Acts and Monuments Volume 1

Then came there one Uitus unto M. Jerome & said master how do you? Unto whom he answered: truly brother, I do very well. Then his keepers coming about him, laid hold of the said Uitus, saying, this is also one of the number, and kept him. When it drew towards evening, the archb. of Rigen, sent certain o • his servants which lead away M. Hi • rome, being strongly bound with chains, both by the hands and by the neck, and kept him so for certain hours. When night drew on, they carried him unto a certain tower of the City in Saint Paul's Churchyarde, where as they tying him fast unto a great block, and his f • ete in the stocks: his hands also being made fast upon them, they left him: where as the block was so high, that he could by no means sit thereupon, but that his head must hang downward. They carried also the said Uitus unto the archbishop of Rygen, who demanded of him, why he durst be so bold to talk with such a man being a reprobate of all men, and an heretic: and when as he could find no cause of imprisonment in him, and y ^t he said he was master John de Clums friend (taking an oath and promise of him that he should not go about to endamage the Council, by reason of that imprisonment and captivity) so dismissed him and sent him away.

Master Jerome, unknown unto us whether he was carried, lay in the said tower two days & two nights relieved only with bread and water. Then one of his keepers coming unto M. Peter, declared unto him howe y ^t M. Jerome lay hard by in bonds and chains, and how he was fed. Then M. Peter desired that he might have leave given him to give him meat, because he would procure the same unto him. The keeper of the prison granting his request, carried meat unto him. Within • leaven days after, so hanging by the heels: he used so small repast, that he fell sore sick even unto the death. When as he lying then in that captivity and prison, desired to have a Confessor, they of the Council, denied that he should have any, until such time as by great importunity he obtained to have one: his friends being then there present in y ^e same prison and tower, wherein he then lay by the space of one year lacking but seven days.

After they had put John Hus to death, then about the feast of the nativity of Mary the Virgin, they brought forth M. Jerome, whom they had kept so long in chains, unto the Church of S. Paul: and threatening him with death, being instant upon him, they forced him to abjure & recant, and consent unto the death of M. John Hus, that he was justly and truly condemned and put to death by thē. He, what for fear of death and hopyng thereby to escape out of their hands, according to their will and pleasure: & according to the tenor which was exhibited unto him: did make abjuration, and that in the Cathedral Church and open Session, the draught whereof penned to him by the Papists, here ensueth.

AFter all this, they caused him to be carried again unto the same prison, but not so straightly chayned & bound as he was before: notwithstanding kept every day with soldiers and armed men. And when as afterward, his enemies which were appointed against him, as Michael de causis, & wicked Palletz, with other their companions in these affairs, understood & knew by the words & talk of M. Jerome and by other certain tokens, that he made the same abjuration & recantation, not of a sincere & pure mind, but only to the intent thereby to scape their hands they together with certain Friers of Prague, of the order of Carmelites, then coming in, put up new accusations against the said M. Jerome, and drew the same into Articles, being very instant and earnest that he should answer thereunto. And forsomuch as his judges & certain Cardinals, as the Cardinal of Cambray, the Cardinal de Vrsinis, the Cardinal of Aquilegia, and of Florence, considering the malice of the enemies of M. Jerome, did see the great injury that was done unto him, they labored before the whole Council for his delivery.

It happened upon a certain day, as they were laboring in the Council for the delivery of the said M. Jerome: that the Germaynes and Bohemians his enemies, with all force and power resisted against it, crying out, that he should in no case be dismissed. Then start up one called Doctor Naso, which said unto the Cardinals, we marvel much of you most reverend fathers, that your reverences will make intercession for such a wicked heretic, for whose sake we in Boheme with the whole clergy, have suffered much trouble & mischief, and peradventure your fatherhoodes shall suffer: and I greatly fear least that you have received some rewards, either of y ^e king of Boheme or of these heretics. When as the Cardinals were thus rebuked, they discharged themselves of master Jerome's cause and matter.

Then his enemies aforesaid, obtained to have other judges appointed, as the Patriarcke of Constantinople, & a Germayne doctor, forsomuch as they did know that the Patriarch was a grievous enemy unto M. Jerome, because he being before appointed judge by the Council, had condemned John Hus unto death.

But M. Jerome would not answer them in prison requiring to have open audience, because he would there finally declare unto them his mind, neither would he by any means consent unto those private judges. Wherupon the Presidents of y ^e Council thinking y ^t the said M. Jerome would renew his recantation, before the said audieuce and confirm the same: did grant him open audience.

In the year of our Lord. 1416. the 25. day of May, which was the Saturday before the Ascen • ion of our Lord the said M. Jerome was brought unto open audience before the whole Council, to the great Cathedral church of Constance, whereas by the Commissioners of the Council, in the behalf of his foresaid enemies, there was laid against him of new. C. and vii. Articles, to the intent that he should not scape the snare of death, which they provided and laid for him: in so much as the judges had before declared that by the saying of the witnesses it was already concluded in the same audience. The day aforesaid, from morning until noon, he answered unto more then 40. Articles, most subtlety objected against him: denying that he held or maintained any such articles as were either hurtful or false, & affirming y ^e those witnesses had deposed thē against him falsely and slanderously as his most cruel and mortal enemies. In the same Session they had not yet proceeded unto death, because that the noon time drew so fast on, that he could not answer unto the Articles. Wherefore for lack of time sufficient to answer unto the residue of the Articles, there was another time appointed, which was the third day after the foresaid Saturday, before the Ascension of our Lord, at which time again early in the morning, he was brought unto the said Cathedral Church to answer unto all the residue the Articles.

In all which articles, as well those which he had answered unto the Saturday before: as in the residue, he cleared himself very learnedly, refelling his adversaries (who had no cause) but only of malice & displeasure were set against him, & did him great wrong) in such sort that they were themselves astonished at his oration, and refutation of their testimonies brought against him, and with shame enough were put to silence: As when one of them had demanded of him, what he thought by y ^e sacrament of the alter: He answered, before consecration (said he) it is bread & wine: after the consecration it is the true body and blood of Christ, adding withal moe words according to their catholic faith. Then another rising up, Jerome, said he: there goeth a great rumor of thee, that thou shouldest hold, bread to remain upon the alter. To whom he pleasantly answered, saying: that he believed bread to be at the Bakers. At which words being spoken, one of the Dominic Friers fumishly took on and said, what? doest y ^u deny, that no man doubteth of? Whose peuishe sausines, Jerome w ^t these words did well repress: hold thy peace (said he) thou monk, thou hypocrite And thus the monk being nipped in the head, sat down dumb. After whom started up another, who with a loud voice cried out: I swear (said he) by my conscience, that to be true, that thou doest deny. To whom said Jerome again, speaking in latin: Heus inquit, sic iurare per conscientiam tutissima fallendi via est. That is, thus to swear by your conscience, is the next way to deceive. An other there was, a spiteful and a bitter enemy of his, whom he called by no other name then dog, or asse. After he had thus refuted them: one after another, that they could find no crime against him, neither in this matter nor in any other, they were all driven to keep silence.

This done, then were the witnesses called for, who coming in presence, gave testimony unto the Articles before produced. By reason whereof, y ^e innocent cause of Jerome was oppressed, and began in the council to be concluded. Then Jerome rising up begā to speak, forsomuch (saith he) as you have heard mine adversaries so diligently hither to, convenient it is, that you should also now hear me to speak for myself. Whereupon w ^t much difficulty, at last audience was givē in y ^e Council for him to say his mind Which being granted, he from morning to noon continuing, entreated of diverse and sundry matters, with great learning and eloquence. Who first beginning with his prayer to God, be sought him to give him spirit, ability and utterance, which might most tend to the profit & salvation of his own soul. And so entering into his Oration.

I Know saith he, reverend Lord's, y ^t there have been many excellent men, which have suffered much otherwise thē they have deserved, being oppressed with false witnesses, & condemned with wrong judgments. And so beginning with Socrates he declared howe he was unjustly condemned of his countrymen, neither would he escape when he might: taking from us the fear of two things, which seem most bitter to men, to wit, of prisonment and death. Then he inferred the captivity of Plato, the banishment of Anaxagoras, and the torments of Zeno. Moreover he brought in the wrongful condemnation of many gentiles as the banishment of Rupilius: reciting also the unworthy death of Boetius and of others, whom Boetius himself doth write of.

From thence he came to the examples of the Hebrews, and first began with Moses the deliverer of the people, & the law giver, how he was oftentimes slandered of his people as being a seducer and contemner of the people. Joseph also, saith he, for envy, was sold of his brethren, and for false suspicion of whoredom, was cast into bands. Besides these, he reciteth Esayas, Daniel, and almost all the Prophets, who as contemners of god, and seditious persons, were oppressed with wrongful condemnation. Frō thence he proceeded to the judgment of Susanna, and of diverse other besides, who being good and holy men, yet were they unjustly cast away with wrongful sentence. At the length he came to John the Baptist, and so in long process he descended unto our savior, declaring how it was evident to all men, by what false witnesses both he and John the Baptist, were condemned. Moreover how Stephen was slain by the College of the priests, and how all the Apostles were condemned to death, not as good men but as seditious styrrers up of the people, and contemners of the God's, and evil doers. It is unjust saith he, unjustly to be condemned one priest of another, and yet he proved that y ^e same hath so happened most unjustly in that Council of Priests. These things did he discourse at large, w ^t marvelous eloquence, and with singular admiration of all that heard him.

And forasmuch as all the whole sum of the cause did rest only in the witnesses, by many reasons he proved that no credit was to be given unto them, especially seeing they spake all things of no truth, but only of hatred malice, & envy. And so prosecuting the matter, so lively and expressly he opened unto them the causes of their hatred, that he had almost persuaded them. So lively and likely their hatred was detected, that almost no trust was given to their testimonies, save only for the cause and quarrel wherein they stood touching the popes doctrine. All men's minds here were moved and bending to mercy towards him. For he told them how that he of his own accord came up to the Council, and to purge himself he did open unto them all his life and doings, being full of virtue & godliness. This was (saith he) the old manner of ancient and learned mē and most holy Elders, that in matters of faith they did differ many times in arguments, not to destroy the faith, but to find out the verity. So did Augustine and Jerome dissent, not only being diverse, but also contrary one from the other & yet w ^t out all suspicion of heresy.

All this while the popes holy Council did wait still, when he would begin to excuse himself, and to retracte those things, which were objected against him, and to crave pardon of the Council. But he persisting still in his constant oration, did acknowledge no error, nor gave any signification of retractation.

At last entering into the praise & commendation of M. John Hus, he affirmed that he was a good, just, and holy man, and much unworthy that death, which he did suffer. Whom he did know from his youth upward, to be neither fornicator, drunkard, neither any evil or vicious person: but a chaste & sober man, & a just and true preacher of y ^e holy Gospel: and whatsoever things master John Hus and Wicklyff had holden or written specially against the abuse and pomp of the clergy, he would affirm even unto the death, that they were holy and blessed men, and that in all pointes of the Catholic faith, he doth believe as the holy Catholic Church doth hold or believe. And finally he did conclude that all such articles, as John Wycliffe & John Hus had written & put forth against y ^e enormities, pomp and disorder of the Prelates, he would firmly & steadfastly, without recantation, hold & defend evē unto the death, And last of all, he added y ^t all the sins that ever he had committed, did not so much gnaw and trouble his conscience, as did y ^t only sin, which he had committed in that most pestiferous fact, when as in his recantation, he had unjustly spoken against that good and holy man & his doctrine, & specially in consenting unto his wicked cōdēnation concluding y ^t he did utterly revoke & deny that wicked recantatiō which he had made in that most cursed place, & that he did it through weakness of heart and fear of death: And moreuer that whatsoever thing he hath spokē against that blessed man, he hath altogether lied vpō him, and that he doth repent him with his whole heart, that ever he did it.

And at the hearing hereof, the hearts of y ^e hearers were not a little sory. For they wished and desired greatly that such a singular man should be saved if otherwise their blind superstition would have suffered it. But he continued still in his prefixed sentence, seeming to desire rather death then life. And persisting in the praise of John Hus, he added moreover, that he never maintained any doctrine against the state of the Church, but only spake against the abuses of the clergy, against the pride, pomp and excess of the Prelates. For so much as y ^e patrimonies of the churches were first given for the poor, then for hospitality and thirdly to the reparations of the Churches: it was a grief to that good man (said he) to see the same misspent and cast away upon harlots, great feastings, and keeping of horses and dogs, vpō gorgeous apparel and such other things vnseming Christian Religion. And herein he showeth him self marvelous eloquent: yea never more.

And when his oration was interrupted many times by diverse of them, carping his sentences as he was in speaking: yet was there none of all those that interrupted him which scaped vnblanckt, but he brought them all to confusion, and put them to silence. When any noise began, he ceased to speak, & after began again, proceeding in his Oration and desiring them to give him leave a while to speak whō they hereafter should hear no more: neither yet was his mind ever dashed at all these noises and tumults.

And this was marvelous in him to behold, notwithstanding he continued in strait prison, 340. days, having neither book, nor almost light to read by: yet how admirably his memory served him: Declaring howe all those pains of his strait handling, did not so much grieve him, as he did wonder rather to see their unkind humanity towards him.

When he had spoken these and many other things as touching the praise of John Wycliffe, & John Hus, they which sat in the Council, whispered together, saying: by these his words it appeareth that he is at a point w ^t him self. Then was he again carried into prison, & grievously settered by the hands, arms and feet with great chains and fetters of iron.

The Saturday next before the Ascension day, early in the morning he was brought with a great number of armed men unto the Cathedral Church before the open congregation, to have his judgment given him. There they exhorted him, that those things which he had before spokē in the open audience, as is aforesaid touching: he praise and commendation of M. John Wycliffe, and M. John Hus, confirming and establishing their doctrine, he would y • t recant the same: but he marvelous stoutly without all fear, spake against them, & amongst other things said unto them: I take God to my witness, and I protest here before you all, that I do believe and hold the articles of the faith, as the holy Catholic Church doth hold and believe the same: but for this cause shall I now be condemned, for that I will not consent with you unto the condemnation of those most holy and blessed men aforesaid, whom you have most wickedly condemned for certain articles, detetesting and abhorring your wicked and abhominable life. Then he confessed there before them all his belief, and uttered many things very profoundly and eloquently, in so much that all men there present, could not sufficiently commend & praise his great eloquence & excellent learning and by no means could they induce or persuade him to recant.

Then a certain bishop named the Bishop of Landy made a certain sermon exhortatiue against M. Jerome persuading to his condemnation.

After the Bishop had ended the said sermon, M. Jerome said again unto them: You shall condemn me wickedly and unjustly. But I after my death will leave a remorse in your conscience, and a nail in your hearts, ET CITO VOS OMNES, VT RESPONDEATIS MIHI CORAM ALTISSIMO ET IVSTISSIMO IVDICE POST CENTVM ANNOS : that is. And here I cite you to answer unto me before the most high and just Judge, within a C. years.

No pen can sufficiently write or note those things which he most eloquently, profoundly, & Philosophically had spoken in the said audience, neither can any tongue sufficiently declare y ^e same, wheerfore I have but only touched here the superficial matter of his talk, partly, & not wholly noting the same. Finaly, when as by no means he might be persuaded to recant the premisses, immediately even in his presence, the sentence & judgment of his concondemnation was given against him, & read before him.

IN the name of God Amen. Christ our God and our Savior being the true vine, whose father is the husbandman, taught his Disciples and all other faithful men, saying: If anymā dwell not in me, let him be cast out as a bow or branch, & let him wither and dry. &c. The doctrine and precepts of which most excellent doctor and master, this most sacred Synod of Constance, executing & following in the cause of inquisition against heretics, being moved by this said sacred Sinode, through report, public same, and open infamation: proceedeth against Jerome of Prague, Mayster of Art, lay man. By the Acts & processes of whose cause it appeareth that the said master Jerome hath hold̄, maintained, and taught diverse Articles heretical and erroneous, lately reproved and condemned by the holy fathers, some being very blasphemous, other some offēding godly cares, & many temerarious & seditious which have been affirmed, maintained, preached and taught by the men of most damnable memory I. Wycliffe & John Hus, the which are also written in diverse of their works & books. Which articles of doctrine and books of the said John Hus and Wycliffe together with their memory, and the person of the said John Hus, were by the said sacred Synod condemned of heresy. The which sentence of condemnation this Jerome afterward during y ^t time of inquisition, acknowledged in the said sacred Synod, & approved the true Catholic & Apostolic faith, thereunto consenting, accursing all heresy, specially that whereof he was enfamed, & confessed himself to be infamed & that which in times past I. Hus & I. Wycliffe maintained & taught in their works, sermons & books: for y ^e which the said Wycliffe & Hus together with their doctrine and errors, were by the said sacred Synod as heretical, condemned. The condemnations of all which the premisses, he did openly profess and allow, and did swear that he would persevere and continue in the verity of that faith. And if that he should presume at any time to hold opiniō or preach contrary thereunto, that he would submit himself to the trial and truth of the Canons, and be bound to perpetual punishment. And this his profession writ̄ with his own hand, he delivered up into the holy Council. Many days after his said profession and abjuration, as a dog returning unto his vomitie, to y ^e intent he might openly vomit up the most pestilent poison which had long lurked and laien hid in his breast, he required and desired that he might be openly heard before the Council. The which being granted unto him, he affirmed, said and professed before the whole Synod, being publicly gathered together, y ^t he had wickedly consented and agreed to the sentence & judgment of the condemnation of the said Wycliffe and Hus, and that he had most shamefully lied in approving and allowing the said sentence, neither was he ashamed to confess that he had lied: yea he did also revoke and recant his confession, approbation and protestation, which he had made upon their condemnation, affirming that he never at any time had read any errors or heresy in the books & treatises of the said Wycliffe and Hus. Albeit he had before confessed it, and it is evidently proved that he did diligently study, read and preach their books, wherein it is manifest that their are contained many errors and heresies. Also the said Mayster Jerome did profess as touching

The which sentence so given before his face, & ended. A great & long miter of paper was brought unto him, painted about with red devils: the which when he beheld and saw, throwing away his hood upon the ground amongst the Prelates, he took the miter, and put it upon his head: saying, Our Lord Jesus Christ, when as he should suffer death for me most wretched sinner, did wear a crown of thorn upon his head: and I for his sake in stead of that crown, will willingly wear this miter and cap. Afterward he was laid hold of by the secular power.

After that he was led out of the said Church to the place of execution, when he was going out of the Church with a cheerful countenance & a loud voice lifting his eyes up into heaven, he began to sing Credo in vnum Deum, as it is accustomed to be song in y ^e church. Afterward as he passed a long, he did sing some Canticles of the Church. The which being ended, in the entering out of the gate of the city, as men go unto Gothlehem, he did sing this himne, faelix namque. And that respond being ended, after he came to the place of execution where as Master John Hus before had suffered death innocently, kneeling down before an image which was like unto the picture of M. John Hus, which was there prepared to burn M. Jerome, he made a certain devout prayer.

While he was thus praying, the tormentors took him up and lifting him up from the ground, spoiled him of all his garments, and left him naked, and afterward girded him about the loins with a linen cloth, and bound him fast with cords and chains of Iron to the said Image, which was made fast unto the earth: and so standing upon the ground, when as they began to lay the wood about him, he song Salue festa dies. And when the himne was ended, he song again with a loud voice, Credo in vnum Deum, unto the end. That being ended, he said unto the people in the German tongue in effect as followeth. Dearely beloved children, even as I have now song, so do I believe and none otherwise. And this Creed is my whole faith: notwithstanding now I die for this cause, because I would not consent, and agree to the council, and with them affirm and hold that master John Hus, was by thē holily and justly condemned: For I did know well enough that he was a true preacher of the Gospel of Jesus Christ.

After that he was compassed in with the wood up to the crown of the head, they cast all his garments vpō y ^e wood also, and with a firebrand they set it on fire. The which being once fired, he began to sing with a loud voice: In manus tuas domine commendo spiritum meum when that was ended, and that he began vehemently to burn, he said in the vulgar Bohemian tongue: O Lord God father almighty, have mercy upon me and be merciful unto mine offenses, for thou knowest how y ^e sincerely I have loved thy truth. Then his voice by the vehemency of the fire, was choked & stopped, that it was no longer heard, but he moved continually his mouth and lips, as though he had still prayed or spoken within himself.

When as in a manner his whole body w ^t his beard was burned round about, and that there appeared through the great burning upon his body certain great bladders, as big as an egg, yet he continually very strongly & stoutlye moved, & shaked his head & mouth, by the space almost of one quarter of an hour. So burning in the fire, he lived w ^t great pain & Martyrdom, whiles one might easily have gone from S. Clementes over the bridge, unto our Lady Church: he was of such a stout and strong nature. After that he was thus dead in the fire, by and by they brought his bedding, his strawbed, his bootes, his hood, & all other things that he had in the prison, and burned them all to ashes in the same fire. The which ashes, after that the fire was out, they did diligently gather together, and carry thē in a cart, and cast them into the river of Rheine, which ran hard by the City.

That man which was the true reporter hereof, and which testified unto us the acts and doings about the condemnation Master Jerome, and sent the same unto us to Prague in writing, doth thus conclude: All these things (saith he) I did behold, see and hear to be done in this form & manner. And if any man do tell you the contrary, do not credit him, for all those things which happened unto him, when he came toward Constance, and also at his first coming unto Constance of his own free well, and afterward when he was brought bound unto Constance, as is aforesay, I myself did see and perfectly behold: and for a perpetual memory thereof to be had forever, I have directed the same unto you, not lying or falsifying any point thereof, as he which is the searcher of all men's hearts can bear me witness: willing rather to sustain the note of ignorance & rudeness of style, to bear witness unto the truth, then I would by any means be compelled by tickling or flattring the cares of the hearers, with feigned and cloaked speech to swerve or go aside from the truth,

Thus end the tragical histories of M. John Hus, and M. Jerome of Prague, faithfully gathered and collected by a certain Bohemian, being a present witness and beholder of the same, written and compiled first in Latin, & so seen by the said Bohemian into his country of Boheme: and again translated out of the Latin with like fidelitye, into our English tongue.

In the mean time while Master Jerome was in this trouble, and before the Council, the nobles and Lord's of Boheme and of Morauia (but not a little aggrieved thereat) directed their letters unto this barbarous Council of popish murderers, in tenor and form of words as followeth.

Round about the said letters there were 54. Seals, hanging and their names subscribed, whose Seals they were. The names of which noble men, I thought it good here to annexed with all, partly for the more credit of that hath been said, partly also for examples sake, to the intent that our noble men and gentlemen in this our Realm of England, now living in this clear light of the Gospel, may by their example understand, that if they join themselves with the Gospel of Jesus, zealouslye and as they should do, yet are they neither the first, nor the most that so have done before them: if not, yet the truth may here remain in the story to their shame, or else to their instruction, seeing so many noble and worthy gentlemen, within the small kingdom of Bohemia, to be so forward in those so dark days and among so many enemies 200. years ago, to take part with Christ: And yet our Gentlemē here in such long continuance of time, being so diligently taught, are neither in number nor in zeal to thē to be compared, but will still take part, contrary both to Christ, and to the example of these nobles whose names they may see & read here following.

After these things thus declared and discoursed concerning the history of John Hus, and Jerome of Prague, the order of place and country next would require, consequently to infer and comprehend the great troubles & perturbations, which happened after & vpō the death of these men in the country of Boheme: but the order of time calleth me back, first to other matters here of our own country, which passed in y ^e mean time with us in England. Which things being taken by the way and finished, we will (christ willing) afterward return to the tractation hereof, to prosecute the troubles and conflicts of the Bohemians, with other things beside pertaining to the latter end of the council of constance, and choosing of Pope Martin, as the order of years and time shall require.

Ye heard before pag. 588. how after the death of Thomas Arundell Archb. of Caunt. succeeded Henry Chichesley. an. 1414. and sat 25. years. In whose time was much trouble and great affliction of good mē here in England: of whom many were compelled to abjure, some we burned, diverse were drivē to exile. Wherof partly now to entreat, as we find them in registers & histories recorded, we will first begin with John Claydon Currier of Londō, & Richard Turming, whom Rob. Fabian, doth falsely affirm to be burned in the year where in Syr Roger Acton and M. Brown suffered: who in deed suffered not before the second year of Henry Chichesley being Archb. of Caunt. which was an. 1413. The history of which John Claydon, in the Registers is thus declared.

Thus John Claidon receiving his judgment & condemnation of the Archbishop, was committed to the secular power, and by them unjustly & unlawfully was committed to the fire, for that the temporal magistrate had no such law sufficient for them to burn any such man for religion condemned of the prelates, as is above sufficiently proved & declared pag. 523. But to be short, Quo iure quaque iniuria, John Cleydon notwithstanding by the temporal magystrats, not long a • ter, was had to smithfield, where meekly he was made a burnt offering unto the Lord. an. 1415.

Robert Fabian, and other Chronologers which follow him, add also that Richard Turming Baker, of whom mention is made before in the examination of John Claydon, was likewise y ^e same time burned with him in smithfield. Albeit in the Register I find no sentence of condemnation given against the said Turming, neither yet in the story of S. Albons is there any such metiō of his burning made, but only of the burning of John Claydon aforesaid: wherefor the judgment hereof I leave free to the reader. Notwithstanding, concerning the said Turming this is certain that he was accused unto the bishops, & no doubt was in their hands, & bands. What afterward was done with him, I refer it unto the authors.

The next year after the burning of these two aforesaid and also of John Hus being burnt at Constaunce, which was an. 1416. the Prelates of England seeing the daily increase of the Gospel, and fearing the ruin of their papal kingdom, were busily occupied with all their counsel and diligence, to maintain the same. Wherefore to make their state and kingdom sure, by statutes, laws, constitutions, and terror of punishment, as Thomas Arundell and other Prelates had done before, so the forenamed Henry Chichesley Archbishop of Canterbury, in his convocation holden at London, maketh another constitutiō (as though there had not enough been made before) against the poor Lollards: the coppy and tenor whereof he sendeth abroad, to the bishop of London, and to other his Suffragans by them to be put in straight execution, containing in words as followeth.

HEnry by the grace of God Archbishop of Canterbury, Primate of all England, and Legate of the chiefest seat: to our reverend brother in the Lord Richard, by the grace of God bishop of London, health, & brotherly love, with continual increase. Lately in our last convocation in Sayncte Paul's Church in London, being kept by you and other our brethren and clergy of our province, we do remember to have made this order vnderwritten by your consentes, When as among many other our cares this ought to be chief, y ^t by some means we take those heretics, which like foxes lurk & hide thenselves in the Lord's vineyard: & that the dust of negligence may be utterly shakē from our feet and from the feet of our fellow brethren: In this the said convocation of the Prelates and clergy, we have ordained, and that our fellow brethren, our Suffragans and Archdeacons of our province of Canterbury by thenselves, their Officials or Commissaryes in all their jurisdictions, & every of their charges in their country, twice every yere at the least, do diligently inquire of such persons as are suspect of heresy: And that in every such their Archdeaconries in every parish, wherein is reported any heretics to inhabit, they cause three or more of the honestest mē and best reported of, to take their oath upon the holy Evangelist, that if they shall know or understand any frequenting either in privy conuēticles, or else deferring in life or manners frō the common conversation of other Catholic men, or else that hold any, either heresies or errors, or else that have any suspected books in the English tongue, or that do receive any such persons suspect of heresies and errors into their houses, or that be favorers of them that are inhabitants in any such place, or conversant with them, or else have any recourse unto them: they make certificats of those persons in writing: with all the circumstances wherewith they are suspect, unto the said our Suffragans or Archdeacons, or to their Commissaryes, so soon, & with as much speed as possibly they can: And that the said Archdeacon and every of their Commissaryes aforesaid: do declare the names of all such persons denounced together with all the circūstāces of thē, the diocese, & places, & secretly under their seals do send over unto us the same: And y ^t the same diocessans effectually direct forth lawful process against them, as the quality of the cause requireth, & that with all diligence they discern, define and execute the same.

And if perhaps they leave not such persons convict unto the secular court, yet notwithstanding let them commit thē unto the perpetual or temporal prisons, as the quality of the cause shall require, until the next convocation of y ^• prelates and Clergy of our province of Canterbury, there personally to remain: and that in the same prisons they cause thē to be kept according as the law requireth: And that of all and singular the things aforesaid, that is, what iniquisition they have made, and what they have found, and how in the process they have behaved themselves, and what persons so convict they have caused to be put in safe keeping, with what diligence or negligence of the Commissaryes aforesaid, with all and all manner of other circumstances premised, and thereunto in any wise appertaining, and specially of the abiurations, if in the mean time they shall chance to abjure any heresies: that then in the next convocation of the Prelates and Clergy under the form aforesaid, they cause the same distinctly and apertly to be certified to us and our successors: And that they deliver effectually to the Officiall of our Court, the same process to remain with them, or else in the register of one court of Canterbury, so that everyone, to whom •• th things appertaineth for the further execution of the same process, may have recourse unto the same official, with all effect.

We therefore command, that as touching the constitution brought unto your City & Diocesan, you cause the same in convenient place and time to be published, and that in all pointes you both observe the same yourselves and cause it also of others to be diligently observed: Commaūding furthermore, all and singular our fellow brethren and Suffragans, that they in likewise cause the same to be published throughout all their Cities and Dioces, & both diligently observe the same themselves, and also cause all others to do the same: and what thing soever you shall do in the premisses, that you certify us betwixt this and the feast of S. Peter ad vincula, next coming, that you duly certify us of these things, by your letters patentes, containing the same effect, sealed with your seals. Dated at our house in London, the first day of July. an. 1416.

During the time of this conuocatiō, in the yere above said, two priests were presented & brought before the bishops, noted and defamed for heretics: one named John Barton, unto whom it was objected by Philip Bishop of Lincoln, that he had been excommunicated about 6. or 7. years before, upon Articles concerning religion, and yet neither would appear being cited, nor would seek to be reconciled again unto the Church. Which things being so proved against him, he was committed to the custody of the foresaid Philip Bishoppe of Lincoln, and so to be holden in prison, till he should hear further what should be done.

The other was Robert Chapel, otherwise named Holbech, Chaplain sometime to the Lord Cobham: unto whō likewise it was objected, that he being under the sentence of excommunication about three or four years, yet notwithstanding to the contempt of the keys, did continue saying Mass, and preaching, & sought not to be reconciled, Chapel denying that he did know any such excommunication given out against him. Then was the copy of his excommunicatiō first made by the bishop of Roff. afterward denounced by y ^e Bishop of London at Paul's cross brought and read before him: & so that done, that Session brake up for that time, which was about the latter ende of May. an. 1416.

The xii. day of the month of July next following, the said Chapel appeared again before the Archbishop and the Prelates. To whom when it was objected as before, how he had preached without the Bishops license, in divers places, as at Cobham, at Cowling, and at Shorne, ac length he confessing and submitting himself, desired pardō. Which although it was not at the first granted unto him, yet at the last the Bishop of Roff. putting in his hands the decree of the canon law. 1. q. 7. cap. Quoties. &c. and causing him to read the same, made him to aviure all his former articles & opinions as heretical and schismatical, never to hold the same again, according to the contents of the foresaid Canon. Wherupon the said Robert being absolved by the authority of the Archb. (save only that he should not intermeddle with saying Mass, before he had been dispensed from the Pope himself for his irregularity) was enjoined by the Archb. himself for his penance, standing at Paul's to publish these articles following unto the people, instead of his confession given him to be read.

In primis, I confess that Bishops, Priests, and other Ecclesiastical persons, having no other profession to the contrary, may lawfully have, receive, and retain lands and possessions temporal, to dispense and dispose the same and the rentes thereof, to the behoove of themselves or of their Church where they dwell, according as seemeth good to them.

2. Item, I confess that it were very unlawful, yea rather unjust, that temporal men upon any occasion, whatsoever it be, should take away temporal lands and possessions from the church either universal or particular, to whō they are given, the consideration of the abuse of mortal prelates, priest, or other ministers in the Church conversant (which are mixed together good with bad) abusing the same to the contrary notwithstanding.

3. Item, I confess that peregrinations to the relics of saints and to holy places, are not prohibited, nor to be contemned of any Catholic, but are auayleable to remission of sins, and approved of holy fathers, and worthy to be commended.

4. Item, I confess that to worship the images of Christ or of any other saints being set up in the church, or in any other place is not forbid̄: neither is any cause inductiue of Idolatry, being so used as the holy fathers do will them to be worshipped: But rather such images do profit much to the health of Christians, because they do put us in remembrance of the merits of those saints, whom they represent and the sight of them doth moon and stir up the people to prayers and devotion.

5. Item, I confess that auriculer confession used in the Church is necessary for a sinner to the salvation of his soul, and necessary to be done of such a priest, as is ordained by the Church, to hear the confession of the sinner, & to enjoin him penance for the same: without which confession (if it may be had) there is no remission of sins to him that is in sin mortal.

6. Item, I confess and firmly do hold, that although the Priest be in mortal sin, yet may he make the body of Christ, and minister other Sacraments and Sacramentals: which nevertheless are profitable to all the faithful, whosoever receiveth them in faith and in devotion of the Church.

7. Item, I confess that bishops in their own diocese, may forbid, decree, & ordayn vpō reasonable causes, that priests should not preach without their special license, the word of God, and that those that do against the same, should suffer the ecclesiastical censurs.

8. Item, I confess that private religions as well of monks canons and other, as also of the begging Friers, being allowed by the church of Rome, are profitable to the universal church, and in no means contrary to God's law, but rather founded and authorised thereon.

9. Item, I promise and swear upon these holy Euangelies, which I hold here in my hands, that I will henceforth never hold, affirm, nor by any means teach anything contrary unto the premisses either openly or privately.

After the setting out of the constitution aforesaid in the days of the above named Henry Chichesley Arbishop of Canterbury great inquisition hereupon followed in England, and many good men whose harts began to be won to the Gospel, were brought to much vexation and caused outwardly to abjure.

Thus, while Christ had the inward hearts of men: yet the Catholic Antichrist would needs possess their outward bodies, and make them sing after his song. In the number of whom, being compelled to abjure, besides the other aforesaid was also I. Taylor of the parish of Saint Michaels at Duerne. William James master of Art and Physician, who had long remained in prison, and at length after abjuration, was licēced with his keeper, to practice his Physic.

Also John. Dwerf, so named for his low stature, which was sent by the Duke of Bedford to the foresaid Chichesly and other bishops to be examined before them in the convocation: there he at length revolting from his doctrine recanted and did penance.

In like manner John Iourdelay of Lincolnshire, well commended in the registers for his learning, accused by y ^e priests of Lincoln for a certain book, which he contrary to the former decree of the bishops did conceal & did not exhibit unto thē, was therefore enforced to abjure. After whō was brought likewise before the Bishops, one Katharin Dertford a Spinster, who being accused and examined upon these 3. articles concerning the Sacrament of the popes altar, adoration of Images, and of pilgrimage, answered that she was not able, being unlearned, to answer to such high matters, neither had she any further skil, but only her Creed and x. commandments: and so was she committed to the vicar general of the B. of Wint. (for that she was of the same diocese) to be kept and further to be examined of the same. Ex Regist. Hen. Chichesley.

At the same sitting was also brought before the said Archb. and his fellow bishops, by the liuetenant of y ^e Tower, the person of Heggely in Lincolneshyre, named M. Robert, who being long kept in the tower, at length by the kings writ was brought and examined the same time upon the like articles, to wit: touching the sacrament of their alter, peregrinatiō, adoration of images, & whether it was lawful for spiritual men to enjoy temporal Lordships. &c. To the which articles he answered (saith the Register) doublely and mockingly, save only in the sacrament he seemed something more conformable, albeit not yet fully to their contētation. Wherefore being committed to the custody and examination of Richard Bishopp of Lincoln, where in the end he was also induced to submit himself.

The same likewise did W. Henry of Tenterden being suspected and arrested for company keeping with thē, whom the Bishops called Lollards, and for having suspected books.

Besides these, diverse other there were also which in the same convocation were convented, and revoked their opinions, as John Galle a Priest of London, for having a book in English entitled: A book of the new law. Item, Richard Monk, vicar of Chesham in Lincolnshyre, who submitted himself likewise. In this race and number followed moreover, Bartholomew Cormnonger, Nic, Hoper servant to the Lord Cobham. Tho. Granter, with other mo, mentioned in the foresaid register.

Among the rest which were at this time troubled for their faith, was one Radulph Mungin priest, who for the same doctrine was arrested and sent up by the L. Chancellor of England, to the foresaid Arch. and by him committed to David Price, Uicar general to the B. of London: Where after he had endured 4. months in prison, he was by the said David presented to the convocation, against whom diverse articles were objected.

But for the better explaining of the matter, first here is to be noted, that during the time of this convocation provincial, Pope Martin had sent down to the Clergye of England, for a subsidye to be gathered of the Church, to maintain the Popes war against the Lolards (so the Papists did term them) of Bohemia. Also another subsidy was demanded to persecute one Peter Clerke master of art of Oxford, who flying out of England, was at y ^e council of Basel, disputing on the Bohemians side. And thirdly, another subsidy was also required to persecute W. Russell, Warden of the Gray Friers in London, who the same time was fled from England to Rome, to maintain his opinion before the Pope, and there escaped out of prison. &c. of whom more largely hereafter (Christ willing) we shall entreat. In the mean time mark here the preey shifts of the Pope to hook in the English money by all manner of pretences possible.

Thus Rafe Mungyn, the foresaid examinate appearing before the bishops in the convocation, it was articulated against him, first that he should affirm and hold, not to be lawful for any Christian to fight and make war against the heretics of Bohemia.

Item, it was to him objected, that he did hold & say, not to be lawful for any man to have propriety of goods, but the same to be common, which he expressly denied that ever he so said or affirmed. Whereby we have to observe, how the crafty malice of these adversaries useth falsely to collect and surmise of men, what they never spake, whereby to oppress them wrongfully, whom by plain truth they cannot expugne.

Moreover, they objected against him, that he should keep company with Mayster Clarke aforesaid, and also that he dispersed in the City of London, certain books of John Wycliffe and of Peter Clarke, namely, the book Trialogus and the Gospels of John Wycliffe. &c. He was charged moreover to have spoken against the Popes indulgences, for that the Pope had no more power to give indulgences, then he had.

Upon these and other such Articles objected, the said Mungyn being asked if he would revoke, answered that it seemed to him not just or meet so to do, which did not know himself guilty of any heresy. Thus he being respited for that time, was committed to prison till the next sitting, who then being called diverse and sundry times afterward before the Bishops, after long inquisition and straight examination made, also depositions brought in against him so much as they could search out, he notwithstanding still denied as before, to recant. Wherefore the foresaid Henry the Archbishop, proceeding to his sentence definitive, condemned him to perpetual prison.

After whose condemnation, the Sunday next following, the recantation of Tho. Granter, and of Richard Monk Priests above mentioned, were openly read at Paul's cross, the Bishop of Rochester the same time preached at the said cross. The tenor of whose recantation, with his Articles in the same expressed, here under followeth.

IN the name of God. Before you my Lord of Canterbury, and all you my Lord's here being present, & afore you all here gathered at this time, I Thomas Granter priest unworthy, dwelling in this City of Londō, feeling & understanding, that afore this time I affirmed open errors and heresies, saying, believing, and affirming within this City, that he that Christian men callen Pope, is not very Pope, ner God's vicary in earth, but I said he was Antichrist. Also I said, believed, and affirmed, that after the sacramental words said by a Priest in the Mass, there remaineth material bread and wine, and is not turned into Christ's body and his blood. Also I said and affirmed that it was not for to do in no wise, to go on pilgrimage, but it was better I said to abide at home and beat the stools with their heels, for it was, I said, but tree & stone that they soughten. Also I said and affirmed that I held no Scripture catholic ner holy, but only that is contained in the Bible. For the Legendes and lives of Saints, I held hem naught, and the miracles written of hem I held untrue. Because of which errors and heresies I was tofore M. Dauy Price, Uicar general of my Lord of London, and since tofore you my Lord of Canterbury & your brethren in your council provincial, & by you fully informed, which so said, mine affirming, believing & teaching, been open errors and heresies, and contrarious to the determination of the chirch of Rome. Wherefore I willing to follow and sewe the doctrine of holy chirch, and depart fro all manner errors and heresy, and turn with good will & heart to y ^e onehead of the chirch, considering that holy chirch shitteth ner closeth not her bosom to him that will turn again, ne God will not the death of a sinner, but rather he ben turned & live: With a pure heart I confess, detest, & despise my said errors and heresies, and the said opinions I confess as heresies and errors, to the faith of the Chirch of Rome, & to all universally holy Chirch repugnaunt. And therefore these said opinions in special, and all other errors and heresies, doctrines and opinions, • yen y ^e faith of the Church and the determination of the Church of Rome, I abjure and forswear, here tofore you all, and swear by these holy Gospels by me bodily touched, that from henceforth I shall never hold teach, ne preach error errors, heresy, ne heresies, nor false doctrine against the faith of holy chirch, & determination of the chirch of Rome ner none such thing I shall obstinately defend, ne any man holding or teaching such manner things by me or another person, openly or privily I shall defend. I shall never after this time be receitor, fautor, councellor, or defendor of heretics, or of any person suspect of heresy, ner I shall trow to him: ner wittingly fellaship with him, ner yeue him counseil, favor, yiftes, ne comfort. And if I know any heretics, or of heresy, or of such false opinions, any person suspect, or any man or woman making or holding privy conventicles, or assemblies, or any diverse or singular opinions from the common doctrine of the Church of Rome, or if I may know any of their fautors, comforters, councelours, or defensers, or any that have suspect books or quiers of such errors and heresies: I shall let you my Lord of Canterbury, or your officers in your absence, or the Diocesans and Ordinaries of such men, have soon and ready knowing, so help me God and holydeme, and these holy Euangelies by me bodily touched.

After this recantation at the Cross thus published, and his submission made, 'the said Granter then was by the advise of the Prelates, put to 7. years prisonment, under the custody and charge of the bishop of London.

After this, followed in like manner the recantation of Richard Monk. Also of Edmund Frith, which was before Butler so sir John Oldcastle.

Beside these above remembered, many and diners there be in the said register recorded, who likewise for their faith and religion were greatly vexed and troubled, especially in the Dioces of Kent, in the towns of Romney, Tenterden, Wodcherche, Cranbroke, Staphelherst, Beninden, Halden, Roluenyden and others, where as whole households, both man and wife, were driven to forsake their houses and towns for danger of persecution: as sufficiently appeareth in the process of the Archb. Chichesley against the said persons, and in the certificat of Burbath his official, wherein are named these persons following.

• 1. W. White Priest.
• 2. Tho. Grenested. Priest.
• 3. Bartho. Cronmonger.
• 4. John Wadnon.
• 5. John his wife.
• 6. Tho. Euerden.
• 7. William Euerden.
• 8. Stephen Robin.
• 9. W. Chiueling.
• 10. John Tame.
• 11. John Fowlin.
• 12. Will. Somer.
• 13. Marion his wife.
• 14. John Abraham.
• 15. Rob. Munden
• 16. Laurence Coke.

These being cited up together by the bishop would not appere. Wherupon great inquisition being made for them by his officers, they were constrained to fly their houses & towns, & shift for themselves as covertly as they might. When Burbath and other officers had sent word to the Archbishop that they could not be found, then he directed down order that Citations should be set up for them on every Church door through all towns where they did inhabit: appointing them a day & term whē to appear. But not withstanding, when as they yet could not be taken, neither would appear, the Archbishop sitting in his tribunal seat, proceedeth to the sentence of excommunication against them. What afterward happened to them, in the register doth not appear: but like it is, at length they were forced to submit themselves.

Concerning sir John Oldcastle the Lord Cobham, and of his first apprehension, with his whole story & life, sufficiently hath been expressed before, pag. 575. how he being committed to the Tower, and condemned falsely of heresy, escaped afterward out of the Tower, and was in Wales about the space of four years. In the which mean time, a great sum of money was proclaimed by the King, to him that could take the said sir John Oldcastle, either quick or dead. About the ende of which four years being expired, the Lord Powes, whether for love and greediness of the money, or whether for hatred of true and sincere doctrine of Christ, seeking all manner of ways how to play the parte of Judas, at length obtained his bloody purpose, and brought the Lord Cobham bound up, to London: which was about the year of our Lord. 1417. and about the month of December. At which time, there was a Parliament assembled at London, for the relief of money the same time to be sent to the King, whom the Bishops had sent out (as ye heard before) to fight in France. The records of which Parliament do thus say: that on Twesday the xiv. day of December, and the xxix. day of the said Parliament, Sir John Oldcastle of Cowling, in the County of Kent, Knight, being outlawed (as is afore minded) in the Kings bench, and excommunicated before by the Archbishop of Canterbury for heresy, was brought before the Lord's, and having heard his said conuictions, answered not thereto in his excuse. Upon which record and process, it was adjudged, that he should be taken as a traitor to the King and the Realm: that he should be carried to the Tower of London, and from thence drawn thorough London unto the new gallows in S. Giles without Temple bar, and there to be hanged, and burned hanging.

As touching the pretenced treason of this Lord Cobham falsely ascribed unto him in his inditement, rising upon wrong suggestion and false surmise, and aggravated by rigor of words, rather then upon any ground of due probation, sufficiently hath been discoursed before in my defense of the said Lord Cobham, against Alanus Copus, page. 575. where again is to be noted, as I said before, how by this appeareth, that the Lord Cobham was never executed by force of the inditement or outlawry, because, if he had, he should then have been brought to the bar in the Kings bench, and there the Judges should have demanded of him, what he could have said, why he should not have died: and then not showing sufficient cause for the discharge or delay of execution, the Judges should have awarded and given the judgment of treason: which being not so, it is clear he was not executed upon the Inditement. Besides, to prove that he was not executed upon the Inditement, and the outlawry, the manner of the execution proveth it, because it was neither the execution of a Traitour, nor was the whole punishment thereof pronounced by the Judge, as by due order of law was requisite.

Finally, as I said before, here I repeat again, that albeit the said Lord Cobham was attained of treason by the Act, and that the King, the Lord's, and the commons assented to the Act: yet all that bindeth not in such sort (as if in deed he were no traitor) that any man may not by search of the truth, utter and set forth sincerely and justly, the very true and certain cause, whereupon his execution did follow. Which seemeth by all circumstances and firm arguments, to rise principally of his Religion, which first brought him in hatred of the Bishops: the Bishops brought him in hatred of the King: the hatred of the King brought him to his death and Martirdome. And thus much for the death and execution of this worthy servant of Christ Lord Cobham.

Moreover, in the records above mentioned it followeth, how in the said Parliament, after the Martirdome of this valiant Knight, motion then was made, that the Lord Powes might be thanked and rewarded, according to the Proclamation made, for his great travail taken in the apprehension of Sir John Oldcastle Knight, heretic. Thus stand the words of the record. Where two things are to be noted: First, how Sir John here in the record is called not traitor, but heretic only. Secondly, mark how this brother of Judas here craveth his reward for betraieng the innocent blood. Wherein it is not to be doubted, but that his light fee, and quid vultis mihi dare in this world, will have an heavy reward hereafter in the world to come, unless he repented. &c.

Furthermore, in the said Parliament, Act. 17. it was enacted, that the Church and all estates should enjoy all their liberties, which were not repealed, or repealeable by the common law: meaning belike, the excluding of the jurisdiction of the Popes foreine power, which hath always by the common law been excluded out of this Realm.

In the same Parliament also a grievous complainte was made (by the Bishops no doubt) against insurrections. In the ende, they suspected that they were the Lollards, heretics, and traitors, with a request that commissions might at all times be granted to inquire of them. Whereunto answer was made, that the statutes therefore made, should be executed, &c. Thus the Clergy Tanquam leones rugientes, ceased not to roar after Christian blood: And whosoever was else in fault, still the Clergy cried: crucify Christ, and deliver us Barabbas: For then all horrible facts and mischieues, if any were done, were imputed to the poor Lollards.

And now from our English matters, to return again to the story of the Bohemians, from whence we have a little digressed, when as the news of the barbarous cruelty exercised at Constance against John Hus, & Jerome of Prague, were noised in Boheme, the nobles and gentlemen of Morauia and Boheme, such as favored the cause of John Hus, gathering themselves together in the zeal of Christ: first sent their letter unto the Council, expostulating with them, for the injury done to those godly men, as is before expressed, page. 602. for the which letter they were all cited up to the Council. Unto this letter Sigismund the Emperor maketh answer again in y ^e name of the whole Council: first, excusing himself of Husses death, which he said was against his safeconduict, and against his will: Insomuch that he rose in anger from the Council, and departed out of Constance, as is before remembered. Secondly, he requireth them to be quiet, and to conform themselves peaceably unto the order of the Catholic Church of Rome, &c.

Also the Council hearing or fearing some stir to rise among the Bohemians, did make laws and Articles whereby to bridle them, to the number of xxiiij.

FIrst, that the King of Bohemia shall be sworn to give obedience, and to defend the liberties of the Church of Rome.

That all Masters, Doctors and Priests, shall be sworn to abjure the doctrine of Wycliffe, and Hus, in that Council condemned.

That all they which being cited, would not appear, should also be sworn to abjure: and they which would not appear, contemning the censure of the keys, should have process against them, and be punished.

That all such lay men as had defended the causes of John Wycliffe and John Hus, should swear to defend them no more, and to approve the doings of that Council, and the condemnation of John Hus.

That all such seculare men as had spoiled the Clergy, should be sworn to restitution.

That Priests being expelled from their benefices, should be restored again.

That all profaners of Churches should be punished after the Canonical sanctions.

That such as had been promoters in the Council against John Hus, should be permitted safely to return into Boheme again, and to enjoy their benefices.

That the relics and treasure taken out of the Church of Prague, should be restored fully again.

That the university of Prague should be restored again and reformed, and that they which had been the disturbers thereof, should be really punished.

That the principal heretics and doctors of that sect, should be sent up to the sea Apostolic, namely, Ionnes Iessenetz, Iacobellus de Misna, Simon de Tysna, Simon de Rochinzano, Christiannus de Brachatitz, Johannes Cardinalis, Zdenko de loben, The prouost of Alhalowes, Zaislaus de Suiertitz, and Michael de Czisko.

That all secular men which communicated under both kinds, should abjure that heresy, and swear to stop the same hereafter.

That they which were ordained Priests by the suffragane of the Archbishop of Prague, taken by y ^e Lord Zenko, should not be dispensed with, but sent up to the Sea Apostolic.

That the treatises of John Wycliffe, translated into the Bohemian tongue by John Hus, and Iacobellus, should be brought to the Ordinary.

That the treatises of John Hus condemned in the Council, should also be brought to the Ordinary.

That all the tractations of Iacobellus De vtraque specie, de Antichristo (wherein he ralleth the Pope Antichrist) Et de remanentia panis post consecrationem, should likewise be brought and burned.

That all songs and balates made to the prejudice of the Council, and of the Catholic persons of both states, should be forbid to be soong in Cities, towns and villages, under great and extreme punishment.

That none should preach the word without the license of the Ordinary, or of the parson of that place.

That Ordinaries and Prelates, having jurisdiction, should not be stopped in their jurisdiction, by the secular power, under pain of excommunication.

That all and singular parsons shall be commanded to obedience, under pain of excommunication: and that whosoever knoweth any person to favor any Wicleuistes or their doctrine, or that keepeth company with suspect persons, he shall present the same to his Diocesans or his officials.

That the confederacy of the seculars made between themselves, or any of the spiritualty, to the prejudice of the foresaid Council, and of the Apostolic sea & Church of Rome, in the favor of John Hus, Jerome of Prague, and other in the said Council condemned, shall be dissolved.

That the rites and ceremonies of Christian Religion, touching God's service, Images, and worshipping of relics, shall be observed, and transgressors of the same be punished.

That all and singular, either spiritual or secular that shall preach, teach, hold, or maintain the opinions and Articles of John Wycliffe, John Hus, and Jerome, in this Council condemned, and convict of the same, shall be holden for heretics, and falling in relapse, shall be burned.

That all secular persons being monished and charged by the Ordinaries, shall be bound to give their aide and furtherance unto them, touching the premisses.

The Bohemians, notwithstanding these cruel Articles, contemning the vain devises of these Prelates and fathers of the Council, ceased not to proceed in their league and purpose begun, joining themselves more strongly together.

In this mean time it happened, that during this Council of Constance, after the deposing of Pope John, and spoiling of his goods, which came to 75. thousand poūds of gold and silver, as is reported in the story of Saint Albans, Pope Martin upon the day of S. Martin, was elected. Concerning whose election, great preparation was made before of the Council, so that beside the Cardinals, five other Bishops of every nation should enter into the conclaue, who there together should be kept with thin diet, till they had founded a Pope. At last, when they were together, they agreed upon this man, and not tarieng for opening of the door, like mad men, for hast, brast open an hole in the wall, crying out, habemus papam, Martinum, we have a Martin Pope. The Emperor hearing thereof, with the like hast, came apace, and falling down, kissed the new Popes feet. Then went they all to the Church together, and sang, Te Deum.

The next day following, this Martin was made priest (which before was but a Cardinal Deacon) and the next day after was consecrate Bishop, and sang his first mass, whereat was present 140. mitted Bishops. After this, the next morrow, the new holy Pope ordained a general procession, where a certain Clarke was appointed to stand with flax and fire, who setting the flax on fire, thus said: Ecce pater sancte, sic transit gloria mundi. i. behold holy father, thus vadeth the transitory glory of this world. Which done, the same day the holy father was brought up unto an high scaffold (saith the story) I will not say to an high mountain, where was offered to him all the glory of the world, &c. there to be crowned for a triple Kyng. This done, the same day, after dinner, the new crowned Pope was with great triumph brought through y ^• midst of the City of Constance, where all the Bishops and Abbots followed with their miters. The Popes horsse was all trapt with red scarlet down to the ground. The Cardinals horses were all in white silk, the Emperor on the right side, and prince Electour on the left, playeng both the Popes footmen, went on foot, leading the Popes horse by the bridle.

As this Pageant thus with the great giant proceeded, and came to the market place, there the Jews (according to the manner) offered to him their law and ceremonies. Which the Pope receiving, cast behind him, saying: Recedant vetera, noua sunt omnia. i. Let old things pass, all things be made new, &c. Ex hist. S. Alb. ex paralip. Vrsperg. This was an. 1417.

Thus the Pope being now confirmed in his kingdom, first beginneth to write his letters to the Bohemians, wherein partly he moveth them to Catholic obedience, partly he dissembleth with them, feigning, that if it were not for the Emperors request, he would enter process against them. Thirdly and finally he threateneth to attempt the uttermost against them, and with all force to invade them, as well with the Apostolical, as also with the secular arm, if they did still persist, as they begōn.

Albeit these new threats of the new Bishop, did nothing move the constant harts of the Bohemians, whom the inward zeal of Christ's word had before inflamed.

Although it had been to be wished, such bloudshead and wars not to have followed: yet to say the truth, how could these Rabines greatly blame them herein, whom their bloody tyranny had before provoked so iniustly, if now with their glossing letters they could not so easily appease them again.

Wherefore these foresaid Bohemians, partly for the love of John Hus and Jerome their countrymen, partly for the hatred of their malignant Papistry, assembling together, first agreed to celebrate a solemn memorial of the death of John Hus and Jerome, decreeing the same to be holden & celebrate yearly. And afterward, by means of their friends, they obtained certain Churches of the King, wherein they might freely preach and minister the Sacraments unto the congregation. This done, they suppressed diverse monasteries, pharisaical temples, and idolatrous phanes, beginning first with the great monastery of the black Friers, eight miles from Prague, and driving away the wicked and vicious Priests & Monks out of them, or compelling them unto a better order. And thus their number more and more increasing under the conduict of a certain noble man named Nicholas, they went again unto the King, requiring to have more and ampler Churches granted unto them. The King seemed at the first willingly and gently to give care unto the said Nicholas entreating for the people, and commanded them to come again the next day.

When the people were departed, the king turning himself to y ^t noble man Nicholas, which tarried still behind, said: Thou hast begun a web to put me out of my kingdom, but I will make a rope of it, wherewithal I will hang thee. Whereupon he immediately departed out of the Kings presence, and the King himself went into the Castle of Uissegrad: within a while after, into a new Castle, which he himself had built five stones cast frō thence, sending Ambassadors to his brother to require aide.

These Protestants being assembled in the Town of Pra • e, holding their conuentions: the king sent forth his Chamberlain with CCC. horsemē, to run vpō them: but he having respect unto his life, fled. Whē news thereof was brought unto y ^e king, all that were about him being amazed, utterly detested the fact: but the Kings cupbearer standing by, said: I knew before that these things would thus come to pass. Whom y ^e king in a rage taking hold of, threw him down before his feet, and with his dagger would have slain him: but being letted by such as were about him, with much ado, he pardoned him his life. Immediatly the king being taken with a palsy, fell sick, and within 18. days after, whē he had marked the names of such, whom he had appointed to put to death, incessantly calling for aide of his brother, and other his friends, he departed this life before the Princes which he had sent unto, were come with aide, whē he had reigned 55. years, and was about the age of 57. years.