city and suburbs, chaunting the litany and penitential psalms. After the procession John Kynyngham, the Carmelite Friar (who is said to have been John of Gaunt's confessor, though he certainly had no sympathy with the Duke's admiration for Wyclif—against whose Latin treatise De Esse he had argued long and drily twenty years ago), preached a sermon before his brethren of the Synod, and publicly repeated their condemnation of the Oxford heresies. He pointed the moral of the great act of expiation which had just been performed for the violated sanctity of the mass; and, if the reports of his friends are to be believed, he effected at least one noteworthy conversion. A certain Cornelius Clonne, an old soldier and a Lollard, was turned from the error of his ways; and so strongly was he affected by the exposure of Wyclif's blasphemies that on the following day, whilst attending mass in the church of the Black Friars, he saw with his own eyes . . . Perhaps there is no need to repeat exactly what he saw; but it was a conclusive argument against both Wyclif and the orthodox clergy; for, if it was not material bread and wine, it was just as little the accidents of the consecrated host without a subject.
On the 12th of June the Synod met again in Holborn; and there were present, in addition to many of those who had met in May, Robert Rygge, Laundreyn and Brygtwell, Peter Stokys and Henry Crompe, Radeclyff, Sutbraye, the monk of St. Alban's, Bromyerde, a Black friar from Cambridge, with two other doctors of law and two bachelors of theology. Stokys would now be able to repeat the
