Christs Victory over Satans Tyranny

The first conclusion of JOHN WICKLIFFE, exhibited in the Conuocation of certain Bishops at Lambeth.

1 THat none but Christ was ordained, and not Peter and all his offspring politiquely to rule over the world forever; for in the 1 Cor. 15. Then shall the end come when he shall deliver up his kingdom to God his Father, when he shall have made void all princely dominion: it seemeth probable that they defraud her of her reward, and unjustly defer to take vengeance upon the body of the devil which he hath deserved.

2 The substance of the second was that by no power any writing was to be canonized, contemning the Scripture, this was spoke to one that commended man's writing, and contemned the Scripture.

3 That every man in grace justifying, hath not only right to all things, but above all the good things of God, as appeareth by the 24. of Matthew, verily he shall make him ruler over all his goods: and in the eight to the Romans, God spared not his Son, but gave him for us, how then did he not give us all things with him: this allureth us to love God, that hath chosen us to so many great and true riches.

4 None can give any temporal Dominion or gift, but as the Minister of God; the Apostle saith Jesus Christ was a Minister, let not his Uicar then which should be a servant of servants be ashamed to use the ministry of the Church, for his pride of secular Dominion, with his worldly style, seemeth blasphemy, and the advancement of Antichrist: especially, where they repute the Scriptures as cockle, and the determination of all controversies of Scripture in themselves.

5 As sure as God is: the Temporal Lord's may lawfully and meritoriously take away the riches from the Church, when they do offend: yet I say, that it is not lawful to do it by the authority of the Church, and for lack of some spiritual governor, and in case when the Ecclesiastical Minister, being strayed from the Catholic faith, is to be corected and punished.

6 The Uicar of Christ is not able by his Bulls, of himself, not by the consent of his college, to make a man the more able, or disable a man, that ought to proceed of God, but he only in the Name of God, to notify to the Church whom God hath enabled, else he is as presumptuous as Lucifer, for in the 1. Cor. 3. All our sufficiency cometh of God.

7 A man cannot he excommunicated to his hurt, except he be first excommunicated of himself, as Chrysostom saith, None can be hurt except sin hurt him▪ which takes away God's help and aid, as in Isaiah 59. Your sins have separated betwixt God and you.

8 That none ought to be ex • ommunicated but in God's cause, and we ought to forgive all private injuries: Math. 18. If thy brother offend thee, forgive him, even to 70. times 7. times.

9 An Excommunication doth not bind, except pronounced against the adversary of God's Law: For if God justify, who can condemn?

10 There is no power given by the example of Christ, or his Apostles, to excommunicate any for denying of Temporalties: in the ninth of Luke, Christ rebuketh his Disciples, when they would have fire come down from Heaven to excommunicate them that would not entertain them; You know not (said he) what Spirit you are of.

11 The Disciples of Christ have no power to exact, by any Civil authority, Temporalties by censures, until Churches were endued with possessions: Christ's Disciples, what need so • uer they had, they did only exhort men to willing alms.

12 It is not possible, by the absolute power of God, that the Pope, or any Christian, can bind or loose at their pleasure, by what means so • uer, yet may they exact temporal things by Ecclesiastical Censures incidentally, if case be that it appertain to the revengement of their God. He that doth pretend to have such Power, is the man spoken of in the 2. Thess. 2. that sitteth in the Temple of God, and showeth himself as though he were God.

13 All the power that Christ's Uicar hath, is then only lawful in effect, so long as it is ruled by the good will of Christ, the Head of the Church.

14 That every Priest, duly ordered by the Law of Grace, hath power to Minister the Sacraments, and to absolve any man, confessing his fault, and being penitent for the same: whereby it appeareth, that the power is ali • e to all Christian Priests: as Hugo in his 2. Book of Sacraments declareth.

15 That the K. ma • take away the Temporalties of the Clergy, abusing the same habitually, in cases by Law limited, according to the 2. Thess. 3. We declared unto you, that they that would not work, should not eat.

16 The • ndowment of Churches are given conditionally, that God should be honored thereby, and the Church edified; with condition, if it be left undo • e in any point, the title of the gift is lost: the Lord▪ which gave the gift, ought to correct and amend the fault, and not to b • stopped from the execution of Justice • or any excommunication. And yet God forbid, that by these words occasion should be given to the Lord's Temporal to take away the goods of Fortune from the Church.

17 An Ecclesiastical Minister, & also the Pope, may be rebuked of his subjects, either of the Clergy or Laity: Gal. 2. Peter was rebuked by Paul: for the Church is above the Bishop; and to say, he ought not • o be rebuked, but only of God, what offense soever he commit, he should be above the Church, the Spouse of Christ.

These be the effect of the conclusions of Wycliffe at that time, which either being not read, or understood, they granted him free liberty to depart. Soone af • er died Pope Gregory; which was happ • e to Wycliffe: for presently after fell a great dissention betwixt the Romish and French Pope; which continued 30. years, with great • orrow & destruction of men on both parts: and about 3. years after there fell a great dissention in England betwixt the Comm • ns & Nobility; in which trouble, Sudburie, Archbishop of Canterbury, was taken by the rude people & beheaded: to whom William Cou • tnay succeeded; who was no less diligent to root out heretics then his predecessor. Notwithstanding, Wycliffe's sect daily increased, and gr • w to greater strength, until one William Barton, Uicechancelor of Oxford, calling together 8. Monastical Doctors, and 4. other▪ with the rest of his affinity, putting the common seal of the University unto certain writings, set forth an Edict, threatening every man, under • rieuous penalty, not to assemble themselves with any of Wycliffe's favorers, and threatened to Wycliffe greater excommunication, & imprisonment, and all his favorers, unless after three days canonical admonition, they do repent and amend: Wycliffe appealed to the King; but the Duke of Lancaster forbad him to begin such matters, but rather submit himself to the censure of his Ordinary: whereby Wycliffe being in the midst of the waves, was enforced again to make confession of his Doctrine; wherein he answered, with intricate words, and a gentler kind of phrase, whereby he either persuaded or deluded his enemies.

William Archbishop of Canterbury held a Conuocation at London; where Wycliffe was commanded to be: when as they were gathered together at the Gray-friers in London, to consult about Wycliffe's Books, & the whole Sect, a wonderful Earthquake fell: diverse doubting, thought good to leave off their purpose; but the Archbishop interpreting the chance to another meaning, strengthened their hearts to proceed: who discoursing Wycliffe's Articles, not according to the Scriptures, but to their private affections, they condemned some Articles of Heresy, and others of Error.

These of Heresy.
• 1 The substance of Bread and Wine remaineth in the Sacrament after consecration.
• 2 The accidents remain not without the subject after consecration.
• 3 Christ is not truly and really, in his proper corporal Person, in the Sacrament.
• 4 That a Bishop or Priest, in deadly sin, doth not Order, Consecrate, or Baptize.
• 5 That outward Confession is needl • sse, if one be inwardly truly penitent.
• 6 That it is not found in the Gospel, that Christ ordained Mass.
• 7 If the Pope be a Reprobate and a member of the Devil, he hath no power given him over the faithful, except by the Emperor.
• 8 That none is to be received for Pope since Urban the sixth, but to live as the Greeks, every man under his own Law.

These as erroneous.
• 1 That no Prelate ought to excommunicate any, except he knew him first to be excommunicated of God.
• 2 He that doth so excommunicate, is an Heretic, and excommunicated. 3 He that excommunicateth any of the Clergy which appealed to the Council, is a Traitor to the King and Realm.
• 4 All that leave off preaching or hearing the Word for fear of Excommunication, are excommunicated, and at the day of Judgment shall be counted as Traitors to God.
• 5 That it is lawful for any man, Deacon, or Priest, to preach without license of the Pope, or any his Catholics: that one is no Prelate, so long as he is in deadly sin.
• 6 Temporal Lord's may take away goods from Church-men, if they offend.
• 7 The Tenths are pure Alms, the Parishioner, for the offense of the Curate, may bestow them upon others.
• 8 That Spiritual Prayers applied particularly to any, profit them no more then General Prayers profit others in the same case.
• 9 That one is more unapt and unable to keep the Commandments of God, by entering into any private Religion.
• 10 That those that have instituted private Religions, or have ind • wed them with possessions, or the begging Friars, that have no possessions, have grievously offended.
• 11 That those of Private Religions are not of the Christian Religion.
• 12 That Friars are bound to get their livings by labor, and not by begging.
• 13 That he is accursed that giveth Alms to begging Friars.

When these Articles were condemned, it was commanded, that the condemnation should be published through the whole university, the Chancellor hindered as much as he could, and when there must needs be Sermons made he committed the preaching to the favorers of Wycliffe, of which Repington was one: who said in his Sermon, he that commends the Pope or Bishops above Temporal Lord's, do against the Scripture, and that Master Wycliffe was a true Catholic Doctor: that he taught no otherwise of the Sacrament of the Altar then according to the intent of the Uniuersall Church, & his opinion thereof most true; and concluded he would keep silence touching the Sacrament, until God had better • nlightned the Clergy.

The Archbishop hearing hereof sent for the Commissary, and the Proctors of the University, and one Master Brightwell, and accused them as favorers of Wycliffe, and forced them to confess his Articles heretical and erroneous: the Commissary fell on his knees and desired pardon, which was granted upon condition he should make inquiry, and put to silence all that he found favoring Wycliffe, Harford, Repington, Ashton, and Bedman: and that he should publish in the head Church of the University the condemnation of Wycliffe's conclus • ons: and that he should put all his adherents he found to purgation, or cause them to abjure: he answered he durst not do it for death: what said the Bishop, is Oxford a nestler of heresies that the Catholic truth cannot be published? Oxford was the first University that maintained the truth that is now spread far • and near: the next day the Bishop shown the matter to the Kings Council, who sent commandment with all diligence, to execute the Arch-bishops injunction.

One Henry Crompe a Cistertian Monk, which after was accused of Heresy, now was suspended by the said Commissary, for calling the Heretics Lolards: he complained to the Archbishop, who sent for the Commissary and Proctors in the Kings and Councils name, where he received a new commandment to punish the Wycliffe's: then Philip Repington, and Nickolas Harford, being privily warned by the Uice-chancellor: they fled to the Duke of Lancaster, but they were apprehended and sent by him to the Archbishop: Wycliffe was exiled, and after returned again to his parish of Lutterworth where he died: the providence of God is to be noted in this man and many other whom the Lord pr • served in such rages of enemies from all their hands vntilll his old age, whom the Lord will keep nothing can hurt.

All his books were condemned and forbidden to be read by the Council of Constance, and by the D • cree thereof forty years after his death, by the commandment of the Bishop, his bones were digged up and burned, & the ashes poured into the River: he had written diverse works, which in the year 1410. were burned at Oxford: the Abbot of Shrewsbury being Commissary, & sent to oversee the matter, his books were likewise burned in Boheme by the Archb▪ of Prague, he burned 200. of his books, richly adorned with bosses of Gold, and rich coverings.

In the year 1384. he wrote an Epistle to Pope Urban the sixth, that the Gospel of Christ was the whole body of the Law, and that Christ was very God, and very man: and that the Pope Christ's Uicar was bound most of all other unto the Gospel, for the greatness of Christ's Disciples consisteth not in worldly honor, but in near • ollowing the life and manners of Christ▪ Christ was a most poor man, casting off all worldly rule and honor, therefore none ought to follow the Pope, nor other holy man, but as they follow Christ: for Peter and the sons of Zebedy in desiring worldly honors offended, and therein they are not to be followed, therefore the pope ought to leave his temporal dominion to the secular power, and thereunto exhort his whole Clergy.

There was none so great enemies to him as the Clergy, yet he had many good friends both of the meaner sort & the Nobility: amongst whom these men are numbered: John Clenton, Lewis Clifford, Richard Sturius, Thomas Latimer, William Neuil, John Mountegew, who plucked down all the Images in his Church: the Earl of Salesbury when he died refused the Sacrament of the Altar, and confession: and one John of Northampton Mayor of London, who used such severe punishment against the fornicators and adulterers that they were ashamed of their offenses, & others afeard to offend: the Lord Cobham, who confessed he never hated sin with his heart, before he was instructed by Wycliffe: all these were Noble men, and there was no want of the meaner sort of such as did with all their diligence defend his Doctrine, especially Oxford men, who were most shamefully forced to recantation, and most cruelly judged to the fire.

One John Ashton Master of Art, being examined, confessed that the bread by the sacramental words was the very same body of Christ in number, which was borne of the U • rgin Mary: yet because he did not answer simply, according to the tradition of Rome, as touching the subject and accident of transmuting the substance of the bread, he was committed to the secular powers, and cast into prison where he died: many other notable Clerks, some were burned, some died in prison, but all were afflicted: as William Swinderby, John Puruey, Henry Crompe, Richard White, William Thorpe, Reynold Peacock, Bishop of Saint Asaph, and after of Chichester, Lawrence Redman, David Sawtry, John Ashwarbie Uicar of S. Mary's in Oxford, William James, Thomas Brightwell, William Hawlam, Raffe Gre • hurst, John Scut, Philip Noris, which being excommunicated by the Pope, appealed to a general council.

Peter Paine, who flying from Oxford into Bohemia, stoutly contended against the Sophisters about both • indes of the Sacrament, and was one of the fourteen that was sent to the Council of Basil, and disputed three days touching the Civil Dominion of the Clergy: Also the Lord Cobham: thus much touching the adherents of Wycliffe.

The Uice-chancellor of Oxford, with the whole congregation of the Masters, made a public testimony of the learning and good life of John Wycliffe, that his conditions throughout his whole life were sincere and commendable, whose honest manners and conditions, profoundnes of learning, and most redol • nt renown and fame, we desire the more earnestly to be notified to all the faithful, for that we understand his maturity and ripeness of conversation, his diligent labors to tend to the praise of God, the help and safeguard of others, and the profit of the Church, there was never note or spot of suspicion raised of him, in answering, reading, preaching, and determining: he behaved himself laudably, and as a stout and valiant Champion of the Faith, vanquishing by the force of Scripture, all such who by wilfu • l beggary blasphemed Christ's Religion, neither was he con • ict of heresy or burned by our prelates after his burial: God forbid our Prelates should condemn a man of such honesty, for an heretic, who amongst all the rest of our University had written in Logic, Philosophy, Divinity, Morality, and the Speculatiue art without p • are: In witness whereof we seal this testimonial with our common Seal 5. October 1406.

John Hus having read over Wycliffe's Books, concludeth by many infallible presumptions and reasons that he was no Heretic, but in the number of the saved, and that it was a foolish consequent, because the number of Prelates and Clergy in England, France, and Boheme do count him for an Heretic, that therefore he is one: like is the reason for burning of his books, for in the first Chapter of the Book of Maccabees, they burned the Books of the Lord, and tore them, and whosoever was found to have or use them was put to death by the Kings commandment: if this argued the wickedness of the books, then the Law of God was wicked: so likewise of the burning of S. Gregory's books and of diverse other good men, it followeth not because the Scribes and Pharisees condemned Christ as an Heretic, that therefore he was one, so John Chrysostom was twice condemned an Heretic by the Bishops and Clergy.

Besides the Articles afore, there were other Articles gathered out of his Books, which his malicious adversaries perversely collecting, and maliciously expounding, did exhibit to the Council of Constance.

They sin in Simony that be hired by temporal livings to pray for others.

The prayer of the Reprobate prevaileth for no man.

Hallowing of Churches, confirmation of children, the Sacrament of orders be reserved to the Pope, and Bishops only for temporal lucre.

Graduation and Doctor-ships in Universities and Colleges as they be used conduce nothing to the Church.

The excommunication of the Pope and his Prelates is not to be feared, because it is the censure of Antichrist.

Such as founded Monasteries offend, and all such as enter into them be members of the Devil.

A Deacon or Priest may teach God's word without the authority of the apostolic Sea.

They that enter into Monastical Order or Religion, are unable to keep God's commandments, or to come to heaven except they return.

The Church of Rome is the Synagogue of Satan, neither is the Pope the immediate vicar of Christ, nor of the Apostles.

The decretals of the popes be Apocrypha, and seduce from the faith of Christ, and the Clergy that study them be fools.

It is not necessary to salvation to believe the Church of Rome to be supreme • ead over all Churches.

It is but folly to believe the Popes pardons.

All oaths made for any contract or civil bargain betwixt man and man be unlawful.

Benedick, Francis, Dominick, Bernard, and all other that have been patrons of private religions, except they have repented, with such as entered into the same, be in damnable state, and from the pope unto the lowest nouis they are all heretics.

Thus you have the whole sum of Wycliffe's Articles, albeit not as he uttered them, but as his froward adversaries collected them out of his writings, if some of them seem hard or strange, think it rather to be imputed to their evil will, then to his good meaning, as it might appear if his books had now been extant: but this is certain howsoever his Articles were taken of the evil disposed, with all good men he was highly favored and had in such estimation for his profound knowledge, and great learning, that all foreign Nations were moved with his authority; especially the Bohemians had him insuch reverence, that John Hus, the greatest doer in the University of Prague, took profit of his Doctrine, and openly defended his Articles.

Wycliffe's Doctrine came into Bohemia, by reason of a Student of Bohemia that was at Oxford being of Noble stock: who returning to Prague, carried certain books of Wycliffe's with him, De realibus vniuersalibus, De ciuili iure, et Diuino, De Ecclesia, De questionibus var •• s contra clerum &c. a Noble man of Prague built a Church called Bethlehem, giving lands to it, and finding two preachers every day to preach to the people, of the which John Hus was one, he being familiar with the young man, reading and perusing these books, took such pleasure and fruit thereby, that he defended and commended them in schools and sermons, commending him for a good man, wishing when he died to be there placed where his soul was.

We think it worth labor to show certain prophesies, whereby so many pers • cutions were figured: and first the aforesaid Abbot Joachim, told King Richard, as he went to Jerusalem, that the last of the seven Kings spoken of in the Revelation was Antichrist, and that at that present he should be bred at Rome, and be exalted into the apostolick Sea, according to the Apostle, he is exalted above all that is called God: he was in the year 1290.

And in the Prophesy of Hildegardis, afore mentioned, she saith in the year 1200. the Doctrine of the Apostles, and Justice which God appointed to spiritual Christians, began to war flack, and doubtful, but this womanly time shall not so long continue as it hath done.

Bishop Fluensius, doubted not openly to preach, that Antichrist was borne in his days.

Bi • h. Gerardus, in the year of our Lord 1239. in his Book of the preservation of God's servants, doth conjecture Antichrist to be at hand, by the rarity of prophesy, and the gift of curing.

Jerome Sauanorol 69. years before prophesied, that Italy shall be plagued by the scourge of God for the manifold sins thereof, amongst the Princes as well Ecclesiastical as secular, and when the Cities of Rome and Florence are overthrown, then shall the Church be renewed, which shall happen very shortly, and the Turks, and the Mauritanians shall be converted unto the knowledge of Christ, and that one should pass the Alps like unto Cyrus, and he shall subvert all Italy.

I think it lacketh not his prophesy, which happened in the year of our Lord 1501. that throughout all Germany there was scene upon men's garments, Crosses, crowns of thorns, similitude of Nailes, and drops of blood f • ll from heaven, and oftentimes they fell within the houses, insomuch that many women wore the same long time upon their rails.

One John a Franciscane Friar, in the year of our Lord 1346. fore-shown that the Ecclesiastical order, should suffer much through the Ambitious avarice, and pride of the Pope: whereupon Pope Clement the sixth, cast him in the prison.

One Manfredus a Dominick Frier, fore-shown that Antichrist should rise up in his time, after the year of our Lord 1300. and should fully rage over the godly, and that there should be persecution in the Church, and he said that the Cloister Monks did falsify the Doctrine of Christ, that the sacrifice of the Altar was not profitable to the quick nor dead, and that there was no knowledge i • the consolations of the Pope, but only of men's works: at last Frederick King of Cicill sent him to the Pope, where he died upon the Sea by the way.

Peter, John Aquine a Franciscane Frier, prophesied that in the later days the law of Liberty should appear: Pope Clement 4. pronounced him an heretic after his death, and caused his bones to be digged up and burned.

There was so many Christian Martyrs, in all parts of the world, whereof a great number were c • mpassed in with craft and deceit: some were poisoned, others tormented with torments, many oppressed with private and unknown deaths, others died in prison, some by famine, some by other means were openly and privately destroyed, that it is scarcely possible to attain to the knowledge of a small number of them: or if I happen to attain to the knowledge of the names of them, yet I cannot find out the manner of the execution of them, and their causes, no one man is able to do it, but by the example of some of them, you may • asily Judge what hath happened to all: for the cruelty of Bishops have been alike against them, and the form of their Judgments all one: the reason of their condemnation agreeing, and the order and kind of their death.

It was five hundred years since Satan was set at liberty: this Story were wonderfully to be enlarged, if all that were put to death by the Primates of the Church should be recited: for in Narbone 140. chose rather to suffer the fire, then give any credit to decretals: and in the year 1210. at Paris were four and twenty put to death, and in the year after, four hundred burned, and fourscore beheaded: the Prince Armericus hanged, and the Lady of Castele stoned to death.

At Erphurd Begardus was burned, 1218. and a Deacon burned at Oxford 1222 a • d in the County of Cambray, diverse more were burned by the Dominicans.

The Pope commendeth a King in Boetius, that for one that the Pope had slain, he had slain four hundred, cutting away the genitals: there were many burned in France 1392. not long before Wycliffe, Eckhardus a Dominick Friar, was condemned at Hedelberge: I pass over the Aluenses, that were burned in K. John's time, and I pass over the Hermit that disputed in Paul's Church, that the Sacrament then used was not ordained by Christ: of this number were two Gray-Friers that were burned at London.

Certain Conclusions were put up unto the Parliament house: first, when the Church of England began first to dote in temporalties, according to her Mother in law the Church of Rome, and Churches were appropriated, Faith, Hope and Charity began to vanish away, because pride with her Genealogy of mortal and deadly sin, did challenge the title of truth.

2 Our priesthood that took original from Rome, is not that which Christ ordained to his Disciples, because it is done by signs and pontificiall ceremonies, and benedictions of no effect, having no ground in Scripture, neither see we the Holy Ghost given by any such ceremonies, it is a dolorous mockery, to see Bishops play with the Holy Ghost, by giving of crowns when they give orders, in steed of white hearts, the mark of Antichrist, brought in to clo • e their idleness.

3 The law of Chastity, inioined unto Priests, which was to the prejudice of women, induceth Sodomy into the Church, by reason the delicate fare of the Clergy will have a natural purgation or worse, and the secret proof of them is they do delight in women, the primate religions must be disanulled, the original of that sin.

4 The feigned m • racles of the Sacrament of bread, induceth almost all to Idolatry, because they think the body, which is never out of heaven, is included in the little bread which they show the people: the Feast of Corpus Christi and the service thereof, invented by Thomas Aquinas, feigned and full of false miracles, for he would have made a miracle of an Hens Egg: these lies openly preached, turn to the approbry of him that is always true.

The Orcismes or blessings over the Wine, Bread, Water, Oil, Salt, Incence, the Altar Stone about the Church walls, over the Uestment, Chalice, Miter, Cross, and Pilgrim-staves, are the practices of Negromancers, for by it the Creatures are honored to be of more virtue then by nature they are, and we see no change in any creature exercised, except it be by false faith, which is the principal point of devilish Art: if the conjuring of Holy Water were true, it would be an excellent Medicine for all kind of sicknesses and sores, the contrary whereof daily experience teacheth.

6 One man to be a King and a Priest, a Prelate and a Temporal Judge maketh the Kingdom out of order: the Temporaltie and Spiritualtie are two parts of the Church, to be called Amphradite, or Ambidextri are good names for such men of double States: we show this to the Parliament, that it be enacted, that the Clergy should only occupy themselves with their own charge, and not meddle with others charge.

7 Prayers made for the souls of the dead, is a false foundation of Alms, wherein all the alms houses in England are falsely founded, meritorious prayers ought to proceed of Charity, but the gift is the cause of their prayers which is Simony: again, a prayer made for one in hell is unpleasant to God, and it is most like the Founders of such Alms houses, for their wicked indowings are most of them passed the broad way: every prayer of effect proceedeth of Charity, and comprehendeth generally all such as God would have saved, these strong Priests are able to labor and serve the Realm: let them not be retained in idleness, for it hath been proved in a Book to the King, that a hundred alms-houses are sufficient for the whole Realm.

8 Pilgrimages, prayers, and offerings to blind Crosses or Roods, and dea • e Images are Ido • atry and far from alms: though these be forbidden, yet they are thought Books of error to the common people: and the common Image of the Trinity is especially abhominable: but God commands alms to be given to the poor, and not to Idols: the service of the Cross celebrated twice every year, is full of idolatry: for if the nails and the spear ought so profoundly to be honored, then were Judas his lips a marvelous good relike, if one could get them. Thou Pilgrim when thou offerest unto the bones of Saints, whether doest thou relieve their souls being in joy.

9 Auricular Confession, and the feigned power of Absolution, setteth up the Priest of Priests, and giveth them opportunity of other secret talks, Lord's and Ladies do witness that for fear of their Confessors, they dare not speak the truth, and in time of confession is opportunity ministered to play the Bauds, and make other secret conuentions to deadly sin: they say they are Commissaries from God, to Judge and discern all sins, to pardon what they please, that they have the k • yes of hell and heaven, that they can excommunicate, bless and curse, bind and lose at their pleasure: for twelve pence they will sell the Kingdom of heaven, by writing and clause of warrants, sealed with the common Seal, the Pope hath feigned that he is the Treasurer of the whole Church, having the treasure of the passion of Christ in his keeping, with the merits of all Saints in heaven, whereby he giveth feigned pardons a poena et culpa, and whereby he can deliver all captives being in purgatory at his pleasure, and make them not to come there.

10 The vow of Chastity made by women, imperfect by nature, bringeth in horrible vices, the murdering of Children borne before their time, and before they are Christened, the destruction of their natures by medicines, accompanying amongst themselves, and with beasts, and any creature without life, cometh to such vnseemlinesse, that they are punished with hell torments, we would that Widdowes and Maides which take the mantle and ring were married.

John Bale, a man endued with great knowledge and understanding was condemned to death by Robert Triuillian chief Justice, 1382. albeit he was chief Justice he suffered the like punishment, and was hanged at Tyburne, being justly requited for the blood which he had shed.

One John Puruay was accused of heresy at Oxford: Walden writeth he was the Library of Lollards, and glos • r upon Wycliffe; he with Harford, a Doctor of Divinity were gre • uously tormented in the prison of Saltwood, and made to recant at Paul's Cross, by Arundel Archbishop of Canterbury, and one and twenty years after, taken and imprisoned again by Chichely, Archbishop of Canterbury: these be his Articles he recanted.

1 There can be no accident without the subject in the Sacrament after consecration; but there remaineth the same substance visible bread, and the same wine as before the consecration; as when a Pagan is baptized, spiritually he is a member of Christ: yet he hath his nature and substance as before.

2 Auricular Confession, is a whispering, destroying the liberty of the Gospel newly devised by the Pope and Clergy, to entangle the conscience in sin, and the soul in hell.

3 He that is holy and predestinated to eternal life, though he be a Lay man, is a Priest before God.

4 Wicked Prelates have neither the keys of hell nor heaven, though the pope interdict the Realm, he could not hurt but profit us, for thereby we should be dismissed the service of his Church, and his Laws.

5 If any make a vow to keep perpetual chastity, or any other thing that God hath appointed him too, no Prelate can compel him to keep it.

6 He that hath taken the office of Priesthood, though he have no charge of souls committed to him, they may and ought to preach the Gospel freely, else he is a thief, excommunicated of God, and the holy Church.

7 That Pope Innocent the fourth and six hundred Bishops, and a thousand Prelates and the rest, that ordained Transubstantiati • n, auricular confession, and other such laws were fools, heretics, blasphemers, and seducers of the people: and we ought not to believe them nor their successors, nor obey their laws, except they be grounded on the Scripture, or some reason that cannot be impugned.

About the same time Richard Wiche having preached the Gospel, the Bishop of Durham made him recant these Articles.

• 1 Images are not to be worshipped.
• 2 God of his ordinary power cannot make an Image bleed.
• 3 That we should not confess to a wicked Priest.
• 4 Every Lay-man is bound to know the Gospel, and to preach it privately or openly if he hau • ability.
• 5 A Lay-man ought to pray in his own tongue which he understands, such prayer is most accepted.
• 6 Every priest according to his capacity is bound to know the whole Scripture, and by his office to preach it.
• 7 Pilgrimages to Jerusalem or Rome are vain, what you may have there, you may have at home, and Baptism may as well be had he • e as in other places.
• 8 Men or women in journeying ought to have their communication upon the Scripture.
• 9 No Priest ought to beg anything: alms is to be given to the lame, feeble, and sick▪ or they that have been spoiled.
• 10 The Cross • is not to be worshipped.
• 11 Every place is as fit for prayer as another.
• 12 • hey do against the Law that burn men.

In the same year one William Santrey, who, • nflamed with true Religion, required in the Parliament that he might be heard, for the commodity of the whole realm: but the matter being before smelt of the Bishops, they obtained that the matter should be put to their hearings and Judgments, by whom he was at last attached of heresy, condemned for seven Articles, disgraded and burned by the commandment of the King.

Thirteene years after the death of Wycliffe, Henry the fourth then reigning: King Richard was deposed and put into the Tower, and there died: A Parliament was holden, in which it was decreed that the favorers of Wycliffe should be apprehended▪ who then were called Lollards: and if they did persevere to be delivered to the Bishop of the Diocese, and from him committed to the correction of the secular Magistrate: this brought a certain Priest unto punishment that year, who was burned in Smithfield in presence of a great number: I take it was Swinderby, who as aforesaid was forced to recant by the Bishop of Lincoln.

Here followeth the examination of Master William Thorpe, written with his own hand; he showeth first the reasons why he wrote it: First at the earnest request of diverse friends, and that he had a desire of himself so to do, that profit might come thereby, for the truth hath this condition, where ever it is impugned it hath a sweet savor, and the more enemies address themselves to oppress it, the sweeter smell cometh thereof, and will not pass away like smoke, but rest in some clean soul that thirsteth thereafter: thirdly, that the good by showing it one to an other, may strengthen one another, and showing it to some enemy of the truth, he may be astonied and converted.

His examination before ARVNDEL, Archbishop of Canterbury, and Chancellor, in his Closet, with but three with him.

Another Treatise of the said WILLIAM THORPE.

CHrist, in Saint Matthew, likeneth them that hear his word, and keep it, to a wise man that buildeth his house upon a stone, this house is man's Soul, in which Christ desireth to dw • ll, if it be stablished in Christ's living and teaching, adorned with his fair Uertues, and chiefly Charity, without • edling of any • rrour, upon none other ground; none may make any building, or house, but upon the teaching and living of Christ, as Saint Paul teacheth to the Corinthians, and to comfort these, Saint Paul writeth to the people of Ephesus. Now ye are not strangers, guests, nor comelings, but Citizens, and of the household of God, built upon the foundation of the Apostles and Prophets; in which foundation, every building that is built, it increase • th to a holy Temple.

This is the stable Stone Christ, fast holding together two walls, for through him, • he Father is pitious, and mercifully joined, and made one together to mankind, and through dread so offend God, and fervent love to please him, men be inseparably made one to God, • nd ••• ended surely under his protection. This stone Christ was figured by the square Stones of the Temple: for wheresoever a square stone is laid, it abideth stedf • st▪ so Christ, and every faithful member of his Church, by example of him, abideth •• ably in true Faith, and in all heavenly virtues, in all adversities, that they suffer in this valley of • ears. When these • quared stones were laid in the walls and Pillars of God's Temple, no noise or stroke of the workmen was heard, this • lence signifieth Christ, and his faithful members, which have been, are, and ever shall be meek and patient in every adverse • tie, and no sound of grudgi • g perceived in them.

This Stone, and ground of all virtues, proud beggars reproved, Christ suffered it most meekly in his own person▪ to give example of meekness to his faithful followers. This world is now so full of proud beggars, called Priests, but are far from such as Christ approveth Priests.

• For from the highest to the lowest, they do all to please the World and the Flesh, since I had discretion, all the Popes, Cardinals, Bishops, and all the contagious flock of the Priest-hoode have increased damnably, 〈◊〉 sin to sin, •• oud Heretics, covetous Symoners, desouled Adulterers, abusing the Sacram • ntes, especially the Sacrament of the Altar, the highest Priests occupy unlawfully Temporal Lordships, for favor and gain they sell Benefices to unworthy and unable persons. Their Somn • rs sell sin, suffering men and women so lie in diverse vices. The Priests sell the Sacraments full dear to the people, and thus the Priest-hoode is blown up into pride, and vain-glory of their dignity, that they disdain to follow Christ in meekness, holiness, and busy Preaching of his word, and to take their living at the people's hands, as pure alms, and if they Preach not, to labor for their living. And they enforce, that all holy Scripture should be expounded according to their manners.

Therefore all Kings and Rulers, that know the truth of this Testimony of Priesthoode, and will not enforce themselves to withstand these enemies, and Traitors of Christ and his Church, all these strive with Antichrist against Jesus, and they shall bear the indignation of God Almighty, without end, if in convenient time they amend them not and repent, doing due mourning and sorrow. For through the presumptuousnesse and negligence of the Prelates, wicked men are wrongfully named Hermits, and have leave to defraud the poor, and live by their false winnings, and begging, in sloth, and other vices, and the copper nosed Prelates, are suffered to live in pride and hypocrisy, and to defile themselves bodily and Ghostly. Also by the sufferance of these Prelates, there be vain brotherhoodes and Priesthoodes, full of pride, they are cause of much dissention, and exercise themselves in eating, and drinking unmeasurably, and out of time, and they are of one clothing, and hold together, and in all unlawful doings they are Partners, medlers, and Counselors.

Also, Prelates admit Pardoners, and strange beggars, with flatterings to beguile the people, against true belief, and to increase diverse vices in them: and thus the viciousness of Prelates have been, are, and shall be cause of Wars within this Realm and without, and cause of Pestilence of men, and murren of beasts, and barrenness of earth, and all other mischiefs, until the Lord's and Commons able them with grace, accordring to God's will, to redress this foresaid Priesthood, unto the innocent • eaching, and living of Christ and his Apostles.

Therefore, all that know the viciousness that now reigneth cursedly in these Priests, and in their learning, let them pray for the health of his Church, and abstain from these indurate enemies of Christ and his people, and from all their Sacraments, which are fleshly and false. Saint Cyprian, and other great Doctors witness, That not only vicious Priests, but they which favor and consent to them shall perish with them, as they perished that consented to Dathan and Abiram, for nothing were more confusion to them, then refusing their Sacraments, which are most unlawful, and none needs to • eace to die without taking any Sacrament of these, Christ's enemies, since Christ himself will not fail to minister all healthful Sacraments, to all them that are in true Faith, Hope, and Charity.

But some mad fools, to eschew slanders, will be shrieued once a years of their propper Priest, though they know him defouled with slanderous vices, no doubt, these are culpable of great sin, since Saint Paul witnesseth, that, Not only they that do evil are worthy of damnation, but they that consent to evil doers. And the vicious Priests despise and cast from them heavenly wisdom that is given of the Holy Ghost. Therefore the Lord throweth such dispisers from him, so that they do no Priesthoode unto • im. Therefore they that took, or consent that any other should take any Sacrament of any s • ch Priest sinneth against the Trinity, and are unable to any Sacrament of health.

And that this Sentence is • rue, and in the hope of the remission of all my sins, trusting steadfastly in the mercy of God. I off •• to him my Soul, and to prove that this is true, I suffer meekly, and gladly, my wr • tched body to be tormented, to his praise, and the edification of the Church.

And I, wretched cai ••• e, shall now, through the spiritual grace of God, make him a pleasant Sacrifice, with my most sinful body, I beseech all that read, or hear this my Testament, that they i • deauour by all means, to understand truly, and keep faithfully the commandments of God▪ and to pray devoutly to • he blessed Trinity, that I may have gr • ce and wisdom from above, to ende my life for his cause, in a true and liu • lie faith, steadfast hope, and perfect charity.

A Handicrafts man died constantly in the opinion that it was not the body of Christ really which was Sacramentally v • ed in the Church. He was ca • yed to the place of execution, and included in • Pipe, or Tunne. The Prince, the eldest Son of King Henry was present, he endeavored to save him, p • rswading him from his opinions, adding often threatenings, which might have daunted any man's stomach; but this valliant Champion of Christ, negl • cting the Princes fair words, • ather determined to suffer any torments▪ then so great Idolatry. Being enclosed in the Pipe, he was torment • d by the raging of the f • re, and miserably roaring in the midst thereof, the Prince, being moved, came to him again, commanded the f • re to be taken away, comforted him, and promised him life, and a yearly styp • nd during his life, if • ee would consent to his Council. But being more inflamed with the Spirit of God, th • n with any earthly desire, he continued immovably in his former mind. The Prince commanded him to be put in again, and that after, he should look for no grace. So this Lay-man pers • uered invincible unto the end, not without a great and cruel battle, but with so much the more triumph and victory.

As soon as King Henry the fifth was Crowned, at the same time the Lord Cobham was cast into the Tower, the Bishops and Prelates came to the King, complaining that they, and the whole Clergy were despised, and their censur • s and Sacraments not regarded, and all iending to utter ruin and decay, and all by suffering of Heretics, which hold assemblies in secret places, a • d corners; which if it were any longer suffered, would overthrow the Commonwealth.

Whereupon the King held a Parliament at Lecester, and made an act, that they that held Wicliffes opinion, were Heretics, and Traitors, and to be hanged and burned. The Bishops, being armed herewith, exercised wonderful cruelty against many guiltless men, amongst which (besides the Lord Cobham, whose Story is deferred) was Sir Roger Acton Knight, John Brown Gentleman, and John Beuerley a Preacher, who were condemned by the Law aforesaid, and crowned with the double Martyrdom of hanging and burning, at Saint Giles i • the Field.

At that time there was 36. together, all of Noble, and gentle blo • ds, condemmed by the Bishops for Heretics, whom this cruel Law drave unto the 〈◊〉 . Also one John Claydon a Currier, and Richard Turmine a Baker, were burned in Smithfield.

I pass over such, whom John Mayor in his sixth Book reporteth to be condemned for Heretics, in the year 1447. amo • st which, such as were found most constant were burned.

About the same time a Friar Minor, an English-man, being Ambassador of Pope Benedict 13. unto Scotland, if he had not escaped by flight had been burned, for certain herisies that were laid against him.

About this time was a Sermon written, whether by Wycliffe or Thorpe, or any other, it is uncertain, it is mentioned to be in the year 1388.

Christ likeneth the Kingdom of Heaven to a Housholder, that went in the morning to hire Work-men into his Vineyard; so did he about the third hour, the sixth hour, and the ninth, and the eluenth, and as he found men standing idle, He said to them; Why stand you beer vn-occupied, go into my Vineyard, and that which is duty I shall give you, and when the day was ended, he called his Steward, and bad him give every man a penny. This Housholder is Christ, head of the Church on Earth, which calleth in diverse ages; as in the time of Nature he called by inspiration Abel, Enoch, Noah, Abraham, and diverse others. In the time of the old Law, Moses, David, Esau, Jeremiah, with the Prophets: In the time of Grace, the Apostles, Martyrs, Confessors, and Uirgines, some in youth, some in middle age, some in the latter days: it is to labor in his Vineyard, which is his Church, as there be diverse Officers in trimming of the maternall Uine, no less needful in the Church be these three Officers, Priest-hood, Knight-hood, and Laborers. The Priests must cut away the branches of sin with the Sword of God's Word: the Knights must maintain God's Word: the Teachers thereof, and the Land from wrongs and Enemies: the Laborers must by their sore sweat, get sustenance for themselves and others, if Priests want, the people for want of God's Word all will grow wild in vices, and die ghostly, and were not men to rule people, Thieves and Enemies would so increase, that none could live in peace, and were it not for Laborers, Priests and Knights must be Artificers, Plough-men, and Heard-men, or else die for want of sustenance: as the great Clarke Auicenna saith, every unreasonable Beast, if he have that which belongs to Nature, can live of himself alone. But if there were but one man in the World, if he had all the goods in the World, yet for default he would die, or his life worse then if he were not, because that which is prepared for man's sustenance must be altered, or else it accordeth not with him; therefore he saith, it is very needful to have men of diverse trades and callings. This should be a great cause that every calling should love, and not hate one another, and this I dare say, that they which do not diligently labor in someone necessary calling or other, when the day of reckoning shall come, which is the end of this life, as he lived without travel, so shall he want the reward of the Penny, the endless joys of Heaven, and be cast into Hell. Wherefore, if thou be a laboring man, do it truly; if thou be a Servant, be subject, & fear to displease thy Master for Christ's sake; if thou be a Merchant, deceive not thy Brother in chaffering; if a King, defend the poor and needy; if a Judge, go not to the right hand for favor, nor to the left for hate. If thou be a Priest, instruct the ignorant, praise the obedient, and reprove the disobedient to God, for in the end of the world you shall everyone have a reward, a good or a bad, then Christ will say to every of these three States, Come give a reckoning of thy Bayliwicke: First, Priests that have cure of Souls shall be called, and they shall answer for themselves and others: The second is, Temporal Lord's shall answer for themselves and others: The third Bailey shall account but for himself, or at least, have less charge then the other, and everyone shall answer three questions: How enterest thou? How rulest thou? How livest thou? To the Priest, how enterest thou? by Truth or Simony, God or the Devil, for that thou wouldst labor in thy calling, or for that thou wouldst be richly arrayed? Answer in thy conscience to thine offense now, or thou shalt ere it be long answer to GOD? and I ask the question, why men set their Children to school, whether for their worldly advancement, or to make them the better to know GOD and serve him? They set them to the Law, not to be Ministers of Justice, to defend the poor, but because it is a means to make them great men; therefore there be so f • w to learn the word of GOD to be Preachers, because there is no gains therein. Chrysostom saith, Parents care for the bodies of their Children • , but not for their souls; they desire their welfare in this world, but they pass not what they shall suffer in another; they will sore bewail the hurt of their bodies, but they reckon not much of the health of their souls, they are moved for their poverty, but not for their sin: hereby they show, that they begot the bodies, but not their souls.

To return to Priests, there is now great abominations in the Church; Priests come into Christ's fold, not at his calling, but to make themselves rich, which is cause of many errors. In the Book of mourning the Prophet saith, The enemy hath put his hand to all things he would, for he hath seen a lawless people in the Sanctuary, of which thou saidst they should not enter, The enemy is Satan, for in what plenty is pride, envy, wrath, and covetousness; and wherefore, but because such are entered into the Temple, which cannot keep the Law of God themselves, nor teach others: And Osea saith to them, Because thou hast put away the knowledge of God's will, I have put thee away from using Priest-hood to me.

The second question, how hast thou ruled God's flock committed to thy cure, for the good of the sheep, or for hire, as a father, or a wolf; whom hast thou turned from their cursed living by thy preaching and good example? whom hast thou taught the law of God? he that is ignorant, the fatherless, Children and thy flock shall grievously accuse thee, that thou hast lived by their labor, and done nothing therefore, but let them go astray. S. Barnard saith, Priests be in place of Saints, and they do wickedly, not being content with necessary wages, but over-plus: that the needy should live by, they wast in houses of pride and lechery; beware, thou shalt give an account to the last farthing, thinkest thou that thou shalt not be disallowed for nourishing young men, idly taught, as in a school to blaspheme God in all evil living: for feeding of fat palfries, of hounds, and of hawks, and of lecherous women. Hear what is said of such, they lead their days in vanity and wealth, and in a moment go down to hell.

The third question, what light hast thou shown, and what myrror hast thou been unto the people in thy living? It is wonder to see how the life of Priests is changed, they be clothed like Lord's, they speak as dishonestly as any Ribold or Harlet: No Merchant more covetous for gain, they ride like Princes, and all is of poor men's goods, they be blinded with to much shining of riches, they make houses as big as Churches, superfluously abounding with all things, they paint their Chambers with pictures, and clothe their Images with Silks of diverse colors, but the poor for want of clothing, and with an empty womb, crieth at their doors; and oftentimes the poor be robbed to clothe stocks and siones: thou occupiest the place of Peter and the Apostles, no otherwise then Judas and Simon Magus, as a candle newly quenched that stinketh over the house, instead of light, and as smoke that blinds ones eyes in stead of fire; they shall have an hard judgment, because they have misentred, and harder, because they have misruled, and the hardest, because they have cursedlie lived.

The second that shall make account for himself and others, is Kings, and other temporal rulers; Hast thou entered thine office to profit the people, to destroy sin, and further the truth, or for worship and riches? Some desire such estate to be rich, a • d to oppress such as they hate, and to take bribes, for sparing to punish sin, and make themselves partners of other sins, and for bribes work all things. Many in high office, think they are of higher kind of nature then others, not knowing they are poor men's brethren, and servants for the good of the Common-wealth, and that their glory is vanity. Of whom the Prophet Osea saith, They have reigned, but not by me; so was Roboam when he answered the people, My little finger is bigger then my Fathers Rib-bone, my Father grieved you somewhat, but I will add more, which made the people rebel, and the kingdom never came wholly together again; wherefore it is good for Rulers to take sober council, to eschew ear-rounders, and to have an eye of love unto the Commons, for be they never so high, they shall come before an higher Judge to give a reckoning.

The second question, how hast thou ruled? Hast thou not been the harder to the poor for his poverty, nor favored the rich for his riches? what abuse is now amongst Officers, if a rich man plead with a poor, every Officer is ready to further the rich man, and the poor man shall have so many delays, that though his right be never so good, for default of spending, he shall be constrained to let his cause fall. And I have heard say of them that have proved both Courts, that the Court that is called most Spiritual, is most cursed; therefore it is truly said, a gift out of the bosom subuerts right Judgment, but the words of Christ be to be feared, As you judge you shall be judged.

The third question, how hast thou lived? Thou that punishest other for sin, must not sin thyself, else thou condemnest thyself in doing the thing thou damnest in others, and when any standeth before him in Judgment, he must take heed before what Judge he must stand himself: but it is to be feared, that it fareth with some, as with the two false Priests that would have put Susanna to death, because sh • e would not consent to their Lechery, and of the most worthy to be hanged, damn the less worthy. Socrates being demanded why he laughed, said, Because I see great Thieves lead a little These to hanging: who is the greater Thief, he that taketh House and Land from one, and his Heirs, or he that stealeth a Sheep.

The third Bayly, is every Christian that shall reckon to God for the goods he hath had of him; First, how have you entered here to your goods, if by extortion, stealth, usury, or deceit; woe shall it be to you at this dreadful day, as S. Augustine saith, if he shall be in hell that hath not given of his goods well gotten, what shall become of him that stealeth others goods: desire of honor, and fear of poverty be the causes that ma • e men live by the rape of other men's goods; the vengeance of this covetousness is described by the pot in the sixth of Zacharias, wherein sat a woman named Impiety, into which the Angel threw a weight of Lead: and two women like Spirits with wings, carried it betwixt Heaven and Earth, unto the Land of Sinear; as a pot with a wide mouth, so Covetousness gapeth for riches and honor, and as liquor in a pot profiteth not the pot, but them that draw it out, so worldly goods profit not the Getters, but others that comes after, as Owls see better by night then by day, so the covetous are blind in heavenly matters, and quick-eyed in earthly matters. The Lead is obstinacy, the Woman is called Impiety, because Piety is lost by Avarice: the Pot is covered with Lead, which stoppeth in Impiety, to show that Covetousness hardeneth the heart, that Impiety cannot go out by repentance, the two Woemen that bare the Pot, are Pride and Lust of the Flesh: which in Scripture are called the two Daughters of the Water, each crying, bring, bring. The first Winge is Pride of Spiritual gifts: The second Wing Pride of Temporal gifts: The Wings of the second Woman, be Gluttony and Sloth. Doctor Gregory speaking of Gluttony, when the belly is filled, the pricks of Lecherie are stirred. And of Sloath Doctor Augustine saith, Lot was a good man whilst he was in business in Sodom, when he was idle in drunkenness he lay with his Daughters. Saint Augustine saith, ravening Fishes when they are full be satisfied, but only covetous men cannot be satisfied, he is not afraid of GOD, nor ashamed of Men, he spareth not Father nor Mother, Brother or Friend, oppresseth the Widow and motherlesse Children, he maketh free men bond, he bringeth forth false Witness, and occupyeth dead men's goods. What madness is this, to looselife and grace, to win damnation, and to loose Heaven to win Go • d: And Innocentius saith, how many hath Covetousness deceived for Balak’s rewards. Balaam would have cursed God's people, notwithstanding his Ass reproved him, Covetousness made Achan steal the accursed things to the destruction of him and his house: Gehesie was stricken with Leprosy for selling a man's health that came by the grace of God: Judas for covetousness sold Christ, and after hanged himself; Couetousne • was the cause of the lying and sudden death of Ananias and Sapphira.

If a rich man have a whole street, or a great field, and a poor man have an Acre of Land, or but one House near, either by entreaty, or pursuing, he never cease • th until he hath gotten the poor man's House and Land, as Ahab and Jezebel s •• w Nabal for his Vineyard. Saint Ambrose saith to the rich, how long will you scratch out your covetousness, will you dwell alone, and have no poor dwell with you: why put you out your kind, and challenge the earth which Nature hath made common to poor and rich: Nature bringeth forth all men poor, naked, and needy of meat and drink, without riches or gay clothes, and the earth taketh us naked again, and closeth none of our riches: he that maketh difference betwixt poor and rich, when they have lien a little in the grave, look upon them who was poor, and who was rich, and thou shalt se • no difference in their bones, except there be more clothes rotten with the rich then the poor, which is a hurt to the living, and no good to the dead: of such extortioners it is written, they reap other men's fields▪ and they pluck away the Grapes of the vine of the oppressed, they pluck away their clothes and leave them naked: and in that the aforesaid pot was lift up betwixt heaven and earth, showeth that covetousness hath no Charity to God, or Man, and they carry the pot to the Land of Synear, that is, the land of stench or Hell. Here we should ask how thou hast governed thy Wife, thy Children and servants, whether thou hast brought them up in God's Laws, and continued them therein according to thy power, otherwise thou shalt give an account, and to avoid these hard accounts, I council everyone to trust in the mercy of God, through Christ's demerits with a lively Faith, and repenting heart of thine iniquities, and Amend, else who shall grant thee pardon and release of thy accounts.

Now we will consider, who shall call us to this reckoning, before whom, and what punishment to the wicked, and what reward to the faithful: there be two Judgments, one at separation of body and soul, which is the particular doom: and the second at the general resurrection that is universal; to the first we shall be called one after another, to the second we shall come altogether in the twinkling of an eye: we are called to the first by three summons; sickness, age, death: the first warneth, the second threateneth, the third taketh; some are slain without sickness or age, and the most part without age, and there is a sickness that makes the body fe • ble, and a sickness of the soul which is general to all men, and the continuance thereof is cause of corruption: if a man cast all worldly things out of his mind, yet can he scantly think only of God a Pater-noster while: O God, what a sickness is this to the sons of Adam, of this sickness spake S. Paul, I see another Law of my members, rebelling against the Law of my Spirit; as a man looking on the Sun cannot long endure, yet the fault is not in the Sun for it is most clear, but in the feebleness of man's eyes: so since Adam was put out of Paradise, all his offspring have been thus sick • : the second sickness is of the body, as hunger thirst, cold, heat, sorrow, weariness, and many others: as Job saith. A man borne of a woman is full of many miseries, and is but for a little time: there be other sicknesses that happen to some as Fevers, Dropsy, Blindnes, and such like, as it is said of the Israelites, if thou keep not the commandment dements of God I shall increase the sorrows and sicknesses of thy seed, but God sendeth such sicknesses sometimes to good men, and tribulations for two causes: First to know that it is of God, and to increase in meekness: of this saith Saint Paul, least my great revelations should extol me in pride, to me is given the prick of the flesh: I three times prayed God it should go from me, he answered, my grace is sufficient; for my power is manifested in weakness; the Devil asking Job to be tempted, was heard, and not the Apostle asking his temptation to be removed▪ he heard the damned, and heard not him that should be saved: also God sendeth sometime his Saints to give us sinners example of patience, being we have deserved much more: as Toby came from the Charitable work of burying the dead Swallows were suffered to dung in his eyes being asleep, and make him blind it is written, that it was for an example of patience to them that should come after, and though he ever feared God he was not aggrieved with God, but feared him still, and thanked him always, and the sicknesses of wicked men be for two causes: first that they should leave their sins and love God; we see often men in sicknesses know God, that never would turn to him whilst they were whole: Also God sendeth sickness and troubles often to the wicked, to make others afraid to follow their sins, as Antiochus worms crauled out of his body whilst he was alive, and his friends were weary of his stink, yea he might not abide his own stink: then he said it is rightful to be subject to the Lord, & for mortal man not to hold himself equal with God: the Story saith, he asked mercy of God, and could none have, and vowed to do more good to the Temple and Jews then he had done harm, and to become a Jew an • go over all the land preaching God's Law; yet because it cam • not out of true repentance springing of Faith, but of his odious pain, he obtained not favor: by this men should see what it is to be disobedient to God: also sickness showeth that the patient is mortal, and that he must die though he may now scape.

The second Somner is age, he will not leave thee until he have brought thee to death: yet many, though they see all their members decayed with age, take no heed; but if he see a little mirth forgetteth the Somner hath him by the sleeve, and what a reckoning he must make, which if he answer not well, he forfeiteth body and soul to damnation: a Doctor saith, this is the greatest abuse of the world; the reason is because these three, idle youth, dishonest speech, and wicked deed, which if they grow with a man from his childhood to his old age, they make a three-fold cord to bind the old man in custom of sin: wherefore Isaiah saith, break the cords of sin.

The third Somner is death, his condition is come, he, first or last spareth neither poor nor rich: Saint Augustine saith, we ought fear death, for in what estate it findeth one, it bringeth him to Judgment: therefore the Wise man saith to his Son, think on the last day, and thou shalt never sin.

We shall likewise be called with three messengers unto the last Judgment: the first the sickness of the world, the second his age and feebleness, the third his end: as decay of Natural heat, and increase of unnatural heat, is the sickness of the body: so decay of the love of God, and our neighbor, and increase of unnatural lusts is the sickness of the world, Christ saith this is a sign of the end of the world that wickedness shall wax plenteous, and charity wax cold: know well saith Saint Paul, in the last days shall be perilous times, men lovers of themselves, covetous, proud, vnobedient to parents, without affection, &c. when thou seest suchmen, know the first Somner warneth the world that the day of reckoning draweth near.

The second Somner the age of the world, the day of the end of the world was hid from the Apostles, and from Christ's manhood as to show it us: yet by authorities of Scriptures we may show that that day of wrath draweth near, least any say as that foul belly seruer, I will say to my soul, eat, drink and be merry, thou hast much goods laid up for many years. If Paul said 1300. years past, we be those to whom the ends of the world is come, much more we may say the same, and Chrysostom saith, when thou seest the Sun so low that the valleys be dark, thou knowest night is near: much more when it is so low that the hills be dark, so if thou seest darkness of sin have mastery of secular men, it is a token the end of the world is nigh: but when thou seest the darkness of sin hath gotten the upper hand of Priests, that should be as hills amongst the communaltie in perfect living, who doubteth but that the world is at an end: and Abbas Joakim saith from the year 1200. all times be to be suspected: and Ildiger in her prophesies saith, as the seventh day the world was full made, and God rested from his work: so in seven thousand years the number of them that shall be saved shall be fulfilled, and then shall the Saints wholly rest in body and soul: and now it is from the Creation six thousand and six hundred years.

The Disciples asked Christ three questions; the first of the destruction of Jerusalem, the second of his coming to Judgment, the third of the end of the world: To the first he said, when the Romans besiege the City, soon after it shall be destroyed, to the second and the third he gave many tokens, as that there should be wars, pestilence, and earthquakes: lastly, when we shall see the abomination of holiness standing in the sanctuary, then who so readeth let him understand: this abomination as Doctors say shall be in the great Antichrists days 1240. days: and a Doctor saith that a day must be taken for a year by authority of Scriptures, and by reason: and it is thought to this Clarke, that Antichrist shall more appear, in the year of Christ 1400. then any time before, and there lacketh but twelve years of the fulfilling thereof. In the opening of the seven seals is declared the state of the Church, from Christ to the end of the world: the four first seals from Christ to Antichrist; the first Seal the state of the Church in Christ's and his Apostles time: the voice of the Lyon is Christ's voice, the white horse his Disciples, the whiteness showeth their righteousness, by their bow their true preaching, pricking repentance into men's hearts, they went to Jewry overcoming them to leave the trust they had in the old Law, and to trust only in Christ: they went out winning the Payenims from Idolatry to Christ: The Calf in the second Seal which is a Beast, was used to be sacrificed, betokeneth the state of the Church in the time of Martyrs, and that is tokened by the Red Horse: this began at cursed Nero, and endured unto Constantine the great that endowed the Church: in this time many shed their blo • d for the testimony of God's word, and of two and twenty Bishops, until Sylvester the first, I read but of four but they were Martyrs: and in the time of Dioclesian the Emperor, the persecution was so great, that in thirty days were slain 22000. in diverse countries for the Gospel. The opening of the third Seal, telleth the state of the Church in the time of Heretics, by the Black-horse is figured false understanding of the Scripture: then cried the third Beast which is a man, for it was needful to preach Christ's Incarnation and Passion against Heretics, that took those points amiss: The fourth Seal t • lleth the state of the Church in the time of hypocrites, that by outward signs of repentance only blind the people: the pale color of the Horse signifieth their hypocrisy, the rider was death, to signify they slay ghostly, that teach any other way but Christ, and Hell followeth them▪ for Hell receiveth those that deceive men: in that time it was needful that the fourth beast the Eagle which flieth highest of all Birds, to make his cry, to raise up the Gospel, least men's traditions ouergrow it, by the information of these hypocrites: The fifth Seal showeth the state of them that shall follow, and the desire the followers of God's law shall have to be delivered from this woe. The sixth Seal tell • th the state of the Church in Antichrists limbs; the Angels that stood in the four corners of the earth, to hold the four winds from blowing are the Devils Ministers: the four winds are the four Gospels, they shall let the preaching thereof, and the breath of the Holy Ghost to fall upon men: after this cometh the mystery of the seven Seals, that Antichrist is come in his own person, whom Jesus shall slay with the breath of his mouth, he and his servants shall show their uttermost persecution against Christ and his subjects.

I said in my second principle, that it was to be known before what Judge we must reckon: the Judge is God himself that seeth all our deeds and thoughts, and every man's deeds, and the secrets of their hearts shall be opened to all the world: as Saint John saith, the dead men, great and small, stood about the Throne, and books were opened, and the Book of Life was opened, and the dead were judged according to their deed written in that Book: this Book is men's consciences, that now are closed, but then shall be open to all men: the Book of Life is Christ's Gospel, which is now hid from the damned, through their own malice: in the first book is written all that is done, in the second all that should be done: therefore look in the Book of the Conscience whilst thou art here, if thou findest anything contrary to Christ's example and Doctrine, scrape it out with the knife of repentance, and write it better.

I said it were good to know what reward the good shall have, and what reward the wicked shall have: it is written, Christ shall come with the same body that was crucified, all that shall be saved shall cleave to him, and be ravished, meeting him in the air, they that shall be damned lying upon the earth. Then Christ shall ask account of deeds of mercy, reproving false Christians for leaving them undone, rehearsing the pains that his true servants have suffered: then the wicked with the Devil shall go into everlasting fire, and the righteous into • uerlasting life: then that which is written shall be fulfilled.

Woe woe, to them that dwell on the earth; woe to the Paynim that worshipped Idols, and other creatures; woe to the Jew that trusted too much in the Old Law, and despised Christ; woe to the false Christian that knew the will of God, and did it not, and hath not contemplated his mercies and ways, and been thankful for his benefits, and hast made thy heart a house of swine, & a den of thieves, by unclean thoughts and delights: thou hast shut God out of thy heart, and he shall shut thee out of heaven, thou hast harboured the fiend, and thou shalt ever dwell with him in hell, thou shouldest have sung holy, holy, holy Lord: but thou shalt cry woe, woe, woe to me: but they that be saved shall joy in God, Joy all amongst themselves, and one of an others salvation: how happy be they that their travels be finished, and brought to so gracious an end: especially, that they have escapt the pains: O how happy are they for the endless bliss which they have in the sight of God.

In this year began the Council of Constance, called by Sigismond the Emperor, and Pope John the 23. for pacifying a Schism betwixt three Popes, all striving for the Pope-dome, which continued nine and thirty years: the Italians set up this John, the Frenchmen set up Gregory, the Spaniard set up Benedict, and every Nation defended his Pope, to the great disturbance of Christian Nations: this Council endured four years, wherein all matters were decided most by four Nations: the English, Germans, French, and Italians, out of every Nation was a president: there names were, John the Patriarch of Antioch for France, Anthony Archbishop of Rigen for Italy, Nicholas Archbishop of Genes • ensis for Germany, and Richard Bishop of Bathe for England: the aforesaid Pope John, resigned his Pope-dome, for which the Emperor thanked him, and kissed his feet: but after he repented himself, 〈◊〉 being disguised fled, but was taken by the Emperor and put in prison: this Pope was deposed, by the Decree of the Council; more then forty most heinous crimes proved against him; as for hiring a Physician to poison Alexander his predecessor, and that he was an Heretic, a Symoniack, a Liar, an Hypocrite, a Murderer, an Inchanter, a Dice-player, an Adulterer, a Sodomite, and many others: he held a Council at Rome about four years before, and ever when they assembled there was a huge Owl in the place, or somewhat else in the shape of an Owl, which did always look so earnestly upon the Pope, which made him still break up the Sessions, and at length to dissolve the Council: some said it was the Spirit of God in the shape of an Owl, indeed there Spirit is better figured in the shape of an Owl then of a Dove.

The Council said the way to reform the Church was to begin a minoritis: the Emperor said, non a minoritis, sed a maioritis, there was five and forty Sessions in this Council: there was three several Popes deposed in this Council.

In the eighth Session was the condemnation of John Wycliffe, and his five and forty Articles, & of his memory and bones to be burned, as it is before recited: and in the thirteenth Session was decreed that no Priest under pain of excommunication shall communicate unto the people under both kinds of Bread and Wine: In the fifteenth Sessions silence was commanded under pain of the great curse, and that none should make any noise of hand, foot, or voice: and then the condemnation of John Hus was read. In the seventeenth Session, the Emperor took upon him a journey to the King of Aragon, to entreat with Pope Benedictus about the resignation of the papacy, and an excommunication was denounced against all that should go about to hinder the Emperors journey, and that the Council should every Sunday make prayers and processions for him, and an hundred days of pardon given to them that would be present at the said prayers and processions, and that all Prelates should then wear their Pontificalibus: granting besides to every Priest that said one Mass for the same an hundred days pardon, and to all other that once a day should say one Pater-noster, and one Ave-Mary for the safety of the Emperor forty days pardon.

In the nineteenth Session, Jerome of Prague was accused of Heresy, cast into prison, and forced to abjure.

In the two and twentieth Session, Letters were made and set upon all Church doors, admonishing Duke Frederick, to restore George Bishop of Austridge such Lands, Kents and Reuenues as he detained, under pain of interdiction, suspension, and excommunication.

In the one and twentieth Session, the Bishop of Londy made a Sermon, which being ended, Jerome of Prague, which had abjured, stood upon a Bench; replying against his Sermon, preaching sundry things: whereupon the said Jerome was condemned and delivered to the secular power to be burned.

In the seventeenth and eighteenth Sessions, there was great process given out against Duke Frederick, accusing him for sacrilege, and excommunicating him: for not obeying the admonition of the Council, concerning the usurpation of the possessions of the Bishop of Austridge as aforesaid.

In the one and thirtieth Session, Letters were directed to a certain Earl in Italy, for laying violent hands upon the Bishop of Asce, and imprisoning him, commanding him to set him at liberty, under pain of interdiction and excommunication: and another Decree was set forth for the restoring of the Liberties of the Church of Baron.

In the nine and thirtith Session, it was ordered that every Pope should swear to believe and hold the Catholic Faith, after the traditions of the Apostles, general Councils, and holy Fathers, namely of the eight general Counsels, Ephisme, Calcedone, two of Nice, and four of Constantinople: also the Councils of Lateran, Lions, and Ui • nna; to observe, preach and defend him to death: and by all means to prosecute the right of the Sacraments, canonically delivered to the Catholic Church, and writing his Oath, he should offer it before witnesses upon some Altar.

On Saint Martins Even a new Pope was chosen, therefore they called him Martin, and he was brought to the Emperor and Council, into the Church of Constance, and there authorized for Pope: and was brought thence most honorably with sumptuous procession, unto the Monastery of Saint Augustine, to be crowned: The Emperor on foot leading his horse on the right hand, and the Marquess of Brandenburge, Prince Elector, leading his Horse on the left hand.

When this Council should be ended, the Pope sent a Cardinal with proclamation to dismiss the Council, and to give every man leave to depart, and to show the Popes indulgence, which he had granted to all and every person present, at: that Council that they should have full absolution during his life, so that he procured his absolution in writing within two months: also another iudulgence was granted of plenary remission of sins at the hour of death, and was not only for their Masters, but for their household: upon condition that from notification thereof, they should fast every Friday one whole year, for the absolution of their life time: and for their absolution at the hour of death, to fast the same Friday one other year, if they had no lawful impediment, and after the second year they should fast to their lives end every Friday, or else do some other good work.

There were at this Council three hundred forty and six Arch-bishops and Bishops: five hundred threescore and four Abbots and Doctors; sixteen thousand secular Princes, Dukes, Earls, Knights, Esquires: four hundred and fifty common women: six hundred Barbers: three hundred and twenty Minstrels, Cooks, and Iesters: there was 60500. forrenners at that Council from Easter to Whitsuntide; the chief thing to be noted in this Council was, that the Popes authority is under the Council.

The History of JOHN HVS.

John Hus being a preacher at Prague, in the temple of Bethlehem, those rather to teach the Gospel of Christ, then the human traditions of Bishops; their sprung up certain which accused him as an heretic to the Bishop of Rome: the Pope committed the matter to the Cardinal of Columna, who appointed a day he should appear at Rome: The King and Nobility of Boheme, sent to the Pope to acquit him from his appearance, and if they suspected the Kingdom to be infected with any heresy, they should send an Ambassador to correct the heresy, and the King would bear the charge, and likewise assist the Legate with all his authority, to punish such as shall be sound with erronoous Doctrine: and John Hus sent his meet procurators unto the Court of Rome, and with firm and strong reasons did prove his Innocence, but when the Cardinal would admit no defense, his procurators appealed to the Pope; notwithstanding the Cardinal excommunicated him as an obstinate heretic, because he came not at his day, and the matter was referred to two other Cardinals, who after they had delayed the matter a year and a half, confirmed the Judgment of the first Cardinal, and some of his procurators were committed, and grecuously punished for being so earnest for him.

But the general Council being assembled as aforesaid: The Emperor sent certain of his Gentlemen to bring John Hus Bachelor of Divinity unto the Council, to purge himself of the blame which was laid against him, and granted him a safe conduct, that he might come freely to Constance, and return home without fraud or interruption: he seeing so many fair promises, and his safe conduct, sent unto the Emperor that he would come unto the Council: but before he went he caused certain writings to be set upon the gates of the Cathedral Churches, Parish Churches, Cloister and Abbeys, signifying he would go • to the Council, and that if any that have suspicion of his Doctrine, that he should declare it before the Lord Conrade, or the Bishop of Prague: or if he had rather at the general Council, for there he would render an account of his Faith before them all: the Bishop of Nazareth, the inquisitor for heresy, made his certificate under his hand and Seal, with a testimonial unto Master John Hus, that he had oftentimes been before him, and had conferred with him, and yet could never find any heresy in him: and so did the Bishop of Prague, set up Letters in every City as he passed to Constance, that he was going to the Council to descud his fa • th, and if any could lay anything to him as touching his Faith let him come thither: many resorted unto him all the way as he went, and he was gently •• reate • , especially of the Citizans, and Burgesses, and sometimes of the Curates: and if there were noise of his coming, the streets were ever full to see him: In Norrenberge many Curates came to him, desiring talk with him secretly, he said he had rather show his opinion openly before all men: so after dinner until night he spake before the Priests and Senators, and Citizens, that all had him in great reverence, save one Doctor which was a Charter-house Monk, who impraued all that h •• had said: then after he was come to Constance, Master Clum, and M. Latzembodge, which came with him went to the Pope, and certified him John Hus was come to Constance, & that he had the Emperors safe conduct, desiring him to grant him liberty likewise to remain there without trouble, which the Pope promised he would: in the mean time Master Pallets, John Hus his great Adversary was come to Constance, but his Companion Zuoyma, Husses other Adversary died of an impostume by the way: then this Pallets associated himself with one Causis a Boh • mian, which afore-time had undertook to find a Mine of gold for the King: and having received much money of the King towards the business, seeing his hope of making Gold to fail, run away to Rome with the Kings money: these two drew certain Articles out of the writings of Hus, against him, and took great pains to show these Articles to the Cardinals, Bishops and Monks: and showing that he had done many other things against the holy constitutions of the Pope and Church: whereby they made John Hus to be apprehended the six and twentieth day he came to Constance: and the Cardinals sent the Bishops of Augusta, and Trent with the Burgess of Constance, and a Knight to John Hus his lodging, to report they were sent by the Pope and the Cardinals, to certify him he should render some knowledge of his Doctrine before them, as he had often desired, and they were ready to hear him: he answered, he desired openly to defend his Doctrine, but not privately: notwithstanding, I will go to them, and if they handle me cruelly, I trust in the Lord Jesus that he will comfort me, that I shall desire rather to die for his glory, the • deny his verity, which I have learned in his holy Scriptures: and John Hus took his horse and went to the Popes Court, when he had saluted the Cardinals, they said to him, we have heard many reports of you, which if they be true are not to be suffered, that you have faught many errors, contrary to the Doctrine of the true Church, and that you have sowed your errors through all Bohemia by a long time: to whom he answered, I rather though • se to die then to be found culpable of one error: therefore I came to the Council to receive correction, if any can prove any errors in me: The Cardinals said they were pleased with his answer, and departed, leaving John Hus, with Master Clum, under the guard of armed men, and they suborned a Franciscane Frier, a subtle malicious hypocrite, to question with him: Who said Reverend Master, I a simple rude Idyot am come to you to learn, for I have heard that you have taught many things contrary to the Catholic Faith: I desire you for the love that you have to the truth and to all good men, that you would teach me some certainty: First it is said you maintain that there remaineth but natural bread in the Sacrament after consecration, which he denied: Then the Frier asked him what manner of union is betwixt the man-hood and God-hood of Christ: Then Hus said, you say you are simple, but you are double and crafty, in that you have propounded so difficult a Question: yet I will show you my mind, which when he had done, the Frier thanked him, and departed: after the Popes Garison told him that this Frier was counted the subtlest Divine in Lombardy: then Pallets and Causis his Adversaries made earnest means to the Cardinals that he should not be set at liberty: and having favor of the Judges, mocked the said Hus; saying, now we will hold you well-enough, you shall not depart until you have paid the uttermost farthing: At night the Prouost of the Roman Court told Master Clum he might depart, but they had otherwise provided for Master Hus: Master Clum went to the Pope, declaring all that was done, beseeching him to remember the promise which he had made: the Pope answered, it was done without his consent, and told Master Clum apart, why do you impute this to me; you know that I myself am in the hands of these Cardinals and Bishops, so he returned very pensive, and complained openly and privately of the Popes wrong, but it profited not. Then Hus was led to prison and kept there eight days, from thence he was carried to another prison belonging to the Abbey, where by reason of the sti •• e of the place he fell sick, and was so weak that they despaired of his life.

In the midst of his sickness they put up these Articles to Pope John, the 23. and to the principals of the Council, desiring that John Hus might be condemned.

1 That he taught that the Sacrament ought to be ministered in both kinds, and so his Disciples did now use it, and that material bread remaineth in the Sacrament after consecration.

2 A Minister in mortal sin cannot minister the Sacrament, and that other men besides Priests may minister the Sacraments.

3 He both not admit that the Church signifieth the Pope, Cardinals, Archbishops, and the Clergy underneath them: but saith this signification was took from the Schoolmen; and that the Church ought to have no temporal possessions: and that the temporal Lord's may take them away without any offense: and saith also that Constantine, and other secular Princes have erred by endowing Churches and Monasteries.

4 That all Priests are of like power, and that the reservations of the Popes casualties: the ordering of Bishops, and consecrating of Priests, were invented only for covetousness.

5 When the Pope, Cardinals, and rest of the Priests are in sin, as is possible enough, then the Church being in sin hath no power of the Keys:

6 He being excommunicated contemneth it, and saith Mass notwithstanding.

7 He maketh Ministers himself, and putteth them into Churches without the ordinary of the Dioces, or other Ecclesiastical Jurisdiction, and teacheth it to be lawfully done.

8 That one being ordained a Priest or Deacon, cannot be kept back from the office or preaching: therefore he would never be let from preaching by the Apostolic Sea, nor the Arch-bishop.

Moreover, when there was Questions moved in the University of Prague, upon the 45. Articles of John Wycliffe, and the Divines of Boheme concluded everyone of them Articles, either to be heretical, seditious, and erroneous: he held that none of them were heretical, seditious, or erroneous, as after he did dispute & teach in the common schools of Prague: notwithstanding they were condemned in England, and by the whole Church.

Because I find these Articles and many others answered by John Hus in writing, which hereafter follow, and which were read in the Council, I omit his answers in the Council, because what with the outragiousnes of the Council against him, so many interrupting him at every word, and some mocking, and making mouths at him, that it was impossible for him to make a perfect answer to any thing: I likewise omit for brevity, the many supplications that the Nobles of Boheme made for his Baile and liberty, and what surety they offered: if thou be disposed to see these circumstances, and with what great labor they obtained that he should answer openly, and how cruelly he was used in prison; I refer thee to the Book at large.

The Answeres of JOHN HVS, written with his own hand.

I John Hus, unworthy Minister of Jesus Christ, Master of Art, and Bachelor of Divinity, do confess I writ a Book entitled, of the Church: in reproof whereof there are diverse Articles drawn out of the said Treatise, delivered unto me.

1 The first Article: there is but one holy universal Church, which is the universal company of all the predestinate. Answer. I confess this proposition is mine, and confirmed by the saying of Saint Augustine, upon S. John.

2 Saint Paul was never a member of the Devil, though he did many things like the malignant Church: nor Saint Peter, though he horribly sinned in perjury, and denying his Master. Answer. It was by God's permission, that they might more steadfastly rise again and be confirmed: I answer according to S. Augustine, that it is expedient that the Elect should offend: there be two separations from the Church; the Elect are divided from the Church, but not to perdition: the second is to perdition, by the which certain Heretieks are through there deadly sin divided from the Church.

3 No member of the Church doth at any time fall away from the body, because the Charity of Predestination, which is the bond of the same, doth never fall: Answer this is proved by 1. Cor. 13. Rom. 8. All things turn to good to them that love God: Also I am certain that neither death nor life can separate us from the love of God, &c.

4 The Pr • destinate although he be not in the state of Grace, according to present Justice: yet he is always a member of the Church. Answer. I declared in my book that there be diverse manners of being in the Church: there be some in the Church according to a misshapen Faith, and some according to Predestination, which are now in sin, but shall return to grace.

5 No degree of dignity, nor election of man, nor any sensible sign can make a man a member of the Church. Answer. I say Predestination maketh us members of the Church, and prepareth for us grace here, and glory in the world to come; and not degree of dignity, nor the election of a man, nor sensible sign: for Judas, though Christ elected him an Apostle, and gave him Temporal Graces, and that he was so reputed of men, yet was he a Woolfe in a sheep's-skin, as Saint Augustine saith.

6 A Reprobate man is never no member of the Church. Answer. It is in my Book with sufficient long probation of the Psalm 26. and the 5. Ephes. and by Saint Bernard's saying; the Church of Christ is more plainly his body, then the body that was crucified: the Church is the flower of the Lord in which is corn and chaff: the Elect and Reprobate.

7 Judas was no true Disciple of Christ: Answer. This I confess, S. Augustine in his Book of penance where he expounds 1. John 2. They came out from us, but were not of us: Christ knew from the beginning who should believe, and him that should betray him: and said, none cometh to me except it be given him of my Father, from that time many departed from him, though they were called by the Gospel, they were no true Disciples, because they did not continue in the word of Christ, as it is said, if you remain in my word you be my Disciples: it is evident, that Judas could not be the Disciple of Christ, by means of his covetousness: For Christ saith, except a man forsake that he hath, he cannot be my Disciple: therefore because Judas was a Thief John 12. and a Devil, John 6. It is evident that Judas was no true but a feigned Disciple. Saint Augustine upon Saint John, that Christ's sheep hear his voice, saith, what manner of hearers were his sheep; Judas heard him but was a Woolfe, yet he followed the shepherd, but being clothed in a sheep-skin he laid wait for the shepherd.

8 The predestinate whether they be in the state of grace, or no, according to there present Justice, is the same Church which hath neither wrinkle nor spot, but is holy and undefiled, which Christ calleth his own. Answer. In the fifth to the Ephesians, Christ so loved his Church that he offered himself for it. I pray you then, is there any faithful man that doubteth that the Church doth not signify all the Elect: the glorious spouse of Christ, holy and without spot: This is an Article of faith which we ought firmly to believe.

9 Peter never was, nor is the universal head of the Church. Answer. All men agree, that Peter received of Christ, which is the Rock of the Church, humility, steadfastness, and blessedness: When Christ said upon this Rock I will build my church, he did not mean that he would build every Militant Church upon Peter, but upon Christ which is the Rock: from whom Peter received his Faith, for he is the head and foundation of every Church, and not Peter.

10 If he that is called the Uicar of Christ, follow Christ in his life, then he is his true Uicar; otherwise he is the messenger of Antichrist, the enemy of Peter and Christ, and the Uicar of Judas: Answer. For this cause Saint Bernard in his fourth Book did write unto Pope E • genius, thou delightest to walk in great pride, being gorgeously arrayed, what fruit doth the flooke receive by thee▪ If I durst say it these be rather the pastures of the Devils then of sheep: Saint Peter, and Saint Paul did not so, thou seemest to succeed Constantine, and not Peter. It followeth in my Book, if thy life be contrary to Peters, or given to avarice, then he is the Uicar of Judas, which loved the reward of iniquity, and sold the Lord: As soon as they read the same, the Rulers of the Council looked one upon another, and making mocks and moes, nodded their heads at him.

11 Priests that use Simony, and live desolutely, have an untrue opinion of seven Sacraments, as Bastards and not Children, not knowing the O •• ice of the Keys of Censures, neither of the rights of Cerimonies and service of the Church, nor of worship of Relikes, nor of Orders of the Church, nor of indulgences and pardons. Answer. It is in this manner in my Book, the authority is abused by such as sell Orders, and get riches by Simony, making markets of holy Sacraments, living voluptuously, desolutely, a filthy villanous kind of life. They pollute the Ecclesiastical estate, and though they profess they know God, they deny him indeed, and believe not in him, but as unbelieving Bastards hold a contrary opinion, as aforesaid, to whom Malachi in his first Chapter saith, Unto you Priests be it spoken, which despise my name.

12 The papal dignity hath his original from the Emperors of Rome. Answer. This is proved by the 96. distinction, for Constantine granted this privilege to the Bishop of Rome, and others after confirmed the same; that as Augustus is counted the most high King above all others, so the Bishop of Rome shall be called the principal Father above other Bishops: then a Cardinal said in Constantine's time, there was a general council at Nice, in which the highest place in the Church was given to the Bishop of Rome, why did you not then say it took his dignity rather from the Council?

13 No Man with reason, without revelation can affirm, that he or any other is head of any particular Church. Answer. I confess it, but it followeth, that he ought to hope through his good living, that he is a member of the Spouse of Christ.

14 No man ought to believe that the Pope is head of any Church. Answer▪ confess it, for the Church was deceived by Agnes, a Woman Pope, as it app • areth by Saint Augustine, and it so being deceived, Christian Faith should be depraved.

15 The Popes power, as Uicar, is nothing worth, if he live not according to Christ, and follow the manners of Peter. John Hus confessed this, and said before the Council, I understand, the power of such a Pope as doth not represent the manners of Christ, is void.

16 The Pope is most holy, not because he supplieth the place of Peter, but because he hath great revenues, my words be mutilated. Thus it is written, he is not holy because he is Uicar of Peter, nor for his great possessions, but if he follow Christ in humilit • , patience, labor, and perfect love.

17 The Cardinals are not the true Successors of the Apostles, if they live not after the fashion of the Apostles, keeping the ordinances of Christ. Answer. I confess it, for if they enter not in at the door which is Christ, they be Thieves and Robbers.

18 An Heretic ought not to be committed to the secular power to be put to death, it is sufficient that he suffer the Ecclesiastical censure. Answer. These are my words, that they might be ashamed of their false judgment, for Christ would not condemn such to bodily death: The first point appeareth in the 12. of Luke: The second, by the Woman taken in Adultery, and in the 18. Chapter of Matthew, If thy Brother have offended thee, &c. therefore an Heretic ought first to be instructed with Christian love, by reasons drawn out of holy Scriptures, as Saint Augustine and others have done, disputing against Heretics; but if for all this they will not leave their errors, they ought to suffer corporal punishments. The Judges had read in John Husses Book, where he grievously inueyed against them which delivered an Heretike unto the Secular power, not being convicted of Heresy, and compared them unto the High-Priests, Scribes, and Pharisees, which told Pilate it was not lawful for them to put any man to death, and delivered Christ unto him, but Christ told Pilate they were greater murderers then he which delivered him unto him, then the Cardinals and Bishops made a great noise, saying; Who are they that thou dost asimule unto the Pharisees? And he said, All that deliver any that is innocent unto the civil sword.

19 The Nobles of the World ought to compel the Ministers of the Church to keep the Commandments of Christ. Answer. These be my words, the Militant Church consisteth of these parts; Ministers of the Church, which should keep purely the Ordinances of Christ; and the Nobles of the World, which should compel them to keep his Commandments, and of the common people serving to both parties.

20 The Ecclesiastical obedience, as the Priests and Monks have devised, it hath no authority in the Scripture. Answer. I confess it, there be three obediences, the Spiritual, Secular, and Ecclesiastical: the Spiritual, which is only according to the ordinances of God▪ in which Christ and his Apostles lived, and all Christians ought to live in: the Secular obedience, is due according to civil ordinance: the Ecclesiastical obedience is such as the Priests have invented, without any express authority of Scripture.

21 He that is excommunicate of the Pope, and apealeth unto Christ, the curses of the Pope cannot annoy him. Answer. I acknowledge not this, but I did make complaint in my Book, that they had done me, and such as favored me, great wrong, and they would not hear me in the Popes Court: and after the death of one Pope, I apealed to his successors, and it profited not, and to apeals to the Council, it were to long; therefore at la •• I apealed to the head of the Church Christ Jesus. Then said a Cardinal, wilt thou presume above Saint Paul, who apealed to the Emperor, and not to Jesus, and they mocked him: the tenor of his apeale, was nothing but an earnest Prayer to Christ, to be his refuge and help when all kel • es failed, and that he did appeal before God, for his grief, from the wicked sentence and excommunication determined by the By •• ops, Scribes, and Pharisees, as John Chrysostom did twice from the Council of the Bishops; And Andrew Bishop of Prague, and Robert Bishop of Lincoln, apealed unto Christ, who is not defiled with cruelty, nor corrupted with gifts, nor deceived by false witnesses.

22 A vicious man liveth naughtily, and a virtuous man liveth godly. Answer. My words are these: All human works are divided into two parts, they be either virtuous or vit • aus; therefore if a man be virtuous, that he doth, he doth virtuously, and if a man be naught, that which he doth is naught: for as vice infecteth all the deeds of the Subject, so virtue quickens all the doings of the virtuous, whi • h is proved by many places in the Scriptures.

23 The Minister of Christ living according to his Laws and having knowledge of the Scriptures, and an earnest desire to edify the people, ought to preach, notwithstanding the excommunication of the Pope: and such a Minister ought not to obey any forbidding of him to preach. I Answer. We ought rather to obey God th • n man, for a Minister to preach, and a rich man to give Alms, are duties commanded of God: and if the Pope or any other command a Minister not to preach, and a rich man not to give Alms, they ought not to obey him. I cal that an unjust excommunication, which is given contrary to God's law, for such a one a Preacher ought not to leave preaching, nor fear damnation: then they obi • cted that he had said that such excommunications were blessings: even so say I now again as the Prophet saith, They shall curse, but thou O Lord shalt bless.

24 Every man admitted to the Ministry, hath thereby authority to preach, and ought so to do • , notwithstanding the excommunication or forbidding of the Pope, or any other. Answer. I do confess this, and that no Christian ought to doubt, but he that is sufficiently instructed in learning, to instruct the ignorant, and to tell the unruly of their sins, then for to do any other work of mercy.

25 Ecclesiastical Censures, are Antichristian, such as the Clergy hath invented for their own preferment, to defend their malice, and multiply their covetousness: It is not thus in my Book, but I confess it in substance.

26 There ought to be no interdictment unto the people. Answer. For Christ the High Bishop, neither for the injury done unto John the Baptist, nor for any other injury did make any interdictment. I complained that for one man's fault, a whole Land shall be interdicted, and all the good cease to praise God, but Christ notwithstanding, John the Baptist was imprisoned, then whom there was no greater amongst the Children of men, did not give any curse, no not when Herod beheaded him, neither when himself was spoiled, beaten, and blasphemed; he did not curse, but prayed for them, and taught his Disciples to do the same: and Peter exhorteth to follow Christ. Who when he was cursed, cursed not again. And S. Paul saith in the 12. to the Romans, Bless them that persecute you. These are the Articles which are alleged out of his Book of the Church.

Seven Articles gathered out of his Book against Stephen Pallets.

1 THE first Article, If the Pope, Bishop, or Prelate, be in deadly sin, he is then no Pope, Bishop, or Prelate. Answer. I grant thereunto, and I send you to Saint Augustine, Jerome, Chrysostom, Gregory, Cyprian, and Barnard, who say moreover, that he that is in deadly sin, is no Christian; how much less, Pope, Bishop, or Prelate, of whom it is said in the eight of Amos, They have ruled but not through me; they became Princes, and I knew them not: but I grant, a wicked Pope, Bishop, or Priest, is an unworthy Minister of the Sacrament, by whom God doth baptize, consecrate, or otherwise work, to the profit of his Church. God saith by Samuel to Saul, because thou hast cast off my word, I have cast thee off from being a King, much more a Pope sinning.

2 The Grace of Predestination, is the bond whereby the body of the Church and every member thereof are firmly knit unto the Head. Answer. This Article is mine, and it is proved out of the eight to the Romans, Who shall separate us from the love of Christ: And the tenth of John, My Sheep hear my voice, I know them, and give them eternal life, they shall not perish, nor any shall take them out of my hands. This is the knot of the body of the Church, and the spiritual head, vnderstandding the Church of the predestinated.

3 If the Pope be a Reprobate, then as Judas, he is a Devil, a Thief, and the Son of perdition, and not the head of the Militant Church, nor member thereof. I answer, If he were a member of the Church, then should he be a member of Christ, and then he should cleave unto Christ by grace of Predestination and present Justice, and should be one spirit with God, as in the 1. Cor. 6. Know you not that our bodies are the members of Christ.

4 That an evil Pope or Prelate is no Pastor. Answer. The Text of my Book, is, if he be evil, he is a hireling: of whom Christ saith, He is no Shepherd, nor the sheep his, he seeth a Wolf and forsaketh his sheep, so doth every Reprobate, therefore no true Pastor.

5 The Pope is not, nor ought not by his Office, to be called most holy. I Answer, When as the King, according to S. Augustine's mind, representeth the Deity of Christ, and the Priest representeth only his humanity; therefore the King of Romaines by reason of his Office, ought rather to be called most holy. These things are more at large discided in my Book (saith John Hus ) but I can find no foundation, whereby I should call the Pope most holy, when it is only spoken of Christ.

6 If the Pope live contrary to Christ, though he be lawfully chosen according to human election, yet he cometh in another way then by Christ. Answer. The text is thus, if the Pope live contrary to Christ, in Pride and Avarice, doth he not then come in another way, then by the lowly and meek door of Christ. Judas was lawfully chosen by Christ, yet be came in another way: and as Christ saith in the sixth of John, Was a These, a Devil, and the Son of perdition, and whosoever doth enter into a Bishopprick or any other place, not with intent to labor in the Church, but to live voluptuously and richly, and to advance himself with all kind of pride, he cometh in another way, and not by Christ, and is a Thief.

7 The condemnation of the forty five Articles of Wycliffe, made by the Doctors, as wicked and unreasonable, and the cause by them alleged is feigned and untrue. Answer. So it is, to say that everyone of them is heretical, erroneous, and offensive: then he said to Cardinal Cambray? O Master Doctor where is your proof! Then the Cardinal said: John Hus, thou diddest say thou wouldst defend none of John Wycliffe's errors? I will not if they be errors, but in my conscience, I could not consent to the condemnation, being I saw no Scripture against them.

There remaineth six Articles of the thirty nine, out of a Book wrote against STANISLAVS de Zuoyma.

1 THe first Article: A Minister is not the Successor of Christ by his human election, be it never so rightly done, but in that he doth more abundantly work to the profit of the Church, he hath thereby more abundant power given him of God. Answer. It standeth in the hands of wicked Electors to choose a Woman into Ecclesiastical office, as it appeareth by the election of Agnes, which was called John, who occupied the Popes place and dignity two years and more, and they may choose a thief, a murderer, a devil, and an Antichrist, or such a one as God alloweth not of: so whatsoever the election is, we ought to give credit to the works of him that is chosen; therefore Christ saith in the tenth of John, Give credit unto works.

2 The Pope being a Reprobate, is not head of the Church. Answer. I would know of the Doctor how this is contrary to Faith? Did not Christ dispute against the Faith, when he demanded of the Scribes and Pharisees. Math. 12. You offspring of Vipers, how can you speak good things when yourselves are wicked. I demand of the Scribes, if the Pope be a Reprobate, and the stock of Uipers, how is he head of the holy Church? for it is more possible that a Reprobate may speak good things, being he may be in the state of grace according to present Justice, then to • e the head of the holy Church: In the fifth of John Christ saith, How can you believe which seek glory amongst yourselves, and seeketh not the glory that cometh of God: And I demand how the Pope can be head of the Church which is a Reprobate, and receiveth the glory of the world, and seeketh not for the glory that cometh of God, for it is more possible he should believe so doing, then be head of the Church.

3 There is no apparance that there ought to be one head in the spiritualty to rule the Church. Answer. I grant it, Christ sitteth at the right hand of God, doth necessarily rule the Militant Church as head, and there is no spark of apparance, that there should be one head in the spiritualty▪ ruling the Church that should always be conversant with it, except some Infidel would heretically affirm, that the Militant Church should have here a permanent and continual Citty, and not to seek after that which is to come: And it is evident in my book, how vnconsequent a similitude it is for a Reprobate Pope to be head of the Militant Church, and a Reprobate King to be he • d of a Kingdom.

4 Christ would better rule his Church by his true Apostles, dispierced throughout the world, without such a monstrous head. I answer, Albeit that Doctor doth say, that the body of the Church is often without a head; yet we verily believe that Christ is the head of every Church, ruling it without lack or default, pouring on it motion and sense, even unto the latter day: then they said, behold now he prophesieth? but John Hus said, the Church in the time of the Apostles, was fa • better governed then now it is.

5 Peter was no universal Shepherd of the sheep of Christ, much less is the Bishop of Rome. Answer. It appeareth by the words of Christ, that he did not limit unto Peter for his jurisdiction the whole world, no not one only Pronince, nor to any other of the Apostles: some walked through many regions, some fewer; as Paul travailed more then all the rest, and did co • uert more to the Faith of Christ. Wherefore, it is lawful for any Apostle or Uicar to convert and confirm as much people, and as many Provinces as they are able.

6 The Apostles and faithful Priests of the Lord, have stoutly ruled the Church in all things necessary to salvation, before the office of the Pope was brought into the Church, and would do so to the end of the world. Then they cried out again, Behold the Prophet.

Certain other Articles which were brought unto JOHN HVS in Prison.

1 THE first Article, Paul, according to present Justice, was a Blasphemer, and none of the Church, and withal in Grace, according to Predestination of eternal life. Answer. This proposition is not in the Book, but thus: as Paul was both a blasphemer according to present Justice, and also a faithful child of our holy Mother the Church according to Predestination; So Iscariot was both in Grace according to present Justice, and withal, was never of our holy Mother the Church, because he lacked Predestination of life everlasting.

2 Christ doth more love a predestinate Ban being sinful, then any Reprobate, in what grace soever he be. Answer. The reason is, because the predestinate shall have perpetual blessedness, and the Reprobate eternal fire; therefore GOD infinitely loveth them both as his Creatures, and much more because he giveth them greater graces, to wit; everlasting life, which is far more excellent then only grace, according to present Justice; and the predestinated cannot fall from Grace, for they have a certain redicall grace rooted in them, although they be deprived of the abundance of grace for the time.

3 All the sinful according to present Justice are unfaithful, swerving from the true Catholic faith, for none can commit deadly sin, but in the point he swerveth from the faith. Answer. I acknowledge it to be my sentence: for if they did believe the punishment that shall be laid upon sinners, and had faith of the divine understanding, &c. then they would not so offend. This is verified by the Prophet Isaiah, Thy fellows are misbeleeuers, and fellows of thieves, they love bribes, and are followers of rewards, so he calleth them Infidels for their offenses: also in the first of Titus, They confess they know God, but in works they deny him.

4 John 22. Math. 16. and the 18. Receive the holy Ghost, whatsoever you shall bind in earth, shall be bound in heaven, &c. Many for lack of understanding, shall be terrified by the Priests and be deceived, presuming upon their power and authority. Answer. I allow this sentence, it is not possible for a Priest to bind and lose, except that binding and losing be in heaven: but many are made afraid, thinking whether they be just or unjust, the Priests may at their pleasures bind them, and the ignorant Priests presume to have such power, saying; they have such power to absolve every man confessing himself, of what sin soever it be, though many sins are forbidden thē. And an Hypocrite may confess himself, that is not contrite for his sin, whereof proof is often found, & is evident, because the Letter killeth, but the spirit quickeneth.

5 The binding and losing of God is plainly the chief and principal. Answer. This is very evident, for it were a blasphemous presumption, that a man may forgive an offense to GOD, he not allowing the same: for it is necessary, that GOD do first forgive, before his Uicar can do the same▪ and no Article of our Faith ought to be more common and known to us then this, and whosoever granteth this authority to the Pope, granteth he is without sin, and that he is God, the fact of the Pope proveth this same: for always in his Absolutions, h • presupposeth contrition and confession, but unto true Absolution there is required; first, contrition; secondly, the purpose to sin no more; thirdly, true confession; fourthly, steadfast hope of forgiveness: the first appeareth by Ezekiel, If the wicked repent: the second in the 5. and 8. of John, Sin no more: the third by Luke, show yourselves to the Priests: the fourth, Christ saith, My Son believe, and thy sins shall be forgiven.

6 The Priests heap up out of the Scriptures, such things as serve the belly, but such as pertain to the imitation of Christ, they reject as impertinent to salvation. Answer. This Saint Augustine proveth in his seventeenth Homily, The Harvest is great, but there are few Harvest-folk; and speaking that, which I cannot without grief, though there be many that would hear good things, there lacks such as should declare the same unto them. The world is full of Priests, yet there are few Work-men in the Harvest of the Lord: we would be willingly Priests, but we do not the office of Priest-hood; we are fallen into outward affairs, and take upon us an office for honor, and hire another to ease our labor; we leave preaching, we are called Bishops to our pain; we retain the name of honor, but not the virtue; we daily call for our stipend, but care not for our flock; we gape after earthly things and glory, and leave the cause of God undone; we take upon us the place of holiness, and are wholly wrapped in cares and troubles. And S. Barnard saith in his 33. Sermon upon the Canonicals, all are friends, and all enemies, all kinsfolks, and all adversaries, all of an household, and no peace-makers, they are the Ministers of Christ, and serve Antichrist; they go honorably, honored with the goods of the Church, and yet they do no honor.

7 The power of the Pope, which doth not follow Christ, is not to be feared. Answer. Subjects are bound willingly to obey their good Rulers, and those which are wicked: yet if the Pope do abuse his power, it is not to be feared as by bondage: so his Cardinals as I suppose, did not fear Gregory the 12. before he was deposed, when as they resisted him; saying, He did abuse his power.

8 A wicked Pope is not the Successor of Peter, but of Judas. Answer. If the Pope be humble, neglecting the honors and luker of the world: if he be a Shepherd, taking his name of feeding his sheep, if as Christ commandeth, he feed the sheep with the word and good example, then is he the Uicar of Christ, but if he walk contrary, because there is no society betwixt Christ and Belial: and Christ saith, He that is not with me, is against me. How is he the Uicar of Christ, and not rather the Uicar of Antichrist? Christ called Peter, Sathanas, when he contradicted him but in one word, why should not any other then being more contrary to Christ, be called Sathanas, and Antichrist.

9 The Pope is the same beast, of whom it is spoken in the Revelation, Power is given him to make war upon the Saints.

10 It is lawful to preach notwithstanding the Popes inhibition. Answer. The Article is evident, because the Apostles did preach contrary to the commandment of the Bishop. And S. Hialry did the like, contrary to a Pope that was an Arian: and Cardinals, contrary to the commandment of Pope Gregory the 12. sent throughout all Realms such as should preach against him.

11 If the Popes commandment be not agreeable to the word of God, it is not to be obayed. Answer. S. Isidore saith, He that ruleth and commands anything contrary, or besides the word of God, he is honored as a false witness, and a Church-Robber; therefore we are bound to obey no Prelate, but in case he commands the commandments of Christ. And Saint Augustine speaking of the Chair of Moses, saith; They teach in the Chair of Moses the Law of God, therefore God teacheth by them: but if they will teach you any of their own inventions, hear them not, neither do as they command you; let therefore my Adversaries and Slanderers learn, that there be not only twelve Councils in the Gospel, but as many Councils as there be Commandments of God binding us thereunto, under the pain of deadly sin.

12 It is lawful for the Clergy and Layty, to judge by their jurisdiction of all things pertaining to salvation, and of the works of Prelates. Answer. Subjects ought first to examine themselves. 1. Cor. 11. Secondly, to examine all things which appertain to their salvation: for a spiritual man judgeth all things; therefore I say a Lay man ought to judge and examine the works of his Prelate, and to bewar • of false Prophets, and they ought to examine their works, that if they be good, they may rejoice in GOD, and if they be evil, be sory for them, but not to do the like, least they be damned with them, according to the saying: If the Blind lead the Blind, they shall both fall into the ditch.

13 God doth suspend every wicked Prelate from his Ministry whilst he is in actual sin, because then he sinneth in whatsoever he doth. Answer. 1. Cor 11. Paul suspendeth all such as are in any grievous crime, from the eating of the • odie of the Lord, and the drinking of his blood; and so consequently suspen •• th all sinful Prelates from the ministration of the Sacrament: and God doth suspend the wicked from the declaration of his righteousness. Psal. 49. To suspend, is to prohibit the ministry of any other good thing for the offense sake: or as the new law terms it, to interdict or forbid.

14 The Clergy, for their own preferment and exhaltation, doth undermine the Lay people, and multiply their own covetousness, cloaketh their malice▪ and prepareth a way for Antichrist. The answer which is made to the 25. Article in pri • on, sufficeth for this: the first part he proveth by the example of Peter de Luna, which named himself Benedict, and of Angelus Coriarius, who named himself Gregory the twelth: & of John the 23. and by the 13. and 14. of Ezekiel, and out of Gregory, who saith, What shall become of the flock when the Shepherds are become wolves? The second part is proved by Jerome & Gregory 17. Homily, and by Barnard upon the Canonicals: the third is proved by experience, for who defendeth the wickedness of any schism, but only the Clergy, alleging Scriptures, & bringing reasons therefore. They excuse symony, covetousness in heaping together many benifices, luxuriousnes and fornication, how many now say it is no deadly sin, alleging the saying of Genesis, Increase and multiply: hereby also the fourth part is verified, for Barnard upon the Canonicals, saith, wicked Priests prepare the way for Antichrist.

15 John Hus openly teacheth, that these Articles are true. Answer. Some of these I did publish, and some mine enemies feigned; now adding, then diminishing; now falsely imputing the whole proposition unto me, which the Commissaries did confess before me, whom I desired that they might be punished for the false feigning of those Articles.

16 All the foresaid conclusions be false, erroneous, and seditious, and weaken the power of the Church, invented contrary to the scriptures and the Church. Answer. If there be any such, I am ready most humbly to revoke and recant the same.

17 They objected against him to change the Treatise that he wrote against Pallets, and Stanislaus de Zuoyma. Answer. I desired for God's sake, that it might be openly read in the audience of the Council, and that I would submit myself to th • judgment of the whole Council.

18 John Hus preached he should go to Constance, & if he should be forced to recant that which he had taught, he never purposed to do it with his mind, because what he had taught was pure doctrine of Christ. Answer. This Article is full of lies, God saith to the inuenter thereof, All the day long thou hast imagined wickedness, and with thy tongue as with a sharp razor thou hast wrought deceit: thou hast delighted to talk of wickedness rather then of Justice. I wrote an Epistle, & left it to be read unto the people, that they should pray for me, & persevere steadfastly in the doctrine of Christ, knowing certainly that I never taught any such errors as mine enemies ascribe unto me, and if I should be overcome with false wilnesses, they should not be troubled, but continue steadfastly in the truth. First the council condemned all his books to be burned, and condemned all his Articles to be heretical and himself to be an heretic, & when the sentence was ended, kneeling down on his knees he said, Lord Jesus Christ forgive mine enemies, by whom thou knowest I am falsely accused, and that they have used false witness and slanders against me, forgive them for thy great mercy sake: and the chief of the Priests derided his prayer.

Seven Bishops which were appointed to disgrade him, commanded him to put on his priestly garments, when he put on his white vesture he remembered the Albe that Herod put on Christ to mock him withal, and in all other things comforted he himself by the example of Christ: when he had put on his vestures, the Bishops exhorted him to change his mind, and provide for his honor and safeguard, and according to the manner of the Ceremony, going to the top of the scaffold, he spake to the people in this sort.

These Lord's and Bishops exhort me, that I should confess before you all that I have erred, if it were a thing that might be done without the slander of any Man, they might easily peradventure persuade me, but I am in the sight of my Lord my GOD, without whose great ignominy, and the grudging of mine own conscience, I cannot do that which they require. I never taught the thing that they have falfely alleged against me; with what countenance should I behold the Heavens? With what face should I look upon them whom I have taught, Whereof there is a great number: if those things which they have hitherto known most certain, should now be made uncertain by me, should I by this example astonish so many consciences, endued with so certain knowledge of the Gospel of Christ armed against all assaults of the Devil, I will never commit such offense, more to esteem this vile carcass appointed to death, then their health and salvation.

And being commanded to come down, one of the Bishops took away the Chalice from him, saying; O cursed Judas! why hast thou forsaken the way of peace, and counseled with the Jews? we take from thee this Chalice of salvation? He answered, I trust in my Lord Jesus, for whose sake I suffer these things, that he will not take away his Chalice of Red • mption, but have a steadfast hope this day I shall drink thereof in his Kingdom: then each of the Bishops took away a vestiment, and gave him a curse; He answered, he willingly imbrased their curses for the Name of Christ. When they should raze off his shaving, they could not agree with what Instrument they should do it, then he turning to the Emperor, said; I marvel being they are of like cruelty, they agree not in their kind of cruelty: At length they agreed, to cut off the skin of the crown of his head with a pair of Sheares: Then they said; Now hath the Church taken away all her Ornaments, then they made a Crown of Paper, a cubit deep, in which were painted three ugly Devils, and this Tytle set over, Heresiarcha; He said, Christ for my sake ware a Crown of Thorns, why should not • wear this light Crown for his sake, be it never so ignominious? I will do it willingly, the Bishops when they had put it on, said: Now we commit you to the Devil; but he said, Lord Jesus, into thy hands I commit my Spirit which thou hast redeemed: then they delivered him to the Emperor, who caused one to receive him, and deliver him to b • e burned. When he saw his Books burned before his face, he smiled, he exhorted all that were by, that he died not for Heresy, but for the hatred of his Adversaries: almost all the City followed him in Armor. In his Prayers he often repeated; into thy hands I commit my Spirit, the standers by said, what this man hath done we know not, but he prayeth very devoutly and godly.

A Priest sitting on horseback in a green gown, draw no about with red Silke, said he ought not to be heard, because he is an Heretic: as he prayed his crown fell off, one of the Soldiers said, let us put it on again, that it may be burned with his Masters. When he rose from prayers, he said, Lord Jesus assist me, that with a constant mind I may bear this cruelty, and ignominious death whereunto I am condemned for preaching thy most holy Gospel: when he was fastened to the stake, being turned to the East, certain cried, he ought not to look towards the East, because he is an Heretic, so he was turned to the West, then the Emperors master of his horses, exhorted him to repent of his errors, and be mindful of his safeguard; he answered he preached no errors: the principal end of my Doctrine was to teach all men repentance, and remission of sins, according to Christ's Gospel and Exposition of holy Doctors, therefore with a cheerful courage I am ready to suffer death: when the fire was kindled he began to sing with a loud voice, Jesus Christ the Son of the everliving God have mercy on me, and when he had said it thrice, the fire smothered him, they made a new fire and burned the part of his body, they cut the head into small gobbits that it might the sooner be consumed: his heart being found amongst his bowels, when they had well beaten it with staves, they pricked it upon a sharp prick, and roasted it in another fire till it was consumed: they took the ashes and cast into the River Rheyne that there might be no dust of that man left upon earth: but they could never abolish his memory out of the hearts of the godly.

Master Jerome of Prague grievously lamenting the false repro • h of the glorious Kingdom of Boheme, and the manifold injuries of John Hus, of his own accord came to Constance: and seeing John Hus was denied to be heard, and that he himself was laid wait for, he departed a mile off that night, and writ unto the King of Hungary and the Council earnestly, for safe conduct to come and go, and he would answer before the Council to everyone that could lay anything against him: The said King denied him safe conduct: the Lord's of Boheme moved the deputies of the four Nations of the Council therein, who answered, they would give him a safe conduct to come, but not to depart: he hearing hereof writ certain intimations, and caused them to be set upon the gates of the City, and of the Churches and Monast • ries, and of the houses of the Cardinals, and other Nobles & Prelates to this effect: To the most Noble Prince Sygismond, by God's grace King of Romans, and Hungary always Augustus &c. Jerome of Prague, Master of Art of the Universities of Paris, Collein, Heidelburg, and Prague, do notify to all men I am ready to come to Constance, openly to declare to the whole Council, the purity of my true Faith: wherefore if there be any slanderers, which will object any error or heresy, let them come openly before me in the presence of the Council, and I will be ready to answer for mine own innocence, and declare the sincerity of my true faith▪ and if I shall be found culpable to suffer such punishment as shall be meet: wherefore I desire a safe conduct, that all the world may know, that if I have any violence or imprisonment offered me, this general Council doth not proceeds according to equity: or if they put me back from this profound Justice, being come • hither freely of mine own accord; the which thing I suppose to be far banished from so sacred a Council of wise men, when yet he could not obtain a safe conduct, the Nobles and Knights, specially of Boheme, gave him their Letters, Patents under their Seals, witnessing the premisses: with the which Letters, the said Master Jerome returning to Bohem, but by the conspiracy of his enemies, he was taken in the Dukedom of Horrissaw, and sent again by the Duke to the Council: the chief Priests, Scribes and Pharisees, understanding thereof assembled and sent for him, and they led him in chains, making a great noise, one going a great way before, leading him by the same chain, with which chain they kept him bound in the Cloister: when he was before them, the whole rabble rising up alleged sundry accusations & testimonies against him, with a great noise and tumult: when they held their peace the Chancellor of Paris said; Jerome when thou wast at Paris though • thoughtest thy self an Angel by thine own eloquence, alleging in the Schools many erroneous conclusions, and consequences: Answer. I put them philosophically, teach me that any of them be erroneous and I will amend them.

Then said the Master of the University of Colleyn: when thou wast at Colleyn thou didst propound many erroneous matters: then he said, show me one error: he said I remember them not now, but they shall be objected against thee: Then said the Master of the University of Heidelburg, when thou wast with us, thou didst propound many erroneous matters, and compared the Trinity to Water, Snow, and Ice; That which I taught there, I will teach here, and teach me that they be erroneous and I will recant: then certain cried out let him be burned: he answered, if my death do delight you let it be so: the Archbishop of Rygen sent some of his servants which led away Master Jerome, be • ing fast bound in chains both by the hands and neck, and when it was night they carried him into a • ower of the City, tying him to a great block, his feet in the stocks, his hands being made fast upon them: the block was so high he could not sit thereon, but his head must hang downward: thus he lay two days & two nights relieved only with bread and water, & one M. Peter hearing thereof, got leave to give him meat: hanging thus by the heels 11. days he fell sore sick even to death, he lay in that prison a year lacking but seven days: after they had put John Hus to death, they threatened him with death, and what with fear of death, and hope of delivery, they made him recant, yet they sent him to prison again, but not so straitly chained as before: but when his Adversaries plainly perceived that he did not recant of pure mind, but to the intent to scape there hands: and also certain Friers of Prague put up new accusations against him, & certain Cardinals, being appointed to hear his answer, he refused to answer in prison, desiring open audience: they thinking he would renew his recantations granted him open audience: at which time he answered all their arguments profoundly▪ & subtly disputing of many matters, at last he much praised the blessedness of John Hus: affirming that he knew him from his youth upward, & that he was neither Fornicator, drunkard, or any vicious person, but a chaste & sober man, and a just true preacher of the Gospel, and whatsoever thing Master John Hus had holden or written against the enormities, pomp, and disorder of the Prelates, he would defend unto the death: and added that all his sins did not so much gnaw and trouble his Conscience, as that sin which he committed in that pestiferous seat which in his recantation he had spoken against that man, and his Doctrine: concluding that he utterly revoked and denied that wicked recantation, and that he did it through weakness of heart, and fear of death: when he had spoken these and many other things touching the praise of John Wycliffe, and John Hus, then was he carried again unto prison, and grievously fettered by the hands, arms, and feet, with great chains and fetters of Iron: and when he was brought again to his Judgment, they exhorted him again to recant: he answered, I take God to my witness I hold all the Articles of the Catholic Faith, but I shall be condemned, because I will not consent unto the condemnation of those most holy & blessed men aforesaid, whom you have most wickedly condemned, for certain Articles abhorring your abominable life: then he confessed his belief, and uttered many things profoundly, and eloquently, that all that were present could not sufficiently commend his great eloquence, and profound learning, and by no means could they persuade him to recant: he said further you will condemn me unjustly and wickedly: but I after my death will leave a remorse in your consciences, and a nail in your hearts, and I cite you all to answer me b • fore the most high and just Judge within a hundred years: when sentence was given they brought unto him a great long miter of paper, painted about with red Devils: then he throwing away his hood, he put the Miter on his head; saying, Christ when he suffered death for me wore a crown of Thorns, and I for his sake will willingly wear this Miter: when he was led to execution with a loud voice he sung, Credo in vnum Deum: after he sung other Canticles of the Church: he was tied to a stake like the picture of John Hus: whilst he was praying the tormenters took him up, and lifted him up from the ground, stripped him naked, and girded him about the lomes with a linen cloth: and so bound him to the Image: when they began to lay the wood to him he sung, Salue festa dies, then they cast his Garments on the Woode, and set them on fire, and when he was fired he sung, In manus tuas domine commendo Spiritum meum, when he vehemently burn • d he said, Lord have mercy upon me, for thou knowest how sincerely I have loved thy truth: after he was dead they burned his bedding, Bootes, Hood, and all things he had in prison, after they gathered his ashes, and cast them into the River.

Thus endeth the tragical History of John Hus, and Jerome of Prague faithfully collected by a Bohemian, being a present beholder of the same: John Hus being a Minister at Bethlehem, had a vision by night, that he had pictured in his Church of Bethlehem, pictures of Christ and his Apostles: and the Pope and his Cardinals came and defaced them, and that a while after other Painters renewed the said pictures, much more fairer then before: and that there was so many Painters that they gloried against the Pope and his Cardinals, bidding them put them out if they could, which with all their power they were not able to do: this vision he thus expoundeth, applying the pictures to the preaching of Christ and his Apostles, which though the Pope and Cardinals should extinguish in him, yet the time would come that Doctrine should be renewed by other preachers, so plenteously that the Pope with all his power should not be able to prevail against it: whereunto the prophesy of the said Hus, a little before his death, and printed in the Bohemian come called Moneta Hu • sa, having this superscription, Centum reuolutis annis Deo respondebitis & mihi, this was Anno 1415. if we count from this year unto the year one thousand five hundred and sixteen: in which year Martin Luther first began to write against the Pope, we shall find the number of an hundred years fully complete.

When as the News of the barbarous cruelty exercised against John Hus, and Jerome of Prague, was reported in Boheme: their Disciples assembled, and celebrated a memorial of their deaths, decreeing it to be holden yearly, and after they obtained certain Churches of the King to preach and minister the Sacraments in: then they suppressed diverse Monasteries, and Pharasaicall and Idolatrous Temples, driving the vicious Priests and Monks out of them, or compelling them to a better order, whereby their number augmented under the conduct of one Nicholas a Noble man, and coming again to the King for more Churches, the King told Nicholas thou hast begun a Web to put me out of my Kingdom, and I will make a rope of it wherewith I will hang thee: Wherevpon Nicholas departed, and the king went to a new Castle which he had built, and sent Ambassadors unto the Emperor his brother for aid.

The Protestants being assembled at Prague, the King sent his Chamberlain with three hundred horsemen to run upon them, but he was fain to fly for fears of his life: at this news the King and all about him were amazed; but his Cup-bearer said, I knew these things would thus come to pass, the King in a rage caught him & threw him down, and would have slain him with his Dagger: but being let with much ad • e he pardoned him, immediately the King fell sick of a Palsy, and within eighteen days died: when he had marked the names of them which he would have put to death, & before the Princes which he had sent to for aid were come, when he had reigned 55. years, and was 57. year old.

Immediatly after whose death, a Noble man named Zischa, minding to revenge the injuries of John Hus, and Jerome of Prague, gathered a number of men of War, and subverted the Monasteries and Idolatrous Temples, breaking in pieces the Images, driving away the Priests and Monks, which he said were kept up in their Cloisters like Swine in their fat sties a fatting: his army increased to forty thousand men: he went to Pelzina where he knew he had many friends of his faction, and took the Town and fortified it strongly, and some of his company took the Castle of Uissegard: then the Queen sent Letters to the Emperor Sygismond, and other Nobles, requiring aid: in the mean time the Queen raised an army with the treasure of the King which could not prevail against them.

Then the Protestants sent Letters throughout the whole Realm, that they should not let the Emperor enter, who was an enemy to Boheme, had bound the ancient City of the Prutenians unto order by pledges, put the Marques of Brandenburge from the Bohemian Crown, and not only suffered but procured John Hus, and Jerome of Prague to be burned, and with all his endeavor doth impugn the Doctrine which they taught: Zizka was twice assaulted of his enemies, but was always victor: after he went to Ausca, a town, out of which the Papists had cast many Protestants, he took the town and set it on fire: the chief Papists fled to the Castle Lytius, but he took the Castle, and put them all to sword save one: then he chose a place by a river which was fenced by nature, this place he compassed in with walls, and commanded every man to build them houses, and named it Thaber, and his companions Thabarites, as if they had seen the transfiguration of Christ in the mount: the way to it by land was scarce thirty foot broad, for it is almost an Island, they had no horsemen until the Emperor sent Nicholas, Master of the Mintes, with a thousand horsemen, to withstand the Thaborites, upon whom Zizka came in the night, and took away all his horses and armor.

In this time one Picardus coming out of the Low Countries into Boheme, by enchantments got credit with the people, and allured a number of men and women unto him, whom he commanded to go naked, calling them Adamits, and possessing a certain Island, he called himself the Son of God: they had no respect of marriage, yet it was against the Law for any man to know a woman without the leave of Adam: but when any desired a woman, he must lead her in his hand to him, and say, I am inflamed to this woman, and he answereth go and multiply and replenish the earth, he affirmed that they and their posterity were free and all other bondmen: on a time forty of this sect came out of the Island an • slew two thousand husbandmen, whom they called the children of the devil: Zizka hearing hereof and detesting their abominable doings let his army against them, and subdued the Island, and slew them all saving two, of whom he might understand the superstition of the people.

In the mean time the Emperor with a great army entered Boheme, and got Cencho, with large gifts and promises, to render up unto him the Castle of Prague, and there placed himself to annoy the town: the Citizens of Prague sent for Zizka, who speeded thither with his Thaborites, and received the City under his governance, the Castle was so strong it could not be conquered, but by famine, therefore they stopped all the passages, that no victuals should be carried in: but the Emperor opened the passages by force, and gave them in the Castle all things necessary, and besieged the City, and was crowned in the Metropolitan house in the Castle.

Zizka planted a strong Garrison upon a high hill, near the Town of Prague, with whom the Emperors host skermishing, having gotten the top of the hill, were driven back into a corner: Some were slain, and some falling headlong from the hill were destroyed: whereupon the Emperor raised his siege, and Zizka and his company returned to Taber: they of Prague strongly besieged the Castle, then they were compelled to eat horse-flesh, and except the Emperor did aid them by such a day they promised to yield it up: the Emperor was present before the day: but entering into a strait under the Castle, was suddenly set upon by the Soldiers of Prague, had a great overthrow, and so leaving his purpose undone returned back again, and the Castle was delivered unto them.

Zizka subverted and burned five Monasteries in Pel •• na, and pitched himself at the Monastery of Saint Clare: thither came the Emperor with his army: but when Zizka brought his army against him, he fled; and shortly after left Boheme: Then Zizka won Commitauia a famous City, and burnt all the Priests therein: and having but one eye in the siege of Raby he lost that eye and was blind, yet still he took the charge of his army.

After the Garrisons of Prague went to Uarona, where was a great garrison of the Emperors, and took it by force, and took many other towns and holds.

After the Emperor and the Princes electors appointed a day when they and their army should invade the West part of Boheme: and the Emperor with an other Host would enter the East part, and many Princes and Bishops came to his aid: when the Emperor was entered Boheme, Zizka although he was blind set upon him, and he being afraid and many of his Nobles slain f • ed: Zizka pursuing the Emperor a days journey, got great riches and spoil: The Emperor passing by a Bridge over a River, one Piso which had brought fifteen thousand horsemen out of Hungary to these wars passing over the Ice, which brake and deuo • red a great number: Zizka having obtained this victory would not suffer any Idol to be in the Churches, nor Priests to Minister in Copes and vestures: the Consuls of Prague being aggrieved at this, called John Premonstrensis, & nine others, which were principals of this faction into the Council house, as though they would confer, and slew them, but the blood of them seemed to be washed through the sinks and Channels: wherefore the Council house was overthrown, and eleven of the principal authors thereof slain, and diverse houses spoiled. About the same time the Castle Purgell, wherein the Emperor had a garrison, whether many Papists with their wives and children were fled, was through negligence burned.

When the Emperor perceived that all things came to pass according to Zizka his mind, and that the state of Boheme depended on him, he sought means to g • t Zizka into his favor, promising him the government of the whole Kingdom, and great yearly revenues, if he would proclaim him King, and cause the Cities to be sworn unto him: whereupon Zizka going to the Emperor died by the way.

The Epitaph of JOHN ZISCA.

John Zizka not inferior to any Emperor or Captain in warlike policy, a severe punisher of the pride & avarice of the Clergy, and a defender of my country lie here: That with Appius Claudius in Council, and Marcus Furius Camillus by valiantness did for the Romans, I being blind have done for the Bohemians: Eleuen times in joined Battle I went victor out of the field: I worthily defended the cause of the miserable against the delicate, fat, and gluttonous Priests, and for that cause received help of God: notwithstanding my bones lie here in this hollowed place in despite of the Pope.

Pope Martin perceiving the Gospel to increase more and more, sent a Cardinal into Germany to move them to war against the Bohemians: whereunto the Emperor assisted: there were three armies: in the first were the Dukes of Saxony, the second was under the conduct of the Marques of Brandenburge, the third was led by the Archbishop of Treuers.

They entered Boheme, and set upon a Town which the Protestants the night before had woon from the Papists: The protestans hearing thereof gathered an army and came towards them: they fled leaving behind them their warlike Engi • es, with a great prey: they followed them, and destroyed many Cities, and returning back again, they had great sums of money sent them that they should not destroy the Countries of Bamberge, and Norenberge, whereby the host of the Bohemians was greatly enriched.

After this News the Emperor gathered a new aid, and Pope Martin sent another Cardinal to Germany to stir them to make war against the Bohemians: so there was a new expedition decreed. Many Bishops allowing a great aid • thereto: the number of the horsem • n was forty thousand, but the footmen were not full so many.

A Cardinal entered into Boheme with this huge army, destroying many of the protestant towns, killing Men, Women and Children, sparing none: the Protestants hearing thereof gathered their host, besieged a Town and woon it: so that there fell such a sudden fear amongst the Papists throughout the whole Campe, that they ran away: the Cardinal marueiling thereat, went to the Captains, exhorting them to order the batta • l • s, and courageously to abide their enemies, saying; they fought for the religion of Christ, and salvation of souls, notwithstanding, they did all fly, and the Cardinal with them; the Protestants courageously pursued them, and had a great prey and spoil of them.

The Emperor going to Rome to be • rowned Emperor, wrote Letters to the Nobles of Boheme, how he was borne a Bohemian, & that he was not more affected unto any Nation then his own, and that he went to Rome for no other cause but to be crowned: the which honor should be also to the Bohemians, whose renown hath been always his care, and that through his endeavor the Council of Basel is begun, exhorting all such as were destrous to be heard touching Religion, that they should come thither, and that they should not maintain any quarrel against the holy Mother the Church, and that the Council would lovingly and gently hear their reasons, and that they should endeavor themselves to agree with the Synod touching Religion, and to reserve a peaceable kingdom for him against his return, neither should the Bohemians think to refuse his Empire, whose Brother, Father, and Unckle had reigned over them.

The Council of Basel also wrote their Letters to the Bohemians, to send their Ambassadors to show a reason of their Faith, promising safe conduct to go and come, and free liberty to speaks what they would. Whereupon an Ambassage of three hundred Horses was sent to Basel: the chief were William Cosca a valiant Knight, and Procopius, sir-named Magnus, for his manifold victories, John Rochezana, Preacher of Prague, Nicholas Galicus, Preacher of the Thaborits, and one Peter, an English-man, of an excellent prompt wit: all the streets were full as they came to see them, and maruelling at their strange kind of apparel, stout courageous countenances, saying; it was not untrue that was reported of them. These Ambassadors were gently received: the next day Cardinal Julianus sent for them to the Council-house, and made a gentle, long, and eloquent Oration unto them, exhorting them to unity and peace, saying, the Church was the spouse of Christ, the Mother of the faithful, and hath the Keys of binding and loss • ng, and is white and fair without spot or wrinkle, and cannot err in necessary points of salvation: and that he which contemneth her, is profane, an Eth • icke, and Publican, and that the Church cannot be better represented then by the Council, and that they should give no less credit to the Council, then to the Gospel, by whose authority the Scriptures themselves are received and allowed, and that the Bohemians, which call themselves the Children of the Church, ought to hear their Mother, which is never unmindful of her Children; and how that of late they have lived apart from their Mother, but that was no new or strange thing: for there have been many in times past have forsaken their Mother, and yet seeking salvation have returned again. All without the Ark in Noah's flood perished, the Lord's Passover is to be eaten in one House, there is no salvation out of the Church; she is the Garden and famous Fountain of Water, whereof whosoever shall drink, shall not thirst everlastingly. That the Bohemians have done as they ought, in that they have sought the Fountaines of this water at the Council, and now at length given ear to their Mother: now ought hatred to cease, Armor be laid aside, and war rejected; the Fathers would lovingly hear them in their own cause, requiring them that they would willingly receive the Councils of the sacred Synod, whereunto all faithful Christians ought to consent and agree, if they will be partakers of eternal life. This Oration was commended of the Fathers.

The Bohemians answered: they had neither contemned the Church nor Councils, and that they are come to manifest their innocence before the whole Church, and required open audience, where the Laity may be present, their request was granted them: and being demanded in what points they did differ from the Church of Rome, they propounded four Articles.

1 First, all such as would be saved, ought of necessity to receive Communion under both kinds of Bread and Wine.

2 All civil rule and dominion to be forbidden to the Clergy by the Law of God.

3 That the preaching of the Word of God is free for all men and in all places.

4 Open crimes are in no wise to be suffered for the avoiding of greater evil.

One affirmed he heard sundry things of the Bohemians offensive to Chrstian ears: one of them was, that they should preach that the invention of begging Friers was diabolical. Then Procopius said, it is not untrue: for if neither Moses, nor the Partriarcks before him, nor after him the Prophets, nor in the new Law Christ nor his Apostles, did institute the orders of begging Friers, who doubteth but the Devils invented them, and that they are the work of darkness, all the Council derided him, and Cardinal Julianus labored to prove that not only the Decrees of the Patriarchs, Prophets, Christ and his Apostles: but also the Decrees which the Church should ordain to be the works of God; yet the order of begging Friars may seem to be taken out of some part of the Gospel: the Bohemians chose four Ministers to dispute for them, and the Council chose four, the disputation continued fifty days, many things were alleged on both parts, which we will discourse more at large when we come to the Council of Basel.

The History of the most valiant and worthy Martyr of Christ, S ^r John Old-Castle, Knight, Lord Cobham.

AFter the true servant of Christ John Wycliffe six and twenty years most valiantly had battelled with the great Antichrist of Europe, and his disguised hosts of anointed hypocrites, to restore the Church again to the purity of the Gospel, and was departed hence in Christ Anno 1387. he left a number of godly Disciples, against whom Thomas Archbishop of Canterbury was as fierce as ever Pharaoh, Antiochus, Herod, and Caiaphas, and having called a Council about the matter, they concluded it was not possible for them to make whole Christ's coat, without seam (meaning thereby their patched Popish Synagoue) unless certain great men were wrought out of the way which were chief maintainers of the Disciples of Wycliffe: amongst whom the Lord Cobham was complained of for a mighty maintainer of suspected preachers in London, Rochester, Hereford, that he not only sent them thither, but maintained them with force and arms, and that he believed otherwise of the Sacrament of the Altar, of penance, of pilgrimages, of Image worshipping, and of Ecclesiastical power then the Church of Rome taught, and it was concluded that process should go against him, but first they would know the Kings mind: whereupon the Archbishop with his Bishops, and a great part of the Clergy went to the King, and grievously complained against the Lord Cobham: the king desired them, in respect of his Noble stock, they should favorably deal with him, and that if it were possible they should reduce him to the unity of the Church without rigor, and promised he would seriously common the matter with him.

Anon the King sent for the Lord Cobham, and secretly admonished him to submit himself to his mother the holy Church: he answered, I am ready to obey to you most worthy Prince, for I know you an appointed minister of God, but touching the Pope and spiritualty, I owe them neither suit nor service, for I know by the Scripture he is great Antichrist, the son of perdition, the adversary of God, the abomination standing in the Holy Place: when the King heard this he would talk no more with him, and when the Archbishop resorted to him again, he gau • him full authority to cite him, examine him and punish him: then the Arch-bishop sent his chief somner to his house with citation, when he came thither he durst not enter his gates without license, but returned without doing his message: then the Archbishop got one John Butler, door k • eper of the Kings Priuy Chamber, to go with his Somner, who went to the Lord Cobham, showing him it was the Kings pleasure that he should obey the said citation: he answered, that in no case he would consent to those most devilish practices of the Priests: after he sent another citation to be hanged upon the Cathedral Church door of Rochester, and because he appeared not, excommunicated him: and when he heard that he derided his proceedings, he threatened the secular power with curses and interdictions if they did not assist him, against that seditious Apostate, Scismatick, and Heretic, troubler of a public peace, enemy of the Realm, and adversary of holy Church: then he writ a Christian profession of his Faith, and signed & sealed it: wherein he answered four of the chiefest article • that the Archbishop laid against him: then he took a copy thereof and went to the King, it agreed in all points with the Apostles Creed: and moreover that Christ is the only head of the Church, and that all that have been, or shall be saved, are members of his holy Church, & that it is severed into three estates: Priesthood, Knight-hood, and Commons: and that it is God's will that one should aid and not destroy the other: the priests, secluded from all worldliness, should conform their lives unto the example of Christ and his Apostles, evermore occupied in teaching and preaching the Scriptures purely; in giving wholesome Council of good living unto the other two degrees of men, more modest also, more loving and lowly in spirit should they be then any other sort of people: in Knight-hood are all they that bear sword by Law of office: these should defend God's laws, so that the Gospel were purely taught, reforming their lives according to the same, and secluding all false preachers, they ought rather to hazard their lives then suffer wicked decrees to blemish the word of God, and let the free passage thereof, whereof heresies and schisms sprung: for they spring of nothing else, as I suppose: which Constitutions craftily creep in by hypocritical lies for advantage: they ought also to preserve God's people from oppressors, tyrants & thieves: and to see the Clergy supported so long as they teach purely, and pray rightly, and minister the Sacraments freely: and if they do otherwise they are bound by the law of God to compel them to change their doing, & to see all things performed according to God's ordinances.

The last is the common people, whose duties is to bear a good mind and true obedience to their Kings civil Governors and Priests, their office is justly occupied in their calling; whether it be merchandise, handicraft, or husbandry. And I believe that the Sacraments of the Church are necessary to all believers: so that they be truly ministered according to Christ's institution: I believe in the Sacrament of the altar to be contain • d Christ's body under the forms of bread & wine: and I believe the law of God to be most true & perfect, and that they that follow it not in faith and works, one time or other, cannot be saved: whereas he that seeketh it in Faith, learneth it and delighteth in it, and performeth it in love, shall taste felicity everlasting.

Finally, that God will ask no other obedience then to his law, and if any Prelate require more, or any other kind of obedience; he contemneth Christ; exalteth himself above God, and becometh an open Antichrist, all these premisses I believe particularly: and generally all that God hath left in holy Scripture, desiring my most worthy King, that this my confession may be examined by the most godly and learned of the Realm, and if it be found agreeing to the verity, then let it be allowed and I holden for a true Christian: and if it be proved otherwise, let it be condemned; provided that I be taught a better belief by the word of God, and I shall most reverently obey thereunto.

This being offered to the King, he would not receive it, but commanded it to be delivered unto them that should be his Judges, then he desired that 100. Knights & Esquires might be suffered to come upon his purgation, which he knew would clear him of all heresies. Moreover, he offered himself, according to the law of arms, to fight with an • mā living in the quarrel of his faith, the K. & Council excepted, or y ^• he would suffer any manner of correction that should after the law of God be ministered to him: notwithstanding, the king suffered him to be summoned in his privy Chamber, then he said he had appealed to the Pope, and shown his appeal ready written: the King said he should not pursue his appeal, but tarry in hold until the Pope allowed his apeale, and then whether he would or no the Archbishop should be his Judge. And because he would not be sworn to submit himself to the Church, and take what penance that the Archbishop would enjoin him, he was arrested at the Kings commandment and led to the Tower: then he caused the foresaid confession to be written in manner of an Indenture, that at his answer he might give one copy to the Archbishop, and keep the other himself; which he did do when he was shortly after called before the Archbishop. The Bishops of Winchester and London said moreover touching the Sacrament of Penance, We must forsake our sins and do penance with true contrition to God, and confess them to Christ, and have satisfaction in him, else can we have no salvation. Images pertain nothing to Christian belief, but were permitted to be Kalenders to Lay-men, to bring to mind the passion of Christ, and martyrdom and good living of Saints. He that worshippeth them, hop • th in help of them, or preferreth one above another, committeth Idolatry: and I believe that every man living is a Pilgrim, either towards bliss or pain; and he that will not keep the commandment of God, though he go to all quarters of the world in pilgrimage, he shall be damned, and the faithful shall be saved in Christ though they never go in pilgrimage, as men use now-a-days to Canterbury, Walsingham, Compostell and Rome, or any other place. Then the Archbishop said, We deny not but that there are many good and Catholic things herein, but you are appointed this day to answer other matters.

Whether do you believe that there is material bread in the Sacrament after consecration, and whether a Christian be necessarily bound to confess his sins to a Priest? The Lord Cobham said, he would answer no otherwise then he had in his Writing. He said, take heed; for if you will not answer directly by our law▪ we may openly proclaim you an heretic: notwithstanding, what question any of the Bishops asked him, he would make no other answer, but bade them resort to his Bill, he would stand to it unto death.

The Archbishop said, the holy Church of Rome followed the sayings of Saint Augustine, Jerome, Ambrose, and of other holy Doctors that have determined in these matters, which all Christian men ought to believe and follow. Then he said, I will believe all that the Church, which Christ instituted, decreed, or what God hath willed us to believe or do: but that the Pope and his Clergy have power to determine such matters as stand not with God's word, I will not affirm. Then the Archbishop said he would send him Articles, and bade him advise himself to answer them by Monday.

The latter examination of the Lord COBHAM.

After, the Lord Cobham escaped out of the Tower by night, and •• ed to Wales, where he continued more than four years after.

In this year, Thomas Arundell Archbishop of Canterbury died, who had been a heavy troubler of Christ's Saints in his time, he was so stricken in his tongue, that neither he could swallow, nor speak, for a certain space before his death; this was thought of many, to happen unto him, for that he so bound the word of God, that it should not he preached in his days, such was the death of Stephen Gardner. These may be terrible spectacles for such as occupy their tongue and brains to stop the course of God's word: but his tyranny died not with him, but succeeded with his Office, in Henry Chichley, and in more of the spiteful Spiritualty. They confederated with the Lord Powis, a great governor in Wales, feeding him with large gifts, and promises, an • being 〈◊〉 with Judas, under pretence of amity▪ took the Lord Cobham, and sent him to London, where he was imprisoned in the Tower again, and after, they condemned him again of Heresy and Treason, according to the aforesaid Act of Parliament. He rendered thanks to God that he had appointed him to suffer for his name. At his execution, he