Acts and Monuments Volume 1

But when as Albert would have spoken, he could not be heard. But the foresaid Naso, of whom before is made mention, after he had asked leave to speak, said, this matter do I understand well enough, for I was in the Kings court, when these things were done in Boheme, when as I saw the masters of the 3. nations of the Germaynes, Bauarians, Saxons, and Silesians, amongst whom the Pollonians were also numbered, most humbly come unto the king, requiring y ^t he would not suffer the right of their voices to be takē from them. Then the king promised thē that he would forsee and provide for their requests. But John Hus and Jerome of Prague with diverse others, persuaded the king that he should not so do. Wherat the king at the first being not a little moved, gave him a sore check that he and Jerome of Prague did so much intermedie themselves, and moved such open controversies, in so much that he threatened them, that except they would forsee and take heed, he would bring it to pass that the matter should be determined and decreed by fire. Wherefore most reverend fathers, you shall understand that the king of Boheme did never favor with his heart, these men whose vnshamefastnes is such, that they feared not even of late, to entreat me evil, being so much in the kings favor and credit. After him stepped forth Paletz, saying: verily most reverend fathers, not only the learned men of other nations, but also of Boheme it self: are through the Council of John Hus and his adherents, banished out of Boheme, of the which number some remain yet in exile in Morauia. Hereunto John Hus answered, how can this be true, said he, sithēs I was not at Prague at that time, when as these men you speak of, departed and went away from thence? These things were thus debated the day aforesaid as touching John Hus.

This done, the said John Hus was committed to the custody of the bishop of Rigen, under whom Jerome of Prague was also prisoner. But before that he was led away y ^e Cardinal of Cambray, calling him back again in the presence of the Emperor, said John Hus, I have heard you say, that if you had not ben willing of your own mind to come unto Constance, neither the Emperor himself, neither the king of Boheme could have compelled you to do it. Unto whom John Hus answered, under your license most reverend father, I never used any such kind of talk or words. But this I did say, that there was in Boheme a great number of gentle mē and noble men, which did favor and love me, the which also might easily have kept me in some sure and secret place, that I should not have been constrained to come unto this town of Constance neither at the will of the Emperor, neither of the king of Boheme. With that the Cardinal of Cambray, even for very anger began to change his color, and despiteously said do you not see the vnshamefastnes of y ^e man here? And as they were murmuring and whispering on all partes, the L. John. de Clum, ratifying and confirming that which John Hus had spoken, said: that John Hus had spoken very well, for on my part (said he) which in comparison of a great many others am but of small force in the realm of Boheme, yet always if I would have taken it in hand, I could have defended him easily by the space of one year, even against all the force & power of both these great and mighty kings. How much better might they have done it which are of more force or puissance then I am? and have stronger castles and places then I have? After that the L. de Clum had spoken, the Cardinal of Cambray said, let us leave this talk. And I tell you John Hus, and counsel you, that you submit yourself unto the sentence and mind of the Council, as you did promise in the prison, and if that you will do so, it shall be greatly both for your profit and honor.

And the Emperor himself began to tell him y ^e same tale, saying: Albeit that there be some which say that the 15 day after you were committed to prison, you obtained of us our letters of safe conducte, notwithstanding I can well prove by the witness of many Princes and noble men, that the said sase conducte was obtained and gotten of us by my Lord de Dube and de Clum, before you were parted out of Prague, under whose garde we have sent for you, to to the end that none should do you any outrage or hurt, but y ^t you should have full liberty to speak freely before all the Council, and to answer as touching your faith and doctrine, and as you see my Lord's the Cardinals and Bishops, have so dealt with you, that we do very well perceive their good will towards you, for y ^e which we have great cause to thank thē. And for so much as diverse have told us, y ^t we may not or ought not of right, to defend any man which is an heretic or suspecte of heresy: therefore now we give you even the same Council, which the Cardinal of Cambray hath given you already, that you be not obstinate to maintain any opinion, but y ^t you do submit • yourself under such obedience as you owe unto the authority of the holy Council in all things, that shall be laid against you and confirmed by credible witnesses. The which thing if you do according to our Counsaile, we will give order that for the love of us and of our brother y ^e whole realm of Boheme, the Council shall suffer you to depart in peace, with an easy and tolerable penance & satisfactiō. The which thing if you do contrariwise refuse to do, y ^e presidentes of y ^e Council, shall have sufficient wherwithal to proceed against you. And for our part be ye well assured, that we will sooner prepare and make the fire w ^t our own hands to burn you withal, then we will endure or suffer any longer that you shall maintayn or use this stifnes of opinions, which you have hitherto maintained and used. Wherefore our advise and council is, that you submit yourself wholly unto y ^e judgment of the council. Unto whom I. Hus answered in this sort: O most noble Emperor, I render unto your highness most immortal thanks for your letters of safeconduct. Uppon this L. John de Clum did break him of his purpose, and admonished him, that he did in no point excuse himself of the blame of obstinacy.

Then said I. Hus, O most gentle lord, I do take God to my witness, that I was never minded to maintain any opinion ever obstinately, and that for this same intent and purpose, I did come hither of mine own good will, that if any man could lay before me any better or more holy doctrine then mine, that then I would change mine opinion without any further doubt. After he had spoken and said these things, he was sent away with the Sergeantes.

The morrow after, which was the viii. day of June, the very same company which was assembled the day before, assembled now again at the Convent of the Franciscaues. And in this assembly were also I. Hus, his friends Lord de Dube, and Lord de Clum, and Peter the Notary. Thether was John Hus also brought: & in his presence there were read about 39. Articles, the which they said, were drawn out of his books. Hus acknowledged all those that were faithfully and truly collected and gathered to be his, of the which sort there were but very few. The residue were counterfeited and forged by his adversaries: & specially by Stephen Palletz, the principal author of this mischief for they could find no such thing in the books out of the which they said they had drawn and gathered them, or at the least, if they were: they were corrupted by flaunders, as a man may easily perceive by the number of Articles.

These be the same Articles in a matter which were shown before in the prison to John Hus, and are rehearsed here in another order. Howbeit, there were more Articles added unto thē and other some corrected & enlarged. But now we will show them one with another, and declare what the said Hus did answer both openly before them all, as also in the prison, for he left his answers in the prison briefly written with his own hand in these words.

I John Hus, unworthy minister of Jesus Christ, master of Art and Bachelor of Divinity do confess that I have written a certain small treatise entitled of y ^e church, the copy whereof was shown me by the Notaryes of the three Presidentes of the Council, that is to say, the Patriarch of Constantinople, the Bishop of Castle, and the Bishop of Libusse: the which deputies or presidentes in reprose of the said treatise, delivered unto me certain articles, saying, that they were drawn out of the said treatise, and were written in the same.

The first Article. There is but one holy universal or Catholic Church, which is the universal company of all the predestinate. I do confess that this proposition is mine and is confirmed by the saying of S. Augustine upon S. John.

The second article. S. Paul was never any member of the devil: albeit that he committed, and did certain acts like unto the acts of the malignant Church. And likewise S. Peter which fell into an horrible sin of perjury and denial of his master, it was by the permission of God that he might the more firmly and steadfastly rise a gain and be confirmed. I answer, according to Saint Augustine, that it is expedient that the elect and predestinate should sin and offend.

Hereby it appeareth, that there is two manner of seperations from the holy church. The first is, not to perdition as all the elect are divided from the Church. The second is to perdition, by the which certain heretics are through their deadly sin, divided from the Church. Yet notwithstanding, by the grace of God they may return again unto the flock and be of the sold of our Lord Jesus Christ of whom he speaketh himself saying, I have other sheep which are not of this fold. John. xx.

The third article. No part or member of the Church doth depart or fall away at any time from the body, for so much as the charity of predestination, which is the bond and chain of the same, doth never fall. Thys proposition is thus placed in my book: As the reprobate of the church proceed out of the same, & yet are not as partes or menbers of the same, for so much as no part or member of the same doth finally fall away, because that the charity of predestination, which is the bond and chain of the same, doth never fall away. This is proved by the 13. chapter of the first to the Corinthians and to the Romans the 8. chapter: All things turn to good to them which love God. Also I am certain that neither death nor life can separate us from the charity and love of God, as it is more at large in the book.

The fourth Article. The predestinate although he be not in the state of grace according to present justice, yet is he always a member of the universal Church. Thys is an error, if it be understand of all such as be predestinate, for thus it is in the book about the beginning of the fifth chapter where it is declared that there be diverse manners and fortes of being in the Church, for there are some in the Church according to a misshappen faith, and other some according to predestination, as Christians predestinate now in sin, but shall return again unto grace.

The fifth article: There is no degree of honor or dignity neither any human election, or any sensible sign, that can make any man a member of the universal Church. I answer this article is after this manner in my book. And such subtleties are understanded & known by considering what it is to be in the Church, and what it is to be a part or member of the Church, & that predestination doth make a man a member of the universal Church, the which is a preparation of grace, for the present, and of glory to come: & not degree of dignity, neither election of man, neither any sensible sign. For the acuser Judas Iscarioth notw ^t standing Christ's election, & the temporal graces which were given him for his office of Apostleship, and y ^t he was reputed and counted of men a true Apostle of Jesus Christ yet was he no true Disciple but a wolf covered in a sheps skin, as sainet Augustine saith.

The vi. Article: A reprobate man is never no member of the holy Church. I answer, it is in my book with sufficient long probation out of the 26. Psalm, and out of the v. chapter to the Ephesians, & also by S. Barnarde saying the Church of Jesus Christ is more plainly and evidently his body, then the body which he delivered for unto death I have also written in the v. chap. of my book, that the holy church is the barn of the Lord, in the which are both good and evil, predestinate and reprobate, the good being as the good corn or grayne, and the civil as the chaff, & thereunto is added the exposition of S. Augustine.

The seventh article: Judas was never no true Disciple of Jesus Christ. I answer and I do confess the same. This appeareth by the fifth article, which is passed afore, & by S. Augustine in his book of penance, where he doth expound the meaning of S. John in his first Epistle and second chapter, where he said: They come out frō amongst us, but they were none of us. He knew from the beginning all them which should believe, and him also which should betray him and said: And therefore I say unto you that none cometh unto me, except it be given him of my father. From that tune many of the Disciples parted from him, and were not those also called Disciples according the words of the Gospel? And yet notwithstanding they were no true Disciples, because they did not remain and continue in the word of the son of God, according as it is said: If you remain in my word, you be my Disciples. For so much then as they did not continue with Christ as his true Disciples, so likewise are they not the true sons of God: although they seem so, unto him they are not so, unto whom it is known what they shall be: That is to say of good, evil. Thus much writeth S. Augustine. It is also evident that Judas could not be the true Disciple of Christ, by means of his covetousness for Christ himself said in the presence of Judas, as I suppose, except a man forsake all that he hath, he cannot be my Disciple. For so much then as Judas did not forsake all things, according to the Lord's will, and follow him he was a thief as it is said, John the 12. and a devil, John the 6. whereby it is evident by the word of the Lord, that Judas was not his true, but sayned Disciple. Whereupon S. Augustine writing upon John, declaring how the sheep hear the voice of Christ, saith, what manner of hearers, think we, his sheep were? Truly Judas heard him and was a wolf, yet followed he the shepherd, but being clothed in a sheep's skin he lay in wait for the shepherd.

The eight article: The congregatiō of the predestinate whether they be in the state of grace or no, according unto present justice, is the holy universal Church, and therefore it is an article of faith, and it is the same Church, which hath neither wrinkle neither spot in it, but is holy & undefiled, the which the son of God doth cal his own. The answer. The words of the book out of the which this Article was drawn are these: Thirdly, the Church is understand and taken for the congregation and assembly of y ^e faithful, whether they be in the state of grace, according to present justice or not. And in this sort it is an Article of our faith, of the which S. Paul maketh mention in the fifth chapter to the Ephesians: Christ so loved his Church that he delivered and offered himself for the same &c. I pray you then, is there any faithful man, the which doth doubt that the Church doth not signify all the elect and predestinate the which we ought to believe to be the universal Church the glorious spouse of Jesus christ holy and without spot? wherefor this Article is an article of faith, the which we ought firmly to believe according to our Creed. I believe the holy Catholic Church, and of this Church doth S. Augustine, S. Gregory, S. Jerome, and diverse other make mention.

The ix. article: Peter never was, neither is the head of the holy universal Church. The answer. This Article was drawn out of these words of my book: All men do agree in this point, that Peter had received of the rock of the church (which is Christ) humility, poverty, steadfastness of faith, and consequently blessedness. Not as though the meaning of our Lord Jesus Christ was, when he said upon this rock I will build my Church, that he would build every Militant Church upon the person of Peter, for Christ should build his Church upon the rock which is Christ himself, from whence Peter received his steadfastnes of faith, for so much as Jesus Christ is the only head and foundation of every Church, and not Peter.

[unspec 10] The tenth Article: If he that is called the vicar of Jesus Christ, do follow Christ in his life, then he is his true vicar. But if so be it, he do walk in contrary paths and ways, then is he the messenger of Antichrist, & the enemy and adversary of S. Peter, & of our Lord Jesus Christ, and also the vicar of Judas Iscarioth. I answer the words of my book are these: If he which is called the vicar of S. Peter walk in the ways of Christian virtues aforesaid, we do believe verily that he is the true vicar and true Bishop of the Church which ruleth: but if he walk in contrary paths and ways, then is he the messenger of Antichrist contrary both to S. Peter, and our Lord Jesus Christ. And therefore S. Bernard in his 4. book did write in this sort unto pope Eugenie: Thou delitest & walkest in great pride and arrogancy, being gorgeously and sumptuously arayd, what fruit or profit do thy flock or sheep receive by thee? If I durst say it, these be rather the pastures and feedinges of devils, then of sheep. S. Peter & S. Paul did not so, wherefor thou seemest by these thy doings to succeed Constantine, & not S. Peter. These be the very words of S. Bernard. It followeth after in my book that if the manner and fashion of his life and living, be contrary to that which S. Peter used, or that he be given to avarice and covetousness, then is he the vicar of Judas Iscarioth, which loved and chose the reward of iniquity, & did set out to sale the Lord Jesus Christ. As soon as they had read the same, those which ruled and governed the council, beheld one another, making mocks and moes, they nodded their heads at him.

[unspec 11] The xi. article: Al such as do use Symmony, & priests living dissolutely and wantonly, do hold an untrue opinion of y ^e 7. Sacraments, as unbelieving bastards, and not as Children, not knowing what is the office & duty of the keys or censures, rites, and ceremonies, neither of the divine service of the Church, or of veneration or worshipping of relics, neither of y ^• orders constituted and ordained in the Church, neither yet of indulgences or pardons. I answer, y ^t it is placed in this manner in my book. Thys abuse of authority or power is committed by such as do sell & make merchandise of holy orders, and get and gather together riches by Symonie, making fairs and markets of the holy Sacraments, and living in all kind of voluptuousness and dissolute manners, or in any other filthy or vilanous kind of living. They do polute and defile the holy ecclesiastical state. And albeit that they profess in words that they do know God, yet do they deny it again by their deeds, and consequently believe not in God: But as unbelieving bastards they hold a contrary and untrue opinion of the 7. Sacraments of the Church. And this appeareth most evidently, for so much as all such do utterly contemn and despise the name of God, according to the saying of Malachi, the first chapter: Unto you O Priests be it spoken, which do despise and contemn my name.

The xii. Article: The papal dignity hath his original [unspec 12] from the Emperors of Rome. I answer, and mark well what my words are. The preeminence and institution of the Pope is sprong and come of the Emperors power & authority. And this is proved by the 96. distinction, for Constantine granted this privilege unto the Bishop of Rome, and other after him confirmed the same: That like as Augustus for the outward and temporal goods bestowed upon the Church, is counted always the most high king above all others: so the bysh. of Rome should be called y ^e principal father above all other bishops. This notwithstanding the papal dignity hath his original immediately from Christ, as touching his spiritual administration and office, to rule the Church. Then the Cardinal of Cabray said: in the time of Constantine there was a general Council holden at Nice, in the which, albeit the highest room and place in the Church was given to the Bishop of Rome, for honors cause, it is ascribed unto the Emperor: wherefore then do you not as well affirm and say y ^t the Papal dignity took his original rather from that council, then by the Emperors authority and power?

The 13. article: No man would reasonably affirm (w ^e out [unspec 13] revelation) neither of himself nor of any other, that he is the head of any particular Church. I answer I confess it to be written in my book, and it followeth straight after: Albeit that through his good living he ought to hope and trust that he is a member of the holy universal Church, the spouse of Jesus Christ, according to the saying of the Preacher: No man knoweth whether he be worthy and have deserved grace and favor, or hatred. And Luke the 17. when ye have done all that ye can, say that you are unprofitable servants.

The 14. Article: It ought not to be believed that the [unspec 14] pope, whatsoever he be, may be the head of any particular Church, unless he be predestinate or ordained of God. I answer, that I do acknowledge this preposition to be mine, and this is easy to prove, forsomuch as it is necessary that the Christian faith should be depraved, for so much as the Church was deceived by N. as it appeareth by S. Augustine.

The 15. article. The popes power as Vicar, is but [unspec 15] vain and nothing worth, if he do not confirm & address his life according to Jesus Christ, and not follow the manners of S. Peter. I answer that it is thus in my book that it is meet and expedient that he which is ordained vicar should address and frame himself in manners and conditions, to y ^e authority of him, which did put him in place. And John Hus said. Moreover before the whole council I understand that the power and authority in such a pope as doth not represent the manners of Christ, is frustrate and void as touching the merit and reward, which he should obtain and get thereby, and doth not get the same: but not as concerning his office. Then certain others standing by asked of him saying, where is that gloss in your book? I. Hus answered, you shall find it in my treatise against M. Palletz, whereat all the assistance (looking one upon another) began for to smile and laugh.

The 16. Article. The pope is most holy, not because he [unspec 16] doth supply and hold the room and place of S. Peter, but because he hath great revenues. I answer that my words are mutilate, for thus it is written: He is not most holy because he is called the vicar of S. Peter, or because he hath great and large possessions: But if he be the follower of Jesus Christ in humility, gentleness, patience, labor and travail, [unspec 17] and in perfect love and charity.

The 17. Article. The Cardinals are not the manifest and true successors of the other Apostles of Jesus Christ if they live not according to the fashion of the Apostles keeping the commandments and ordinances of the Lord Jesus, I answer, that it is thus written in my book, and it proveth it self sufficiently. For if they enter in by another way then by the door which is the Lord Jesus, they be murtheres and thieves.

Then said the Cardinal of Cambray, behold both this and all other articles before rehearsed, he hath written much more detestable things in his book, then is presented in his articles. Truly John Hus y ^u hast kept no order in thy sermons and writings. Had it not ben your part to have applied your sermons according to your audience? For to what purpose was it, or what did it profit you before the people to preach against the Cardinals, when as none of them were present? It had been meeter for you to have told them their faults before them all, then before the laity. Then answered John Hus, reverend father, for so much as I did see many priest & other learned men present at my sermons, for their sakes I spake those words. Then said the Cardinal thou hast done very ill, for by such kind of talk thou hast disturbed and troubled the whole state of the Church.

The 18. Article. An heretic ought not to be committed to the secular powers to be put to death, for it is sufficient only that he abide and suffer the ecclesiastical censure. These are my words. That they might be ashamed of their cruel sentence and judgment, specially for so much as Jesus Christ bishop both of the old and new Testament would not judge such as were disobedient by civil judgment, neither condemn them to bodily death. As touching the first point. It may be evidently seen in the 12. Chapiter of S. Luke. And for the second it appeareth also by the woman which was taken in adultery, of who it is spoken in the 8. chapter of Saint John. And it is said in the 18. Chapter of Saint Matthew: If thy brother have offended thee. &c. Mark therefore what I do say: That an heretic whatsoever he be, ought first to be instructed and taught with Christian love, and gentleness by the holy scriptures and by the reasons dra • ne and taken out of the same, as S. Augustine and others have done, disputing against the heretics. But if there were any which after all these gentle and loving admonitions and instructions, would not cease from, or leave of their stiffnes of opinions, but obstinately resist against the truth, such I say ought to suffer corporal or bodily punishment.

As soon as John Hus had spoken those things, the judges red in his book a certain clause, wherein he seeined grievously to enuey against them which delivered an heretic unto the secular power, not being confuted or contricted of heresy, and compared thē unto the high priests, Scribes, and Pharisees, which said unto Pilate, it is not lawful for us to put any man to death, and delivered Christ unto him: And yet notwithstanding according unto Christ's own witness, they were greater murderers then Pilate: for he, said Christ: which hath delivered me unto thee, hath committed the greatest offense. Then y ^e Cardinals and Bishops, made a great noise and demanded of I. Hus, saying, who are they y ^t thou dost compare or assimule unto the Pharisees? Then he said, all those which delivered up any innocent unto the civil sword, as the Scribes and Pharisees delivered Jesus Christ unto Pilate. No, no, said they again, for all that, you spake here of doctors. And the Cardinal of Cambray, according to his accustomed manner said: Truly, they which have made and gathered these articles, have used great lenity and getlenes, for his writings are much more detestable & horible

The 19. article. The Nobles of the world ought to cōstrayne and compel the ministers of the Church to observe and keep the law of Jesus Christ. I answer, that it standeth thus word for word in my book. Those which be on our part do preach and affirm that the church militant, according to the partes, which the Lord hath ordained, is divided and consisteth in these partes. That is to say: Ministers of the Church, which should keep purely and sincely the ordinances and commandments of the son of God, and the Nobles of the world that should compel and drive them to keep the commandments of Jesus Christ, and of the common people, serving to both these partes and ends according to the institution and ordinance of Jesus Christ.

The 20. Article. The ecclesiastical obedience, is a kind of obedience, which the priests and monks have invented w ^t out any express authority of y ^e holy scriptures. I answer and confess, that those words are thus written in my book. I say, that there be three kinds of obedience, spiritual, secular and ecclesiastical. The spiritual obedience is that which is only due according to the law and ordinance of God, under the which the Apostles of Jesus Christ did live, and all Christians ought for to live. The secular obedience, is that which is due according to the Civil laws and ordinances. The ecclesiastical obedience is such as the Priests have invented without any express authority of Scripture. The first kind of obedience doth utterly exclude from it all evil, as well on his part which giveth the commandment, as on his also which doth obey the same. And of this obedience it is spoken in the 24. chap. of Deut. Thou shalt do all that which the priests of the kindred of Leuy shall teach and instruct thee, according as I have commanded them.

The 21. Article. He that is excommunicated by the pope, if he refuse and forsake the judgment of the Pope, and the general Council, and appealeth unto Jesus Christ, after he hath made his appellation all the excommunications and curses of the Pope cannot annoy or hurt him. I answer, that I do not acknowledge this proposition, but in deed I did make my complaint in my book, that they had both done me and such as favored me great wrong, & that they refuse to hear me in the popes court. For alter the death of one pope I did appeal to his successor, and all that did profit me nothing. And to appeal from the P. to the Council, it were to long, & that were even as much as if a man in trouble should seek an uncertain remedy. And therefore last of all I have appealed to the head of the Church my Lord Jesus Christ, for he is much more excellent and better, then any pope to discuss and determine matters and causes, for so much as he cannot err, neither yet deny justice to him that doth ask or require it in a just cause, neither can he condemn the innocent. Then spake y ^e Cardinal of Cambray unto him and said: wilt thou presume above S. Paul, who appealed unto the Emperor and not unto Jesus Christ? John Hus answered: for so much then as I am the first y ^e do it, am I therefore to be reputed & counted an heretic? And yet notwithstanding S. Paul did not appeal unto the Emperor of his own motion or will, but by the will of Christ, which spake unto him by revelation and said: be firm and constant for y ^u must go unto Rome. And as he was about to rehearse his appeal again, they mocked him.

For so much as mention here is made of the appeal of the said Hus, it seemeth good here to show the manner and form thereof.

The 22. Article. A vicious and naughty man liveth viciously and naughtely: but a virtuous and godly man liveth virtuously and godly. I answer: my words are these That the division of all human works is in two parties that is, that they be either virtuous or vicious: For so much as it doth appear that if any man be virtuous and godly, and that he do anything, he doth it then virtuously and godly. And contrariwise if a man be vicious & naught that which he doth is vicious and naught. For as vice which is called crime or offense, and thereby understand deadly sin, doth universally infect or deprave all the acts and doings of the subject, that is of the man which doth them: so likewise virtue and godliness doth quicken all the acts and doings of the virtuous & godly man: in so much that he being in the state of grace, is laid to pray and do good works even sleping, as it were by a certain means working. As S. Augustine, S. Gregory and diverse other affirm. And it appeareth in the sixth chapter of Luke: If thine eye that is to say, the mind or intention be simple, not depraved with the peruersenes of any sin or offense all the whole body, that is to say, all the acts and doings shall be clear and shining, that is, acceptable and grateful unto God. But if thine eye be evil, the whole body is darkened And in the second to the Corin. x. Chapter. All things that you do, do them to the glory of God. And likewise in the first Epistle to the Corinthians, and last chapter it is said: Let all your doings be done with charity. Wherefore all kind of life and living according unto charity, is virtuous and godly: and if it be without charity, it is vicious and evil. This saying may well be proved out of the 23. chapter of Deuteronomy, where God speaketh unto y ^e people that he that keepeth his commandments, is blessed in the house and in the field, out going and in coming, sleeping and waking: but he that doth not keep his commandments is accursed in the house and in y ^e fields in going out and coming in, sleeping, and waking &c. The same also is evident by S. Augustine upon the Psal. where he writeth, that a good man in all his doings doth praise the Lord. And Gregory saith that the sleep of saints and holy men doth not lack their merit. How much more then his doings which proceed of good zeal, be not w ^e out reward and consequently be virtuous and good? And contrariwise it is understanded of him, which is in deadly sin, of whom it is spoken in the law, that whatsoever the unclean man doth touch, is made unclean.

To this end doth that also appertain which is before repeated out of the first of Malachi. And Gregory in the first book and first question, saith: we do defile the bread, which is the body of Christ, when as we come unworthily to the table, and when we being defiled, do drink his blood. And S. Augustine upon the 146. Psalm, saith: if thou doest exceed the due measure of nature, & doest not abstain from glottony, but gorge thyself up w • drunkenness whatsoever laude or praise thy tongue doth speak, of the grace and favor of God, thy life doth blaspheme the same when he had made an end of this article, the Cardinal of Cambray said: The scripture saith that we be all sinners. And again, if we say we have nosinne, we deceive our selves, and so we should always live in deadly sin. John Hus answered, the Scripture, speaketh in that place of venial sins, the which do not rtterly expel or put away the habit of virtue from a man, but do associate thenselves together. And a certain English man whose name was w. said: but those sins do nor associate themselves with any act morally good. John Hus alleged again S. Augustine's place upon 146. Psalm the which when he rehearsed, they all with one mouth said, what makes this to the purpose?

The 13. article. The minister of Christ living according [unspec 23] to his law, and having the knowledge and understanding of the scriptures, and an earnest desire to edify the people, ought to preach, notwithstanding the pretended excommunication of the pope. And moreover if the pope or any other ruler, do forbid any priests or minister so disposed, not to preach, that he ought not to obey him. I answer, that these were my words. That albeit the excommunication were either threatened or come out against him, in such sort that a Christian ought not to do the commandments of Christ, it appeareth by the words of S. Peter, and the other Apostles, that we ought rather to obey God, then man. whereupon it followeth that the minister of Christ living according unto this law. &c. ought to preach notwithstanding any pretended excommunication For it is evident that it is commanded unto the ministers of the Church to preach the word of God. Acts 5. GOD hath commanded us to preach and testify unto the people, as by diverse other places of the scripture, and the holy fathers, rehearsed in my treatise it doth appear more at large. The second part of this article followeth in my treatise in this manner.

By this it appeareth that for a minister to preach, and a rich man to give alms, are not indifferent works, but duties and commandments. Whereby it is further evident, y ^t if the pope or any other ruler of the Church do command any minister disposed for to preach, not to preach, or a rich man disposed for to give alms, not to give, that they ought not to obey him. And he added moreover, to the intent that you may understand me the better. I call that a pretended excommunication, the which is v • justly disordered and given forth contrary to the order of the law and God's commandments. For the which the mere Minister appointed thereunto ought not to cease from preaching neither yet to fear damnation.

Then they objected unto him, that he had said y ^t such kind of excommunications were rather blessings. Verily said Hus, evē so do I now say again, that every excommunication, by the which a man is unjustly excommunicate: is unto him a blessing afore God, according to y ^t saying of the Prophet: I will curse where as you bless: and contrariwise, they shall curse, but thou O Lord shalt bless. Then the Cardinal of florence, which had always a Notary ready at his hand to write such things as he commanded him, said: The law is, that every excommunication, be it never so unjust, ought to be feared. It is true said John Hus, for I do remember eight causes, for the which excommunication ought to be feared. Then said the Cardinal, is there no more but eight? It may be, said John Hus, that there be more.

The xxiiii. Article. Every man which is admitted unto [unspec 24] y ^e ministry of the Church, receiveth also by special commandment, the office of a preacher, and ought to execute and fulfil that commandment, notwithstanding any excommunication pretendeth to the contrary. The answer. My words are these: For so much as it doth appear by that which is aforesaid, that whosoever cometh, or is admitted unto the ministry, receiveth also by especial commandment, the office of preaching he ought to fulfill that commandment, any excommunication to the contrary pretended notwithstanding. Also no Christian ought to doubt but that a man sufficiently instructed in learning, is more bound to counsel and instruct the ignorant, to teach those which are in doubt, to chastise those which are unruly, and to remit and forgive those that do him injury, then for to to any other works of mercy. For so much then as he that is rich and hath sufficient, is bounden under the pain of damnation to minister and give comporall and bodily alms, as appeareth in the 25. chapter of Matthew: how much more is he bound to do spiritual alms?

[unspec 25] The 25. Article. The Ecclesiastical censures are Antichristian, such as the clergy hath invented for their own preferment, and for the bondage and seuitude of the common people. whereby if the Laity be not obedient unto the Clergy at their will and pleasure, it doth multiplye their covetousness, defendeth their malice, and prepareth a way for Antichrist. whereby it is an evident sign and token, that such censures proceed from Antichrist, the which censures in their processes they do call Fulminations or lightninges, whereby the Clergy doth chiefly proceed against such as do manifest and open the wickedness of Antichrist, which thrust themselves into the office of the Clergye. These things are contained in the last chapter of his treatise of the Church. I answer, and I deny that it is in that form. But the matter thereof is largely handled in the 23. chapter. And in the examination of the audience, they have gathered certain clauses most contrary thereunto. The which when they had read, the Cardinal of Cambray renewed his old song, saying: truly these are much more grievous and offensive, then the Articles which are gathered.

[unspec 26] The 26. Article. There ought no interditement to be appointed unto the people, for so much as Christ the high Byshoppe, neither for John the Baptist, neither for any injury that was done unto him did make any interditement. My words are these: when as I complained, that for one Ministers sake, an Interditement was given out, and thereby all good men ceased from the laude and praise of God. And Christ the high Byshoppe, notwithstanding that the Prophette was taken and kept in prison, then whom there was no greater amongst the children of men, did not give out any curse or interditement, no not when as Decode beheaded him, neither when he himself was spoiled, beaten, and blasphemed of the Soldiers, Scribes and Pharisees, he did not then curse them, but prayed for them, and taught his Disciples to do the same, as it appeareth in the fifth chapter of Saint Matthew. And Christ's first Vicar following the same doctrine and learning, saith in his first Epistie of Saint Peter and the second chapter: Hereunto are ye called: For Christ hath suffered for us, leaving us an example that we should follow his footsteppes, who when he was cursed and evil spoken of did not curse again. And Saint Paul following the same order and way in the xii. chapter of the Romans, saith: bless them that persecute you. There were besides these many other places of scripture recited in that book, but they being omitted, these were only rehearsed, which did help or prevail to stir up or, move the judges minds.

And these are the Articles which were alleged out of I. Hus his book entitled Of the Church.

Other Articles moreover out of other his books were collected, & forced against him, first out of his treatise written against Stephen Paletz, to the number of 7. Articles. Also 6. other Articles strayned out of his treatise against Stanislaus Znoyma. whereunto his answers likewise be adjoined, not unfruitful to be read.

Now there remaineth six Articles of 39. These are said to be drawn out of another treatise which he wrote against Stanislaus de Znoyma.

The first Article. No man is lawfully elect or chosen, [unspec 1] in that the Electors or the greater part of them have consented with a lively voice according to the custom of men to elect and choose any person, or that he is thereby the manifest and true Successor of Christ, or Vicar of Peter in the Ecclesiastical office, but in that that any man doth most aboundantlye work meritoriouslye to the profit of the Church, he hath thereby more abundant power given him of God thereunto. The answer. These things which follow are also written in my book. It standeth in the power and hands of wicked Electors to choose a woman into the Ecclesiastical office, as it appeareth by the election of Agnes, which was called John, who held and occupied the Popes place & dignity by the space of two years and more.

It may also be that they do choose a Thief, a Murderer, or a Devil, and consequently they may also elect and choose Antichrist.

It may also be, that for love, covetousness, or hatred, they do choose some person whom God doth not allow. And it appeareth that that person is not lawfully elect and and chosen: In so much as the Electors or the greater part of them have consented and agreed together, according to the custom of men upon any person, or that he is thereby the manifest Successor or Vicar of Peter, the Apostle or any other in the Ecclesiastical office.

Therefore they which most accordingly unto the scripture do elect and choose, revelation being set a parte, do only pronounce and determine by some probable reason upon him they do elect and choose, whereupon whether the Electors do so choose good or evil, we ought to give creditte unto the works of him that is chosen, for in that point that any man doth moste aboundauntly work meritoriously to the profit of the Church, he hath thereby more aboundaunt power given [unspec 2] him of God thereunto. And hereupon saith Christ in the 10. of John, give credit unto works.

The 2. Article. The Pope being a reprobate, is not the head of the holy Church of God. The answer. I wrote it thus in my Treatise, that I would willingly receive a probable and effectual reason of the Doctor, howe this question is contrary unto the faith, to say, that if the Pope be a reprobate, how is he the head of the holy church. Behold the truth cannot decay or fail in disputation, for did Christ dispute against the faith, when he demanded of the Scribes and Pharisyes. Math. 12. Ye stock and offspring of Uypers, how can ye speak good things, when you yourselves are wicked and evil? and behold I demand of the Scribes if the Pope be a reprobate, and the stock of Uipers, how is he the head of the holy Church of GOD, that the Scribes and Pharisyes which were in the Council house of Prague make answer hereunto? For it is more possible that a reprobate man should speak good things, for so much as he may be in state of grace according unto present justice, then to be the head of the holy Church of God.

Also in the 5. of John, our Savior complaineth upon the Jews, saying. How can you believe which do seek for glory amongst yourselves, and do not seek for the glory that cometh only of God. And I likewise do complain how that if the Pope be a reprobate, can he be the head of the Church of God, which receiveth his glory of the world, and seeketh not for the glory of GOD? For it is more possible that the Pope being a Reprobate should believe, then that he should be the head of the Church [unspec 3] of God. For so much as he taketh his glory of the world.

The 3. Article. There is no spark of apparance, that there ought to be one head in the spiritualtye, to rule the Church, the which should be always conversant with the militant Church. The answer. I do grant it. For what consequent is this. The king of Boheme is head of the kingdom of Boheme. Ergo, the Pope is head of the whole militant Church. Christ is the head of the spiritualtye, ruling and governing the militant Church by much more and greater necessity then Caesar ought to rule the tēporalty. For so much as Christ which sitteth on the right hand of God the Father doth necessarily rule the militant Church as head. And there is no spark of apparance that there should be one head in y ^e spiritualty ruling the church, that should always be conversant with the militant church, except some infidel would heretically affirm, that the militant Church should have here a permanent and continual Citty or dwelling place, and not to inquire and seek after that which is to come. It is also further evident in my book, how vnconsequent the proportion of the similitude is for a reprobate Pope to be the head of the militent church, and a reprobate king to be the head of y ^e kingdom of Boheme.

The 4. Article. Christ would better rule his Church by his true Apostles dispersed through out the whole world without such monstrous heads: I answer, that it is in my book, as here followeth, that albeit that y ^e doctor doth say, that the body of the militant Church, is oftentimes without a head: yet notwithstanding we do verily believe that Christ Jesus is the head over every Church, ruling the same without lack or default, pouring vpō the same a continual motion and sense, even unto the latter day, neither can the doctor give a reason why the Church in the time of Agnes, by the space of 2. years and 5. months, living according to many members of christ in grace and favor, but that by the same reason the Church might be without a head, by y ^e space of many years. For so much as Christ should better rule his Church by his true disciples dispersed throughout the whole world, without such monstrous heads. Then said they all together: Behold now he prophecieth, and John Hus prosecuting his former talk said, but I say that the Church in the time of the Apostles was far better ruled and governed then now is. And what doth let or hinder that christ should not now also rule the same better by his true Disciples without such monstrous heads, as have been now a late? For behold even at this present we have no such head. And yet Christ [unspec 5] ceaseth not to rule his Church, when be had spoken these words, he was derided and mocked.

The 5. Article. Peter was no universal Pastor or shepherd of the sheep of Christ, much less is the Bishop of Rome. The answer. These words are not in my book, but those which do follow. Secondly it appeareth by the words of Christ, y ^t he did not limit unto Peter for his jurisdiction, the whole world, no not one only province. So likewise neither unto any other of the Apostles. Notwithstanding certain of them walked through many regions and other some fewer, preaching and teaching the kingdom of God, as Paul which labored & traveled more then all the rest did corporally visit and convert most provinces, whereby it is lawful for any Apostle or his vicar to convert and confirm as much people, or as many provinces in the faith of Christ, as they are able, neither is there any restraynt of their liberty or jurisdiction. But only by disability or insufficiency.

The 6. Article. The Apostles and other faithful priests [unspec 6] of the Lord have stoutly ruled the Church in all things necessary unto salvation before the office of the Pope was brought in to the Church, and so would they very possibly do still, if there were no Pope even unto y ^e latter day. Then they all cried out again and said: Behold the prophet, but John Hus said verily it is true that the Apostles did rule the Church stoutly, before the office of the Pope was brought into the Church. And certaynely a great deal better then it is now ruled. And likewise may other faithful men which do follow their steppes do the same, for as now we have no Pope, and so peradventure it may continue and endure a year or more. Besides this were brought against him other 19. articles objected unto him being in prison which with his answers to the same here likewise follow. Of the which Articles, the first is this.

The first Article. Paul according unto present justice was a blasphemer and none of the Church, and therwithall was in grace, according unto predestination of life ever lasting. The answer. This proposition is not in the book, but this which followeth: whereby it doth seme probable, that as Paul was both a blasphemer according to present justice, and therewithal also was a faithful child of our holy mother the Church, and in grace according to predestination of life everlasting. So Iscariot was both in grace according unto present justice, and was never of our holy mother the Church, according to the predestination of life everlasting, for so much as he lacked that predestination. And so Iscariot albeit he was an Apostle, and a Bishop of Christ, which is the name of his office, yet was he never no part of the universal Church.

The 2. Article. Christ doth more love a predestinate man being sinful, then any reprobate in what grace possible soever he be. The answer. My words are in the 4. chapter of my book entitled of the Church, and it is evident that God doth more love any predestinate being sinful, then any reprobate, in what grace so ever he be for the time: for so much as he will, that the predestinate shall have perpetual blessedness, and the reprobate to have eternal fire. Wherefore God partly infinitely loving them both as his creatures, yet he doth more love the predestinate because he giveth him greater grace, or a greater gift: that is to say, life everlasting, which is greater & more excellent then only grace, according unto present justice. And the third Article of those Articles before, soundeth much near unto this, that the predestinate cannot fall frō grace, for they have a certain radical grace rooted in thē, although they be deprived of the abundant grace for a time. These things are true in the compound sense.

The 3. Article. All the sinful according unto present injustice, are not faithful, but do swerve from the true Catholic faith, for so much as it is impossible that any man can committee any deadly sin but in that point, that he do swerve from the faith. The answer. I acknowledge that sentence to be mine, and it appeareth, that if they did think upon the punishment which is to be laid upon sinners, and did fully believe, and had the faith of the divine knowledge and understanding. &c. then undoubtedly they would not so offend and sin. This proposition is verified by the saying of the Prophette Isaiah. Thy rulers are vnfayth •• ll, misbeleuers, fellows and companions of thieves, they all love bribes, and follow after rewards. Behold the Prophet calieth the rulers of the Church infidels for their offenses, for all such as do not keep their faith inuiolate unto their principal Lord, are unfaithful servants, and they also are vnfathfull children wich keep not their obedience, fear, and love unto God their father.

Item, this proposition is verified, by the saying of the Apostle, the 1. chap. to Titus: They do confess that they know God, but by their works they do deny him. And for so much as they which are sinful, do swerve away from y ^• meritorious work of blessedness, therefore they do swerve from the true faith grounded upon charity, for so much as faith without works is dead. To this end doth also pertain, that which the Lord speaketh Math. 23. of the faithful and unfaithful servant.

The 4. Article. These words of John in his 22. chap. Receive the holy Ghost: And whatsoever you sholl bind upon earth. &c. And Matthew 16. and 18. chapter for lack of understanding shall terrifye many Christians, and they shall be wonderfully afraid, and others shall be deceived by them, presuming upon the fullness of their power and authority. The answer. This sentence I do approve and allow, and therefore I say in the same place, that it is first of all to be supposed that the saying of our Savior is necessary, as touching the virtue of the word, forasmuch as it is not possible for a Priest to bind and loose, except that binding and loosing be in heaven. But for the lack of the true understanding of those words, many simple Christians shall be made arrayd, thinking with themselves that whether they be just or unjust, the Priests may at their pleasures, whensoever they will, bind them. And the ignorant Priests do also presume and do take upon thē to have power to bind and loose whensoever they will. For many foolish and ignorant priests do say that they have power and authority to absolve every man confessing himself, of what sin or offense soever it be, not knowing that in many sins it is forbidden them, and that it may happen that an hypocrite do confess himself, or such one as is not cōtrite for his sin, whereof proof hath oftentimes been found and it is evident for so much as the letter doth kill, but the spirit doth quicken.

The v. Article, The binding and loosing of God, is simply & plainly the chief and principal. The answer. This is evident, forsomuch as it were blasphemous presumption to affirm, that a man may remit and forgive an evil fact or offense done against such a Lord, the Lord himself not approving or allowing the same. For by the universal power of the Lord, it is necessary that he do first absolve and forgive, before that his vicar do the same, neither is there one Article of our faith, which ought to be more common or known unto us, then that it should be impossible for any man of the militant Church to absolve or bind, except in such case as it be conformable unto the head of the Church Jesus Christ. Wherefore every faithful Christian ought to take heed of that saying: if the Pope or any other pretend by any manner of sign to bind or loose, that he is thereby bound or loosed, for he that doth grant or confess that, must also consequently grant and confess that the Pope is without sin, and so that he is a God, for otherwise he must needs err, and do contrary unto the keys of Christ. This saying proveth the fact of the Pope, who always in his absolution presupposeth contrition and confession. Yea moreover, if any letter of absolution be given unto any offender, which doth not declare the circumstances of the offense which ought to be declared, it is said that thereby the letter of absolution is of no force and effect. It is also hereby evident, that many Priests do not absolve those which are confessed, because that either through shamfastnes they do cloke or hide greater offenses, or else y ^t they have not due contrition or repentance, for unto true absolution there is first required contritiō. Secondly a purpose & intent to sin no more. Thirdly, true cōfessiō. And fourthly steadfast hope of forgiveness, The j. appeareth by Ezech. if the wicked do repent him. &c. The ii. in the v. & 8. of John do thou not sin anymore. The third party by this place of Luke: show yourselves unto the Priests. And the fourth is confirmed by the saying of Christ: My son believe, and thy sins are forgiven thee. I also added many other probations in my treatise out of the holy fathers, Augustine, Jerome, and the master of the sentences.

The 6. Article. The Priests do gather and heap up out of the Scriptures those things which serve for the belly but such as pertain to the true imitation and following of Christ, that they reject and refuse as impertinent unto salvation. The answer. This Saint Gregory doth sufficiently prove in his 17. Homely, alleging the saying of Christ: The harvest is great, the workmen are few, speaking also that which we cannot say without grief or sorrow, that albeit there be a great number which willingly hear good things, yet there lacketh such as should declare the same unto them, for behold the world is full of priests, but notwithstanding there is a scarcitye of workmen in the harvest of the Lord. We take upon us willingly priesthood, but we do not fulfil & do the works & office of priesthood. And immediately after he saith, we are fallen unto outward affairs & business, for we take vpō us one office for honor sake, and we do exhibit & give another to ease our selves of labor. We leave preaching and as far as I can perceive we are called Bishops to our pain, which do retain the name of honor, but not the verity.

And immediately after he saith, we take no care for our flock, we daily call upon for our stipend & wages, we covet and desire earthly things with a greedy mind, we gape after worldly glory, we leave the cause of God undone, and make haste about our worldly affairs & business, we take vpō us the place of sanctity and holiness, and we are wholly wrapped in worldly cares & troubles. &c. This writeth saint Gregory with many other things more in the same place. Also in his Pastoral, in his Morals, in his register. Also Saint Bernard with many other places. Likewise in his xxxiij. Sermon upon the Canonicalles, he saith, all friends, and all enemies: all kinsfolks and adversaries, all of one household, and no peace makers: they are the Ministers of Christ, and serve Antichrist: they go honourably honored with the goods of the Lord, and yet they do honor. &c.

The 7. Article. The power of the pope, which doth not follow Christ, is not to be feared. The answer. It is not so in my treatise, but contrariwise, that the subjects are bound willingly & gladly to obey the virtuous and good rulers, and also those which are wicked and evil. But notwithstanding, if the pope do abuse his power, it is not thē to be feared as by bondage. And so the Lord's the Cardinals as I suppose, did not fear the power of Gregory the xii. before his deposition, whē as they resisted him, saying that he did abuse his power contrary unto his own oath.

The 8. Article. An evil and a wicked Pope is not the successor of Peter, but of Judas. The answer. I wrote thus in my treatise: If the pope be humble and meek, neglecting and despising the honors and lucre of the world: if he be a shepherd taking his name by the feeding of y ^e flock of God (of the which feeding the Lord speaketh, saying: feed my sheep) if he feed the sheep with the word, and with virtuous example, and that he become even like his flock with his whole heart and mind: if he do diligently and carefully labor and travel for the Church, then is he without doubt the true Vicar of Christ. But if he walk contrary unto these virtues, for so much as there is no society between Christ and Belial, and Christ himself saith: he that is not with me, is against me: how is he then the true vicar of Christ or Peter, and not rather the Vicar of Antichrist? Christ called Peter himself Sathanas, when he did contrary him but only in one word, and that with a good affection, even him whom he had chosen his Vicar, and specially appointed over his church. Why should not any other then, being more contrary unto Christ be truly called Sathanas, and consequently Antichrist, or at lest the chief and principal minister or vicar of Antichrist? There be infinite testimonies of this matter in S. Augustine, S. Jerome, Cyprian, Chrysostom, Bernard, Gregory, Remigius, and Ambrose. &c.

The 9. Article. The Pope is the same beast of whom it is spoken in the Apot. power is given unto him to make war upon the saints. The answer. I deny this Article to be in my book.

The 10. Article. It is lawful to preach, notwithstanding the Popes inhibition. The answer. The Article is evident forsomuch as the Apostles did preach contrary to the commandment of the bishops at Jerusalem. And S. Hillary did the like, contrary to the commandment of y ^e pope which was an Arian. It is also manifest by the example of Cardinals, which contrary unto the commandment of Pope Gregory the xii. sent throughout all realms such as should preach against him. It is also lawful to preach under appeal, contrary unto the Popes commandment. And finally he may preach which hath the commandment of God, whereunto he ought chiefly to obey.

The 11. Article. If the Popes commandment be not concordant and agreeable with the doctrine of the Gospel or the Apostles, it is not to be obeyed. The answer. I have thus written in my book: The faithful disciple of Christ ought to wey and consider whether the popes commandment be expressly & plainly the commandment of Christ or any of his Apostles, or whether it have any foundatiō or ground in their doctrine or no: and that being once known or understand, he ought reverently and humbly to obey the same. But if he do certainly know that the popes commandment is contrary and against the holy Scripture, and hurtful unto the Church: then he ought boldly to resist against it, that he be not partaker of the crime and offense by consenting thereunto. This I have handled at large in my treatise, and have confirmed it by the authorityes of Saint Augustine, Jerome, Gregory, Chrysostom, Bernard and Bede, and with the holy Scripture and Canons, the which for brevities cause I do here pass over. I will only rehearse the saying of Saint Isydore, who writeth thus: He which doth rule, and doth say or command anything contrary and besides the will of God, or that which is evidently commanded in the Scriptures, he is honored as a false witness of God, and a Church robber. Whereupon we are bounden to obey no Prelate, but in such case as he do command or take counsel of the Councils and commandments of Christ.

Likewise S. Augustine upon this saying: upon the chair of Moses. &c. saith: Secondly, they teach in the chair of Moses the law of God: Ergo, God teacheth by them: but if they will teach you any of their own inventions, do not give ear unto them, neither do as they command you. Also in the saying of Christ, he that heareth you heareth me, all lawful and honest things be comprehended, in the which we ought to be obedient, according to Christ's saying: it is not you which do speak, but the spirit of my father which speaketh in you. Let therefore my adversaries and slanderers learn that there be not only 12. Counsels in the Gospel, in the which subjects ought to obey Christ and his appointed ministers, but that there are so many Counsels and determinations of God, as there be lawful and honest things joined with precepts and commandments of God, bindinge us thereunto, under the pain of deadly sin: for every such thing doth the Lord command us to fulfill in time and place, with other circumstances at the will and pleasure of their minister.

The 12. Article. It is lawful for the clergy and laytye by their power and jurisdiction to judge and determine of all things pertaining unto salvation, and also of the works of the Prelates. The answer. I have thus written it in my book, that it is lawful for the clergy and laity to judge and determine of the works of their heads and rulers. It appeareth by this, that the judgment of the secret counsels of God, in the court of conscience is one thing, & the judgment of the authority and power in the church is another. Wherefore subjects first ought principally to judge and examine themselves 1. Corinthians. 11. chapter. Secondly they ought to examine all things which pertaineth unto their salvation, for a spiritual man judgeth and examineth all things. And this is alleged, as touching the first judgment, and not the second, as the enemy doth impute it unto me. Whereupon in the same place I do say that the lay man ought to judge and examine the works of his Prelate, like as Paul doth judge the doings of Peter in blaming him. Secondly to avoid them according to this saying: Beware of false Prophets. &c. Thirdly to rule over the ministry: For the subject ought by reason to judge and examine the works of the Prelates. And if they be good, to praise God therefore and rejoice: But if they be evil, they ought with patience to suffer them, and to be sorry for them, but not to do the like, least they be damned with them: according to this saying: If the blind lead the blind, both fall into the ditch.

The 13. Article. God doth suspend of himself, every wicked Prelate from his ministry, while he is actually in sin. for by that means that he is in deadly sin, he doth offend and sin whatsoever he do: and consequently is forb • dden so to do: therefore also is he suspended from his ministry. The answer. This is proved as touching suspension from dignity, by Osee the iv. chapter, and Isaiah, and Malachi the first. And Paul in the 1. Corinthians. 11. chapter, suspendeth all such as be sinful or in any grievous crime or offense, from the eating of the body of the Lord, and the drinking of his blood, and consequently suspendeth all sinful Prelates from the ministration of the reverent Sacrament. And God doth suspend the wicked and sinful from the declaration of his righteousness. Psalm. 49. For so much then as to suspend in effect, is to prohibit the ministry or any other good thing for the offense sake, or as the new laws do term or cal it, to interdict or forbid: It is manifest by the Scriptures afore rehearsed, that God doth prohibit the sinful, being in sin to exercise or use their ministry or office, which by God's commandment ought to be exercised without offense. Whereupon he saith by Isaiah the Prophet: ye that carry the vessels of the Lord, be ye cleansed and made clean. And to the Corinthians it is said: Let all things be done with love and charity. &c. The same thing also is commanded by diverse and sundry Canons, the which I have alleged in my treatise.

The 14. Article. The answer which he made to the 25. Article in prison sufficeth for this, that is to say, that the Clergye for their own preferment and exaltation, doth supplant and undermine the lay people, doth increase and multiply their covetousness, cloaketh and defendeth their malice and wickedness, and prepareth away for Antichrist.

The first part he proveth by experience, by the example of Peter de Luna, which named himself Benedict: by the example of Angelus Coriarius, which named himself Gregory the 12. and also by the example of John 23. Likewise by the xiii. and xxiiij. of Ezekiel, and out of Gregory, which saith, what shall be come of the flock, when the shepherds themselves, are become wolves. &c. Also out of Osee, Miche, and other of the Prophets, and many places of S. Barnard.

The second part is proved by the 8. chapter of Jeremiah, Gregory in his 17. Homely, and S. Barnard upon the Canonicals.

The third part of this Article is also proved by experience: for who defendeth the wickedness of any schism but only the Clergy alleging Scriptures, and bringing reasons therefore? Who excuseth Simony, but only the Clergy? likewise covetousness in heaping together many benefices, luxuriousnes and fornication? For how many of the Clergy is there now a days which do say it is no deadly sin alleging (albeit disorderly) the saying of Genesis, increase and multiply.

Hereby also is the 4. part of the Article easily verified. For the way of Antichrist is wickedness and sin: of the which the Apostle speaketh to the Thessalonians: Gregory in his register Pastoral and moralls: Also S. Barnard upon the Canonicalles plainly saith: wicked and evil Priests prepare the way for Antichrist.

The 15. Article. John Hus doth openly teach and affirm that these conclusions aforesaid are true. The answer is manifest by that which I have afore written. For some of these propositions I did write and publish, other some my enemy did fain, now adding, then diminishing and taking away, now falsely ascribing and imputing the whole proposition unto me: the which thing the commissioners themselves did confess before me. Whome I desired for the false iuuention and feigning of those Articles, that they would punish those, whom they thenselves knew and confessed to be mine enemies.

The 16. Article. Hereby also it appeareth, that it is not true which they have affirmed in the article following: that is to say, that all the aforesaid conclusions be false, erroneous, seditious, and such as do weaken and make feeble the power and strength of the Church, invented contrary to the holy Scriptures and the Church. But if there be any such, I am ready most humbly to revoke and recant the same.

The 17. Article. There was also an objection made against me as touching the Treatises which I wrote against Paletz and Stanislaus de Znoyma. The which I desired for God's sake, they might be openly read in the audience of the whole Council, and said that I, notwithstanding my former protestation, would willingly submit myself to the judgment of the whole Council.

The 18. article. There was also another article objected against me in this form. Item, John Hus said and preached that he should go to Constance, and if so be that for any manner of cause he should be forced to recant that he had before taught, yet notwithstanding he never purposed to do it with his mind: for so much as what so ever he had before taught, was pure and true, and the sound doctrine of Christ. The answer. This article is full of lies: to the inuenter whereof I suppose the Lord saith thus: All the day long thou hast imagined mischief and wickedness, and with thy tongue as with a sharp rasour, thou hast wrought deccypte. Thou hast delighted and loved rather to talk of wickedness and mischief then of equity and justice. Verily I do grant that I left behind me a certain epistle to be read unto the people, the which did contain that all such as did wey and consider my careful labors and trauelles, should pray for me, and steadfastly persevere and continue in the doctrine of our Lord Jesus Christ, knowing for a certainty that I never taught them any such errors as mine enemies do impute or ascribe unto me, and if it should happen that I were overcome by false witness, they should not be vexed or troubled in their minds, but stedfastlye continue in the truth.

The 19. Article. Last it was objected against me, that after I was come into Constance, I did write unto the Kingdom of Boheme, that the Pope and the Emperor received me honourablye and sent unto me two Bishops to make agreement between me and them, and that this seemeth to be written by me to this ende and purpose, that they should confirm and establish me and my hearers in the errors, which I had preached and taught in Boheme. Thys Article is falsely alleged even from the beginning. For how manifestly false should I have written y ^t the pope & the Emperor did honor me, when as otherwise I had written before, that as yet we knew not where y ^e Emperor was? and before the Emperor himself came unto Constance, I was by the space of 3. weeks in prison. And to write that I was honored by my imprisonment, the people of the kingdom of Boheme would repute the honor as no great renown and glory unto me. Howbeit my enemies may in derision say unto me, that according to their willes & pleasures, I am exalted and honored. Wherefore this article is wholly throughout false and untrue.

Unto these articles above prefixed, were other articles also to be annexed, which the Parisians had drawn out against M. John Hus, to the number of 19. The chief author whereof, was John Gerson Chancellor of the university of Paris, a great setter on of the Pope against good men. Of these articles John Hus doth often complain in his Epistles that he had no time nor space to make answer unto them. Which articles being falsely collected and wrongfully depraved although John Hus had no time t • answer unto, yet I thought not unfit here to set down for the reader to see and judge.

These things thus declared, a man may easily understand, that John Hus was not accused for holding any opinion contrary to the Articles of our faith, but because he did stoutly preach and teach against the kingdom of Antichrist for the glory of Christ, and the restoring of the Church.

Now to return unto the story: when as the first 39. articles, which I have before rehearsed, were all read over together with their testimonies, the Cardinal of Cambray cailing unto John Hus, said: thou hast heard what grievous and horrible crimes are laid against thee, and what a number of them there are: and now it is thy part to devise with thyself what thou wilt do. Two ways are proponed and set before thee of the Council, whereof the one of them, thou must of force and necessity enter into.

First, that thou do humbly and meekly sub • nit thyself unto the judgment & sentence of the Council, that whatsoever shall be there determined by their common voice and judgment, thou wilt patiently bear and suffer the same. The which thing if thou wilt do, we of our part both for the honor of the most gentle Emperor here present, and also for the honor of his brother the King of Boheme, & for thy own sauegard and preservation, will entreat and handle thee with as great humanity, love, and gentleness, as we may. But if as yet thou art determined to defend any of those Articles which we have propounded unto thee, and doest desire or require to be further heard thereupon, we will not deny thee power and license thereunto: but this thou shalt well understand that here are such mance of men, so clear in understanding and knowledge, and having so firm and strong reasons and arguments against thy articles: that I fear it will be to thy great hurt, detriment, and peril, if thou shouldest any longer will or desire to defend the same.

This do I speak and say unto thee to counsel and admonish thee, and not as in manner of a judge.

This Oration of the Cardinals many other prosecuting, every man for himself, did exhort and persuade John Hus to the like: unto whom with a lowly countenance he answered: Most reverend fathers, I have often said that I came hither of mine own free will, not to the intent obstinately to defend anything, but if that in anything I should seem to have conceived a perverse or evil opiniō, that I would meekly and patiently be content to be reformed and taught. Whereupon I desire that I may have yet further liberty to declare my mind. Wherof except I shall allege most firm & strong reasons, I will willingly submit myself (as you require) unto your informatiō.

Then there start up one, which with a loud voice said: Behold how craftily this man speaketh. Determeth it information and not correction or determination. Verily said John Hus, even as you will term it, information, correction, or determination: for I take God to my witness, that I speak nothing but with my heart and mind.

Then said the Cardinal of Cambray, forsomuch then as thou doest submit thyself unto the information and grace of this Council, this is decreed almost by threescore Doctors, whereof some of them are now departed hence, in whole room and place the Parisians are succeeded: and also it is approved by the whole Council, not one man speaking the contrary thereunto.

First of all, that thou shalt humbly and meekly confess thyself to have erred in these Articles, which are alleged and brought against thee.

Moreover, that thou shalt promise by an oath, that frō henceforth thou shalt not reach, hold, or maintain any of these Articles. And last of all that thou shalt openly recant all these Articles.

Upon the which sentence, when as many others had spoken their minds, at the length John Hus said: I once again do say, that I am ready to submit myself to the informatiō of the Council: but this I most humbly require and desire you all, even for his sake, which is y ^• God of us all, that I be not compelled or forced to do the thing, which my conscience doth repugn or strive against, or the which I cannot do without danger of eternal damnation: that is, that I should make revocation by oath to all y ^e Articles which are alleged against me. For I remember y ^t I have red in the book of vniuersalities, that to abjure is to renounce an error which a man hath before holden. And for so much as many of these Articles are said to be mine, which were never in my mind or thought to hold or teach, how should I then renounce them by an oath? But as touching those articles which are mine in deed, if there be any man which can teach me contrariwise unto them, I will willingly perform that which you desire.

Then said the Emperor, why mayest not thou without danger also renounce all those articles which thou sayest are falsely alleged against thee by the witnesses? For I verily would nothing at all doubt to abjure all errors, neither doth it follow that therefore by and by I have professed any error. To whom John Hus answered: Most noble Emperor, this word to abjure, doth signify much otherwise then your majesty doth here use it. Then said the Cardinal of Florence: John Hus, you shall have a form of abjuration, which shall be gentle and tolerable enough, written and delivered unto you, and then you will easily & sone determine w ^t yourself, whither you will do it or no.

Then the Emperor repeating again the words of the Cardinal of Cambray, said: thou hast heard that there are two ways laid before thee. First, that thou shouldest openlie renounce those thy errors, which are now condemned, and subscribe unto the judgment of the Council, whereby thou shouldest try and find their grace and favor. But if thou proceed to defend thy opinions, the Council shall have sufficient, whereby according to their laws & ordinances, they may decree and determine vpō thee. To whom John Hus answered: I refuse nothing (most noble Emperor) whatsoever y ^e Council shall decree or determine vpō me. This only one thing I except, that I do not offend God and my conscience, or say that I have professed those errors which was never in my mind or thought, for to profess. But I desire you all, if it may be possible, y ^t you will grant me further liberty to declare my mind and opiniō, that I may answer as much as shall suffice, as touching those things which are objected against me, and specially concerning ecclesiastical offices, and the state of the ministry.

But when as other men began to speak, the Emperor himself began to sing the same song which he had song before. Thou art of lawful age said y ^e Emperor, thou mightest have easily understand what I said unto thee yesterday and this day: for we are forced to give credit unto these witnesses which are worthy of credit: for so much as the Scripture saith, that in the mouth of two or three witnesses, all truth is tried: How much more then by so many witnesses of such worthy men.

Wherefore if thou be wise, receive penance at the hands of the Council, with a contrite heart, and renounce the manifest errors, and promise by an oath that from henceforth thou wilt neuermore teach or preach against them. The which if thou refusest to do, there are laws and ordinances, whereby thou shalt be judged of the Council.

Here a certain very old Bishop of Pole put to his verdict. He said the laws are evident as touching heretics, with what punishment they ought to be punished. But John Hus constantly answered as before: in so much that they said he was obstinate and stubborn. Then a certain well fed priest and gaily appareled, cried out unto the presidents of the Council, saying: he ought by no means to be admitted to recantation: for he hath written unto his friends, that although he do swear with his tongue, yet he will keep his mind vnsworne without oath: wherefore he is not to be trusted. Unto this slander John Hus answered as is said in the last Article, affirming that he was not guilty of any error.

Then said Palletz, to what end is this protestation, for so much as thou sayest that thou wilt defend no error, neither yet Wycliffe, and yet doest defend him? When he had spoken these words, he brought forth for witness 9. Articles of John Wycliffe's, and red thē openly: & afterward he said: When as I and M. Stanislaus in the presence of Ernestus of Austrich duke of Prague, preached against thē, he obstinately defended the same, not only by his sermons, but also by his books which he set forth. The which except you do here exhibit, we will cause them to be exhibited. So said the Emperor also. Unto whom John Hus answered, I am very well contented that not only those, but also all other my books be brought forth and shown.

In the mean time there was exhibited unto the Council a certain Article, wherein John was accused, that he had slanderously interpreted a certain sentence of the Popes: the which he denied that he did, saying, that he never saw it, but in prison, when as the Article was shown him by the Commissioners. And when he was demanded who was the author thereof, he answered that he knew not, but that he hard say that master Iessenitz was the author thereof.

What (said they) then do you think or judge of the interpretation thereof? Then answered John Hus, what should I say thereunto, when as I said I never saw it, but as I have heard it of you. Thus they were all so grievous and troublesome unto him, that he waxed faint & weary, for he had passed all y ^• night before without sleep, through the pain of his teeth.

Then was there another Article read, in the which was contained that three men were beheaded at Prague, because that through Wickleffes doctrine and teaching, they were contuinelious and slanderous against the Popes letters: and that they were by the same Hus, with the whole pomp of the Scholers, and with a public convocation or congregation carried out to be buried, & by a public Sermon placed amongst the number of Saints. And the same Doctor Naso, of whom you have heard certain testimonies already recited, affirmed the same to be true, and that he himself was present, when as the king of Boheme commanded those blasphemers so to be punished.

Then said John Hus: both those partes are false, that the King did command any such punishment to be done, and that the courses were by me conveyed with any such pomp unto their sepulture or burial: wherefore you do both injury unto me and the King. Then Palletz confirmed the affirmation of Doctor Naso, his fellow, with this argument (for they both labored to one end and purpose:) That it was provided by the Kings commandment, that no man should once speak against the Popes Bulls: And these three spake against y ^e Popes Bulls: Ergo, by virtue of the kings commandment they were beheaded. And what John Hus his opinion and mind was as touching these men, it is evident enough by his book entitled Of the Church, wherein he writeth thus: I believe they have read Daniel the Prophet, where as is said: And they shall perish with sword and fire, and with captivity, and many shall fraudulently & craftily associate themselves unto thē. And afterward he saith: how is this fulfilled in these two lay men, who not consenting, but speaking against the feigned lies of Antichrist, have offered their lives therefore, and many other were ready to do the same, and many were fraudulently associate unto them, which being feared by the threatenings of Antichrist, are fled, and have turned their backs, &c.

When these things were read, one looking upon another, as though they had been all in a marvelous strange study, they held their peace for a certain space. For this Palletz, & the foresaid Doctor Naso had also added that John Hus in an open Sermon had inflamed & stirred up the people against y ^e Magistrates, in so much that a great number of the citizens did openly set themselves against y ^e magistrates: and by y ^t means was it, that he said those in. were ready to suffer death for the truth. And this sedition was hardly appeased by any benefit, or help that the king could do. Then the Englishmē exhibited the copy of a certain Epistle, which they said was falsely conveyed unto Prague, under y ^t title of the University of Oxford, & that John Hus did read the same out of y ^e Pulpit unto y ^e people, that he might commend and praise John Wycliffe unto the Citizens of Prague. When they had read the same before the Council, the Englishmen demanded of John Hus, whether he had read the same openly or no. Which whē he had confessed, because it was brought thither by two scholars under the seal of the University: they also inquired of him what scholars they were. He answered: this my friend (meaning Stephen Palletz) knoweth the one of them as well as I, the other I know not what he was.

Then they first inquired of him, as touching the last man, where he was. John Hus answered: I heard say (said he) that in his return into England, he died by the way. As touching the first, Palletz said, that he was a Bohemian, and no Englishman, and that he brought out of England a certain small piece of the stone of Wickleffes sepulcher, which they that are y ^e followers of his doctrine at this present, do reverence and worship as a thing most holy. Hereby it appeareth for what intent all these things were done, and that John Hus was the author of thē all.

Then the Englishmen exhibited another Epistle, contrary to the first, under the seal of the University, the effect and argument whereof was this: The Senate of the university, not without great sorrow and grief hath experimented & found that the errors of Wycliffe are scattered & spread out of y ^• University throughout all England. And to the intent that through their help & labor, means may be found to remedy this mischief, they have appointed for that purpose twelve Doctors, men of singular learning, and other masters, which should sit in judgment upon the books of Wicklesse.

These men have noted out above th • • um •• er of CC. articles, the which the whole universitie have judged worthy to be burnt: but for the reverence of the said sacred Council, the said University hath sent them unto Constance, referring and remitting the whole authority of the judgment unto this Council.

Here was great silence kept for a while. Then Palletz rising up, as though he had finished now his accusation, said: I take God to my witness before the Emperors majesty here present, & the most reverend fathers, Cardinals and Bishops, that in this accusation of John Hus, I have not used any hatred or evil will: but that I might satisfy the oath which I took, when I was made Doctor, that I would be a most cruel and sharp enemy of all manner of errors, for the profit and commodity of the holy Catholic Church. Michael de Causis did also the like. And I, said John Hus, do commit all these things unto the heavenly Judge, which shall justly judge y ^e cause or quarrel of both parties. Then said the Cardinal of Cambray, I cannot a little commend and praise the humanity and gentleness of Master Palletz, which he hath used in drawing out the articles against master John Hus. For as we have heard, there are many things contained in his book, much worse and detestable.

When he had spoken these words, the Bishop of Rygen unto whom John Hus was committed, commanded that the said John Hus, should be carried again safely unto prison. Then John de Clum following him, did not a little encourage and comfort him. No tongue can express what a courage and stomach he received by the short talk which he had with him: when as in so great a broile and grievous hatred, he saw himself in a manner forsaken of all men. After that John Hus was carried away, the Emperor began to exhort the presidents of the Council in this manner, saying:

After they had spoken these words, they departed out of the Cloystev, where they were assembled and gathered together. The day before his condemnation, which was the sixth of July, the Emperor Sigismond sent unto him four Bishops, accompanied with master Wencelate de Duba, and John de Clum, that they should learn and understand of him what he did intend to do. When as he was brought out of prison unto them, John de Clum began first to speak unto him, saying.

The next day after, which was Saturday, and the sixte day of July, there was a general Session holden of the Princes and Lord's, both of the Ecclesiastiall and Temporal estates in y ^e head Church of the City of Constance, the Emperor Sigismund being President in his Imperial robes and habit: in the midst whereof, there was made a certain high place being square about like a table, and hard by it there was a deske of wood, upon the which the garments and vestments pertaining unto Priesthode were laid, for this cause, that before John Hus should be delivered over unto the Civil power, he should be openly deprived and spoiled of his Priestly ornaments. When John Hus was brought thither, he fell down upon his knees before that same high place, and prayed a long time. In the mean while y ^e Bishop of Londy went up into the Pulpit, and made this Sermon following.

When this Sermon was thus ended, the Procurer of the Council rising up, named Henricus de Piro, required that the process of the cause against John Hus might be continued, and proceed unto the difinitiue sentence. Then a certain Bishop, which was appointed one of the Judges, declared the process of the cause, which was pleaded long since in the Court of Rome and elsewhere, between John Hus, and the Prelates of Prague.

At the last he repeated those articles which we have before remembered, amongst the which he rehearsed also one article, that I. Hus should teach the two natures of the Godhead and manhead to be one Christ. John Hus went about briefly with a word or two to answer unto everyone of them, but as often as he was about to speak, the Cardinal of Cambray commanded him to hold his peace, saying: hereafter you shall answer to all together, if you will. Then said John Hus, how can I at once answer unto all those things which are alleged against me, whē as I cannot remember them all? Then said the Cardinal of Florence, we have heard thee sufficiently. But whē as I. Hus for all that, would not hold his peace, they sent the officers which should force him thereunto. Then began he to entreat, pray, and beseech there • • hat they would hear him, that such as were present, • ight not credit or believe those things to be true which were reported of him. But when all this would nothing prevail, he kneeling down upon his knees, committed the whole matter unto God, and the Lord Jesus Christ, for at their hands he believed easily to obtain that which he desired.

When the articles abovesaid were ended, last of all there was added a notable blasphemy, which they all imputed unto John Hus. That is, that he said there should be a fourth person in divinity, and that a certain Doctor did hear him speak of the same. When John Hus desired that the Doctor might be named, the Bishop which had alleged the article, said, that it was not needful to name him. Then said John Hus, O miserable and wretched man that I am, which am forced and compelled to bear such blasphemy and slander.

Afterward the Article was repeated, how he appealed unto Christ, and that by name, was called heretical, whereunto John Hus answered: O Lord Jesus Christ, whose word is openly condemned here in this Council, unto thee again I do appeal: which when thou wast evil entreated of thine enemies, diddest appeal unto God thy father, committing thy cause unto a most just Judge, that by thy example we also being oppressed with manifest wrongs and injuries, should flee unto thee. Last of all, the Article was rehearsed, as touching the contempt of the excommunication by John Hus. Whereunto he answered as before, that he was excused by his advocates in y ^e court of Rome, wherefore he did not appear when he was cited: and also that it may be proved by the acts, that the excommunication was not ratified: and finally, to the intent he might clear himself of obstinacy, he was for that cause come unto Constance, under the Emperors safeconduct. When he had spoken these words, one of them which was appointed Judge, read the definitive sentence against him, which followeth thus word for word.

Whilest these things were thus read, John Hus, albeit he were forbidden to speak, notwithstanding he did often interrupt them, and specially whē he was reproved of obstinacy, he said with a loud voice: I was never obstinate, but as always heretofore, evē so now again I desire to be taught by the holy Scriptures, and I do profess myself to be so desirous of y ^t truth, that if I might by one only word subvert the errors of all heretics, I would not refuse to enter into what peril or bāger soever it were. When his books were condemned, he said: wherefore have you condemned those books, when as you have not proved by any one Article, that they are contrary to the scriptures or Articles of faith? And moreover, what injury is this y ^t you do to me, that you have condemned these books written in the Bohemian tongue, which you never saw, neither yet read? And oftentimes looking up unto heavē, he prayed.

Whē the sentence and judgment was ended, kneeling down upon his knees, he said: Lord Jesus Christ, forgive mine enemies, by whom thou knowest that I am falsely accused, and that they have used false witness and slanders against me: forgive them I say, for thy great mercies sake. This his prayer and oration the greater part, and specially the chief of the Priests did deride and mock.

At the last, the seven Bishops which were chosen out to disgrade him of his priesthood, commanded him to put on the garments pertaining unto priesthood, which thing when he had done, until he came to the putting on of the Albe, he called to his remembrance the white vesture which Herod put upon Jesus Christ to mock him withal. So likewise in all other things he did comfort himself by the example of Christ. When he had now put on all his priestly vestures, the Bishops exhorted him that he should yet alter and change his mind and purpose, and provide for his honor and safeguard. Then he (according as y ^e manner of the ceremony is) going up to the top of the scaffold, being full of tears, he spake unto the people in this sort.

Then he was commanded to come down to the execution of his judgment, and in his coming down, one of the seven Bishops afore rehearsed, first took away the chalice from him which he held in his hand, saying: O cursed Judas, why hast thou forsakē the counsel & ways of peace, and hast counseled with the Jews? we take away frō thee this chalice of thy salvation. But John Hus received this curse in this manner: but I trust unto God the father omnipotent, and my Lord Jesus Christ, for whose sake I do suffer these things, that he will not take away the chalice of his redemption, but have a steadfast and firm hope that this day I shall drink thereof in his kingdom. Then followed the other Bishops in order, which everyone of them took away the vestments from him, which they had put on, eche one of them giving him their curse. Whereunto John Hus answered, that he did willingly embrace and bear those blasphemies for the name of the Lord Jesus Christ. At the last they came to the rasing of his shaven crown. But before the Bishops would go in hand with it, there was a great contention between them, with what instrument it should be done, with a rasour, or with a pair of sheares.

In the mean season, John Hus turning himself toward the Emperor, said: I marvel that forsomuch as they be all of like cruel mind and stomach, yet they cannot agree upon their kind of cruelty. Notwithstanding, at the last they agreed to cut off the skin of the crown of his head with a pair of sheares. And when they had done that, they added these words: now hath the Church taken away all her ornaments and priuilegies from him. Now there resteth nothing else, but that he be delivered over unto the secular power. But before they did that, there yet remained another knacke of reproach. For they caused to be made a certain crown of paper, almost a cubit deep, in the which were painted three devils of wonderful ugly shape, and this title set over their heads, Heresiarcha. The which when he saw, he said: My Lord Jesus Christ for my sake did wear a crown of thorn: why should not I then for his sake again wear this light crown, be it never so ignominious? Truly I will do it, and that willingly. When it was set upon his head, the Bishops said: now we commit thy soul unto the devil. But I, said John Hus (lifting his eyes up towards the heavens) do commit my spirit into thy hands: O Lord Jesus Christ, unto thee I commend my spirit which thou hast redeemed. These contumelious opprobries thus ended, the Bishops turning themselves towards the Emperor, said: This most sacred Synod of Constance, leaveth now John Hus, which hath no more any office, or to do in the Church of God, unto the civil judgment and power. Then the Emperor commanded Lodouicus Duke of Bavaria, which stood before him in his robes, holding the golden apple with the cross in his hand, that he should receive John Hus of the Bishops, and deliver him unto them which should do the execution. By whom, as he was led to the place of execution, before the Church doors he saw his books burning, whereat he smiled and laughed. And all men that he passed by, he exhorted, not to think that he should die for any error or heresy, but only for the hatred and ill will of his adversaries, which had charged him with most false and unjust crime. All the whole City in a manner being in armor, followed him.

The place appointed for the execution, was before the gate Gorlebian, between the gardens and the gates of the suburbs. When as John Hus was come thither, kneeling down upon his knees, and lifting his • ies up unto heaven, he prayed, and said certain Psalms, and specially the 50. and 31. Psalms. And they which stood by, heard him oftentimes in his prayer, with a merry and cheerful countenance repeat this verse • ▪ Into thy hands, O Lord, I commend my spirit, &c. Which th •• g when the lay people beheld which stood next unto him, they said: what he hath done afore, we know not, but now we see and hear that he doth speak and pray very deuoutely and godly. Othersome wished that he had a Confessor. There was a certain Priest by, sitting on horseback in a green gown drawn about with red silk, which said, he ought not to be heard, because he is an heretic. Yet notwithstanding whilst he was in prison, he was both confessed, and also absolved by a certain Doctor, a Monk, as Hus himself doth witness in a certain Epistle which he wrote unto his friends out of prison. Thus Christ reigneth unknown unto the world, even in y ^e midst of his enemies. In the mean time whilst he prayed, as he bowed his neck backward to look upward unto heaven, the crown of paper fell off from his head upon the ground. Then one of the soldiers taking it up again, said: let us put it again upon his head, that he may be burned with his masters the devils whom he hath served.

When as by the commandment of the tormentors, he was risen up frō the place of his prayer, with a loud voice he said: Lord Jesus Christ assist and help me, that with a constant and patient mind, by thy most gracious help, I may bear & suffer this cruel & ignominious death, whereunto I am condemned for the preaching of thy most holy Gospel and word. Then as before, he declared the cause of his death unto the people. In y ^e mean season the hangmā stripped him of his garments, and turning his hands behind his back, tied him fast unto the stake with ropes that were made wet. And where as by chance he was turned towards the East, certain cried out that he should not look towards the East, for he was an heretic: so he was turned towards the West. Then was his neck tied with a chain unto the stake, the which chain when he beheld, smiling he said, that he would willingly receive the same chain for Jesus Christ's sake, whom he knew was bound with a far worse chain. Under his feet they set two fagots, admixing straw withal, and so likewise frō the feet

up to the chin, he was enclosed in round about with wood. But before the wood was set on fire, Lodouicus Duke of Bavaria, with another Gentleman with him, which was the son of Clement, came and exhorted John Hus, that he would yet be mindful of his safeguard, and renounce his errors. To whom he said, what error should I renounce, when as I know myself guilty of none? For, as for those things which are falsely alleged against me, I know that I never did so much as once think them, much less preach them. For this was the principal ende and purpose of my doctrine, that I might teach all men penance and remission of sins, according to the verity of the Gospel of Jesus Christ, and the exposition of the holy Doctors: wherefore with a cheerful mind and courage I am here ready to suffer death. When he had spoken these words, they left him, and shaking hands together they departed.

Then was the fire kindled, and John Hus began to sing with a loud voice, Jesus Christ the son of the living God have mercy upon me. And when he began to say the same the third time, the wind drove the flame so upon his face, that it choked him. Yet notwithstanding he moved a while after, by the space that a man might almost say three times the Lord's prayer. When all the wood was burned and consumed, the upper parte of the body was left hanging in the chain, the which they throw down stake and all, and making a new fire burned it, the head being first cut in small gobbets, that it might the sooner be consumed unto ashes. The heart, which was found amongst the bowels, being well beaten with staves and clubbes, was at last pricked upon a sharp stick, and roasted at a fire a parte until it was consumed. Then with great diligence gathering the ashes together, they cast them into the river of Rhene, that the least remnaunt of the ashes of that man should not be left upon the earth, whose memory notwithstanding cannot be abolished out of the minds of the godly, neither by fire, neither by water, neither by any kind of torment.

I know very well that these things are very •• lenderly written of me as touching the labors of this most holy Martyr John Hus, with whom the labors of Hercules are not to be compared. For that ancient Hercules slew a few monsters: but this our Hercules with a moste stout and valiant courage hath subdued even the world it self, the mother of all monsters and cruel beasts. Thys story were worthy some other kind of more curious handling, but for so much as I cannot otherwise perform it myself, I have endeavored according to the ve • y truth, as the thing was in deed, to commend though same unto all godly minds: neither have I heard it reported by others, but I myself was present at the doing of all these things, and as I was able I have put them in writing, that by this my labor, and indeuor howsoever it were. I might preserve the memory of this holy man and excellent Doctor of the Evangelical truth.

What was the name of this author which wrote this story, it is not here expressed. Cochleus in his 2. boke contra Hussitas, supposeth his name to be Johannes Pizibram, a Bohemian. Who afterward succeeding in the place of I. Hus at Prague, at last is thought to relent to the Papists.

This godly servant and Martyr of Christ was condemned by the cruel council, and burned at Constance an. 1415. about the month of July.

Howe grievously this death of John Hus was taken among the nobles of Boheme and of Morauia, hereafter (Christ willing) shall appear by their letters which they sent unto the council, & by the letters of Sigismund the king of Romaines, written unto them. Wherein he laboreth, all that he can, to purge and excuse himself, of Husses death. All be it he was not altogether free from that cruel fact, and innocent frō that blood: yet notwithstanding he pretendeth in words so to wipe away that blot from him, that the greatest part of that crime seemeth to rest upon the bloody prelates of that council, as the words of the king do purport in form as followeth.

By this it may appear that the Emperor as partly ashamed and sory of that which was done, would gladly have cleared himself thereof, and have washed his hands with Pilate: yet he could not so clear himself, but that a great portion of that murder remained in him to be noted, and well worthy of reprehension: as may both appear by his last words spoken in the Council to I. Hus, whereof John Hus in his Epistles complaineth, writing to certain of his friends in Bohemia in his 33. Epistle, as by his words may appear here following.

This John Hus being in prison, wrote diverse treatises, as of the commandments, of the Lord's prayer, of mortal sin, of matrimony, of the knowledge and love of God, of 3. enemies of mankind, the world, the flesh, and the devil, of penance, of the Sacrament of the body and blood of the Lord: of the sufficiency of the law of God to rule the church. &c. He wrote also diverse Epistles and letters to the Lord's and to his friends of Boheme: And in his writings did foreshewe many things before to come, touching y ^• reformation of the Church: and seemeth in the prison to have had diverse prophetical revelations shown to him of God. Certain of which his letters, and predictions, I thought here underneath to insert, in such sort, as neither in reciting all I will overcharge the volume too much: nor yet in reciting of none, I will be so brief, but that the reader may have some taste, and take some profit of the Christian writings and doings of this blessed man: Firste beginning, with the letter of the Lord Clum, concerning the safeconduct of John Hus.

In this instrument above prefixed note (gentle reader) 3. things.

First, the goodness of this gentle Lord John de Clum, being so fervent and zealous in the cause of John Hus, or rather in the cause of Christ.

Secondly, the safeconduct granted unto the said I. Hus, under the faith and protection of the Emperor, and of the Empire.

Thirdly, here is to be seen the contempt and rebellion of these proud prelates in disobeying the authority of their high Magistrate, who contrary to his safeconduct given, and the mind of the Emperor, did arest and imprison this good man, before the coming of the said Emperor, & before that John Hus was heard. Let us now, as we have promised, adjoin some of the epistles of this godly man.

Among diverse other letters of John Hus, which he wrote to the great consolation of others: I thought also here to intermixt another certain godly letter writ̄ out of England, by a faithful Scholar of Wycliffe, as appeareth, unto John Hus and the Bohemians, which for the zealous affectiō therein contained, seemeth not unworthy to be read.

And shortly after the writing hereof, he sendeth also unto them another prophetical vision of his to be expounded, touching the reformation of the church, written in his 44. Epistle: the contents whereof be these.

This vision Lord John de Clum, and John Hus himself in his book of Epistles in the 45. Epist. seemeth to expound, and applieth these Images of Christ unto the preaching of Christ and of his life. The which preaching and doctrine of Christ, though the Pope and his Cardinals should extinguish in him, yet did he foresee & declare, that the time should come, wherein the same doctrine should be reuyned again by others, so plenteously, that the pope with all his power, should not be able to prevail against it. Thus much as concerning this visiō of John Hus. Wherunto doth well accord the Prophesy of Jerome of Prague, printed in the coin called Moneta Hussi : of the which coin I have myself one of the plates having this superscriptiō following printed about it: Centum reuolutis annis Deo respondebitis & mihi. That is. After a hundredth years come and gone, you shall give a count to God and to me. Wherof (God willing) more shall be said hereafter.

Furthermore in 48. Epist. the said I. Hus seemyng to speak with the like spirit of Prophecy, hath these words following: Sed spero, quod quae dixi sub tecto, praedicabuntur super tecta : That is: but I trust that those things which I have spoken within the house, hereafter shall be preached upon the top of the house.

And because we are here in hand with the Prophesies of John Hus, it shall serve well in place, here moreover to record his words in a certain treatise by him written, De Sacerdotum & Monachorum carnalium Abhominatione, wherein the said John Hus speaking prophetically of the reformation of the Church, hath these words following. Ex istis vlterius aduerte incidentaliter, quod Dei ecclesia nequit ad pristinam suam dignitatem reduci. &c. That is in english.

Moreover, hereupon note and mark by the way, that the church of God, cannot be reduced to his former dignity, or be reformed, before all things first be made new. The truth whereof is plain by the Temple of Solomon Like as the Clergy and Priests, so also the people and laity: Or else unless all such as now be addict to avarice, from the least to the most, be first converted and reclaimed, as well y ^e people as the clergy and Priests. Albeit as my mind now giveth me, I believe rather the first, that is, that then shall rise a new people, formed after the new man, which is created after God. Of the which people new Clerks & Priests shall come, and be taken: which all shall hate covetousness, and glory of this life, hasting to an heavenly conversation. Notwithstanding all these things shall come to pass and be brought by little and little in order of times dispensed of God for the same purpose. And this God doth and will do for his own goodness and mercy, and for the riches of his great longanimity and patience, giving time and space of reap̄tance to them y ^t have long line in their sins to amend, and fly from the face of the Lord's fury, while that in like manner the carnal people, and carnal priests successively and in time, shall fall away and be consumed as with the moth. &c.

BY the life, acts and letters of John Hus hitherto rehearsed, it is evident and plain, that he was condemned, not for any error of doctrine, which they could well prove in him, who neither denied their popish transubstantiation, neither spake against the authority of y ^e church of Rome, if it were well governed, nor yet the 7. Sacraments, & also said mass himself, and almost in all their popish opinions was a papist w ^t them: but only of evil will was accused of his malicious adversaries, because he spake against the pomp, pride, and avarice, & other wicked enormities of the pope, Cardinals, & Prelates of y ^t Church, and because he could not abide the high dignities & livings of the Church, and thought the doings of the pope to be Antichristlike. For this cause he procured so many enemies & false witnesses against him. Who straining and picking matter out of his books and writings, having no one just article of doctrine to lay unto him, yet they made him an heretic, whether he would or no, and brought him to his condemnation. This can hatred and malice do, where the charity of Christ hath no place. Which being so, as thy charity (good reader) may easily understand, in perusing the whole course of his story: I beseech thee thē, what cause had John Cochleus to write his 12. books against John Hus and Hussites? In which books how bitterly & intēperately he misuseth his pen, by these few words in his second book thou mayst take a little taste: which words I thought here briefly to place in English to the ende that all English men may judge thereby, with what spirit and truth these Catholics he carried. Hys words be these. Lib. 2. Hist. Dico igitur John Huss neque sanctum neque beatum habendum esse, sed impium potius. &c. That is, I say therefore John Hus is neither to be counted holy nor blessed: but rather wicked and eternally wretched: insomuche that in y ^e day of judgment, it shall be more easy, not only with the infidel Pagans, Turks, Tartarians, and Jews, but also w ^t the most sinful Sodomites, & the abhominable Persians, which most filthily do lie with their daughters, sisters or mothers,, yea & also with most impious Cain killer of his own brother, with Thyestes killer of his own mother, and y ^e Lestrygones & other Andropophagi, which devour man's flesh, yea more easy w ^t those infamous murderers of infants, Pharaoh, & Herod, then w ^t him &c. These be the words of Cochleus. Whose railing books although they deserve neither to be read, nor answered, yet if it pleased God, it were to be wished that the Lord would stir up some towardly young man, that hath so much leisure, to defend the simplicity of this John Hus, which cannot now answer for himself. In the mean time, something to satisfy or stay the readers mind against this immoderate, hyperbole of Cochleus, in like few words I will bring out John Hus to speak and to clear himself against this slander: whose words in his book De sacerdotum & Monachorum abhominatione desolationis. pag. 84. &c. I beseech the reader to note. Nam & ista scribens fateor, {quod} nihil aliud me in illis perurget, nisi dilectio Dom. Nostri Jesus crusifixi. &c. That is. For in writing these things, I confess nothing else to have moved me hereunto, but only the love of our Lord Jesus crucified, whose printes and stripes, (according to the measure of my weakness and vileness) I covet to bear in myself, beseeching him so to give me grace, that I never seek to glory in myself or in anything else, but only in his cross, and in the inestimable ignominy of his passion which he suffered for me. And therefore I write and speak these things, which I do not doubt will like all such as vnsaynedly do love the Lord Christ crucified: and contrary will mislike not a little all such as be of Antichrist. Also again, I confess before the most merciful Lord Jesus Christ crucified, that these things which I do now write, and those that I have written before, neither I could have writ̄, nor knew how, nor durst so have written, unless he by his inward unction had so commanded me. Neither yet do I write these things as of authority, to get me fame and name: For as S. Augustine & Jerome do say, that is only to be given to the scriptures and writings of the Apostles, Evangelists and Prophets, and to the Canonical Scriptures, which do abound in the fullness of the spirit of Jesus. And whatsoever is there said, is full of verity and wholesome utility. &c. And here place also would require something to say to Aeneas Siluius to Antoninus, and to Laziardus, which falsely impute articles to him, which he never maintained. But because time suffereth not, I will proceed to the story of master Jerome of Prague.