking him only that is soothfastness/ for to witness the soothfastness.  
Anb than a Clerk asked me/ if it were not leeful to a subject at the bidding of his prelate for to kneel down and touch the holy gospel book and kiss it saying: So help me god and this holy doom/ for he should after his cunning and power do all thing that his prelate commandeth him. ¶ And I said to them. Sirs ye speak here full generally or largely What if a prelate commanded his subject to do an unlawful thing/ should he obey thereto?  
And the archbishop said to me A subject ought not to suppose that his prelate will bid him do an unlawful thing For a subject ought to think/ that his prelate will bid him do nothing but that/ he will answer for before god that it is leeful: & than though the bidding of the prelate be unliefull/ the subject hath no apparel to fulfil it sins that he thinketh and judgeth that what so ever thing his prelate biddeth him do/ that it is leeful to him for to do it.  
And I said. Sir I trust not hereto. But to our first purpose/ sir I tell you that I was once in a gentle man's house/ and there war than two clerks there. A master of divinity/ & a man of law/ which man of law was also comuning in divinity. And among other things thes men spoke of oaths/ and the man of law said. At the bidding of his sovereign which had power to charge him to swear/ he would lay his hand upon a book and hear his charge/ and if his charge to his understanding were unleeful/ he would hastily with draw his hand from the book: and if he perceived his charge to be leeful he would hold still his hand upon the book taking there only god to witness/ that he would fulfil that leeful charge after his power. And the master of divinity said than to him thus. certain he that layeth his hand upon a book in this wise and maketh there a promise to do that thing that he is commanded/ is obliged there/ by book oath than to fulfil his charge. For no doubt he that chargeth him to lay his hand thus upon a book/ touching the book & swearing by it/ and kissing it/ promising in this form to do this thing or that/ will say & witness that he that toucheth thus a book and kisseth it hath sworn upon that book: and all other men that see that man thus do/ and also all though that hear hereof in the same wise will say and witness/ that this man hath sworn upon a book/ wherefore the master of divinity said. It was not leeful neither to give nor to take any such charge upon a book/ for every book is nothing else but diverse creatures of which it is made of. Therefore to swear upon a book is to swear by creatures/ and this swearing is ever unleeful. This sentence witnesseth Chrisostome plainly blaming them greatly that bring forth a book for to swear upon/ charging clerks that in no wise they constrain any body to swear/ whether they think a man to swear true or false.  
And the archbishop and his clerks scorned me & blamed me greatle for this saying. And the archbishop manassed me with great punishment and sharp/ except I left this opinion of swearing.  
And I said. Sir this is not mine opinion/ but it is the opinion of christ our saviour/ and of saint jamis & of Chrisostome and other diverse saints & doctors.  
Than the Archebishope bad a clerk read this homely of Chrisostome which homely this clerk held in his hand written in a roll/ which roll the Archebisshope caused to be taken fro my fellow at Canterbury: and so than this clerk red this roll till he came to a clause/ where Chrisostome saith/ that it is sin to swear well.  
And than a clerk Malueren (as I guess) said to the archbishop. Sir I pray you weet of him how that he understandeth Chrisostome here/ saying it to be sin to swear well.  
And so the archbishop asked me how I understood here Chrisostome.  
And certain I was somewhat afraid to answer hereto. For I had not busied me to study about the sense thereof/ but lifting up my mind to god I prayed him of grace. And as fast as I thought how Christ said to his apostles/ when for my name ye shall be brought before judges I shall give into your mouth wisdom that your adversaries shall not against say: & trusting faithfully in the word of god. I said. Sir I know well that many men and women have now swearing so in custom/ that they know not nor will not know that they do evil for to swear as they do/ but they think & say that they do well for to swear as they do/ though they know well that they swear untruly. For they say/ they may by their swearing (though it be false) void blame or temporal harm which they should have if they swear not thus. And sir many men & women maintain strongly that they swear well when that thing is sooth that they swear for. Also full many men and women say now/ that it is well done to swear by creatures/ when they may not (as they say) otherwise be believed. And also full many men and women now say that it is well done to swear by god/ and by our lady/ and by other saints for to have than in mind. But sins all these sayings are but excusations and sin/ me thinketh sir that his sentence of Chrisostome may be alleged well against all such swearers/ witnessing that all thes sin grievously/ though they think themselves for to swear in this foresaid wise well. For it is evil done and great sin for to swear truth when in any manner/ a man may excuse him with out oath.  
And the archbishop said/ that Chrisostome might be thus understand.  
And than a clerk said to me. Wilt thou tarry my lord no longer/ but submit the here meekly to the ordinance of holy church and lay thine hand upon a book touching the holy gospel of god/ promising not only with thy mouth but also with thine heart to stand to my lords ordinance?  
And I said. Sir have I not told you here/ how that I heard a master of divinity say that in such a case it is all one to touch a book/ and to swear by a book?  
And the archbishop said. There is no master of divinity in england so great/ that if he hold this opinion before me/ but I shall punish him as I shall do the/ except thou swear as I shall charge the.  
And I said. Sir is not Chrisostome an intentive doctor?  
And the archbishop said. Ye.  
And I said. If Chrisostome proveth him worthy great blame that bringeth forth a book to swear upon/ it must needs follow that he is more to blame that sweareth on that book.  
And the archbishop said. If Chrisostome meant accordingly to the ordinance of holy church we will accept him.  
And than said a clerk to me. Is not the word of god & god himself equipollent/ that is/ off one authority? And I said. Ye.  
Than he said to me. Why wilt thou not swear than by the gospel of god/ that is god's word/ sins it is all one to swear by the word of god/ & by god himself.  
And I said. Sir/ sins I may not now other wise be believed but by swearing I perceive (as Augustine saith) that it is not speedful that ye that should be my brothern should not believe me: therefore I am ready by the word of god (as the lord commanded me by his word) to swear.  
Than the clerk said to me. Say than thine hand upon the book touching the holy gospel of god and take thy charge.  
And I said. Sir I understand that the holy gospel of god may not be touched with man's hand.  
And the clerk said. I fonded/ and that I said not truth.  
And I asked this clerk whether it were more to read the gospel or to touch the gospel.  
And he said/ it was more to read the gospel.  
Than I said. Sir by authority of saint Jerome the gospel is not the gospel for reading of the letter/ but for the believe that men have in the word of god/ that it is the gospel that we believe/ and not the letter that we read: for because the letter that is touched with man's hand is not the gospel/ but the sentence that is verily believed in man's heart is the gospel. For so saint Jerome saith The gospel that is the virtue of god's word is not in the leavys of the book/ but it is in the root of reason. Nother the gospel (he saith) is in the writing above of the letters/ but the gospel is in the marking of the sentence of scriptures. This sentence approveth saint Paul saying thus. The kingdom of god is not in word but in virtue. And David saith. The voice of the lord that is his word is in virtue. And after david saith. Thorough the word of god/ the heavens were formed/ & in the spirit of his mouth is all the virtue of them. And I pray you sir/ understand ye well how David saith/ that in the spirit of the mouth of the lord is all the virtue of angels and of men?  
And the clerk said to me. Thou wouldest make us to fond with the. Say we not the the gospel is are written in the mass book?  
And I said. Sir though men use to say thus/ yet it is unperfect speech. For the principal part off a thing is properly the whole thing For lo/ man's soul that may not now be seen here/ nor touched with any sensible thing is properly man. And all the virtue of a tree is in the root thereof that may not be seen/ for do away the root/ and the tree is destroyed. And sir as ye said to me right now/ god and his word are of one authority/ and sir saint Jerome witnesseth that Christ very god and very man is hid in the letter of his law: thus also sir the gospel is hid in the letter. For sir as it is full likely many diverse men and women here in the earth touched Christ and saw him and knew his bodily person which neither touched nor saw nor knew ghostly his god heed: right thus sir many men now touch and see/ and write and read the scriptures of God's law/ which neither touch/ see nor read effecctuallye the gospel. For as the godhead of Christ that is the virtue of god is known by the virtue thorough belief/ so is the gospel/ that is Christ's word.  
And a clerk said to me. Thes be full misty matters and unsavoury that thou showest here to us.  
And I said. Sir/ if ye that are masters know not plainly this sentence ye may sore dread that the kingdom of heaven be taken fro you/ as it was fro the princes of priests & fro the elders of the jews.  
And than a clerk (as I guess) Malueren said to me. Thou knowest not thine equivocacyons/ for the kingdom of heaven hath diverse understandings. What callest thou the kingdom of heaven in this sentence that thou showest here?  
And I said. Sir by good reason & sentence of doctors the realm of heaven is called here the understanding of gods word.  
And a clerk said to me. from whom thinkest thou that this understanding is taken away?  
And I said. Sir by authority of Christ himself the effectual understanding of Christ's word is taken away from all them chiefly/ which are great lettered men and presume to understand high things/ and will be holden wise men/ and desire mastership and high stare and dignity/ but they will not conform them to the living & teaching of Christ and off his apostles.  
Than the archbishop said. Well/ well/ thou wilt judge thy sovereigns. By god the king doth not his duty/ but he suffer the to be condemned.  
And than another clerk said to me. Why on friday that last was/ counseldest thou a man off my lords/ that he should not shrive him to man but only to god?  
And with this asking I was abashed/ and than by and by I knew that I was suttely betrayed of a man that came to me in prison on the friday before communing with me in this matter of confession/ and certain by his words (I thought) that this man came than to me of full fervent and charitable will: But now I know he came to tempt me and to accuse me (god forgive him if it be his will). And with all mine heart when I had thought thus I said to this clerk. Sir I pray you that ye would fetch this man hither/ & all the words as near as I can repeat them which that I spoke to him on friday in the prison I will rehearse now here before you all and before him.  
And (as I guess) the archbishop said than to me. They that are now here suffice to repeat them. How saidst thou to him?  
And I said. Sir that man came and asked me of diverse things/ and after his▪ asking I answered him (as I understood) that good was: and as he showed to me by his words/ he was sorry of his living in court and right heavy for his own vicious living/ and also for the viciousness of other men and specially of priests evil living: and herefore he said to me with a sorrowful heart) as I guessed) that he purposed fully within short time for to leave the court/ & busy him to know gods law/ and to conform all his life thereafter. And when he had said to me thes words & more other/ which I would recherse and he were present/ he prayed me to hear his confession. And I said to him sir/ wherefore come ye to me to be confessed of me/ ye wot well that the archbishop puttith and holdeth me here as one unworthy other to give or to take any Sacrament of holy church. And he said to me. Brother I wot well and so wot many more other/ that you and such other are wrongfully vexed/ and herefore I will common with you the more gladly. And I said to him. certain I wot well that many men of this court & specially the priests of this household would be full evil a paid both with you & with me if they wist/ that ye were confessed of me And he said that he cared not therefore/ for he had full little affection in them: and (as me taught) he spoke thes words and many other of so good will and of so high desire for to have known and done the pleasant will of god. And I said than to him as with my foresaid protestation I say to you now here. Sir I counsel you for to absent you from all evil company and to draw you to them that love and busy them to know and to keep the preceptis of god: and than the good spirit of god will move you for to occupy busily all your wits in gathering together of all your sins as far as ye can bethink you/ shaming greatly of them and sorrowing heartily for them/ ye sir the holy ghost will than put in your heart a good will & a fervent desire for to take and to hold a good purpose to hate ever and to fly (after your cunning and power) all occasion of sin/ and so than wisdom shall come to you from above/ lightening with diverse beamis of grace and of heavenly desire all your wits/ enfourming you how ye shall trust steadfastly in the mercy of the lord knouleging to him only all your vicious living/ praying to him ever devoutly of charitable counsel and continuance/ hoping without doubt that if ye continue thus besiing you faith fully to know and to keep his biddingis that he will (for he only may) forgive you all your sins. And this man said than to me. Though god forgive men their sins/ yet it behooveth men to be assoiled of priests and to do the penance that they enjoin them. And I said to him. Sir it is all one to assoil men of their sins/ and to forgive men their sins: Wherefore sins it perteinyth only to god to forgive sin/ It sufficeth in this case to counsel men and women for to leave their sin/ and to comfort them that busy them thus to do for to hope steadfastly in the mercy of god. And ageynwarde/ priests ought to tell sharply to customable sinners/ that if they will not make an end of their sin/ but continue in diverse sins while that they may sin/ all such deserve pain without any end. And herefore priests should ever busy them to live well and holily and to reach the people busily and truly the word of god/ showing to all folk in open preaching and in privy counseling that the lord god only forgiveth sin. And therefore those priests that take upon them to assoil men of their sins/ blaspheme god: sins that it perteinyth only to the lord to assoil men of all their sins. For no doubt A thousand year after that Christ was man/ no priest of Christ durst take upon him to teach the people neither privily nor a pertly/ that they behooved nediss to come to be assoilid of them/ as priests now do. But by authority of Christis word/ priests bond endured customable sinners to everlasting pains/ which in no time of their living would busy them faithfully to know the biddings of god/ nor to keep them. And again all they that would occupy all their wits to hate and to fly all occasion of sin/ dreading over all thing to offend god/ and looving for to please him continually/ to thes men & women/ priests showed how the lord assoileth them of all their sins. And thus Christ promised to confirm in heaven all the binding & losing/ that priests by authority of his word bind men in sin that are endured therein/ or lose them out of sin here upon earth that are verily repentant. And this man hearing thes words said/ that he might well in conscience consent to this sentence But he said/ is it not needful to the lay people that can not thus do/ to go shrive them to priests? & I said if a man feal himself so distrobled with any sin that he can not by his own wit avoid this sin without counsel of them that are herein wiser than he In such a case the counsel of a good priest is full necessary. And if a good priest fail as they do now commonly/ in such a case saint Augustine saith that a man may leefully common and take counsel of a virtuous secular man. But certain that man or woman is ouerladen and to beastly/ which can not bring their own sins into their mind/ besiing them night and day for to hate and to for sake all their sins/ doing a sigh for them after their cunning and power. And sir full accordingly to this sentence upon midlenton sunday two year (as I guess) now agone/ I hard a monk of Feuersam/ that men called Moredom preach at Canterbury at the cross within Christ church Abbey saying thus of confession. As thorough the suggestion of the fiend without counsel of any other body that of themselves many men and women can imagine and find means & ways enough to come to pride/ to theft/ to lechery/ and to other diverse vices: In contrary wise this monk said. sins the lord god is more ready to forgive sin than the fiend is or may be of power to move any body to sin/ than who so ever will shame and sorrow heartily for their sins/ knouleging them faithfully to god/ amending them after their power and cunning/ without counsel of any other body than of god and himself thorough the grace of god all such men and women may find sufficient means to come to God's mercy/ and so to be clean assoilid of all their sins. This sentence I said sir to this man of yours and the self words as near as I can guess.  
And the archbishop said. Holy church approveth not this learning.  
And I said. Sir holy church of which Christ is head in heaven and in earth must needs approve this sentence. For lo hereby all men and women may/ if they will/ be sufficiently tauchte to know and to keep the commaundementis of god/ and to hate and to fly centinewally all occasion of sin/ and to love and to seek virtues busily/ and to believe in god stabely/ and to trust in his mercy steadfastly/ and so to come to perfit charity and continue therein perseverancly. And more the lord asketh not of any man he renow in this life And certain sins jesus Christ died upon the cross wilfully to make men free/ men of the church are to bold and to busy to make men thrall/ binding them under the pain of endless curse (as they say) to do many observances and ordinauncis/ which neither the living nor teaching of Christ nor of his apostles approveth.  
And a clerk said than to me. Thou shewist plainly here thy deceit which thou haste learned of them that travel to sow popill among wheat. But I counsel the to go away clean from this learning/ and submit the lowly to my lord/ and thou shalt find him yet to be gracious tooth.  
And as fast than another clerk said to me How wast thou so bold at Paulis cross in london to stand there hard with thy tippet bound about thine head and to reprove in his sermonne the worthy clerk Alkerton drawing away all that thou mightest/ ye and the same day at after none thou meeting that worthy doctor in Watling street callidst him self flatterer & hypocrite  
And I said. Sir I think certainly that there was no man nor woman that hated verily sin and loved virtues/ hearing the sermonne of the clerk of Oxforde/ and also Alkertons' sermonne/ but they said or might justly say/ that Alkerton reproved the clerk untruly/ and slandered him wrongfully and uncharitably. For no doubt if the living and teaching of Christ chiefly and of his apostles be true/ no body that loovyth god and his law will blame any sentence that the clerk than preached there/ sins by authority of God's word and by approved saints and doctors and by open reason this clerk approved all things clearly that he preached there.  
And a clerk of the archbishops said to me. His sermonne was false & that he showeth openly sins he dare not stand forth & defend his preaching that hethan preached there.  
And I said. Sir I think that he purposeth to stand steadfastly thereby/ or else he slandereth foully himself and also many other that have great trust/ that he will stand by the truth of the gospel. For I wot well his sermonne is written both in latin and in Englysch/ and many men have it/ and they set great prise thereby. And sir if ye were present with the archbishop at lambeth when this clerk appeared and was at his answer before the archbishop ye wot well that this clerk denied not there his sermonne/ but two days he maintained it before the archbishop and his clerks.  
And than the archbishop or one of his clerks said/ I wot not which of them. That harlot shall be met with for that sermonne. For no man but he and thou and such other false harlotis praisith any such preaching.  
And than the archbishop said. Your cursed sec●e is busy/ & it ioiethe right greatly to contrary & to destroy the privilege & freedom of holy church. ¶ And I said. Sir I know no men that travel so busily as this sect doth (which you reprove) to make rest & peace in holy church. For pride covetousness & simony which distrooble most holy church this sect hatith & flyeth & travellith busily to move all other men in like manner unto meaknesse & wilful poverty & charity/ & free ministering of the sacraments: this sect loveth and useth and is full busy to move all other folk is thus to do. For thes virtues own all members of holy church to their head Christ  
Than a clerk said to the archbishop. Sir it is far days and ye have far to ride to night/ therefore make an end with him/ for he will none make. But the more sir that ye busy you for to draw him toward you/ the more contumax he is made and the further fro you.  
And than Malueren said to me. William kneel down and pray my lord of grace/ and leave all thy fantasies and become a child of holy church.  
And I said. Sir I have prayed the archbishop oft and yet I pray him for the love of Christ that he will leave his indignation that he hath against me/ and that he will suffer me after my cunning and power for to do mine office of priesthood/ as I am charged of god to do it. For I covet nought else but to serve my god to his pleasing in the state that I stand in and have taken me to.  
And the archbishop said to me. If of good heart thou wilt submit the now here meekly to be reulid fro this time forth by my counsel/ obeiing meekly and wilfully to mine ordinance/ thou shalt find it most profitable and best to the for to do thus. Therefore tarry thou me no longer/ grant to do this that I have said to the now here shortly/ or deny it utterly.  
And I said to the archbishop. Sir own we to believe that jesus Christ was and is very god and very man?  
And the archbishop said. Ye.  
And I said. Sir own we to believe/ that all Christis living and his teaching is true in every point. And he said. Ye.  
And I said. Sir own we to believe/ that the living of the apostles & the teaching of Christ & of all the prophets are true which are written in the bible for the health and salvation of god's people? And he said. Ye.  
And I said. Sir own all christian men & women after their cunning and power for to conform all their living to the teaching specially of Christ/ and also to the teaching and living of his apostles and of prophets in all things that are pleasant to god and edification to his church? And he said. Ye.  
And I said. Sir aught the doctrine/ the bidding or the counsel of any body to be accepted or obeyed unto/ except this doctrine/ thes biddings or this counsel may be granted and affirmed by Christ's living and his teaching specially/ or by the living and teaching of his apostles and prophets?  
And the archbishop said to me. Other doctrine ought not to be accepted/ nor we own not to obey to any man's bidding or counsel/ except we can perceive that this bidding or counsel accordeth with the bidding & teaching of christ & of his apostles and prophets.  
And I said. Sir is not all the learning and biddings and counsels of holy church means and healfull remedies to know and to with stand the privy suggestions/ & the apart temptations of the fiend: and also ways and healfull remedies to slay pride & all other deadly sins & the branches of them/ & sovereign means to purchese grace/ for to withstand and overcome all the fleschly lusts and movings?  
And the archbishop said. Ye.  
And I said. Sir what soever thing ye or any other body bid or counsel me to do/ accordingly to this foresaid learning/ after my cunning & power thorough the help of god I will meekly with all mine heart obey thereto.  
And the archbishop said to me. Submit the than now here meekly and wilfully to the ordinance of holy church/ which I shall show to the.  
And I said. Sir accordingly as I have here now before you rehearsed I will now be ready to obey full gladly to Christ the heed off all holy church/ and to the learning and biddings and counsels off every pleasing member of him.  
Than the archbishop striking with his hand ferselye upon a cupboard spoke to me with a great spirit saying. By jesus but if thou leave such additions obliging the now here without any exception to mine ordinance/ or that I go out of this place I shall make the as sure as any thief that is in the prison of Lantern. Advise the now what thou wilt do. And than as if he had been angered he went fro the cupboard where he stood to a window.  
And than Malueren and another clerk came nearer me/ and they spoke to me many words full pleasantly/ & another while they manased me/ and counseled full busily to submit me or else they said. I should not escape ponishing over measure/ for they said I should be degraded/ cursed and burned/ and so than dampened But now they said thou mayst eschew all these mischiefs/ if thou wilt submit the wilfully and meekly to this worthy prelate that hath cure of they soul. And for the pity of Christ (said they) bethink thee/ how great clerckes the bishop of Lincoln/ Herforde/ & Purney/ were & yet are/ and also. B. that is a well understanding man/ which also have forsaken and revoked all the learning and opinions/ that thou and such other hold. Wherefore sins each of them is mekell wiser than thou art/ we counsel the for the best/ that by the example off thes four clerks thou follow them/ submitting the as they did.  
And one of the bishops clerks said than there/ that he heard nicol Herforde say/ that sins he forsook and revoked all the learning and Lollards opinions/ he hath had mekell greater favour and more delight to hold against them/ than ever he had to hold with them while he held with them.  
And therefore Malueren said to me. I understand & thou wilt take that to a priest/ & shrine the clean/ forsake all such opinions/ & take thy penance of my lord here/ for the holding & teaching of them/ with in short time thou shalt be greatly comforted in this doing.  
And I said to the clerks that thus busily counseled me to follow these foresaid men. Sirs if thes men of whom ye counsel me to take example/ had forsaken benefices of temporal profit/ and of worldly worship/ so that they had absented them and eschewed from all occasions off covetousness and of fleschely lusts/ and had taken them to simple living/ and wilful poverty/ they had herein given good example to me and to many other to have followed them. But now sign all thes four men have slanderously and shamefully done the contrary/ consenting to receive and to have and to hold temporal benefices/ living now more worldly and more fleschely than they did before conforming them to the manners off this world: I forsake them herein/ & in all their foresaid slanderous doing. For I purpose with the help of god in remission of all my sins & of my foul cursed living to hate & to fly privily & apertly to follow thes men/ teaching & counselling whom soever that I may for to fly & eschew the way that they have chosen to go in/ which will lead them to the worst end/ if in convenient time they repent them not/ verily forsaking and revoking openly the slander that they have put and every day yet put to Christ's church. For certain so open blasphemy and slander as they have spoken and done in their revoking and forsaking of the truth ought not/ nor may not privily be amended duly. Wherefore sirs I pray you that ye besye you not for to move me to follow these men in revoking and forsaking of the truth and sothefasienesse as they have done and yet do/ wherein by open evidence they stir god to great wroth/ and not only against themself but also a geynste all them that favour them or consent to them herein/ or that comeneth with them/ except it be for their amendment. For where as thes men first were pursued of enemies/ now they have obliged them by oath for to slander and pursue Christ in his membres Wherefore as I trust steadfastly in the goodness of god/ the worldly covetousness/ and the lusty living/ and the sliding fro the truth of these runagates shall be to me and to many other men and women an example and an evidence to standeth more stiffly by the truth of Christ  
For certain/ right many men and women do mark and abhor the foulness and cowardness of these foresaid untrue men/ how that they are overcome and stopped with benefices and withdrawn fro the truth off god's word/ forsaking utterly to suffer therefore bodily persecution. For by this unfaithful doing and apostosie of them specially that are great lettered men/ & have knowledged openly the truth & now other for pleasure or displeasure of tyrants have taken higher & temporal wages to forsake the truth & to hold against it/ slandering and persewing them that covet to follow Christ in the way of righteousness/ many men and women therefore are now moved. But many more thorough the grace of god shall be moved hereby for to learn the truth of god/ & to do thereafter and to stand boldly thereby.  
Than the archbishop said to his clerks. busy you no longer about him/ for he and other such as he is are confedered so together that they will not swear to be obedient/ and to submit them to prelate's of holy church. For now sins I stood here/ his fellow sent men word that he will not swear/ and that he counseled him that he should not swear to me. And lozel in that thing that in the is/ thou hast busied the to lose this young man/ but blessed be god/ thou shalt not have thy purpose of him. For he hath forsaken all thy learning/ submitting him to be buxum and obedient to the ordinance of holy church/ and weepeth full bitterly/ and curseth the full heartily for the venomous teaching which thou haste showed to him/ counseling him to do thereafter. And for thy false councelling of many other and him thou haste great cause to be right sorry. For long time thou haste busied the to pervert whom soever thou mightest Therefore as many deaths thou art worthy of as thou hast given evil councils. And therefore by jesus thou shalt go thither/ where nicol Harforde and tom purvey were herbered And I undertake/ or this day eight days thou shalt be right glad for to do wha● thing that ever I bid the do. And lozel I shall assay if I can make that there as sorrowful (as it was told me) thou waste glad of my last going out of england. By saint Thomas I shall turn thy joy into sorrow.  
And I said. Sir/ there can no body prove lawfully that I joyed ever of the manner of your going out of this land. But sir to say the sooth I was joyful when ye were gone/ for the bishop of London in whose prison ye left me/ found in me no cause for to hold me longer in his prison/ but at the request of my friends he delivered me to them ask of me no manner of submitting.  
Than the archbishop said to me. Wherefore that I go out of england is unknown to thee: But be this thing well known to thee/ that god (as I wot well) hath called me again and brought me into this land for to destroyeth and the false sect that thou art off/ as by god I shall pursue you so naroulye/ that I shall not leave a step off you in this land.  
And I said to the archbishop. Sir the holy prophet jeremy said to the false prophet Anany. When the word that is the prophecy of a prophet is known or fulfilled/ than it shall be known that the Lord sent the prophet in treutthe  
And the archbishop as if he had no● been pleased with my saying turned him away ward hither and thither/ and said. By god I shall set upon thy shins a pair of perlis that thou shalt be glad to change thy voice.  
Thes & many more wondrous & convicious words were spoken to me menacing me & all other of the same sect for to be punished & destroyed unto the uttermost.  
And the archbishop called than to him a clerk/ & rouned with him/ & that clerk went forth & soon he brought in the Constable of Saltwode castle/ and the archbishop rowned a good while with him/ and than the Constable went forth/ and than came in diverse seculars/ and they scorned me no every side/ and manassed me greatly. And some counseled the archbishop to burn me by and by/ and some other counseled him to drowned me in the see/ for it is nearhand there.  
And a clerk standing be side me there knelede down to the archbishop praying him that he would deliver me to him for to say matenes with him/ and he would undertake that within three days I should not resist any thing that were commanded me to do of my prelate.  
And the archbishop said/ that he would ordain for me himself.  
And than after came in again the Constable & spoke privily to the archbishop.  
And than the archbishop commanded the constable to lead me forth thence with him and so he did. And when we were gone forth thence/ we were sent af●●r again. And when I came in again before the archbishop/ a clerk bad me kneel down and ask grace/ and submit me lowly/ and I should find it for the best.  
And I said than to the archbishop. Sir as I have said to you diverse times to day/ I will wilfully and lowly obey and submit me to be ordenid ever after my cunning and power to god and to his law/ and to every member of holy church/ as far forth as I can perceive that thes members accord with their head Christ and will teach me/ rule me/ or chastise me by authority specially of God's law.  
And the archbishop said. I wist well he would not without such additions submit him  
And than I was rebuked/ scorned and menaced on every side/ and yet after this diverse persons cried upon me to kneel down and submit me/ but I stood still and spoke no word. And than there was spoken of me and to me many great words/ and I stood and heard them manase/ curse & scorn me: but I said nothing  
Than a while after the Archedisshop said to me. Wilt thou not submit the to the ordinance of holy church?  
And I said. Sir I will full gladly submit me/ as I have showed you before.  
And than the archbishop bad the Constable to have me forth thence in haste.  
And so than I was led forth/ & brought in to a foul unhonest prison/ where I came never before. But thanked be god/ when all men were gone for●he than fro me/ and had sparred fast the prison door after them: by and by after I therein by myself besied me to think on god/ & to thank him of his goodness. And I was than greatly comforted in all my wits/ not only for that I was than delivered for a time fro the sight/ fro the hearing/ fro the presence/ fro the scorning and fro the manasing of mine enemies: but moche more I rejoiced in the lord because that thorough his grace he kept me so both among the flattering specially and among the manasing of mine adversaries/ that without heaviness and anguish of my conscience I passed away fro them For as a tree laid upon another tree over whar●e or on cross wise/ so was the archbishop and his three clerks always contrary to me/ and I to them.  
Now good god for thine holy name/ and to the praising of thy most blessed name/ make us one together/ if it be thy will by authority of thy word/ that is true perfit charity/ and else not. And that is may thus be/ all that this writing read or hear pray heartily to the lord god that he for his great goodness that can not be with tongue expressed/ grant to us and to all other/ that in the same wise/ and for the same cause specially or for any other cause be at distance/ to be knit and made one in true faith/ in steadfast hope/ and in perfit charity. Amen.   

¶ Thus endeth the examination of Master William Thorpe. And here after followeth his testament.  
Matthew an apostle of Christ & is gospeler witnesseth truly in the holy gospel the most holy living and the most wholesome teaching of christ. He rehersith how that Christ likeneth them that hear his words and keep them/ to a wise man that bildeth his house upon a stone/ that is a stable and a sad ground. This house is man's soul in whom Christ delighteth to dwell/ if it be grounded that is stablished faithfully in his living and in his true teaching/ adorned or made fair with diverse virtues/ which christ used and taucht without any meddling of any error/ as are chiefly the conditions of charity. This foresaid stone is Christ upon which every faithful soul must be builded/ sins upon none other ground than upon Christis living and his teaching no body may make any building or housing/ where in Christ will come & dwell This sentence witnesseth saint Paul to the corinthians showing to them that no body may set any other ground than is set/ that is Christis living & his teaching. And because that all men & women should give all their business here in this life to build them virtuously upon this sure foundation: saint Paul knouleging the fervent desire and the good will of the people of Ephesy wrote to them comfortably saying: Now ye are not straungeris/ gestis/ nor yet comelingis but ye are the citizens and of the household of god/ builded above upon the fundament of the apostles and prophetis. In which fundament every building that is builded or made thorough the grace of god/ it increaseth or groweth into an holy temple▪ that is/ every body/ that is grounded or builded faithfully in the teaching and living of Christ is there thorough made the holy temple of god. This is the stable ground and steadfast stone Christ/ which is the sure corner stone fast joining and holding mightily together two walls. For thorough Christ jesus mean or middill person of the trinity/ the father of heaven is piteous or mercifully joined and made one together to mankind. And thorough dread to offend god/ and fervent love to please him/ men be unseparably made one to god and defended surely under his protection. Also this foresaid stone Christ was figured by the square stones of which the temple of god was made. For as a square stone/ where so ever it is cast or laid/ it abideth & lieth stabely: so Christ and every faithful member of his church by example of him abideth and dwelleth stabely in true faith/ and in all other heavenly virtues in all adversities that they suffer in this valley of tearis. For lo/ when thes foresaid square stones were hewn and wrought for to be laid in the wallis or pillars of God's temple none noise or stroke of the work men was hard. Certain this silence in working of this stone figureth Christ chiefly and his faithful members/ which by example of him have been and yet are/ & ever to the worldis end shall be so meek and paci●t in every adversity that no sound nor yet any grudging shall any time be perceived in them Nevertheless this chief and most worshipful corner stone which only is ground of all virtues proud beggars reproved: but this despite and reproof Christ suffered moste meekly in his own person for to give example of all meekness and patience to all his faithful followers. certain this world is now so full of proud beggars which are named priests: but the very office of working of priesthood/ which christ approveth true and accepteth/ is far fro the multitude of priests that now reign in this world. For fro the highest priest to the lowest/ all (as who say) study/ that is they imagine and travel busily/ how they may please this world and their flessch. This sentence and many such other dependeth upon them if it be well considered/ other god the father of heaven hath deceived all mankind by the living specially & teaching of jesus christ/ & by the living & teaching of his apostles & prophetis: or else all the popes that have been/ sins I had any knowledge or discretion/ with all the college of Cardinallis Archebishopis & bisshopis/ Monkys canons & friars with all the contagious flock of the communalty of priesthood which have all my life time and mekell longer reigned & yet reign and increase damnably fro sin into sin/ have been and yet be proud/ obstinate heretics/ covetous symoners & defouled advulterers in the ministering of the sacramentis/ & specially in ministering of the sacrament of the altar. For as their works show whereto Christ biddeth us take heed/ the highest priests and prelatis of this priesthood challenge and occupy unleefully temporal lordships. And for temporal favour and meed they sell and give benefices to unworthy and unable persons/ yethes symoners sell sin suffering men & women in every degree and estate to lie & continue fro year to year in diverse vices slanderously. And thus by evil example of high priests in the church/ lower priests under them or not only suffered/ but they are maintained to sell full dear to the people for temporal meed all the sacraments. And thus all this foresaid priesthood is blown so high and borne up in pride & vain glory of their estate & dignity/ & so blindid with worldly covetousness that they disdain to follow Christ in very meekness and wilful poverty living holily/ and preaching God's word truly freely & continevally/ taking their livelihood at the fire will of the people of their pure almose/ where and when they suffice not for their true & busy preaching to get their sustenance with their hands. To this true sentence grounded on Christis own living & teaching of his apostles/ thes for said worldly & fleschly priests will not consent effectually. But as their works and also their words show/ boldeli & unshamefastly thes for said named priests & prelatis covett/ & enforce them mightily & busily that all holy scripture were expoundid & drawn accordingly to their manners and to their ungroundid usagiss & fyndyngis. For they will not (sins they hold it but folly & madness) comforme their manners to the pure and simple living of Christ and his apostles/ nor they will not follow freely their learning. Wherefore all the emperors and kings/ and all other lords and ladies/ and all the common people in every degree and state/ which have before time known or might have known/ and also all they that now yet know or might know this foresaid witness of priesthood/ and would not nor yet will enforce them after their cunning and power to withstand charitably the foresaid enemies and traitors of Christ and of his church all thes strive with Antechriste against jesus And they shall bear the indignation of god almighty withouten end/ if in convenient time they amend them not/ and repent them verily doing therefore due mourning and sorrow af●er their cunning & power. For thorough presumptuousness & negligence of priests & prelatis (not of the church of christ/ but occupying their prelacy undewly in the church & also by flattering and false covetousness of other diverse named priests) lousengers & lounderers are wrongful made & named hermits/ & have leave to defraud poor & needy creatures of their livelihood/ and to live by their false winning and begging in sloth and in other diverse vices. And also of thes prelate's thes cokir noses are suffered to live in pride & hypocrisy/ & to defoull themselves both bodily & ghostly. Also by the suffering and counsel of thes foresaid prelatis & of other priests/ are made vain both brotherhodis & susterhodis full of pride & envy/ which are full contrary to the brotherhood of christ/ sins they are cause of mekill dissension/ & they multiply & sustain it uncharitably: for in lusty eating & drinking unmeasurably & out of time they exercise themselves. Also this vain confederacy of brotherhodis/ is permitted to be of one clothing and to hold together. And in all thes ungrounded and unleeful doings/ priests are partners & and great meddelers & counsellors And over this viciousness/ heremitis & pardoners/ anchors and strange beggars are licenced & admitted of prelatis & priests for to beguile the people with flateringis & leasingis slanderously against all good reason & true believe/ & so to increase diverse vices in themselves & also among all them that accept them or consent to them. And thus the viciousness of thes foresaid named priests & prelatis have been long time/ & yet is/ & shall be cause of wars both within the realm & without And in the same wise thes unable priests have been/ & yet are/ & shall be chief cause of pestilence of men/ & murrain of beasts/ & of bareness of the earth/ & of all other mischiefs/ to the time the lords & commons able them thorough grace for to know & to keep the commandments of god/ enforsing them than faithfully & charitably by one assent for to redress & make one this foresaid priesthood to the wilful/ poor/ meek/ & innocent living & teaching specially of Christ & his apostles. Therefore all they that know or might know the viciousness that reigneth now cursedly in thes priests & in their learning/ if they suffice not to undstond this contagious viciousness: let them pray to the lord heartily for the health of his church/ abstaining them prudently fro thes endured enemies of Christ and of his people/ and from all their sacraments/ sins to them all that know them or may know they are but fleschly deeds & false: as saint Cipriane witnesseth in the first question of decrees/ & in the first cause. Ca Si quis inquit. For as this saint & great doctors witness there/ that not only vicious priests. but also all they that favour them or consent to them in their viciousness shall together perish with them if they amend them not duly: as all they perished that consented to Satan & Abijron. For no thing were more confusion to thes foresaid vicious priests/ than to eschew them prudently in all their unleeful sacraments / while they continue in their sinful living slanderously/ as they have long time done and yet do. And no dody need to be afraid (though death did follow by one wise or other) for to die out of this world without taking of any sacrament of these foresaid Christ's enemies/ sins christ will not fail for to minister himself all leeful and healfull sacraments and necessary at all time/ and specially at the end/ to all them that are in true faith/ in steadfast hope/ and in perfit charity. But yet some mad fools say for to eschew slander/ they will be shriven once in the year and communed of their proper priests/ though they know them defouled with slanderous vices. No doubt but all they that thus do or consent privily or apertly to such doing are culpable of great sin/ sins saint Paul witnesseth that not only they that do evil are worthy of death & damnation: but also they that consent to evil doers. Also (as their slanderous works witness) thes foresaid vicious priests despyce and cast from them heavenly cunning that is given of the holy ghost. Wherefore the lord throweth all such despisers from him that they use nor do any priesthood to him. No doubt than all they that wittingly or wilfully take or consent that any other body should take/ any sacrament of any such named priest/ sinneth openly & damnably against all the trinity & are unable to any sacrament of health. And that this foresaid sentence is all together true/ into remission of all my sinful living trusting steadfastly in the mercy of god I offer to him my soul. And to prove also this foresaid sentence true with the help of god I purpose fully for to suffer meekly and gladly my most wretched body to be tormented/ where god will/ & of whom he will/ how he will/ and when he will/ & as long as he will/ & what temporal pain he will & death/ to the praising of his name & to the edification of his church. And I that am most unworthy & wretched cay●yf shall now thorough the special grace of god make to him pleasant sacrifice with my most sinful & unworthy body. I beseech heartily all folk that read or hear this end of my purposed testament/ that thorough the grace of god they dispose verily & virtuously all their wits/ & able in like manner all their membres for to understand truly and to keep faithfully charitably & continually all the commandments of god/ and so than to pray devoutly to all the blessed trinity/ that I may have grace with wisdom & prudence from above/ to end my life here in this foresaid truth and for this cause/ in true faith and steadfast hope and in perfit charity. AMEN.   
HEre endeth sir William Thorpis testament on the friday after the road day and the twenty day of September/ In the year of our lord a thousand four hundred and sixty. And on the sunday next after the feast of saint Peter that we call Lammesse day in the year of our lord a thousand/ four hundrth and seven/ the said sir William was accused of thes points before written in this book before Thomas of Arundel archbishop of Canterbury as it is said before. And so was it than betwixt the day of his accusing and the day that this was written three and fifty year and as mekill more as fro the Lammesse to the wodemesse. Behold the end.  
¶ The strengeth of every tale is in the end.  
¶ Here followeth the Examination of the Lord Cobham.   

¶ The believe of the Lord Cobham.  
BE it known to all men that in the year of our Lord a thousand four hundred and thirteen/ in the first year of the reign of king Henry the fift. The king gave to the bishop of Canterbury leave to correct the lord Cabham. And because no man durst somone him personally/ the archbishop set up a citation on his cathedral church door on the wennisday next before the nativity of our lady in the foresaid year/ and that citation was taken down by the friends of the lord Cobham: and after that the bishop set up another on our lady day which also was rend down/ and because he came not to answer on the day assigned in the citation the bishop cursed him for contumacy. And the lord Cobham seeing all this malice purposed against him/ wrote this believe that followeth with his own hand and noted it himself: and also answered to four points put against him by the bishop/ & he went to the king supposing to get of him good favour and lordship.  

¶ The believe.  
I Believe in god the father almighty/ maker of heaven and of earth/ and in jesus Christ his only son our lord/ which was conceived of the holy ghost/ born of the virgin Marie/ and suffered death under Ponce Pilate/ crucified/ deed and buried. He went down to hells: the third day he rose again fro death: he ascended up in to heavens he sitteth on the right hand of god the father almighty: fro thence he is to come to judge the quick & deed. I believe in the holy ghost: all holy church: the comunyon of saints: forgiveness of sins/ uprising of flesh/ and everlasting life. Amen.  
And for to declare more plainly my soothfastness in the believe of holy church. I believe seithfully and verily that there is but one god almighty/ and in this godhead and of this godhead been three persons: the father/ the son/ and the holy ghost/ and these three persons be the same god almighty. furthermore I believe that the second person of this most blessed trinity in most convenient time before ordained took flesh and blood of the most blessed virgin our lady saint Marie for the redemption and salvation of mankind that was lost before for Adam's sin. And I believe that jesus Christ our lord which is both god and man is head of all holy church/ and that all though that been or shall be saved been membres of this most holy church/ which holy church is departed in three parts/ of the which one part is now in heaven/ that is to say/ the saints that in this life lived accordingly with the most blessed law of Christ & his living/ despising & forsaking the devil & his works/ the prosperities of this world & the foul lust of the flesh. The two part is in purgatory abiding the mercy of god/ & purging them there of their sins/ of the which they have been truly confessed in deed or else in will to have been. The three part of this church is here in earth/ the which is called the fighting church/ for it fighteth every day & night against the temptation of the devil/ the prosperity of this false failing world/ & the proud rebellion of the flesh against the soul. This church is departed by the most blessed ordinance of god into three estates that is to say/ priesthood/ knighthood/ & commons/ to every estate of the which god gave charge the one should help another/ & none destroy other. As to priests/ they should be most holy & lest worldly and treuly living as near as they could after the example of Christ and his apostles. And all their business should be day and night in holy example of living and true preaching and teaching of god's law/ to both the other parts. And also they should be most meek/ most serviceable/ & most lowly in spirit both to god & to man. In the two part of this church that is knighthood been contained all that bear the sword by law of office/ which should maintain god's law to be preached and taucht to the people and principally the gospel of Christ/ and truly to live thereafter: the which part should rather put themself to apparel of death/ than to suffer any law or constitution to be made of man/ where thorough the freedom of god's law might be letted to be preached and tauchte to the people/ or whereof any error or heresy might grow in the church. For I suppose fully that there may come none heresy nor error among the people/ but by false laws/ constitutions/ or teachings contrary to Christ's law/ or by false losings. Also the second part should defendeth common people fro tyrants oppressors and extortioners/ and maintain the clergy doing duly their office/ in preaching/ teaching/ praying/ and freely ministering the sacraments of holy church. And if this clergy be negligent in doing this office/ this second part of the church ought by their office that they have taken of god to constrain the clergy in dew wise to do their office in the form that god hath ordained it to be done. The third part of this fight church oweth to bear good will to lords and to priests/ truly to do their bodily labour in tilling the earth/ & with their true merchandise doing their duties that they own both to knighthood and to priesthood/ as god's law lymeteth keeping faithfully the commandments of god. Moreover I believe all the sacraments of holy church for to be medfull & profitable to all that shall be saved/ taking them after the intent that god and holy church have ordained. And for as mekell as I am slandered falsely of my believe in the sacrament of the altar/ I do all Christian men to wit/ that I believe verily that the most blessed sacrament of the altar is very Christ's body in form of bread/ the same body that was borne of the blessed virgin our lady saint Marry/ done on the cross/ deed/ buried/ & on the third day rose from death to life/ the which body is now glorified in heaven Also I believe that all God's law is true/ & who that liveth contrariously to this blessed law/ & so contynewith to his lives end & dieth so breaking the holy commaundementis of god that he shall be dampened into everlasting pains. And he that will learn this most blessed law & live there after keeping thes holy commaundementis of god and endeth in charity shall have everlasting bliss. Also I understand that this followeth of believe/ that our lord jesus Christ that is both god & man asketh no more here in earth/ but that he obey to him after the form of his law in true keeping of it. And if any prelate of the church ask more obedience than this of any man living/ he exaltith himself in that above christ/ & so he is an open Antichrist. Also thes points I hold as of believe in especial. And in general/ I believe all that god will that I believe/ praying at the reverence of almighty god to you my liege lord/ that this believe might been examined by the wisest & truest clerks of your realm/ & if it he truth/ that it might be confirmed/ & I to be holden for a true christian man: & if it be false that it might be dampened/ & I tauchte a better believe by God's law/ and I will gladly obey thereto.  
This foresaid believe the lord Cobham wrote & took it with him & offered it to the king for to see/ & the king would not receive it/ but bad him take it to them that should be his judges. And than the lord of Cobham offered to bring before the king to purge him of all error and heresy that they would put against him an hundred knights & squteres. And also he offered to fight with any man christian or heathen that would say that he were false in his believe/ except the king and his brethren. And after he said/ he would submit him to all manner correction that any man would correct him after God's law. And not withstanding all this the king suffered him to be summoned personally in his own chamber. And the lord of Cobham said to the king/ that he had appealed to the pope fro the archbishop/ wherefore he said he ought not to take him for his judge/ & so he had there his appeal ready written/ & showed it to the king: & therewith/ the king was more angry & said. He should not pursue his appeal/ but rather he should be in ward till his appeal were admitted: and than would he or not/ he should be his judge. And thus nothing of all this might be allowed/ but because he would not swear to submit him to the church & take what penance the archbishop would enjoin him/ he was arrested & sent to the tower of London to keep his day that the bishop assigned him in the kings chamber. And than he made the believe afore said with the answers to four points that now follow to be written in two parts of an endenture. And when he came to answer he gave that one part to the bishop/ and that other part he kept to himself.   

¶ The endenture of the lord Cobham  
I Iohn Old castle knight & lord of Cobham will that all christian men were/ how that Thomas of Arundel archbishop of Canterbury hath now laid maliciously & untruly by his letter & his seal written of me in slanderous wise that I should otherwise feal and teach of the sacraments of holy church/ assyning in special the sacrament of the altar/ the sacrament of penance/ & also in worshipping of images/ & in going on pilgrimagis: otherwise than feeleth and teacheth the universal holy church. I take almighty god to witness that it hath been & now is/ & ever with the help of god shall be mine intent & my will to believe faithfully and truly in all the sacraments that ever god ordained to be done in holy church. And more over for to declare me in thes points a foresaid. I believe that the most worshipful sacrament of the altar is very Christ's body in form of bread/ the same body that was borne of the blessed virgin our lady saint Marie done on the cross/ deed & buried/ and the third day rose fro death to life/ the which body is now glorified in heaven Also as for the sacrament of penance I believe that it is needful to every man that shall be saved to forsake sin/ and to do due penance for sin before done/ with true confession/ very contrition/ & due satisfaction/ as God's law limeteth & teacheth/ & else may he not be saved/ which penance I desire all men to do And as for images I understand that they be not of belief but they were ordained (sins believe was given of Christ) by sufferance of the church for to be kalenderis to lay men to represent & bring to mind the passion of our lord jesus Christ/ and martyrdom/ & good living of other saints. And that who so it be that doth the worship to deed images that is dew to god/ or putteth hope faith or trust in help of them/ as he should do to god or hath affection in one more than in another/ he doth in that the great sin of idolatry. Also I suppose this fully/ that every man in this earth is a pilgreme toward bless or toward pain. And that he that knoweth not nor will not know nor keep the holy commaundementis of god in his living here/ all be it/ that he go on pilgrimage into all the world/ and he die so/ he shall be dampened And he that knoweth the holy commandments of god and keepeth them to his end he shall be saved/ though he never in his life go on pilgrimage as men use now to Canterbury or to Rome or to any other place.  
This believe indented containing the foresaid believe with thes foresaid answers he took to the bishops when he came to answer on the saturday next before Michelmesse in the year aforesaid. And what so ever the bishops asked him he bad them look what his bill said thereto/ and thereby would he stand to the death: other/ answer gave he not that day/ but the bishops were not quieted herewith. And the archbishop bad him take advisement till moneday next following to answer to this point/ If there remained material breed in the sacrament of of the altar after the words of consecration. And in the mean time he perceived that the uttermost malice was purposed against him how so ever he answered: therefore he put his life in God's hand and answered thus as followeth  
This is the judgement and sentence given upon sir john Old castle knight and lord of Cobham the moneday next before michelmesse day at the friars preachers in London in the year of our lord a thousand four hundred and thirteen? the archbishop of Canterbery/ the bishop of London/ the bishop of winchester/ & the bishop of Bangar/ Master Iohn witnan/ Master Iohn whytehede doctors of divinity Master Philip Morgan/ Master henry ware Master Iohn kempe doctors of law. And sir Robert wambnell vicar of saint Laurence in the jewry/ Master Iohn Stevenes/ Master james Colenotaries/ with the four orders of friars/ and many other clerks deming and convicting him for an heretic and a cursed man. The archbishop made all thes clerks and doctors both religious and seculars to swear upon a book that they should not for love or favour of the one party/ nor for any envy or hatred of the other party/ say nor witness but the truth. And the two foresaid notaries were sworn also to write & to witness the words & process that were to be said on both the parties/ and to say the sooth/ if it otherwise were.  
After this the lord of Cobham came/ and was brought before them all to his examination & to his answer.  
Than the archbishop said to him. Lord of Cobham ye been advised well enough of the words and process that were said to you upon saturday last paste in the chapter house of Paulis/ the which process were now to long to rehearse. Than I proffered to have assoiled you (for ye were accursed) of your contumacy and disobedience to holy church.  
Than said the lord Cobham forth with. God saith. Maledican benedictionibus vestris that is to say/ I shall curse your blessings  
Than said the archbishop. Sir than I peroffered to have assoiled you if ye would have asked it/ and yet I do the same.  
Than said the lord of Cobham. Nay forso the/ I trespased never against you/ and therefore will I not do it. And with that he kneeled down on the pavement/ and held up his handis & said. I shrive me to god and to you all sirs/ that in my youth I have sinned greatly and grievously in lechery and in pride and hurt many men & done many other horrible sins/ good lord I cry the mercy. And therewith wepingly he stood up again and said. Here/ for the breaking of God's law and his commaundementis ye cursed me not/ But for your own laws and traditions above God's law/ and therefore it shall be destroyed.  
Than the archbishop examined the lord of his believe. And the lord of Cobham said. I believe fully in all God's law/ & I believe that it is all true/ and I believe all that god will that I believe.  
Than the archbishop examined him of the sacrament of the altar/ how he believed therein.  
The lord of Cobham said. Christ upon shear thursday at night sitting with his disciples at the supper/ after that he had supped he took bread/ & giving thanks to the father he blessed it and broke it/ & gave it to his disciples saying/ take & eat ye of this all/ this is my body that shall be betrayed for you/ do you this in the remembrance of me. This believe I said he.  
Than the archbishop asked him/ if it were bread after the consecration and the sacramental words said.  
The lord of Cobham said. I believe that the sacrament of the altar is very Christ's body in form of bread/ the same body the was borne of the virgin Mary/ done on the cross/ deed and buried/ and the third day rose fro death to life which body is now glorified in heaven.  
Than said one of the doctors of law After the sacramental words said/ there remaineth no breed but the body of Christ.  
Than the lord of Cobham said to one Master Iohn whitehede. You said to me in the castle of Cowling/ that the host sacred was not Christ's body But I said/ it was Christ's body/ though seculars & friars hold each one against other in this opinion.  
Than said they. We say all that it is God's body. And they asked him whether it were material bread after the consecration.  
Than said the lord I believe that it is Christ's body in form of bread Sir believe ye not thus?  
And the Archcbisshop said. Ye.  
Than the doctors asked him whether it were only Christ's body after the consecration and no bread.  
And he said to them. It is Christ's body & bread: for right as Christ was here in manhood/ and the godhead hid in the manhood/ so I believe verily/ that Christ's flesh and his blood is hid there in the form of bread.  
Than they smiled each one on other deming him take in heresy/ and said/ it is an heresy.  
The archbishop asked him/ what bread it was/ and the clerks also whether it were material or not.  
Than the lord said/ the gospel speaketh not of this term material/ and therefore I will not/ but I say/ it is Christ's body and bread. For the gospel saith. Ego sum panis vivus qui de celo descendi/ that is to say. I am quick bread/ that came down from heaven. For as our lord jesus Christ is very god and very man/ so the most blessed sacrament of the altar is Christ's body and bread.  
Than they said it is an heresy to say that it is breed after the consecration & the sacramental words said/ but only Christ's body.  
The lord said. saint Paul the apostle was as wise as ye been/ & he called it bread/ where he saith thus. The bread that we break/ is it not the partetaking of the body of the lord?  
Than they said. Paul must be other wise understanded/ for it is an heresy to say that it is bread after the consecration/ but only Christ's body/ for it is against the determination of the church. Than they asked him whether he believed not in the determination of the church.  
And he said to them. No forsooth/ but I believe all god's law and all that god will that I believe/ but not in your law nor in your determination/ for ye be no part of holy church/ as openly your dediss show/ but very Antichristes' contrary to god's law. For ye have made laws for your covetousness.  
This they said was heresy/ not for to believe in the determination of the church.  
Than the archbishop asked him/ what was holy church.  
He said. I believe that holy church is the number of all them that shall be saved/ of whom Christ is head/ of that which church one part is in heaven/ a other in purgatory & the third here in earth. This part here standeth in three degrees & estates/ priesthood/ knighthood/ and the comunalte/ as I said plainly in my believe.  
Than the arbtshop said to him. Wot you who is of this church/ it is doubt to you who is thereof/ ye should not judge.  
The lord said. Operibus credit/ justum judicium iudicate/ that is to say. Believe ye the works judge ye rightful judgement. And also he said to them all. Where find ye by god's law/ that ye should sit thus upon any man or any man's death as ye do/ but Anna & Cayphas sat & judged christ/ and so do you.  
Than said they. Yes sir. Christ judged judas  
The lord of Cobham said. No. Christ judged not judas/ but he judged himself/ & went & hanged himself: but Christ said. woe to him/ as he doth to many of you. For sins the venom was shed in to the church/ ye followed never Christ/ nor ye stood never in perfection of god's law.  
Than the archbishop asked him what was that venom.  
The lord said. The lordships and possessions. For than cried an angel/ woe/ woe/ woe/ this day is venom shed into the church of god/ for before that time there were many martyrs of popes/ and sins I can tell of none: but sooth it is/ sins that time one hath put down another/ & one hath slain another/ and one hath cursed another as the chronicles tell/ also of much more cursedness. Also he said. Christ was meek/ & the pope is proud. Christ was poor & forgave/ the pope is rich & a manslear/ as it is openly proved. And thus this is the nest of Antichrist/ & out of this nest cometh Antichristes' disciples/ of whom these monks & friars been the tail.  
Than said the prior of the friar Austin's. Sir why say ye so?  
And the lord of Cobham said/ for as ye been pharisees divided/ & divided in habit: so ye make divisinon among the people. And thus thes friars & monks with such other/ be the members of the nest of antichrist. And he said. Christ saith. Woe be to you scribes & pharifies hypocrites/ for ye close up the kingdom of heaven before men/ for sooth ye enter not yourself/ nor ye will not suffer them that would to enter in/ & thus ye be the disciples of Antichrist For ye will not suffer gods law to go thorough nor to be taucht & preached of good priests/ which will speak against your sins & reprove them/ but of such that been flatterers which sustain you in your sins & cursedness.  
Than said the archbishop. By our lady sir/ there shall no such preach that preacheth dissension & division if god will.  
Than said the lord of Cobham to the archbishop Christ saith/ that theridamas shall be so great tribulation as never was sins the beginning. And this shallbe in your days/ & by you: for ye have slain many men & more shall hereafter/ but Christ s●ith except that those days were shortened/ no flesch should be saved/ but hastily god will short your days. furthermore bishops/ priests/ & dyacons been grounded in god's law/ but not thes other religions/ as far as I can weet.  
Than a doctor of law one master John kempe put to him thes four points that follow. The faith & the determination of holy church touching the blessed sacrament of the altar is this/ that after the sacramental words been said of a priest in his mass/ the material bread that was before is turned into Christ's body/ & the material wine that was before is turned in to Christ's very blood/ & so there remaineth in the sacrament of the altar no material bread nor material wine/ the which were there before the saying of the sacramental words. Sir believe ye not this?  
The lord of Cobham said. This is not my believe. For my believe is as I said to you before/ that the worshipful sacrament of the altar is very chhristes body/ in form of bread.  
Than said the archbishop. Sir John/ ye must say otherwise.  
The lord of Cobham said. Nay/ if god will but that it is Christ's body in form of bread/ as all the common believe is.  
The doctor said. The second is this/ that holy church hath determined/ that every christian man living bodily upon earth oweth to be shriven to a priest ordained by the church/ if he may come to him. Sir what say ye to this?  
The lord answered and said A seek man and sore wounded had need to have a sure leech and a true/ knowing his cure/ and therefore a man should principally be shriven to god/ and else his confession is noucht. And a man should rather go & be counsellid with a good priest that knoweth God's law and liveth thereafter than with his own priest if he were an evil man or with any other such.  
The doctor said. The third is this. Christ ordained saint Peter apostle to be his vicar in earth/ whose see is the church of Rome ordaining and granting that the same power that be gave to peter should succeed to all Peter's successors the which we call now the popes of Rome/ by whose power in the church particularly and specially been ordained prelate's as Archebisshopis/ bishops/ & other degrees to whom christian men own to obey after the law of the church of Rome. This is the determination of the church.  
To this he answered and said. Who that followeth next Peter in living is next him in succession/ but your living refuseth poor Peter's living and many other pope's that were martyrs in Rome that followed peter in manner of living whose conditions ye have clean forsake/ all the world may know it well.  
The doctor said. The fourth point is this. Holy church hath determined/ that it is meedful to a christian man to go on pilgrimages to holy places/ and there specially to worship holy relics of saints/ apostles/ martyrs/ confessors and all saints approved by the church of Rome.  
To this he said. It were enough to bury saints fair in the earth/ but now saints that be dead been compelled to beg for covetousness the which in their life hated covetousness and begging/ but I say to you all/ and know it for a truth/ that with your shrines and idols & your feigned absolutions and indulgencis and your temporaltes/ ye draw to you all the richesses of this world. Why sir said one of the clerks/ will ye not worship images?  
What worship said the lord.  
Than said friar Palmer. Sir ye will worship the cross of Christ that he died on.  
Where is it? said the lord.  
The friar said. I put case sir that it were here before you.  
The lord said. This is a ready man to put to me a question of a thing/ that they wot never where it is. And yet I ask you/ what worship.  
A clerk said. Soche worship as Paul speaketh of/ that is this. God forbidden me to joy but in the cross of our lord jesus Christ.  
Than said the lord/ and spread his arms abroad. This is a very cross.  
Than said the bishop of London. Sir ye wot well that he died on a material cross.  
Than said the lord. Our salvation came in only by him that died on the cross and by the material cross. And well I wot that this was the cross that Paul joyed on/ that is/ in the passion of our lord jesus Christ.  
The archbishop said. Sir Iohn ye must submit you to the ordinance of the church.  
The lord said. I wot not whereto.  
Than the archbishop red a bill of his judgement and convicted him for an heretic.  
After the reading of the bill/ the lord said. Though ye judge my body/ I hope to god that he will save my soul and he said that he would stand to the death by these things before said. With the help of jesus. And than he said to all the people. Sirs for God's love be well ware of thes men/ for they will beguile you else/ and lead you blyndelinges in to hell and themselves also. For Christ saith if one blind man lead another/ both fall in to the ditch And after this/ thus he prayed for his enemies and said Lord god I beseech the forgive my persewe●s/ if it be thy will. And than he was led a gain to the tower of London/ and thus was the end.  
WHile the lord of Cobham was in the tower he sent out privily to his friends/ and they at his desire informed and writ this bill that followeth next/ commending it to the people/ that they should cease the slanders & leasings/ that his enemies made on him.  
FOr as mekill as sir Iohn Old castle knight and lord of Cobham is untruly convicted and prisoned/ and falsely reported and slandered among the people by his adversaries/ that he should other wise feal & speak of the sacramentis of holy church/ and specially of the blessed sacrament of the altar/ than was written in his believe which was indented & take to the clergy and set up in diverse open placis in the cite of London Known be it to all the world that he never varied in any point there fro but this is plainly his believe that all the sacraments of holy church been profitable and meedful to all them that shall be saved taking them after the intent that god and holy church hath ordained. Ferther more he believeth that the blessed sacrament of the altar is verily and truly Christ's body in form of bread Truth long hid now is disclosed/ Praised be god. Amen.