vigilare eos oportet omni speciei religionis et pietatis, utpote templis eorum da
magno sumptu et adornatissimis omni supellectile pulcherrima et delectabili in
140 Third Period. Div. IV. A. D. 1305 — 1409.
These men have with right been considered as the precursors of
Huss ; ^ but the notiou that their efforts had any reference to the
revival of the ancient Greek-Sclavonian form of worship, supposed to
have been still kept up, and especially the restoration of the cup in
the communion-service, is only an unfounded conjecture of later
Hussite writers.^'' Matthias von Janow, alone, made perhaps an
attempt to bring about this last object. ^^
aspectu populorum, ita ut omnia sint muntla coram hominibus ordinata, quatenus
perinde extrahendi a plebibus alienis magis donaria et multam eleemosynam,
multam haberent occasionem et nimium coloratam. — Insuper — habent communi-
ter necesse raultiplicate loqui de orationibus, cantare ornate in suis pulchris templis,
multiplicare raissas, etc. — Hence their multffi festivitates gloriosEe sanctorum
rum Dei in ccelis, — multas sanctorum reliquiae, — pulcherrimK picturas et statuae,
quff faciunt insignia poi-tenta et miracula magna. — Et tunc deinceps nequaquam
est omittendum, quia talia omnia et cum mullo additamento exquisite in populis
divulgentur, — proclamentur, ut sciant Christiani, ubi vel qua suam salutem debe-
ant providere. Enimvero indulgentis magnse et magna piomissa omnibus accur-
renlibus, et gratiae vix ab hominibus credibiles, ahas ita autenticK, et a Dominis
Apostolicis ita roboi-atffi per testes et per bullas, quod non est phis homini de ipsis
nullo modo dubitare. Nam etsi contradiceret, vel non ciederet, indignationem
Dei omnipotentis incurreret. Et forte plaga manifesta puniretur, sicut jam multi,
inquiunt, pro simili incredulitate sunt puniti. — Et ista talia sunt multa nimis et
magna per universam Dei Ecclesiam, qua; omnia non redolent nisi applausum
populorum, et sine virtute promissionis pietatis eorum, qui qua;stum reputant pie-
tatem, etc.
^ In particular by the Hussites and Protestants, amongst whom, however, this
very view has led to many wholh' unfounded traditions. One of these is that the
archbishop Zbyniek (Sbynko) of Prague, 1410, caused the writings of John Milicz
and Matthias of Janow, to be burned together with those of Wicliffe. The only
authorities for this opinion are : H ageks {■f 1553) böhm. Chronik, S. 659 : " It
is said by some that many othei- writings besides those of Wiclitfe were burned ; "
and Procopii Lvpacii {'f 1587) Calendarium hist, ad d. 16 Jul. Feruntur tum et
plurimi libri esse concremati Joannis Mililii, Mag. Matthice cognomine Parisiensis,
etc. In the decree of condemnation, however, which is extant in Huss' Appeal
(Hussii 0pp. I. p. 113), and in this Appeal itself no mention is made of any but
Wicliffe's writings, so that the tradition to the contrai-y, which is one hundred and
fifty years later, has little probability. See Balbini Bohemia docta, P. II. p. 178.
— Joh. Milicz is mentioned as a heretic by the annalists, Raynaldus, Spondanus,
and Bzovius, ad ann. 1374. On the other hand, most of the Catholic Bohemian
writers since Balbinus, have defended all three of the above mentioned men as
orthodox.
'" Paulus Stransky de republica Bojema, 1633, c. VI. § 5 (also in Goldasti
comm. de regni Bohem. juribus ed. Schminckii, Francof. ad M. 1719. fol. T. II.
p. 511), is the first who maintained this view, though without mentioning the cup
in particular. He was followed by Jo. Atnos Comenius (historia persecutionum
EcclesisB BohemicEe. 1648. p. 19 seq., and historia Fratrum Bohemorum. 1600. ed.
Buddei, p. 6), who mentions that those three men advocated the restoration of the
cup. He has been followed by all the later writers, especially by Augustin Zitte
in his uncritical and legendary Lebensbeschreibungen der drey ausgezeichnetsten
Vorläufer des berühmten M. Johannes Hus. Prag. 1786 (in d. Kurzen Lebens-
beschreibungen berühmter Männer Böhmens, Bd. 1), to which Schröckh also,
Th. 34, S. 566, gives too much weight. The grounds for rejecting the hypothesis
are, 1. That in the older authorities there is no trace of a Greek-Sclavonic ritual
in the time of Charles IV., and the persecution thereof; so far from it, that this
emperor built the convent Emmaus in Prague, 1347, for the introduction of the
Latin-Sclavonic ritual. See Dobner in den Abhandl. der Böhmischen Gesellsch.
der Wissensch. auf 1785, S. 174 f. 1786, S. 433 ; and 2. That in the numerous
works called forth by the introduction of the cup by James de Misa, there is (with
Chap. VIII. Reformers. § 123. John Wicliffe. 141
<§, 123.
JOHN WICLIFFE.
Henrici de Knyghton (Canon at Leicester, a contemporary of Wicliffe) de even-
tibus Angliae usque ad ann. 1395 (in Rog. Twisdeni Scriptt. X. hist. Angl.
Lond. 1652. fol.). — TliomcB Walsingham (a Benedictine in St. Alban about
1440) Hist. Anglica major (in C'amdeni Scriptt. Rer. Angl. Lond. 1574. Fran-
cof. 1602. fol.).
The chief works are : The History of the Life and Sufferings of John Wicliffe, by
John Lewis. London. 1720. 8vo. ; and the Life and Opinions of John de Wyc-
liffe, by jRo&. Vaughan. London. 1829. 2 voll. Svo. — For a general view, see
also Wilh. Gilpin's Lives of the Reformers. 2 vols. Svo. Lond. 1809.
But in England there now appeared a reformer, who, favored on
the one hand by the indignation of the people at the ill-treatment
they had experienced from the popes, and on the other by the mis-
trust of the government of a power, which they knew to be entirely
under French influence, instituted an examination as fearless as it
was impartial, not only into the customs, but the doctrines of the
church.
John Wicliffe, Fellow of Merton College in Oxford, and distin-
guished for his learning and acuteness,i first came forward in the
controversies of the university with the Mendicant orders, A. D.
1360,- proclaiming fearlessly the corruption of these orders. ^ In the
year 1366, Edward III. having freed himself with the help of his
the exception of that mentioned in note 11) no reference whatever to any former
attempts of the kind.
!• V. d. Hardt Cone. Const. T. UL Prolegg. p. 20, relates, as extracted from the
transaction of the Bohemians at the council of Basil A. D. 1433, the following,
which must have been taken from a Ms., as it is found in no printed Acts of the
council : Johannes de Polemar, cum Rockizana in Basileensi Concilio de commu-
nione calicis contendens, in responsione sua agnoscit quidem, Praga» apnd S.
Nicolaum Magistrum Matthiam pro concione populo nova de Sacramento quoque
coenae praedicasse, ast palinodiam in Synodo Pragensi anno 1389 cecinisse, ait. In
quibus tamen articuhs, ut Polemarus eos refert, communionis calicis clara mentio
baud facta. Unde in dubio relinquit Polemarus, an Matthias calicem populo dede-
rit, an secus. Hoc interim certum esse ait, eum prohibitum fuisse. Sive, inquit,
ipse inceperit hanc novitatem prcpdicare, sive sub utraque specie communicare,
tamen sua doctrina sive practica non habuit progressutn. The Hussite Wen-
ceslaus Pisecenus writes, about 1520, of Matthias Parisiensis ( Balbini Bohemia
docta, T. IL p. 178) : multos eruditissimos conscripsit libros, in quibus de commu-
nione utriusque specie! pluribus egit : comp, however, 1. c. p. 179.
1 His declared opponent, Heinr. de Knyghton de eventibus Anghce, lib. V. p.
2644, speaks of him as -Jo. Wykliff Doctor in Theologia eminentissimus in diebus
ilHs. In Philosophia nulli reputabatur secundus, in scholasticis disciplinis incom-
parabilis. His numerous works are given, Lewis, p. 143 seq.
* See § 109, notes 2 and 3, above.
=» He wrote Of the Poverty of Christ ; Against Able Beggary ; and Of Idle-
ness in Beggary. He maintained : sith open Begging is thus sharply damned in
holy Writ, it is a foule Error to meyntene it, but that it is more error" to seie that
Christ was such a Beggar. See Lewis, p. 7.
142 Third Period. Div. IV. A. D. 1305 — 1409.
parliament from the disgraceful tribute exacted from him by the Pope,
Wicliffe defended this step with his characteristic boldness.'* He
thus secured the favor of the court, and was made professor of the-
ology at Oxford, A. D. 1372. The government being now earnestly
bent on the more complete emancipation of the English church from
the papal yoke, Wicliffe was one of the commissioners to treat with
the legates of the Pope at Bruegge in the year 1376.^ Under such
circumstances he had enjoyed ample opportunity of becoming ac-
quainted both with the corruptions of papacy j*^ and the evil effects of
rnonachism,^ and having boldly declared his convictions on these
subjects, he was accused before the Pope in the year 1376 of 19
heresies. Gregory XL ordered an inquiry to be made into the matter,^
but Wicliffe was protected from harm by the favor of the nobility,
especially of the regent, the duke of Lancaster.^
â– * Lewis, p. 17 seq. A further defence against a monk who had maintained,
quod sit falsum et pseudoevangeHcum, quod domini temporales possunt in aliquo
casu legitime auferre ab Ecclesiasticis bona sua. See in Lewis, p. 363 seq.
* Lewis, p. 30.
'' He called the Pope Antichrist, the proud worldly Priest of" Rome, and the
most cursed of Clippers and Purse-kei-vers. Lewis, p. 34.
' In 1382 he collected all the charges against the monks scattered through his
works, in fifty heresies and eiTors. See Lewis, p. 20 seq.
'* The papal letters of A. D. 1377 to the univei-sity of Oxford, the archbishop of
Canterbury, and the bishop of London, also to the king of England, in IValsing-
haiii, p. 201 seq. The accompanying Schedula with the nineteen heretical piopo-
sitions, ibid, p. 204, see in Lewis, p. 266 : e. g. I. Totum genus hominum con-
currentium citra Christum non habet potestatem sinipliciter ordinandi, ut Petrus et
omne genus suum dominetur politice imperpetuum super mundum. VI. Si Deus
est, Domini temporales possunt legitime ac meritoiie auferre bona fortune ab
Ecclesia delinquente. VII. Numquid Ecclesia est in tali statu vel non, non est
meum discutere, scd dominorum temporalium examinare, et posito casu contiden-
ter agere, et in poena damnationis sterns ejus temporalia auferre. VIII. Scimus,
quod non est possibile, quod Vicarius Chi-isti pure ex Bullis suis, vel ex illis cum
voluntate et consensu suo et sui Collegii quenquam habilitet vel inhabilitet. IX.
Non est possibile liominem excominunicari, nisi prius et pi-incipaliter excommuni-
caretur a seipso. XIII. Discipuli Christi non habcnt potestatem coacte exigere
temporalia per censuras. XVI. Hoc debet catholice credi, quilibet sacerdos rite
ordinatus habet potestatem sufficienter sacramenta quslibet conferendi, et per
consequens quemlibet contritum a peccato quolibet absolvendi. XIX. Ecclesias-
ticus imo et Romanus Pontifex potest legitime a subditis et laicis corripi et etiam
accusari.
* Lewis, p. 50 seq. At the second trial in Lambeth, at which, as Walsingham,
p. 205, complains, non dico cives tantum Londonienses, sed viles ipsius civitatis se
impudenter ingerere pra^sumpserunt in eandem capellam, et verba facere pro
eodem, et istud negotium impedire, Wicliffe gave in a Declarntio concerning these
propositions (p. 206), in which he to be sure artfully avoids some of the points,
e. g. ad I. Patet non esse in hominum potestate impedire adventum Christi ad
finale judicium. — ad VI. Si Deus est, ipse est omnipotens. Et si sic, ipse potest
praecipere dominis temporalibus, sic auferre: — sed absit ex illo credere, quod
intentionis me» sit, sasculares dominos licite posse auferre, quandocunque et quo-
modocunque voluerint vel nuda auctoritate sua, sed omnino auctoritate ecclesis in
casibus et forma lirnitatis a jure. Othei-s, however, he defends, e. g. ad VIII.
Patet ex fide catholica, cum oportet domin\im [in] omni operatione vicaria teuere
primatum. Ideo sicut in omni habilitatione subjecti prius exigitur gratia et digni-
tas habililati, sic in omni inhabilitatione prius exigitur dignitas ex demerito inhabi-
litati, et per consequens non pure ex ministerio vicarii Christi fit talis habilitatio
vel inhabilitatio.
Chap. VII L Reformers. § 123. John Wicliffe. 143
The great papal schism (A. D. 1378) gave Wicliffe new occasion
and more opportunity to examine into the corruptions of the church
and propose reforms. Hitherto he had only touched on questions of
discipline, but now he ventured farther. In the year 138U he began
to translate the bible into English, and this undertaking being soon
denounced as heresy, he defended the right of the people to read the
Scriptures for themselves. 1'' In the year 1381, having attacked the
doctrine of transubstantiation, many of those who had hitherto fa-
vored him began to waver, ^^ but Wicliffe had now too many friends
>" Henr. de Knyghton, p. 2644 : Hie Mapster Jo. Wyclif Evangelium, quod
Christus contulit Clericis et Ecclesia? Doctoiibus, ut ipsi Lai'cis et inhrmioribus
personis secundum teniporis exigentiam et personarum indigentiam cum mentis
eorum esurie dulciter ministraient, transtulit de Latino in Anglicam linguani, non
angelicam, unde per ipsum fit vulgare et magis apertum laicis et mulieiibus ledere
scientibus, quam solet esse Clericis adniodum literatis et bene intelligentibus : et
sic Evangelica margarita spargitur, et a porcis conculcatur, etc. The passages in
which Wicliffe defends his translation, see in IVharton auctarium historic dogma-
tica» /. Usserii de scripturis et sacris vernaculis. Londin. 1689. 4to. p. 432 seq.
in Lewis, p. 67 seq. e. g. The clerks say, it is Heresy to speake of the holy
Scripture in English, and so they would condempne the Holy Gost that gave it in
Tongues to the Apostles of Christ, to speake the Word of God in all Languages
that were ordayned of God under Heaven, as it is written.
" He came forward with sixteen conclusiones, which he offered to defend pub-
licly ; of which the first was: Hostia consccraTa quam videmus in altari, nee est
Christus, nee aliqua sui pars, sed efficax ejus signum (Wood hist, et antiquitt.
Univers. Oxon. lib. L p. 188). The chancellor of the University condemned this
doctrine at once (see the Definitio in Lewis, p. 268) : but W' icliffe appealed to the
king. Et post appellationem advenit nobilis Dominus, Dux Lancastrise, — prohi-
bens Magistro prajdicto Johanni, quod de ca^tero non loqueretur de ista materia.
Sed nee ipse contemperans suo ordinario Cancellario, nee tani strenuo Domino
incepit Confessionem quandam facere, in qua continebatur omnis error pristinus,
sed secretins sub velamine vario verborum. in qua dixit suum coneeptum, et visus
est suam sententiam probare. Sed velut hasretieus pertinas refutavit omnes Doc-
tores de secundo Millenario in materia de saeramento Altaris, et dixit, omnes illos
errasse praeter Berengarium, — et ipsum et suos complices ; dixit palam Sathanam
solutum et potestatem habere in Magistro Sententiarura et in omnibus qui fidem
Catholicam prasdicaverunt (see Leiois, p. 271). The Confessio in Lewis, p. 272:
Saepe confessus sum et adhuc confiteor, quod idem corpus Christi in numeio quod
fuit assumptum de Virginc, quod passum est in cruce, — est vere et realiter panis
sacramentalis : — cujus probatio est, quia Christus, qui mentiri non potest, sic
asseiit. Non tarnen audeo dicere, quod corpus Christi sit essentialiter, substantia-
liter, corporaliter vel identice ille panis. — Credimus enim, quod triplex est modus
essendi corpus Christi in hostia consecrata, seil, virtualis, spiritualis et sacramen-
talis. Virtualis, quo benefacit per totum suum dominum [leg. dotyiinium] secun-
dum bona natural vel gratise. Modus autem essendi spiritualis est, quo corpus
Christi est in Eucharistia et Sanctis per gratiam. Et tertius est modus essendi
sacramentalis, quo corpus Christi singulariter [est] in hostia consecrata. Sed pra-
ter istos tres modos essendi sunt alii tres modi realiores et veriores quos corpus
Christi appropriate habet in ccelo, seil, modus essendi substantialiter, corporaliter et
dimensionalitei-. Et grosse concipientes non intelligunt alium modum essendi nat-
uralis substantia praster illos. Uli autem sunt valde indispositi ad concipiendum
arcana Eucharistias, et subtilitatem scripturae. These advocates of transubstantia-
tion were designated as a secta cultorum accidentium, cultores signorum, and con-
futed by various passages from the church-fathers. The close : Va; generation]
adulters, quas plus credit testimonio Innoeentii vol Raymundi, quam sensui Evan-
gelii capto a testibus supradictis. Idem enim esset scandalizare illos in isto, et
imponere eis haeresim ex perversione sensus scripturffi, praeeipue et iterum de ore
perverso Apostatae accumulantis super Ecclesiam Romanara mendacia, quibus
144 Third Period. Div. IV. A. D. 1305 — 1409.
amongst the learned, especially at Oxford, to be entirely put down.
The archbishop of Canterbury, at a council held in London May and
June, 1382), condemned a number of his assertions as heresy. ^ -The
king began once more to support the hierarchy. ^-^ But though Wic-
fingit, quod Ecclesia posterior priori contraria correxit fidem, quod sacramentum
istud sit accidcns sine subjecto, et non verus panis et vinum, ut dieit Evangelium
cum Decreto. Nam teste Augustine tale accidens sine subjecto non potest sacer-
dos conficere. Et tarnen tantum niagnificant sacerdotes Baal mendaciter, indubie
juxta scholam patris sui, consecrationem hujus accidentis, quod reputant missas
alias indignas audiri, vel dissenticntes suis mendaciis inhabiles alicubi graduari :
sed credo, quod linaliter Veritas vincet eos.
'- See Mansi XXVI. p. 695. Namely, as Conclusiones lisretica; : I. Quod
substantia panis materialis et vini inaneant post consecrationem in sacramento
altaris. II. Item quod accidentia non maneant sine subjecto post consecrationem
in eodem sacramento. III. Item quod Christus non sit in sacramento altaris iden-
tice, vere et realiter in propria pra^sentia corporali. IV. Item quod si Episcopus
vel sacerdos existat in peccato mortali, non ordinat, conlicit, nee baptizat. V. Item
quod si homo fuerit debite contritus, omnis confessio exterior est sibi superilua vel
inutilis. VI. Item pertinaciter asseiei-e, non esse fundatum in Evangelio, quod
Christus Missam ordinaverit. VII. Item quod Deus debet obedire Diabolo. VIII.
Item quod si Papa sit pra,'stigiator et malus homo, ac per consequens membrum
Diaboli, non habet potestatem supra fideles Christi ab aliquo sibi datam, nisi forte a
Cffisare. IX. Item quod post Ui-banuni sextum non est aliquis recipiendus in
Papam, sed vivendum est more Gra-corum sub legibus propriis. X. Item asse-
rei-e, quod est contra sacram scripturam, quod viri ecclesiastici habeant possessiones
temporales. Then follow 14 Conclusiones erronese : I. Quod nullus Prajlatus
debet aliquem excommunicare, nisi prius ipsum sciat esse excomnumicatum a
Deo. III. Item quod Prselatas excommunicans clericum, qui appellavit ad regem
et consilium rcgni, eo ipso traditor Dei est, regis et regni. IV. Item quod illi, qui
dimitlunt prsdicare seu audire veibum Dei vel evangelium prsdicatum propter
excommunicationem hominum sunt excommunicati, et in die judicii traditores Dei
habebuntur. V. Item asserere, quod liceat alicui, etiam diacono vel presbytero,
prKdicare verbum Dei absque auctoritate sedis Apostolica; vel Episcopi catholici,
seu alia de qua sufficienter constet. VI. Item asserere, quod nullus est dominus
civilis, nullus est Episcopus, nullus est Pi-alatus, dum est in peccato mortali. VII.
Item quod domini temporales possint ad arbitrium eorum auferre bona temporalia
ab ecclesiasticis habitualiter delinquentibus, vel quod populäres possint ad eorum
arbitrium dominos delinquentes corrigere. VIII. Item quod decimae sunt purae
eleemosyuEE, et quod parochiani possint propter peccata suorum curatorum eas
detinere, et ad libitum aliis conferre. IX. Item quod speciales orationes applicatae
uni personoe per Prselatos vel religiosos non plus prosunt eidem persons, quam
orationes generales, casteris paribus, eidem. X. Item quod eo ipso, quod aliquis
ingreditur religionem privatam quamcunque, redditur ineptior et inhabilior ad
observantiam mandatorum Dei. XI. Item quod sancti instituentes religiones pri-
vatas quascumque, tam possessionatarum, quam mendicantium, in sic instituendo
peccaverunt. XII. Item quod religio^i viventes in religionibus privatis non sint
de religione Christiana. Error perniciosus. XIII. Item quod fratres teneantur
per laborem manuura, et non per mendicaiionem victum suum adquirere. Dam-
natiis ab Alex. IV. XIV. Item quod conferens eleemosynam fratribus vel fratri
pradicanti est excommunicatus et recipiens. Three of the most distinguished of
Wicliffe's followers, Nicholas de Hereford, John Aston, and Philip Repingdon
were summoned before the council ; their explanations of the above propositions
were not, however, satisfactory. Wiclirtb complains that various assertions were
attributed to him at this council without foundation ; namely, Deus debet obedire
Diabolo, see Lewis, p. 96.
" See the royal edict of 12 Jul. 1382, in Lewis, p. 282, by which permission
â– was given the bishops ad omnes et singulos, qui dictas conclusiones sic damnatas
praedicare seu manutenere vellent, — arrestandos, etc., and the university of Ox-
ford ordered on 13 Jul. (ibid. p. 379), to excommunicate all qui quicquam praedic-
Chap. VIII. Reformers. § 123. John Widiffe. 145
liffe was forced to leave Oxford and retreat to his rectory of Lutter-
worth, he continued to attack the abuses of the church with unabated
zeal. Shortly before his death (t 1384) he wrote the Trialogus, in
which he deposited the results of ail his observations in ecclesiastical
and theological matters, a legacy, as it were, for posterity. !•*
torum haeresium vel erronim — Ibverint vel defenrlerint, vel qui magistros Jo.
Wycclyff, Nicholauni Herforde, Philippum Repyungdon, Jo. Astonn — in doraos
et hospitia ausi fuerint acceptare, vel cum eoruiii aliquo communicare etc.
" Jo. Wiclefi dialogorum libri IV. ed. (Basilea) 1525. 4to. (compare Baum-
gartens Nachr." von einer hall. Bibl. Bd. 5. S. 178) ; ed. L. Ph. Wirth. Francof.
et Lips. 1753. 4to. Wicliffe himself calls the work trialogus, see the introduction:
vidimus quod posset multis utilis quidam e.sse Trialogus, ubi prima .^lithia tanquara
solidus theologus loqueretur; secundo infidelis, captiosns tanquam Pseudis objice-
ret ; et tertio subtilis theologus et maturus, tanquam Phronesis decideret vei'ita-
tem. Contents : Lib. I. de Deo et ideis (in which the Platonic Realism is very
decidedly maintained) Lib. IL de rebus creatis (teaching, c. 14, strict predestina-
tion : Et sic videtur mihi probabile, quod Deus necessilat creaturas singulas activas
ad quemlibet actum suum. Et sic sunt aliqui prsdestinati, hoc est post laborem
ordinati ad gloiiam : aliqui prsesciti, hoc est post vitam miseram ad pcenam perpe-
tuam ordinati. (cf Thomas Bradwardmus, § 113, note 10) Lib. III. de virtuti-
bus et vitiis (cf. cap. 31) : nulla alia scriptura capit auctoritatem vel valorem, nisi
de quanto sua sententia a scriptura sacra sit derivata. — Et hinc Augustinus —
ssepe prscipit, quod nemo ci-edat scriptis suis vel verbis, nisi de quanto se funda-
verint in scriptura, et in ipsa, ut ssepe dicit, onmis Veritas implicite vel explicite
continetur. Et indubie idem est judicium de scriptis aliorum sanctoi-um doctorura,
et multo raagis de scriptis Romanas ecclesiae, et doctorum novorum. — Et tunc
scriptura sacra foret in reverentia, et bullae papales (sicut debent) forent portpositse,
et tarn leges papales, quam doctorum novorum sententiae, qua; sunt post solutionem
Sathanas promulgatas, forent in suis lirnitibus veneratae). He appears as a reformer
more especially in the Lib. IV., where, beginning with the sacraments, he goes on
to reprove many of the abuses and errors of the church. First, de Eucharistia,
c. 2-10, where he attacks the notion, quod hoc sacramentum sit accidens sine
subjecto. Cap. 2 : Ipsa curia ante solutionem diaboli cum antiqua sententia pla-
nius concordavit, ut patet Dist. II. c. Ego Beiengarius (see above, § 29, note 10).
Et sic de omnibus Sanctis Doctoribus, qui usque ad solutionem Satana; istam niate-
riam pertractarunt. A tempore autem solutionis SatanEe, dimissa tide scripturae,
raulta; h^reses in ista materia, et specialiter inter fratres et discipulos eis similes,
volitarunt. Cap. 4 : Non dubium etiam laico idiotae, quin sequitur : iste panis est
corpus Christi, ergo iste panis est, et per consequens manet panis, et sic simul est