"Morcover I beleeve, that the same Jesus Christ our Lord thus being both God and man, is the only head of the whole christian church, and that all those that have been, or shall be saved, be members of this most holy church. And this holy church I thinke to be divided into three sorts or companies:

"Whereof the first sort be now in heaven, and they are the saints from hence departed. These as they were here conversant, conformed alwaies their lives to the most holy lawes and pure examples of Christ, renouncing satan, the world, and the flesh, with all their concupiscence and evils.

"The second sort are in purgatory (if any such place be in the scriptures) abiding the mercy of God, and a ful deliverance of paine.

"The third sort are here upon the earth, and be called the church militant. For day and night they contend against crafty assaults of the divell, the flattering prosperities of this world, and the rebellious filthinesse of the flesh.

"This latter congregation by the just ordinance of God is also severed into three divers estates, that is to say, into priesthood, knighthood, and the commons. Among whom the will of God is, that the one should aid the other, but not destroy the other. The priests first of all, secluded from all worldinesse, should conforme their lives utterly to the examples of Christ and his Apostles. Evermore should they be occupied in preaching and teaching the scriptures purely, and in giving wholesome examples of good living to the other two de

If any such place be.] According to Walden, in an address to the Parliament, he denied the existence of Purgatory. See Fox in the margin. For Wickliffe's doctrine on this point, See James's Apology, p. 41, 42. and Lewis's History, p. 131, 132.

grees of men. More modest also, more loving, gentle, and lowly in spirit should they be, than any other sorts of people.

"In knighthood are all they which beare sword by law of office. These should defend Gods lawes", and see that the gospell were purely taught, conforming their lives to the same, and secluding all false preachers: yea those ought rather to hazard their lives, than to suffer such wicked decrees as either blemish the eternall Testament of God, or yet lett the free passage thereof, whereby heresies and schismes might spring in the Church. For of none other arise they, as I suppose, than of erroneous constitutions, craftily first creeping in under hypocriticall lies, for advantage. They ought also to preserve Gods people from oppressors, tyrants and theeves, and to see the clergie supported so long as they teach purely, pray rightly, and minister the Sacraments freely. And if they see them do otherwise, they are bound by the lawe of office to compell them to change their doings; and to see all things performed according to Gods prescript ordinance.

"The latter fellowship of this church, are the common people; whose duetie is, to beare their

'Defend Gods lawes.] "Certes, the swerd that men yeve (give) first to a knight when he is new dubbed, signifieth, that he should defend holy church, and not robbe and pill (pillage, spoil) it; and who so doeth is traitour to Christ." Chaucer's Parsons Tale, p. 188. edit. 1687. And hence the custom in some countries, for the nobles to draw their swords, at the recital of the Creed. Lord Cobham in this three-fold division of the Church follows his master Wickliffe. See James's Apology, p. 41. And with his three-fold division of the Church militant, the reader may compare a very curious and excellent Sermon, printed A. D. 1582, said to have been preached in the year 1388 by R. Wimbledon, and found hid in a wall. It is reprinted intire by John Fox, Acts and Monuments, p. 503-509. Lewis conjectures that the Sermon was probably Wickliffe's. History of Wickliffe, p. 157.

good mindes and true obedience, to the foresaid ministers of God, their kings, civil governours aud priests. The right office of these is justly to occupie everie man his facultie, be it marchandise, handicraft, or the tilthe of the ground. And so one of them to bee as an helper to another, following alwaies in their sortes, the just commandements of the Lord God.

"Over and besides all this, I most faithfully beleeve that the Sacraments of Christs church are necessarie to all christian beleevers; this alwaies seene to, that they be truly ministred according to Christes first institution and ordinance.

"And forasmuch as I am maliciously and most falsly accused of a misbeliefe in the sacrament of the aultar to the hurtfull slander of many, I signifie here unto all men, that this is my faith concerning that: I beleeve in that sacrament to be contained very Christes bodie and bloud under the similitudes of bread and wine, yea the same bodie that was conceived of the Holy Ghost, borne of the virgin Mary, done on the crosse, died, that was buried, arose the third day from the death; and is now glorified in heaven.

"I also beleeve, the universall lawe of God to bee most true and perfect, and they which do not so follow it in their faith and workes (at one time or another) can never be saved: Whereas he that seeketh it in faith, accepteth it, learneth it, delighteth therein, and performeth it in love, shall taste for it the felicitie of everlasting innocencie.

Finally, this is my faith also, that God will aske no more of a christian beleever in this life, but onely to obey the preceptes of that most blessed lawe. If any prelate of the church require more, or els any other kinde of obedience, than this to be used, hee contemneth Christ, exalteth himselfe

above God, and so becommeth an open Anti

christ.

"All the premisses I beleeve particularlie; and generally all that God hath left in his holy Scripture, that I should beleeve; instantly desiring you iny liege Lord and most worthy king, that this confession of mine, may be justly examined by the most goodly wise and learned men of your realme. And if it be found in all points agreeing to the veritie, then let it be so allowed; and I thereupon holden for none other than a true christian. bee prooved otherwise, then let it be utterly condemned; provided alwaies, that I be taught a better beliefe by the word of God: and I shall most reverently at all times obey thereunto."

If it

This briefe confession of his faith, the Lord Cobham wrote (as is mentioned afore) and so tooke it with him to the court, offering it with all meekenesse unto the king to reade it over. The king would in no case receive it, but commanded it to be delivered unto them that should be his judges. Then desired he in the kings presence, that an hundred knightes and esquires might be suffered to come in upon his purgation, which hee knew would cleare him of all heresies. Moreover hee offered himselfe after the lawe of armes, to fight for life

After the lawe of Armes.] This is in perfect accordance with the notions of those times. "Military persons chose this kind of purgation," (in cases where the question could not be determined by legal proof or testimony)," as most proper for them, and, after their example, so did other gentlemen and persons of quality; nay, not only men, but women also required to have their innocency cleared by champions fighting for them." Cockburn's History of Duels, p. 111. In the eighth year of this king's reign, a combat was permitted be tween Audley and Chatterton, in a charge of treason, for be traying the fort of St. Saviour's. See Cottoni Posthuma, p. 64.

or death with any man living, christian or heathen, in the quarrell of his faith, the king and the lords of his counsell excepted. Finally with all gentlenesse hee protested before all that were present, that he would refuse no maner of correction that should after the lawes of God be ministred unto him, but that he would at all times with all meeke, nesse obey it.

Notwithstanding all this, the king suffered him to bee summoned personally in his own privy chamber. Then said the Lord Cobham to the king that

Discourse of the lawfulness of Combats. A. D. 1651. Again, in the same reign, between the Dukes of Norfolk and Hertford, the time and place of combat were appointed; but when they appeared, and were ready to draw upon each other, the king commanded them to forbear. Cockburn, p. 121. Chaucer informs us, in his Testament of Love, that he offered to prove his truth (about the year 1390) by entering the lists with his adversaries, according to the practice of that age. Even the offices of religion were made subservient to this barbarous custom. Sometimes the church seems to have complied further, even so as to have appointed public prayers for the success of duels; as appears in the instance of Henry, Duke of Lancaster, A. D. 1352, who "having been informed of some reproachful words spoken against him by the Duke of Brunswick, resolved to sail over to France to fight him. But before he committed his innocence to the trial of the sword, he desired the bishops of England to assist him with their prayers, and to recommend him and his cause to the mercy of God. Accordingly Radulphus de Salopia, Bishop of Bath and Wells, injoined all the clergy of his diocese to exhort the people in their several cures every Sunday and holiday, with all humility and devotion, to beg of God, who is the giver of victory, that he would ap pear for the honour of his holy name, and the clearing the truth of the noble Duke, and the glory of the English nation, by giving success to his arms." The original of the above account is in the Register of Bath and Wells. Comber's Short Discourse against Duels. See Memoirs of the Life of Dr. Thomas Comber, p. 235. A. D. 1799. An estate was bequeathed to St. John's College, Cambridge, "in trust and confidence that they would use all their interests and endeavours, to obtain of the Parliament a repeal of that ungodly trial by battle." North's life of the Lord Keeper Guilford, v. 1. p. 131. edit. 2.