France, and England; this request was presented the 14th day of May, A. D. 1415: the tenour here ensues.

The first Schedule or Bill, which the Nobles of Bohemia delivered up to the Council for the deliverance of John Huss, the 14th day of May, A. D. 1415.

"Most reverend fathers and lords, the nobles and lords of Bohemia and Poland here present, by this their present writing do shew and declare unto your fatherly reverences, how that the most noble king and lord, the Lord Sigismund, king of the Romans, always Augustus, king of Hungary, Croatia, Dalmatia, &c. hearing of the great dissension that was in the kingdom of Bohemia, as heir, king, and lord successor, willing to foresee and provide for his own honour, sent these noblemen, Master Wenceslate de Duba, and John de Clum here present, that they would bring and assure Master John Huss UNDER the kinG'S NAME AND SAFE CONDUCT. So that he would come to the sacred general council of Constance, under the safe conduct of the said king, and the protection of the sacred empire, openly given and granted unto the said Master John Huss, that he might purge himself and the kingdom of Bohemia, from the slander that was raised upon them, and there to make an open declaration of his faith to every man that would lay any thing to his charge. The which the said nobles, with the forenamed Master John Huss, have performed and done, according to the king's commandment.

"When the said Master John Huss was freely of his own accord come unto Constance, under the said safe conduct, he was grievously imprisoned before he was heard, and at this present time is tormented both with fetters, and also with hunger and thirst. Although that in times past at the council holden at Pisa in the year of our Lord 1410, the heretics who were condemned, were suffered to remain there at liberty, and to depart home freely; notwithstanding this, Master John Huss, neither being convicted nor condemned, no not so much as once heard, is taken and imprisoned, when as neither king nor any prince elector, neither any ambassador of any university was yet come or present. And albeit the lord the king, together with the nobles and lords here present, most instantly required and desired, that as touching his safe conduct they would foresee and have respect to his honour, and that the said Master John Huss might be openly heard, forsomuch as he would render and shew a reason of his faith; and if he were found and convicted obstinately to affirm or maintain any thing against the truth of holy scripture, that then he ought to correct and amend the same, according to the instruction and determination of the council; yet could he never obtain this. But the said Master John Huss, notwithstanding all this, is most grievously oppressed with fetters and irons, and so weakened with thin and slender diet, that it is to be feared, lest that his power and strength being hereby consumed and wasted, he should be put in danger of his wit or reason.

"And although the lords of Bohemia here present are greatly slandered, because they, seeing the said Master John Huss so to be tormented and troubled, contrary to the king's safe conduct, have not by their letters put the king in mind of his safe conduct, that the said lord and king should not any more suffer any such matters, forsomuch as they tend to the contempt and disregard of the kingdom of Bohemia, which, from the first original and beginning, since it received the catholic faith, never departed or went away from the obedience of the holy church of Rome; yet, notwithstanding, they have suffered and borne all these things patiently hitherto, lest by any means occasion of trouble or vexation of this sacred council might arise or spring thereof.

"Wherefore, most reverend fathers and lords, the nobles and lords before named, do wholly and most earnestly desire and require your reverences here present, that both for the honour of the safe conduct of our said lord the king, and also for the preservation and increase of the worthy fame and renown, both of the kingdom of Bohemia, and your own also, you will make

a short end about the affairs of Master John Huss; forsomuch as by the means of his straight handling he is in great danger by any longer delay; even as they do most specially trust upon the most upright consciences and judgments of your fatherly reverences. But forasmuch as, most reverend fathers and lords, it is now come to the knowledge and understanding of the nobles and lords of Bohemia here present, how that certain backbiters and slanderers of the most famous kingdom of Bohemia aforesaid, have declared and told unto your reverences, how that the sacrament of the most precious blood of our Lord is carried up and down through Bohemia in vessels not consecrate or hallowed, and that coblers do now hear confessions, and minister the most blessed body of our Lord unto others. The nobles therefore of Bohemia here present, require and desire you, that you will give no credit unto false promoters and tale tellers, for that, as most wicked and naughty slanderers and backbiters of that kingdom aforesaid, they do report and tell untruths; requiring also your reverences, that such slanderous persons of the kingdom aforesaid may be named and known. And the lord the king, together with your reverences, shall well perceive and see that the lords of Bohemia will go about in such a manner to repel and put away the false and frivolous slanders of these naughty persons, that they shall be ashamed to appear hereafter before the lord the king and your reverences."

When the noblemen of Bohemia for a long time could obtain no answer to this, and a second supplication which they had already put up, they determined the last day of May, by another supplication to the principals of the council, to intreat that John Huss might be delivered out of prison, and defend his own cause openly, in which among other things they pray

"Wherefore, most reverend fathers, his enemies, through the extreme hatred which they bear to him, have picked and taken out by piecemeal, certain articles out of the books of Master John Huss, rejecting and not looking upon the allegations and reasons, have compounded and made thereof certain false and feigned articles against him to this end, that all charity and love being set apart, they might the better overthrow him, and bring him unto death, contrary to the safe conduct, upon good and just occasion openly assigned, and given to the said Master John Huss, by the most noble prince the Lord Sigismund, king of the Romans, and of Hungary, for his just defence against all the frivolous accusations and assaults of the enemies, not only of the said Master John Huss, but also of the famous kingdom of Bohemia, and for the quiet appeasing of all such tumults and rumours rising and springing in the said kingdom of Bohemia, or elsewhere; the avoiding of which most perilous uproars, the said king of the Romans, doth greatly desire and wish, as the right heir and successor of the said kingdom..

"Wherefore it may please your fatherly reverences to command the said Master John Huss, neither convicted nor condemned, to be taken and brought out of his bonds and chains, in the which he is now most grievously detained and kept, and to put him into the hands of some reverend lord bishops, or commissioners, appointed, or to be appointed by this present council; that the said Master John Huss may somewhat be relieved, and recover again his health, and be the more diligently and commodiously examined by the commissioners. And for the more assurance, the barons and nobles aforesaid of the kingdom of Bohemia, will provide most sure and good sureties, the which will not break their fidelity and faith for any thing in the world. Which also shall promise in this behalf, that he shall not flee or depart out of their hands, until such time as the matter be fully determined by the said com. missioners. In the execution of the which premises, we have determined to provide and foresee unto the fame and honour of the said kingdom of Bohemia, and also to the safe conduct of the most worthy prince, the king of the Romans, lest that the enemies and detractors of the honour and fame of the kingdom aforesaid, might not a little slander and reprove the said lords, pretending and

shewing forth hereafter, that they had made unreasonable or unlawful requests; for the withstanding of which mischief we require your fatherly reverences, that you will decree, and most graciously consent, that this our petition and supplication may be drawn out again by your notary, and reduced into a public form and order."

The same day the said barons and lords presented a supplication to the emperor, embodying the foregoing supplication, and concluding thus:

"Wherefore we most humbly require and desire your princely majesty, that both for the love of justice, and also of the fame and renown of that most famous kingdom of Bohemia, whereof we acknowledge you undoubtedly the true lord, heir, and successor; and also foreseeing unto the liberty of your safe conduct, that you will with your favourable countenance, beholding these most reasonable and just supplications which we have put up to the lords aforesaid, put to your helping hand toward the said most reverend fathers and lords, that they will effectually hear us, in this our most just petition, which we have offered up to them, as is aforesaid, lest that the enemies of the renown and honour of the famous kingdom of Bohemia, and such be our slanderers also, hereafter may detract and slander us, that we should make unreasonable and unlawful requests unto the said reverend fathers and lords; and therefore we required and desired of them, that it would please them to decree by setting to their public hand and seal, to authorise our said publication. Likewise, we do most heartily require your highness, that you would vouchsafe in like manner, to give us your testimony of the premises."

But what answer the emperor made hereto, we could never understand or know, but by the process of the matter a man may easily judge, that this good emperor was brought, through the obstinate mischief of the cardinals and bishops, to break and falsify his promise and faith which he had made and promised; and this was their reason, that no defence could or might be given either by safe conduct, or by any other means to him, who was suspected or judged to be an heretic. But by the epistles and letters of John Huss, a man may easily judge what the king's mind was. Now we will proceed to the history.

The fifth day of June, the cardinals, bishops, and the rest of the priests, all that were in Constance, assembled to a great number, at the convent of the Franciscans in Constance, and there it was commanded, that before John Huss should be brought forth, in his absence they should rehearse the witnesses and articles which they had slanderously gathered out of his books. By chance there was then present a certain notary, named Mladoniewitz, who bare great love and amity to Huss, who, as soon as he perceived that the bishops and cardinals were already determined and appointed to condemn the said articles in the absence of John Huss, went with all speed to Master Wencelate de Duba, and John de Clum, and told them all the matter, who immediately made report of it to the emperor, who, understanding their object, sent to signify to them that nothing should be resolved or done in the case of John Huss, before they should send him all such articles as were laid against the said John Huss, which were either false or heretical, and he would do so much, that the said articles should be examined by good and learned men. Then according to the emperor's will, the judgment of the principals of the council was suspended, until such time as John Huss were present.

In the meantime, these gentlemen, master of Duba❘ and of Clum, gave to the two princes, whom the emperor had sent, certain small treatises which John Huss had made, out of which they had drawn certain articles to present to them who rule the council, under this condition, that they would render them again, when they should demand them. The intent and meaning of these barons was, that by this means the adversaries of John Huss might the more easily be reproved, who, of a

naughty and corrupt conscience, had picked out corrupt sentences out of the books of John Huss. The books were delivered to the cardinals and bishops; and then John Huss was brought forth, and the princes who were sent by the emperor, departed. After they shewed the books to John Huss, and he confessed openly before the whole assembly that he had wrote them, and that he was ready, if there were any fault in them, to amend the

same.

Now hearken a little to the holy proceedings of these reverend fathers, for here happened a strange and shameful matter. With much ado they had scarcely read one article, and brought forth a few witnesses upon the same against him, but as he was about to open his mouth to answer, all this mad herd or flock began so to cry out upon him, that he was not able to speak one word. The noise and trouble was so great and so vehement, that a man might well have called it an uproar or noise of wild beasts, and not of men; much less was it to be judged a congregation of men gathered together to judge and determine so grave and weighty matters. And if it happened that the noise and cry did ever so little cease, that he might answer any thing at all, out of the holy scriptures or ecclesiastical doctors, by and by he would hear such replies as were nothing to the

purpose.

Besides all this, some did outrage in words against him, and others spitefully mocked him, so that seeing himself overwhelmed with these rude and barbarous noises and cries, and that it profited nothing to speak, he determined finally with himself to hold his peace and keep silence. From that time forward, all the whole rout of his adversaries thought that they had won the battle of him, and cried out all together "Now he is dumb, now he is dumb; this is a certain sign and token, that he doth consent and agree unto these his errors." Finally, the matter came to this point, that certain of the most moderate and honest among them, seeing this disorder, determined to proceed no further, but that all should be deferred and put off until another time. Through their advice, the prelates and others departed from the council for the present, and appointed to meet there again on the morrow to proceed in judgment.

The next day, which was the seventh of June, on which day the sun was almost wholly eclipsed, somewhat after, about seven of the clock, this same flock assembled again in the cloister of the friars minors, and by their appointment John Huss was brought before them, accompanied with a great number of armed men. Thither went also the emperor, whom the gentlemen, master of Duba and Clum, and the notary named Peter, which were great friends of the said Huss, did follow to see what the end would be. When they were come thither, they heard that in the accusation of Michael de Causis, they read these words following: John Huss hath taught the people divers and many errors both in the chapel of Bethlehem, and also in many other places of the city of Prague, of the which errors some of them he hath drawn out of Wickliff's books, and the rest he has forged and invented of his own head, and maintains the same very obstinately.

First, that after the consecration and pronunciation of the words in the supper of the Lord, there remains material bread. To this John Huss, taking a solemn oath, answered that he never spake any such word; but thus much he did grant, that at what time the archbishop of Prague forbade him to use any more that term or word bread, he could not allow the bishop's command, as Christ, in the sixth chapter of John, oftentimes names himself the bread of life, which came down from heaven, to give life unto the whole world. But as touching material bread, he never spake any thing at all.

Then they returned again unto the witnesses, who every man for himself affirmed with an oath that which he had said. Amongst whom John Protyway, when he should confirm his testimony, added that John Huss, said that St. Gregory was but a rhymer, when he alleged his authority against him. To whom John Huss answered, that in this point they did him great injury, as

he always esteemed and reputed St. Gregory for a most holy doctor of the church.

Then was there read a certain article of accusation, in which it was alleged, that John Huss had taught, and obstinately defended certain erroneous articles of Wickliff's in Bohemia. Whereunto Huss answered, that he never taught any errors of John Wickliff's, or of any other man's. But to confirm their article, there was alleged, that John Huss did withstand the condemnation of Wickliff's articles. He answered that he durst not agree thereto, for offending his conscience, and especially for these articles, that Silvester the pope and Constantine did err in bestowing those great gifts and rewards upon the church. Also, that the pope or priest, being in mortal sin, cannot consecrate nor baptize. "This article," said he, "I have thus determined, as if I should say, that he unworthily consecrates or baptizes, when he is in deadly sin, and that he is an unworthy minister of the sacraments of God." Here his accusers, with their witnesses, were earnest and instant that the article of Wickliff was written in the very same words of the treatise of John Huss. "Verily," said John Huss; "I fear not to submit myself, even under the danger of death, if you shall not find it so as I have said." When the book was brought forth, they found it written as John Huss had said.

Then was there rehearsed another article of his accusation in this manner :-That John Huss to confirm the heresy which he had taught the common and simple people out of Wickliff's books, said openly these words, that at what time a great number of monks and friars, and other learned men were gathered together in England, in a certain church, to dispute against John Wickliff, and could by no means vanquish him, suddenly the church door was broken open with lightning, so that with much ado Wickliff's enemies hardly escaped without hurt. He added, moreover, that he wished his soul to be in the same place where John Wickliff's soul

was.

Whereunto John Huss answered, "That a dozen years before that any books of divinity of John Wickliff's were in Bohemia, he saw certain works of philosophy of his, which, he said, did marvellously delight and please him. And when he understood the good and godly life of Wickliff, he spake these words, I trust, said he, that Wickliff is saved; and although I doubt whether he be damned or no, yet with a good hope I wish that my soul were in the same place where John Wickliff's is." Then again did all the company jest and laugh at him.

It is also in his accusation, that John Huss did counsel the people, according to the example of Moses, to resist with the sword against all such as did gainsay his doctrine. And the next day after he had preached the same, there were found openly in divers places certain intimations, that every man, being armed with his sword about him, should stoutly proceed, and that brother should not spare brother, neither one neighbour another. John Huss answered, that "All these things were falsely laid unto his charge by his adversaries; for he at all times when he preached, did diligently admonish and warn the people, that they should all arm themselves to defend the truth of the gospel, according to the saying of the apostle, with the helmet and sword of salvation;' and that he never spake of any material sword, but of that which is the word of God. And as touching intimations, or Moses' sword, he never had anything to do withal."

When all the articles were in this way gone through, John Huss was committed to the custody of the bishop of Reggeo, under whom Jerome of Prague was also prisoner. But before he was led away, the cardinal of Cambray calling him back again in the presence of the emperor, said, "John Huss, I have heard you say, that if you had not been willing of your own mind to come to Constance, neither the emperor himself, neither the king of Bohemia, could have compelled you to do it." John Huss 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 Bohemia a great number of gentlemen and noblemen, who did

favour and love me, who also might easily have kept me in some sure and secret place, that I should not have been constrained to come into this town of Constance, neither at the will of the emperor, neither of the king of Bohemia." With that the cardinal of Cambray, even for very anger, began to change his colour, and despitefully said, "Do you not see the unshamefacedness of the man here?" And as they were murmuring, and whispering on all parts, the Lord John de Clum, ratifying and confirming that which John Huss had spoken, said, "That John Huss had spoken very well; for on my part," said he, "who, in comparison of a great many others, am but of small force in the realm of Bohemia, yet 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 and power of both these great and mighty kings. How much better might they have done it who are of more force or puissance than I am, and have stronger castles and places than I have?" After that the Lord de Clum had spoken, the cardinal of Cambray said, "Let us leave this talk. And I tell you, John Huss, and counsel you, that you submit yourself to the sentence and mind of the council, as you did promise in the prison; and if you will do so, it shall be greatly both for your profit and honour."

And the emperor himself began to tell him the same tale, saying, "Although there be some who say, that the fifteenth day after you were committed to prison, you obtained of us our letters of safe conduct, notwithstanding I can well prove by the witness of many princes and noblemen, that the safe conduct was obtained and gotten of us by my Lords de Duba and de Clam, before you were departed out of Prague, under whose guard we have sent for you, to the end that none should do you any outrage or hurt, but that 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 lords the cardinals and bishops have so dealt with you, that we do very well perceive their good-will towards you, for the which we have great cause to thank them. And forasmuch, as divers have told us, that WE MAY NOT, OR OUGHT NOT, OF RIGHT TO DEFEND ANY MAN WHO IS AN HERETIC, OR SUSPECT OF HERESY; there. fore now we give you even the same counsel which the cardinal of Cambray hath given you already, that you be not obstinate to maintain any opinion, but that 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, which thing, if you do according to our counsel, we will give order that for the love of us, of our brother, and the whole realm of Bohemia, the council shall suffer you to depart in peace, with an easy and tolerable penance and satisfaction, which if you refuse to do, the presidents of the council shall have sufficient authority to proceed against you. And for our part be ye well assured, that we will sooner prepare and make the fire with our own hands, to burn you withal, than we will endure or suffer any longer that you shall maintain or use this stiffness of opinions, which you have hitherto maintained and used. Wherefore our advice and counsel is, that you submit yourself wholly unto the judgment of the council." John Huss answered, "O most noble emperor, I render unto your highness most immortal thanks for your letters of safe conduct." Upon this Lord John de Clum did break him of his purpose, and admonished him that he did not excuse himself of the blame of obstinacy.

Then said John Huss, "O most gentle Lord, I do take God to my witness, that I was never minded obstinately to maintain any opinion, and that for this same intent and purpose I came hither of mine own good will, that if any man could lay before me any better or more holy doctrine than 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 serjeants.

The morrow after, which was the eighth day of June, the very same company which was assembled the day before, assembled now again at the convent of the Fran

ciscans; and in this assembly were also John Huss' friends, Lord de Duba, Lord de Clum, and Peter the notary. Thither was John Huss also brought, and in his presence there were read about thirty-nine articles, which they said, were drawn out of his books. Huss acknowledged all those that were faithfully and truly collected and gathered, to be his, of which sort there were but very few; the residue were counterfeited and forged by his adversaries, for they could find no such thing in the books, out of the which they said they had drawn and gathered them.

These were the same articles in a manner which were shewed before in the prison to John Huss, and are rehearsed here in another order: although there were some more articles added to them, and others corrected and enlarged, mention is made in them of his appeal, which is as follows:

The Appeal of John Huss from the Pope to Christ. "Forasmuch as the most mighty Lord, one in essence, three in person, is both the chief and first, and also the last, and utmost refuge of all those who are oppressed, and that he is the God who defendeth verity and truth throughout all generations, doing justice to such as be wronged, being ready and at hand to all those which call upon him in verity and truth, unbinding those that are bound, and fulfilling the desires of all those who honour and fear him; defending and keeping all those that love him, and utterly destroying and bringing to ruin the stiff-necked and impenitent sinner, and that the Lord Jesus Christ very God and man, being in great anguish, compassed in with the priests, scribes, and pharisees, wicked judges and witnesses, willing by the most bitter and ignominious death to redeem the children of God, chosen before the foundation of the world, from everlasting damnation; hath left behind him this godly example for a memory unto them who should come after him, to the intent they should commit all their causes into the hands of God, who can do all things, and knoweth and seeth all things, saying in this manner: O Lord, behold my affliction, for my enemy hath prepared himself against me, and thou art my protector and defender. O Lord, thou hast given me understanding, and I have acknowledged thee, thou hast opened unto me all their enterprises; and for my own part, I have been as a meek lamb which is led unto sacrifice, and have not resisted against them. They have wrought their enterprises upon me, saying, Let us put wood in his bread, and let us banish him out of the land of the living, that his name be no more spoken of, nor had in memory. But thou, O Lord of Hosts, who judgest justly, and seest the devices and imaginations of their hearts, hasten thee to take vengeance upon them, for I have manifested my cause unto thee, forsomuch as the number of those which trouble me is great, and have counselled together, saying, the Lord hath forsaken him, pursue him and catch him. O Lord my God, behold their doings, for thou art my patience; deliver me from mine enemies, for thou art my God; do not separate thyself far from me, for tribulation is at hand, and there is no man which will succour. My God, my God, look down upon me, wherefore hast thou forsaken me ? So many dogs have compassed me in, and the company of the wicked have besieged me round about, for they have spoken against me with deceitful tongues, and have compassed me in with words full of despite, and have enforced me without cause. Instead of love towards me they have slandered me, and have recompensed me with evil for good, and in place of charity they have conceived hatred against me.

"Wherefore, behold, I staying myself upon this most holy and fruitful example of my Saviour and Redeemer, do appeal before God for this my grief and hard oppression, from this most wicked sentence and judgment, and the excommunication determined by the bishops, scribes, pharisees, and judges, who sit in Moses's seat, and resign my cause wholly unto him; even as the holy patriarch of Constantinople, John Chrysostom, appealed twice from the council of the bishops and clergy; and Andrew, bishop of Prague, and Robert, bishop of Lin

coln, appealed to the sovereign and most just Judge, who is not defiled with cruelty, neither can he be corrupted with gifts and rewards, neither yet be deceived by false witness. Also I desire greatly that all the faithful servants of Jesus Christ, and especially the princes, barons, knights, esquires, and all other who inhabit our country of Bohemia, should understand and know these things, and have compassion upon me, who am so grievously oppressed by the excommunication which is out against me, and which was obtained and gotten by the instigation and procurement of Michael de Causis my great enemy, and by the consent and furtherance of the canons of the cathedral church of Prague, and given and granted out by Peter of St. Angelo, dean of the church of Rome, and cardinal, and also ordained judge by Pope John XXIII., who hath continued almost these two years, and would give no audience unto my advocates and procurators, which they ought not to deny, (no not to a Jew or Pagan, or to any heretic whatsoever he were) neither yet would he receive any reasonable excuse, for that I did not appear personally, neither would he accept the testimonials of the whole university of Prague with the seal hanging at it, or the witness of the sworn notaries, and such as were called unto witness. By this all men may evidently perceive that I have not incurred any fault or crime of contumacy or disobedience, forsomuch as that I did not appear in the court of Rome, was not for any contempt, but for reasonable

causes.

"And moreover, forsomuch as they had laid ambushments for me on every side by ways where I should pass, and also because the perils and dangers of others have made me the more circumspect and advised; and forsomuch as my proctors were willing and contented to bind themselves even to abide the punishment of the fire to answer to all such as would oppose or lay any thing against me in the court of Rome; as also because they did imprison my lawful procurator in the said court, without any cause, demerit, or fault, as I suppose. Forsomuch then as the order and disposition of all ancient laws as well divine of the old and new testament, as also of the canon laws, is this, that the judges should resort unto the place where the crime or fault is committed or done, and there to inquire of all such crimes as shall be objected and laid against him which is accused or slandered, and that of such men as by conversation have some knowledge or understanding of the party so accused (who may not be the evil willers or enemies of him. which is so accused or slandered; but must be men of an honest conversation, no common quarrel pickers or accusers, but fervent lovers of the law of God;) and finally, that there should be a fit and meet place appointed, whither as the accused party might without danger or peril, resort or come, and that the judge and witnesses should not be enemies unto him that is accused. And also forsomuch as it is manifest, that all these conditions were wanting and lacking, as touching my appearance for the safeguard of my life, I am excused before God from the frivolous pretended obstinacy and excommunication. Whereupon I, John Huss, do present and offer this my appeal unto my Lord Jesus Christ, my just Judge, who knoweth and defendeth, and justly judgeth every man's just and true cause."

Articles formerly contained or picked out of the Treatise of John Huss of Prague, which he entitled "Of the Church," following in this part or behalf the errors, as they term them, of John Wickliff, with the judgment against them.

The first article. "No reprobate is true pope, lord, or prelate.' The error is in the faith, and behaviour, and manners, being many times before condemned, as well against the poor men of Lyons, as also against the Waldenses and Pikards. The affirmation of which errors is temerarious, seditious, offensive and pernicious, and tending to the subversion of all human policy and government, forasmuch as no man knows whether he be worthy of love or hatred, for all men offend in many points, and thereby should all rule and dominion be

made uncertain and unstable, if it should be founded upon predestination and charity; neither should the commandment of Peter have been good, who desires all servants to be obedient unto their masters and lords, although they be wicked.

The second article. "That no man who is in deadly sin, whereby he is no member of Christ, but of the devil, is true pope, prelate, or lord." The error of this is like to the first.

The third article. "No reprobate or person in deadly sin, sits in the apostolic seat of Peter, neither has any apostolical power over the christian people." This error is also like to the first.

The fourth article. "No reprobates are of the church, nor any who do not follow the life of Christ." This error is against the common opinion of the doctors, concerning the church.

The fifth article. "They only are of the church, and sit in Peter's seat, and have apostolic power who follow Christ and his apostles in their life and living." The error hereof is in faith and manners, as in the first article, but containing more arrogancy and rashness.

The sixth article. "That every man who lives uprightly, according to the rule of Christ, may and ought openly to preach and teach, although he be not sent, yea, although he be forbidden or excommunicated by any prelate or bishop, even as he might or ought to give alms; for his good life in living together with his learning, sufficiently sends him." This is a rash and temerarious error, offensive, and tending to the confusion of the whole ecclesiastical hierarchy.

The seventh article. "That the pope of Rome being contrary to Christ, is not the universal bishop, neither has the church of Rome any supremacy over other churches, except peradventure it be given to him of Cæsar, and not of Christ." An error lately and plainly reproved.

The eighth article. "That the pope ought not to be called most holy, neither that his feet are holy and blessed, or that they ought to be kissed." This error is temerarious, irreverently, and offensively published.

The ninth article. "That according unto the doctrine of Christ, heretics, be they never so obstinate or stubborn, ought not to be put to death, neither to be accursed or excommunicated." This is the error of the Donatists, temerariously, and not without great offence affirmed against the laws of the ecclesiastical discipline, as St. Augustine proves.

The tenth article. "That subjects and the common people, may and ought publicly and openly to detect and reprove the vices of their superiors and rulers, as having power given them of Christ, and example of St. Paul so to do." This error is pernicious, full of offence, inducing all rebellion, disobedience and sedition.

The eleventh article. "That Christ only is head of the church, and not the pope." It is an error according to the common interpretation of the doctors, if all the reason of the supremacy, and of being head, be secluded and taken away from the pope.

The twelfth article. "That the only church, which comprehends the predestinate and good livers, is the universal church, whereto subjects owe obedience. And this is consequent to the former article." The error is contained as in the former articles.

The thirteenth article. "That tithes and oblations given to the church, are public and common alms." This error is offensive, and contrary to the determination of the apostle, 1 Cor. ix.

The fourteenth article. "That the clergy living wickedly, ought to be reproved and corrected by the lay-people, by the taking away of their tithes and other temporal profits." A most pernicious error and offensive, inducing the secular people to perpetrate sacrilege, subverting the ecclesiastical liberty.

The fifteenth article. "That the blessings of such as are reprobate or evil livers of the clergy, are maledictions and cursings before God, according to the saying, I will curse your blessings." This error was reproved by St. Augustine, against St. Cyprian and his followers,

neither is the master of the sentences allowed of the masters in that point when he seems to favour this article.

The sixteenth article. "That in these days, and in long time before, there has been no true pope, no true church or faith, which is called the Romish church, whereunto a man ought to obey, but that it both was, and is the synagogue of antichrist and Satan." The error in this article is in this point, that it is derived, and takes its foundation upon the former articles. The seventeenth article. "That all gift of money given to the ministers of the church, for the ministration of any spiritual matter, makes such ministers in that case users of simony." This error is seditious and temerarious, forasmuch as something may be given to the clergy, under the title of sustentation or maintaining the minister, without the selling or buying of any spiritual thing.

The eighteenth article. "That whoever is excommunicate of the pope, if he appeal to Christ, he is preserved that he need not fear the excommunication, but may utterly contemn and despise the same." This error is temerarious and full of arrogancy.

The nineteenth article. "That every deed done without charity, is sin." This error was reproved and revoked before this time at Paris, specially if it be understood of deadly sin; for it is not necessary that he who lacketh grace, should continually sin and offend anew, although he be continually in sin.

This following, the masters of Paris, by their whole voice and consent, did add and join to these nineteen articles, as their reason and determination.

"We affirm, that these articles aforesaid are notoriously heretical, and that they are judicially condemned for such, and diligently to be rooted out with their most seditious doctrines, lest they do infect others. For although they seem to have a zeal against the vices of the prelates and the clergy, which (the more is the pity and grief) do but too much abound, yet it is not according to learning; for a sober and discreet zeal suffers and laments those sins and offences, which one sees in the house of God, that he cannot amend or take away; for vices cannot be rooted out and taken away by other vices and errors, forasmuch as devils are not cast out through Beelzebub, but by the power of God, which is the Holy Ghost, who wills, that in correction the measure and mean of prudence be always kept, according to the saying, Mark who, what, where and why, by what means and when, prelates and bishops are bound, under grievous and express penalties of the law, diligently and vigilantly to bear themselves against the foresaid errors, and such other like, and the maintainers of them; for let it be always understood and noted, that the error which is not resisted is allowed, neither is there any doubt of privy affinity or society of him, who is slow to withstand a manifest mischief.

"These things are intermeddled by the way under correction, as by way of doctrine.

(Signed) "JOHN GERSON,
"Chancellor of Paris, unworthily."

These things thus declared, a man may easily understand, that John Huss 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 history: when the articles, which I have before rehearsed, were all read over, the cardinal of Cambray, calling to John Huss, said, "Thou hast heard what grievous and horrible crimes are laid against thee, and what number of them they are; and now it is thy part to devise with thyself what thou wilt do. Two ways are proposed and set before thee by the council, of which one thou must of necessity enter into.

"First, that thou do humbly and meekly submit thyself unto the judgment and sentence of the council, that