thy names sake Amen Written in prison and in bondes in the Vigill of holy S. Iohn the Baptist who beyng in prison and in bondes for the rebuking of wickednesse was beheaded ¶ Among diuers other letters of Iohn Hus which he wrote to the great consolation of others I thought also here to intermixt an other certaine godly letter writteÌ„ out of England by a faythfull Scholler of Wickleffe as appeareth vnto Iohn Hus and the Bohemians which for the zealous affectioÌ„ therein coÌ„teined seemeth not vnworthy to be read ¶ A letter to Iohn Hus and to the Bohemians from London GReetyng and whatsoeuer can be deuised more sweete in the bowels of Christ Iesu. My dearely beloued in the Lord whom I loue in the trueth and not I onely but also all they that haue the knowledge of the trueth whiche abydeth in you and shall be with you through the grace of GOD for euermore I reioysed aboue measure when our beloued brethren came and gaue testimony vnto vs of your trueth and how you walke in the trueth I haue heard brethren how sharpely Antichrist persecuteth you in vexyng the faithfull seruauntes of Christ with diuers and straunge kyndes of afflictions And surely no maruaile if amongest you since it is so almost all the world ouer the law of Christ be too too greuously impugned and that redde Dragon hauyng so many heades of whom it is spoken in the Apocalyps haue now vomited out of his mouth that great floud by whiche he goeth about to swallow vp the woman but the most gracious God will deliuer for euer his onely and most faythfull spouse Let vs therfore cofort our selues in the Lord our God and in his vnmeasurable goodnes hopyng strongly in him which will not suffer those that loue him to be vnmercifully defrauded of any their purpose if we according to our duety shall loue him with all our hart for aduersitie should by no meanes preuaile ouer vs if there were no iniquitie raignyng in vs. Let therefore no tribulation or sorrow for Christs cause discourage vs knowing this for a surety that whosoeuer the Lord vouchsafeth to receaue to be his childreÌ„ those he scourgeth For so the mercifull father will haue them tried in this miserable life by persecutions that afterwardes hee may spare them For the golde that this high artificer hathe chosen he purgeth and trieth in this fire that he may afterwardes lay it vp in his pure treasurie For we see that the time which we shall abide here is short and transitory the life which we hope for after this is blessed and euerlasting Therefore whilest we haue time let vs take paine that we may enter into that rest What other thyng do we see in this brickle life then sorow heauinesse and sadnesse and that which is most greuous of all to the faithfull too much abusing and contempt of the lawe of the Lord. Let vs therefore endeuoure our selues as much as we may to lay holde of the things that are eternall and abiding despising in our mindes all transitory and fraile things Let vs consider the holy fellowship of our fathers that haue gone before vs. Let vs consider the Saincts of the olde and newe Testament Did they not passe through this sea of tribulation and persecution were not some of them cut in peces other some stoned others of them killed with the sword Some others of them went about in pelts and goates skinnes as the Apostle to the Hebrues witnesseth Surely they all walked straight wayes following the steppes of Christ which sayde he that ministreth vnto me let him follow me whether so euer I go c. Therfore let vs also which haue so noble examples geuen vs of the Saintes that went before vs laying away as muche as in vs lyeth the heauy burden and the yoke of sinne which compasseth vs about runne forwarde through patience to the battaile that is set before vs fixing our eyes vppon the author of faith and Iesus the finisher of the same who seeing the ioy that was set before hym suffred the paines of the crosse despising death Let vs call vppon him which suffred suche reproche against himselfe of sinners that we be not wearied fainting in our hearts but that we may heartely pray for helpe of the Lorde and may fight against his aduersary Antichrist that we may loue his law and not be deceitfull labourers but that we may deale faithfully in all things according to that that God hath vouchsafed to geue vs and that wee may labour diligently in the Lordes cause vnder hope of an euerlasting reward Behold therefore brother Hus most deaâ—ly beloued in Christe although in face vnknowen to me yet not in faith and loue for distance of places cannot separate those whom the loue of Christ doth effectually knit together be comforted in the grace which is geuen vnto thee labour like a good souldiour of Christ Iesus preach be instant in word and in example and call as many as thou canst to the way of truth for the truth of the gospel is not to be kept in silence because of friuolous censures and thunderboltes of Antichrist And therefore to the vttermost of thy power strengthen thou and confirme the members of Christ whych are weakened by the deuil and if the Lord wil vouchsafe it Antichrist shall shortly come to an end And there is one thing wherein I do greatly reioyce that in your realm and in other places God hath stirred vp the harts of some men that they can gladly suffer for the word of God imprisonment banishment and death Further beloued I knowe not what to wryte vnto you but I confesse that I could wish to powre out my whole heart if thereby I might comfort you in the lawe of the Lorde Also I salute from the bottome of my heart all the faithfull louers of the law of the Lord and specially Iacobellus your coadiutor in the gospell requiring that he will pray vnto the Lorde for me in the Vniuersall churche of Iesus Christ. And the God of peace which hath raised from the dead the shepheard of the sheepe the mighty Lorde Iesus Christ make you apt in all goodnesse to doe his will working in you that which may be pleasant in his sight All your friendes salute you which haue heard of your constancie I would desire also to see your letters wrytten backe to vs for knowe yee that they shall greatly comfort vs. At London by your seruaunt desiring to be fellow with you in your labors Ricus Wiceewitze priest vnworthy ¶ An other letter of Iohn Hus to his friendes of Boheme THe Lord God be with you I loue the counsaile of the Lorde aboue gold and precious stone Wherfore I trust in the mercy of Iesus Christ that he wil geue me his spirit to stand in his truth Pray to the Lord for the spirit is ready and the flesh is weake The Lord almighty be the eternal reward vnto my Lords which constantly firmely and
quin in supremo illo iudicio tuo quum virtutes coelorum mouebuntur omnis eorum ad amussim excutietur causa ante tribunal tuum est tamen aliquid hîc quoque in ecclesia tua causam ipsorum facta vitaeque virtutes caeteras non ignorari Tunc autem ad illos vberior gloria ad nos interea maior redundabit fructus quando ex ipsorum rectè factis integritate innocentia fide ac patientia constarâ— poterit non quid ipsi solum fecerint sed quid nobis eorum sit exemplo faciendum Sed hic rursus dulcissime Iesu opus est benigno fauoris tui praesidio Nos enim qui filij Martyrum tuorum sumus quosque maximè maiores nostros imitari conueniebat nunc nihil serè parentum tenemus praeter vitae solam hanc quam suo partam sanguine reliquerunt libertatem qua etiam ipsa nimium abutimur intemperanter vtiam periculum sit ne non filij modò Martyrum sed ne fratres quidem ipsorum haberi mereamur Quantum enim intersit discriminis quamque prorsus disconuenit ordine toto nostra consuetudo ab illorum vestigijs disciplina pudet profectò referre Sed quid ego tibi referam cuius nihil non perspicit maiestas ac intuetur Quanto illis studio ac curae fuit amore tui caetera quaeque adeoque seipsos ad vitae etiam contemptum abdicare mundum cum omnibus desideriâ—s floccifacere voluptates tanquam nugas spernere Nec sinebant pericula vndique imminentia opibus congerendis multoque minus honoribus cumulandis vacare Contra verò nostra nunc vita studium omnisque adeò contentio quid nisi mundum spirat quid aliud quà m perpetuum quoddam fluxarum rerum opum ac honorum aucupium videtur ambitus At illi quam praeclarè secum actum putassent si vel viuere modò licuisset Ideoque multi fuere eoruÌ„ qui Mariae Reginae facultates possessiones omnes adusque extremum assem obtuleruÌ„t dummâ—do solam ipsis remitteret conscientiam Et quae nos tanta haec habendi intemperies exagitat quibus nec vnus nec mediocris victus possit esse satis Sine modo sine fine opibus sacerdotijs censuique dilatando inhiamus Quanto ambitu amicos fatigamus inimicos non vt viuamus solum verum vt sublimes viuamus honorati De fide de mansuetudine eorum tolerantia simplicitate ac patientia incredibili quid dici satis potest Quanta constantia qua animi alacritate perpessi sunt quicquid infligebatur vindictam omnem deo remittentes cui causam commendabant Nulla vis eos aduersariorum deijcere nec minae frangere non ludibria mouere non pericula non tormenta vlla consternere nec delinire blanditiae potuerunt Componamus nunc nostram cum his mollitiem Sed pudor prohibet Nam quae tam leuis nos tentationis aura afflare possit quae non illico praecipites ac transuersos rapiat in auaritiam in fastum voluptates turpitudinem vindictam in quid non malorum Quae tam leuis obijci poterit iniuriola pro qua non coelum terrae miscemus mariáque turbamus ab imo Ex quo in promptu est colligere quantum ab eo absumus vt mortem simus vnquam tua causa subituri siquando res Martyrium flagitet quum nec affectus quidem istos tuo amputare iussu velimus Quapropter vt Martyrum quidem illorum causa gratias agimus nomini tuo sancto ita nostra vicissim causa deprecamur vt qui largitus sis ipsis vincendi facultatem nobis itidem pia eorundem exempla imitandi foelicitatem aspires sicque ecclesiae tuae affulgeat tua gratia necubi seducti huius mundi illecebris secordiores ipsi in retinenda Euangelij tui victoria quà m illi in comparanda strenui videamur Postremo quoniam historiam hanc tuo nutu ac voluntate aggressi in ea re operam studiumque posuimus quo facta gestaque sanctorum tuorum sanctissime Iesu ad nominis tui gloriam in commodum ecclesiae publicum emergerent adde nunc labori fructum simulque historiae tutelam in te recipias magnopere petimus cui opus ipsum totumque meipsum quem tot modis tuae misericordiae debeo toto corpore anima totisque viribus commendo dedico consecroque cui omne cadat genu omnisque vox lingua confessionis gloriam per omnes ecclesias tribuat personétque Amen ¶ To the Right Vertuous most Excellent and Noble Princesse Queene ELIZABETH our dread Lady by the grace of God Queene of England Fraunce and Ireland Defender of Christes Faith and Gospell and principall Gouernour both of the Realme and also ouer the sayd Churche of England and Ireland vnder Christ the Supreme head of the same c. Iohn Foxe her humble subiect wisheth daily increase of Gods holy spirite and Grace with long raigne perfect health and ioyfull peace to gouerne hys flocke committed to her charge to the example of all good Princes the comforte of his Churche and glory of hys blessed name CHRIST the Prince of all Princes who hath placed you in your throne of Maiestie vnder him to gouerne the Church and Realme of England geue your royall highnesse long to sit and many yeares to raigne ouer vs in all flourishing felicitie to his gracious pleasure and long lasting ioy of all your subiects Amen When I first presented these ACTES and MONVMENTES vnto your Maiestie most deare Soueraigne Queene ELIZABETH our peaceable SALOME which your Maiesties rare clemencie receiued in such gentle part I well hoped that these my trauailes in this kynd of writing had bene well at an ende whereby I might haue returned my studies agayne to other purposes after myne owne desire more fitte then to write histories especially in the English tong But certaine euill disposed persons of intemperant tongues aduersaries to good procedings would not suffer me so to rest fuming and fretting and raising vp such miserable exclamations at the first appearing of the booke as was wonderfull to heare A man would haue thought Christ to haue bene new borne agayne and that Herode with all the Citie of Ierusalem had bene in an vprore Such blustring and stirring was then against that poore booke thorough all quarters of England euen to the gates of Louaine so that no English Papist almost in all the Realme thoght himselfe a perfect Catholike vnlesse he had cast out some word or other to geue that booke a blow Whereupon considering with my selfe what should mooue them thus to rage first I beganne with more circumspect diligence to ouerlooke agayne that I had done In searching whereof I found the fault both what it was and where it lay which was in deede not so much in the Booke it selfe to say the truth as in an other certayne priuy mysterie and
we may well argue his proceedings not to be of God and that he shal be brought low c. Luke 18. ¶ The third Question MY third question I take of the 13. chap. of the booke of Reuelation Which booke as it conteineth a Propheticall history of the Church so likewise it requireth by histories to be opened In this chapter mention is made first of a certayne beast comming out of the Sea hauing vij heads x. hornes with x. diademes of blasphemy Unto the which beast the dragon the deuill gaue his strength and great power to fight agaynst the Sayntes to ouercome them to make xlij monethes of the which beast one of his heades was wounded at length to death c. After this immediatly in the same chap. mentioÌ„ foloweth of an other beast rising out of the land hauing 2. hornes like a lambe spake like a dragon did all the power of the former beast before his face and caused all dwellers of the earth to worship the beast whose head was wounded and liued Who also had power to geue spirit life to the sayd former beast to make the Image of the beast to speak to cause al men froÌ„ the highest to the lowest to take the marke of the beast in theyr handes and foreheades whosoeuer worshipped not the Image of the beast should be killed c. Upon this description of these two beastes riseth my question wherin I desire all papistes from the highest to the lowest either to answere or to consider with theÌ„selues what the spirit of the prophesy meaneth by the sayd 2. beastes Neither is the mistery of this prophesy so obscure but being historicall by histories it may be explaned easely expouÌ„ded Writing therfore to the Papistes as men expert in histories my question is this that seing the prophesy of these 2. beastes must needes prefigure some people or dominioÌ„ in the world of some high estate power they will now declare vnto vs what people or domination this should be Which if they will do playnely and truely according to the markes propertyes of the sayd ij beastes here set forth they must needes be driuen of force ineuitable to graunt and confesse the same only to agree to the City Empyre of Rome to no other Which by these reasons folowing of necessity must needes be concluded First the beast wich came out of the sea hauing the strength the seat and power of the great Dragon the Deuill called the Prince of this world committed to him who also had power geueÌ„ ouer all tribes nations languages people and countryes in the earth must needes be an Empyre or Monarchy of great force passing all other Monarchies in the world besides and this must needes argue the Empyre of Rome and none other Secondly in that the best had vij heads x. hornes with x. diademes full of blasphemy vpoÌ„ theÌ„ those vij heades being expounded in the sayd booke cap. 17. for vii hilles notoriously importeth the Citie of Rome wherein were 7. hilles conteyned The like also may be thought of the x. hornes being there expounded for x. kinges signifying belike the x. Prouincies or Kingdomes of the worlde subdued to the Romayne Empyre with x. crownes of blasphemy vppon their heades all which conueniently agree to the Cittie of Rome Thirdly where the sayd beast had power to make 42. monthes and to fight against the Saintes and to ouercome them c. therby most manifestly is declared the Empyre of Rome with the heathen persecuting Emperours whiche had power geueÌ„ the space of so many monthes that is from Tiberius to Licinius 294. yeares to persecute Christs Church as in the Table of the primitiue Church hereafter following is discoursed more at large Fourthly where the prophet speaketh of the one of the heades of the beast to be wounded to the death the wouÌ„d afterward to be cured agayne by that ye haue to vnderstand the decay and subuersion of the Citie of Rome of Italy which being one of the heades of the Romayne Monarchie was subdued by the Gottes Uandals Lombards and the Cittie of Rome thrise sackt and taken betweene the reigne of Honorius Emperour of Rome and the tyme of Iustinian Emperor of Constantinople so remayned this head of Rome wounded a long time vnder the dominion of the Lombards till at length this wound was cured agayne as the sequele of this prophesie declareth For so it followeth in the foresayd chap. of the Reuelation And after this I saw sayth he an other beast rising out of the land hauing two hornes like the lamb and spake like the Dragon Who practiâ—ed all the power of the first beast before his face and caused all the inhabitantes of the earth to worship the first beast whose head was wounded and cured agayne c. And to him it was geuen to geue life to the Image of the beast and to make it speake and also to make all them that will not worship the image of the beast to bee slayne and caused all from the most to the least both rich and poore free men and bondmen to take the marke of the beast in their right hand and in their foreheades so that none should buy and sell vnles he had the beastes marke about him c. The description of this second beast being well viewed it cannot be auoided but needes must be applyed to the byshop of Rome and to none other as by the history and order of times is euident to be proued For who els representeth the hornes of the lambe of God which taketh away the sinnes of the world but only he who speaketh with the voyce of the Dragon so proudly as he The voice of the Dragon spake once to Christ That all the glory of the world was his to geue to whom he would that he would geue it c. And doth not thys falâ—e horned lambe speaking in the same voyce of the Dragon say by the mouth of Pope Gregory 7. that all the kingdomes of the earth were hys and that hee had power in earth to loose and take away Empyres Kingdomes Dukedomes and what els soeuer mortall menne may haue and to geue them where he would c. Ex platina in Vit. Gregorij 7. Furthermore at what time the declining state of Rome began to decay and Italy was brought vnder subiection of the Lombardes then the Pope stirred vp Pipinus and Carolâ—s Magnus to take his part agaynst the Lombardes and to restore agayne the old glory of the Monarchie to hys former state And therfore who cured the wounded head of this beast agayne but onely he who gaue life and speach to the Image of the beast but he who after that by helpe of the French kings had subdued those Lombardes with other aliens and had gotten the possession of Rome into hys own handes he so repared aduaunsed the fame and name of Rome
that since that time all persons from the hyest to the lowest both rich poore haue bene glad to send seek to Rome yea Kinges Emperors Queens Dukes haue bene glad to kisse the Bishops feete and to lead hys horse by the bridle So that the Maiesty of Rome in the old heatheÌ„ Emperors days was neuer more terrible nor glorious nor neuer had more power to persecute ouercome gods Saintes theÌ„ these lambelyke Byshops of Rome haue had and haue exercised these 500. yeares in Christendome And therefore who els in all the world hath so much power to do the workes of the first beast before hys face as he or who but he alone which forceth both high and low rich and poore free and bond to receaue the seale and to become loyall to the Citie and sea of Rome so that whoseuer hath not the marke whereby to be knowne to holde of the Churche of Rome shall haue no place to buy and sell nor to occupy in all Christendome Now if any Papist whatsoeuer in answering to this my questioÌ„ can apply this propheticall mistery of these 2. beasts otherwise then thus I would hartely desire him to take so much paynes to satisfie this doubt at his good pleasure laysure In the meane season let this stand for a Corolarium that the bishop of Rome by this description must be that second beast prophesied to come in the latter time of the Church vnder a false pretensed lambe to restore agayn the old persecutions of Rome and to disturbe the whole Church of Christ as this day to truely is come to passe ¶ The fourth Question AS touching my fourth question although I could vrge you with an other like propheticall place of scripture no lesse euident agaynst the bishop of Rome taken out of the second Epistle of S. Paule to the Theâ—la where mention is made of the sonne of perdition sitting in the Temple of God as god aduauÌ„cing himselfe aboue al that is called god c. which place ye can by no reasonable euasioÌ„ auoyd yet notwithstanding to let this passe I turne my questioÌ„ to aske this of you whether the religion of Christ be mere spiritual or els corporall If ye affirme it to be corporall as was the old religioÌ„ of the Iewes coÌ„sisting in outward rites sacrifices ceremonies of the law theÌ„ shew if ye can what any one outward actioÌ„ or obseruatioÌ„ is required in christian religioÌ„ by the scripture as necessary in a christen man for remissioÌ„ of sinnes saluation saue onely the two Sacramentall ceremonies of outward Baptisme of the Lordes Supper Howbeit neither these also as they are corporall that is to say neither the outward action of the one nor of the other coÌ„ferreth remissioÌ„ of sinnes nor saluation but onely are visible shewes of inuisible spirituall benefits And furthermore if our god whoÌ„ we serue be spirituall how can his religioÌ„ seruice be corporall as we are taught by the mouth of our sauior saying God is a spirit and therfore they that worship him must worship in spirit verity c. Ioan. 4. Now if ye graunt as ye must needes this our christen religion to be spirituall not a corporall religioÌ„ theÌ„ shew if ye can any one poynt of all these thinges which ye striue for so much with vs to be spirituall but altogether corporall externe matters ceremoniall obseruations nothing coÌ„ducing to any spirituall purpose as your outward successioÌ„ of bishops garmentes vestures gestures coâ—lors choise of meates differeÌ„ce of dayes times places hearing seing saying touching tasting numbring of beades gilding worshipping Images building monasteries rising at midnight silence in cloysters absteining from flesh white meat fasting in Lent keeping Imberdayes hearing masse diuine seruice seing adoring the body in forme of bread receiuing holy water holy bread creeping to the crosse carying palmes taking ashes bearing candles pilgrimage going sensing kneeling knocking aultars superaltars candlestickes pardons In orders crossing annoynting shauing forswering mariage In baptisme crossing salting spatling exorcising washing of handes At Easter earâ— confession penaunce doing satisfaction And in receiuing with beardes new shauen to imagine a body where they see no body though he were there present to be sene yet the outward seing touching of him of it selfe without fayth conduceth no more theÌ„ it did to the Iewes At RogatioÌ„ daies to cary banners to follow the crosse to walke about the fieldes After Pentecost to go about with Corpus Christi play At halowmas to watch in the church to say a dirige commendations to ring for all soules to pay tithes truely to geue to the high aultar And if a man will be a Priest to say Masse Mattens to serue the Saynt of that day and to lift well ouer his head c. In sicknes to be aneled to take his rites after his death to haue funerals obites sayd for him and to be rong for at his funerall moneth mind and yearemind c. Adde moreouer to these the outward sacrifiâ—â— of the Masse with opus operatum sine bono motu vtentis c. All which thinges aboue recited as they conteine the whole summary effect of all the popes catholicke religion so are they all corporall exercises consisting in the externe operation of man Which if they can make a perfect right catholicke christian then it may be said that men may be made perfect christians by flesh and bloud without any inward working of faith or of the holy ghost For what is in all these but the flesh bloud of his strength is able to accoÌ„plish though no inward strength or motion of the holy Ghost did worke But now the order of our religion way of saluation consisteth not in such corporall or outward things as these but in other more higher more spirituall gifts which farre exceed the capacity of flesh bloud of the which giftes the chiefest onely meane cause that saueth man remitteth sinnes is his fayth in Christ. Which fayth I thus define for a man to beleue by the bloudshedding of Iesus the sonne of god his sinnes to be forgeuen Gods wrath to be pacified himselfe to be iustified perfectly from all accusations that can be layd vnto him c. And though the Papistes make a light matter of this to beleue in Christ and when they heare vs say that fayth onely iustifieth they obiect to vs again and make it a small matter to be saued if fayth onely iustifie vs. Yet notwithstanding this fayth if it be well examined is such a thing that flesh and bloud is not able to attayne therto vnles Gods holy spirite froÌ„ aboue do draw him Moreouer besides this fayth many other thinges are incident also to the doctrine of our saluation Albeit as no causes therof but either as Sacramentes and seales of fayth or as declarations thereof or els as fruites effects
them not to fauour him for nobilities sake not the bloud of my progenitours said he but Christian profession maketh me noble Then with great power of spirit he inueied against the capitain laughing to scorne the false gods of the heathen with the idolatrous worshipping of them affirming the God of the Christians to be the true God that created heauen and earth before whose iudiciall seat all nations shall appeare but the wholsome wordes of the Martyr were as oyle to the fire of the captaines fury The more the Martyr spake the madder was hee in so much that he commaunded the Martyrs sides to be launced with kniues vntil the bones appeared white againe Sorie am I O captain quod the Martyr not for that my flesh shall be thus cut and mangled but for thy cause am I sorowfull who being corrupted with damnable errours seducest others The seconde time hee preached at large the liuing God and the Lorde Iesus Christ his welbeloued sonne eternall life through faith in his bloud expressing therewith the abhomination of idolatry with a vehement exhortation to worship adore the liuing God At these words Asclepiades commaunded the tormentors to strike Romanus on the mouth that his teeth being striken out his pronunciation at least wise might be impeired The commandement was obeied his face buffeted his eye liddes torne with their nailes his cheekes scorched with kniues the skin of his bearde was plucked by little and little from the flesh finally his seemely face was wholy defaced The meeke Martyr sayde I thanke thee O Capitaine that thou hast opened vnto me many mouthes whereby I may preach my Lord Sauiour Christ. Looke howe many woundes I haue so many mouths I haue lauding and praising God The captaine astonished with this singular constancie commanded them to cease from the tortures Hee threatneth cruell fire he reuileth the noble martyr he blasphemeth god saying Thy crucified Christ is but an yesterdaies God the gods of the Gentiles are of most antiquitie Heere againe Romanus taking good occasion made a long Oration of the eternitie of Christ of his humane nature of the death satisfaction of Christ for all mankinde Which done he sayde geue me a childe O Capitaine but seuen yeres of age which age is free from malice and other vices wherwith riper age is commōly infected and thou shalt heare what he will say his request was graunted A pretie boy was called out of the multitude and set before him Tell me my babe quoth the Martyr whether thou thinke it reason that we worship one Christ and in Christ one father or els that we worship infinite gods Unto whom the babe aunswered That certainly whatsoeuer it be that men affirme to be God must nedes be one which with one is one and the same and in as much as this one is Christ of necessitie Christ must be the true God for that there be many gods we children cannot beleue The capitaine hereat cleane amased said thou yong villaine traitor where and of whom learnedst thou this lesson Of my mother quod the childe with whose milke I sucked in this lesson that I must beleue in Christ. The mother was called and shee gladly appeared the captaine commanded the childe to be horsed vp and scourged The pitiful beholders of this pitilesse acte could not temper thēselues from teares the ioyful and glad mother alone stood by with dry cheekes yea shee rebuked her sweete babe for crauing a draught of colde water she charged him to thirst after the cup that the infantes of Bethleem once dranke of forgetting their mothers milke and pappes shee willed him to remember little Isaac who beholding the sworde wherewith the altar wheron he should be sacrificed willingly profered his tender necke to the dent of his fathers sword Whilest this counsel was ingening the boucherly torture pluckt the skin from the crowne of his head heare and all The mother cried suffer my childe anone thou shalt passe to him that will adorne thy naked head with a crowne of eternall glory The mother counselleth the childe is counselled the mother encourageth the babe is encouraged receiued the stripes with smiling countenaunce The captaine perceiuing the childe inuincible and himselfe vāquished committeth the sillie soule the blessed babe the childe vncherished to the stinking prison commaunding the tormentes of Romanus to be renued and encreased as chiefe author of this euill Thus was Romanus brought foorth againe to newe stripes and punishments to be renued and receiued vpon his old sores in so much the bare bones appeared the flesh all torne away wherein no pitie was shewed but the raging tyrant puffing out of his blasphemous mouth like a madde man these woordes cried out to the tormentors saying Where is quod the Captaine where is your might What are ye not able one body to spill Scant may it so weake is it stand vpright And yet in spite of vs shall it liue still The Gripe with talent the dog with his tooth Could soone ye dastardes this corpes rent and teare He scorneth our gods in all that he doth Cut pricke and pounce him no longer forbeare Yea no longer could the tyrant forbeare but nedes he must draw nearer to the sentence of death is it painefull to thee sayde he to tary so long aliue a flaming fire doubte thou not shal be prepared for thee by and by wherein thou and that boy thy fellow of rebellion shall be consumed into ashes Romanus and the babe were led to the place of execution As they laide handes on Romanus hee looked backe saying I appeale from this thy tyrannie O iudge vniust to the righteous throne of Christ that vpright iudge not because I feare thy cruell torments and mercilesse handlings but that thy iudgements may be knowne to be cruell and bloudy Nowe when they were come to the place the tormentor required the child of the mother for she had taken it vp in her armes And shee onely kissing it deliuered the babe Farewel she said my sweete childe and as the hangman applied his sword to the babes necke shee sang on this maner All laude and praise with heart and voice O Lorde we yelde to thee To whome the death of all thy Saintes We know most deare to bee The innocentes head being cut off the mother wrapped it vp in her garment and laide it to her brest On the other side a mighty fire was made wherinto Romanus was cast who sayde that he should not burne wherewith a great storme arose if it be true and quenched the fire The Capitaine gaue in commandement that his toung should be cut out out was it plucked by the harde rootes and cut of Neuerthelesse hee spake saying hee that speaketh Christ shall neuer want a tongue thinke not that the voyce that vttereth Christ hath neede of the tong to be the minister The Capitaine at this halfe out of his wit bare in hande that
tui Praesbyterum ad limina Apostolorū principum dominorum meorum Petri Pauli amatorum tuorum ac protectorum ad nostrae mediocritatis conspectum non moreris dirigere Quem satisfaciente domino sanctis tuis precibus non diffidas prospere ad te redire peracta praemissorum capitulorum cum auxilio Dei desiderata solennitate Erite enim vt confidimus etiam cunctis tibi creditis profuturum quicquid Ecclesiae generali claruerit per eius praestantiam impartitum c. So notable and famous was the learning of this foresayd Bede that the Church of Rome as by this letter appeareth both stood in need of his helpe and also requireth the same about the discussing of certaine causes and controuersies appertaining to learning Moreouer the whole Latin church at that time gaue him the maisterie in iudgement and knowledge of the holy Scripture In all his explanations his chiefest scope and purpose did euer driue to instruct and informe his Reader simplely and without all curiousnes of stile in the sincere loue of god of his neighbour As touching the holynes and integritie of his life it is not to be doubted for how could it be that he should attend to any vicious idlenes or had any laisure to the same who in reading digesting so many volumes consumed all his whole cogitations in writing vpon the scriptures for so he testifieth of himselfe in the 3. booke vpon Samuel saying in these wordes If my treatises and expositions saith he bring with them no other vtilitie to the Readers therof yet to my selfe they conduce not a little in this that while all my study and cogitatiō was set vpon them in the meane while of the slipperie intitements and vayne cogitations of this world I had little mynd Thus in this trauail of study he continued til the age of 62. yeres At length drawyng to his latter end beyng sicke vij wekes togither besides other occupiyngs of his mynde and other studies which he did not intermit he translated also the gospell of S. Iohn into English At length with great comfort of spirite departed this lyfe pronouncyng many comfortable sayings to them that stood about him vpon the Ascension day the same yeare when Nothelinus was instituted Archbishop of Caunterbury And thus much concernyng the story of Bede This Celulfus king of Northumberland afore mentioned after he had raigned viij yeares was made a Monke in the Abbey of Farne otherwise called Lindefar or holy Iland where by his meanes licence was geuen to the monkes of that house to drinke wyne or ale which before by the institution of Aidanus aboue mentioned dronke nothing but milke and water After whom succeded Egbert his cosin brother to Egbert the same tyme beyng bishop of Yorke which brought againe thether the palle that hys predecessors had forgone since the tyme that Paulinus had left the sea fled to Rochester as is before declared The said Egbert also erected a noble Library in Yorke whose example I would other bishops now would follow About the beginning of the raigne of this Egbert was Cutbert Archbishop of Canterbury who collected a great Synode of Bishops and Prelates in the yere of our Lord 747. in the month of September neare to the place called Clonesh◠In the which Synode assembled these decrees were enacted 1. First that Bishops should be more diligent in seing to their office and in admonishing the people of their faults 2. That they shoulde liue in a peaceable minde together notwithstanding they were in place disseuered a sunder 3. That euery Bishop once a yere should go about al the Parishes of his Dioces 4. That the said Bishops euery one in his dioces should monish their Abbots monks to liue regularly and that Prelates should not oppresse their inferiors but loue thē 5. That they should teach the Monasteries which the secular men had inuaded and coulde not then be taken from them to liue regularly 6. That none should be admitted to orders before his life should be examined 7. That in Monasteries the reading of holy Scripture should be more frequented 8. That Priests should be no disposers of secular busines 9. That they should take no mony for baptising infants 10. That they shoulde both learne and teache the Lordes Prayer and Creede in the English toung 11. That all should ioyne together in their ministery after one vniforme rite and maner 12. That in a modest voice they should sing in the church 13. That all holy and festinall dayes should be celebrate at one time together 14. That the Sabboth day be reuerently obserued kept 15. That the vij houres Canonical euery day be obserued 16. That the Rogation dayes both the greater and lesser should not be omitted 17. That the feast of S. Gregory and S. Austen our Patron should be obserued 18. That the fast of the foure times shoulde be kept and obserued 19. That Monkes and Nunnes should go regularly apparelled 20. That Byshops should see these decrees not to be neglected 21. That the Churchmen should not geue them selues to dronkeunesse 22. That the Communion should not be neglected of the Churchmen 23. Item that the same also should be obserued of the laye men as time required 24. That lay men first shoulde be well tried before they entred in Monkerie 25. That almes be not neglected 26. That Byshops should see these decrees to be notified to the people 27. They disputed of the profite of Almes 28. They disputed of the profite of singing Psalmes 29. That the Congregation shoulde be constitute after their habilitie of their goodes 30. That Monkes should not dwell among lay men 31. That publike prayer should be made for kinges and Princes These decrees and ordinaunces beyng thus among the Bishops concluded Cutbert the Archbishop sendeth the copy therof to Boniface whiche Boniface otherwise named Winfride an English man borne was than the Archbishop of Mentz and after made a Martyr as the Popish stories terme him This Boniface being as is sayd Archbishop of Mentz in the time of this foresayd Synode wrote a letter to Ethelbald king of Merceland which Ethelbald was also present in the same Synode of whome Bede maketh mention in his historie calling him proude Ethelbald and the greatest of the Saxon kinges in his time First this Ethelbald after the departing of Ceolulphe into his Monkerie inuaded and spoiled the countrey of Northumberland Moreouer he exercised mortall and horrible warre a long space wyth Cudred otherwise of some named Cutbert King of Westsaxons Furthermore he with other Saxon kings so impugned the Britains that from that time they neuer durst prouoke the Saxons any more At length the said Cudred refusing the intollerable exactions of proud Ethelbald doth incounter with him in battaile Where notwythstanding the great power that Ethelbald had to him adioyned of the Mercians of the Eastsaxons of the Eastangles and of Cantuarites yet the saide
them that robbe them It belongs also to my care to prouide necessary things to the ministers of the Churches to the flockes of the Monkes to the company of virgins and to prouide for their peace and quiet The examining of all whose maners belongeth vnto vs whether they liue chastly if they behaue themselues honestly towarde them that be without whether they be diligent at Gods seruice if they be earnest to teache the people if they be sober in eating and drinking if they keepe measure in apparell and if they be discreete in iudgement If ye had regarded these thinges with a triall of them O reuerende fathers by your leaues I speake suche horrible and abhominable thinges of the Clearkes shoulde not haue come vnto our eares I omit to speake how their crowne is not broad nor their rounding conuenient the wantonnesse in your life your pryde in your gesture the filthinesse in your wordes doe declare the euill of the inward man Furthermore what negligence is in Gods seruice when scarce they will be present at the holy vigils And when they come to masse they seeme rather to be gathered to play and laugh then to sing I will tell that that good men be sory for and the euil laugh at I will speake with sorrow if so be I may expresse it how they be riotous in banquetings in chambering dronkennes and vnshamefastnes that now clerkes houses may be thought to be a stewes of harlots and a couent of players There be dice there is dancing and singing there is watching to midnight with crying and shouting Thus the goods of kinges the almes of princes yea and that more is the price of that precious bloud is not esteemed Haue our fathers thē spent their treasures for this purpose Hath the kinges cofers decayed by taking awaye many reuenues for this cause Hath the kinges liberalitie geuen landes and possessions to Christes Churches for this intent that Clarkes harlots shoulde be decked with the same that riotous feastes might be dressed that houndes and haukes and such other toyes might be gotten The souldiours crye out of these thinges the people grudge minstrels sing and daunce and yet ye regard it not ye spare it ye dissemble it Where is the sworde of Leuy and the zeale of Simeon whiche killed the Sichemites and the Circumcised which bare the figure of them that defile Christes Churche with filthy deedes because they abused Iacobes daughter as a harlot Where is Moyses spirite whiche spared not hys owne kinsfolke that worshipped the head of the Calfe Where is Phinies the priestes dagger which pacified Gods anger by his holy zeale when he killed him that plaied the harlote with the Madianite Where is Peters spirite by whose power couetousnes is destroied simonical heresie is condemned Be earnest ye Priests be earnest to followe the waies of the Lord the righteousnes of our God It is time to doe against them that haue broken the law of God I haue Constantines sword and yee haue Peters sworde in your hands let vs ioyne right hands let vs couple sword to sword that the lepers may be cast out of the tēples that the holy place of the Lord may be purged and the sonnes of Leuie may minister in the temple who said to his father and mother I know you not and to his brothers I know not you Goe to diligently I pray you least we repent to haue done that that we haue done to haue geuen that that we geue If we shall see that to be spent not in Gods seruice but on the riotousnes of wicked men through vile and corrupt liberty of life for lacke of chastisement let the reliques of holy saintes which they despise and the holy altars before which they play the madde men mooue you Let the great deuotion of our ancetours moue you whose almes the madnesse of the Clearkes doeth abuse My great graundfather as yee know gaue the tenth parte of all hys landes to Churches and Abbeys My greate greate graundfather Alfredus of holy memorie thoughte it not meete to spare hys Treasures his goodes no costes nor rentes that he might enriche the Church My grandfather the elder Edward your fatherhoode is not ignoraunt howe great things he gaue to the Churches It becommeth you to remember with what gifts my father his brothers did enrich Christes altars O father of fathers Dunstane beholde I pray thee the eyes of my father looking on thee from that bright place of heauen Harken his complaining words sounding in thine eares thus pitifully lamenting O father Dunstane thou thou I say geuest me counsell to builde Abbaies and Churches thou wast my helper and fellow worker in all things I chose thee as a shepheard and bishop of my soule and a keper of my maners Whē did I not obey thee what treasures did I preferre in respect of thy counsels What possessions did I not despise if thou badde me If thou thought meete to geue any thing to the poore I was ready If thou thought meete to geue any thing to Churches I deferred not If thou complained that Monkes or Clearkes wanted any thing I supplied Thou saidest that almes lasted for euer and that there was none more fruitfull then that which was geuen to Abbeis or Churches For with that both Gods seruaunts are sustained and that which remaineth is geuen to the poore O worthy almes O worthy price of the soule Oh wholesome remedie for our sinnes which nowe doeth stincke in the sweete furres of priests lemmans wherwith they adorne their eares decke their fingers apparelling their delicate bodies with silke and purple O father is this the fruite of mine almes is this the effect of my desire and of thy promise What wilt thou answer to this complaint of my fathers I know I know when thou didst see a thiefe thou runnest not with him neither hast thou put thy portion with adulterers Thou hast rebuked thou hast exhorted thou hast blamed them but wordes haue bene despised Nowe we must come to stripes of correction thou hast here with thee the worshipfull father Edward bishop of Winchester Thou hast the reuerend Prelate Oswold bishop of Worcester I commit this businesse to you that both by Bishoply correction and the kings authority the filthy liues may be cast out of the Churches and they that liue orderly may be brought in c. In this Oration of K. Edgar aboue prefixed 3. things are chiefly to be noted considered to them that haue iudgements to marke and vnderstand to witte The religious zeale and deuotion of kings both in geuing to the church also in correcting the maners of churchmen 2. Secondly the dissolute behauiour and wantonnesse of the clergie then abusing the great donatiōs and patrimonies of princes bestowed vpon them 3. Thirdly the blinde ignorance and superstition of that time in both states as well Ecclesiastical as temporal in esteeming Christes religion chiefly to consist in geuing to Churches and in
any such thing vrging vnto so great wickednesse so odible detestable and abhominable to our Lord Iesus Christ and also so pernitious to mankinde For this should be a great defection corruption and abuse of the sayd seat and fulnesse of power and an vtter separation from the glorious throne of our Lord Iesus Christ and a neare neighborhood vnto the two most principall princes of darcknes sitting in the chaire of pestilence prepared to the paynes of hell Neither can any maÌ„ which is subiect and faythfull to the sayd sea and not cut away from the body of Christ and from the sayd holy sea with sincere and vnspotted conscience obeâ— such maner of precepts and coÌ„maundementes 〈◊〉 what soâ—uer other attemptes proceeding yea though from the high order of aungels themselues but rather ought of necessity with all their strength to withstand rebell against the same Wherfore my reuerend Lorde I like an obedient childe vpon my bound duty of obedience fidelity which I owe to botâ— the parentes of this holy Apostolicke sea and partly for loue of vnity in the body of Christ ioyned with the sayd sea doe not obey but withstand and vtterly rebell agaynst these things in the said letter contained especially which vrge and tend to the foresayd wickednes so abhominable to the Lorde Iesus Christ so repugnant to the holines of the holy Apostolick sea so coÌ„trary to the vnity of the catholick â—aith Neither for this cause can your discretioÌ„ determine any extremity vnto me because al my doing and gaynsaying in this matter is no resistaunce nor rebellion but a childly obedience to the diuine precept and honour due both to Father and Mother Briefly therefore repeating my wordes I say that this holy Apostolicke sea cannot do any thing but to edification and nothing at all to destruction For this is the fulnes of power to be able to do all thinges to edification But these which you call prouisions be not to edification but to manifest destruction The holy Apostolicke sea therfore cannot nor ought to attempt any such thing because that flesh and bloud which caÌ„not enter into the kingdome of God hath reuealed the same and not the Father of our Lord Iesus Christ which is in heauen Then followeth it in the story both of Mathaeus ParisieÌ„sis and of Florilegus in these words That when this Epistle came to the knowledge of the Pope he fuming fretâ—ing with anger and indignation answered with a fierce looke and proud minde sayng what olde doting franticke wretch is this so boldely rashly to iudge of my doinges By sweet S. Peter and Paule were it not but that vpon our own clemency and good nature we are restrayned we would hurle him down to such confusion that we would make him a fable a gasing stock an example and wonderment to all the world For is not the king of England our vassall and to say more our mansiple or page to vse the very wordes of mine author which may at our pleasure becke both hamper him and imprison him and put him to vtter shame This when the Pope in his great fury and rage had vttered amoÌ„gst his bâ—â—thren the Cardinals who were scarce able to appease the furious violence of the pope with milde moderatioÌ„ of words they sayd vnto him that it was not expedieÌ„t for theÌ„ to proceed agaynst that bishop in such rigâ—rous mâ—ner For sayd they to confesse the truth to your holynes it is but very truth that he affirmeth neither can we condemn him therfore He is a catholick man yea also a holy man more holy also religious theÌ„ we our selues a man of excellent wit and excellent life so as it is thought among all the Prelats he hath not his better nor yet his like This is not yet vnknowne both to the french English clergy vniuersally neither can our coÌ„tradictioÌ„ preuail against him The truth of this his epistle perhaps is knowne now to many shall stir vp many against vs for he hath the name to be a great Philosopher and singularly seene in all the tounges both Greeke Latine Hebrue zelous in iustice a reader of diuinity in the scholes â— preacher amongst the people a louer of Chastity a persecutor of Simony These words spake L. â—iles a Spanish Cardinall to the Pope and other mo moued by theyr coÌ„science to speak And this couÌ„sell they gaue to the Pope that he should dissemble and wincke at these thinges as one not seing or regarding them least otherwise perhaps some tumult might rise and spring thereof Especially seing this is manifest and known to all men that once must needes come a defection and parting from the Church of Rome Not long after this about the canicular dayes thys reuerend godly Robert bishop of Lincolne lying at his manor place in Bugden fell greuously sicke and therupon within few dayes departed In the time of his sickenes he called to him a certayne Frier of the preaching order named M. Iohn Giles a man expert cunning both in phisick Diuinity partly to receiue of him some coÌ„fort of his body and partly to confer with him in spirituall matters Thus vpoÌ„ a certeine day the said B. coÌ„ferring with the foresayd M. Iohn riciting to him the doings procedings of the Pope did greuously rebuke reprehend his fellow brethren the preaching Friers and the other order also of the Minorites That for so much as their order being plaÌ„ted in wilfull pouerty of the spirit to the inteÌ„t they should more frely carpe and reproue the vices of the mighty not to flatter or spare them but sharply to rebuke reprehend the same The said Friers contrary to theyr profession did not boldly enough cry out and inuey against the abuses of their superiors and men of power nor did vncouer nor detect their faults and wickednes And therfore sayd the Bishop I iudge them to be no better theÌ„ manifest hereticks And addeth moreouer demaunding of M. Iohn what is heresy and that he should geue him the true difinition therof wherat when the Frier did stay and pause not remembring the solemne difinition of that matter the Byshop therupon inferreth geuing this difinition in Latine by the true interpretation of the Greek word Heresis Graece electio Latine est sententia humano sensu electa Scripturae sacrae contraria palam docta pertinaciter defensa That is â—eresy is a sentence taken and chosen of mans owne brayne contrary to holy Scripture openly mayntained and stifly defended And this difinitioÌ„ geuen consequently he inferred sharpely reprehending the Prelates of the church but especially the Romaines which commit the charge of soules vnto their kinsfolks being both in age vnworthy and in learning vnsufficient To geue sayth he the charge of soules to a boy is a sentence of a prelate chosen and taken of mans own head onely for carnall and earthly respect also is
of the kings protection whereunto was aunswered by the kyng that the statutes and ordinaunces therefore made should be obserued In these rolles and recordes of such Parliamentes as was in thys kings time continued diuers other thynges are to be noted muche worthy to be marked and not to be suppressed in silence Wherein the Reader may learne and vnderstand the state of the kings iurisdiction here wythin this realme not to be straightned in those daies although the Pope then seemed to be in his chief ruffe as afterward since in other kings dayes was seene As may appeare in the parliament of the 15. yeare of thys king Edward the 3. and in the 24. article of the sayde Parliament where it is to be read that the kings officers and temporall Iustices did then both punish vsurers an◠impeached the officers of the Church for bribery and for taking mony for temporall paine probate of willes solemnitie of Mariage c. al the pretensed liberties of the popish church to the contrary notwythstanding Furthermore in the Parliament of the 25. yeare appeareth that the liberties of the clergie and their exemptions in claiming the deliuerance of men by their booke vnder th◠name of Clerks stode then in litle force as appeared by one Hauketyne Honby knight who for imprisonning one of the kings subiectes till hee made fine of 20. li. was therefore executed notwithstanding the liberty of the Clergie whych by his booke would haue saued hym but could not The like also appeared by iudgement geuen agaynst a priest at Notingham for killing of hys maister And likewise by hanging certaine monks of Combe Ex Parliam An. 23. Ed. 3. Item in the Parliament of the 15. yeare by apprehending of I. Stratford Archbishop of Canterbury and hys arrainment concerning which his arrainment all things were committed to sir William of Kildisby Besides these truthes and notes of the kings Parliaments wherin may appeare y◠toward procedings of this king of all his commons against the pretensed church of Rome Thys is moreouer to be added to the commendation of the king how in the volumes of the actes rolles of the king appeareth That the sayd king Edward the 3. sent also Iohn Wickleffe reader then of the Diuinitie lector in Oxford wyth certaine other Lords Ambassadors ouer into the parts of Italy to treat wyth the Popes Legates concerning affaires betwixt the King and the Pope with ful cōmission the tenor whereof here foloweth expressed REX vniuersis ad quorum notitiam presentes literae peruenerint c. In English thus The King to all and singuler to whome these presentes shall come greeting Know ye that we reposing assured confidence in the fidelitie and wisdome of the reuerend father Iohn Bishoppe of Bangor and other our louing and faithful subiects M. Iohn Wickliffe reader of the diuinitie lecture M. Iohn Gunter Deane of Segobyen and M. Symon Moulton doctor of the lawe Syr William Burton Knight M Iohn Belknappe M. Iohn Honnington haue directed them as our Ambassadors and special Commissioners to the partes beyond the seas Geuing to the sayde our Ambassadors and Commissioners to sixe or fiue of them of whome I will that the sayde Bishop shal be one full power and aucthoritie wyth commaundement speciall to treat and consult mildely and charitably with the Legates and Ambassadors of the L. Pope touching certaine affaires Where upon of late we sent heretofore the sayd Bishop and M. William Vghtred monke of Duresme and M. Iohn Shepie to the see Apostolicall And hereof to make ful relation of all things done and past in the sayd assembly that all such things which may tend to the honor of holy Church and the aduauncement of our crowne and this our realme may by the assistaunce of God and the wisedome of the see Apostolicall bee brought to good effect and accomplished accordingly Witnes our selues c. at London dated the 26. day of Iuly in the 48. yeare of our raigne By the which it is to be noted what good wil the king then bare to the sayd Wickleffe and what smal regarde he had to the sinfull sea of Rome Of the whych Iohn wickleff because we are now approched to his time remaineth consequently for our story to entreat of so as we haue heere to fore done of other lyke valiant souldiours of Christes Church before him ¶ Iohn Wickliffe AFter all these heretofore recited by whome as ye haue heard it pleased the Lord something to worke against the Byshop of Rome to weaken the pernitious superstition of the Friers Nowe remayneth consequently following the course of yeares orderly to enter into the story and tractation of Iohn Wickleffe our countreyman and other moe of his time and same countrey whom the Lord wyth the like zeale and power of spirit raysed vp here in England to detect more fully and amply the poison of the Popes doctrine false religion set vp by the Fryers In whose opinions and assertiōs albeit some blemishes perhaps may be noted yet such blemishes they be whych rather declare him to be a mā that might erre then which directly did fight against Christ our Sauiour as the Popes procedings and the friers did And what doctor or learned man hath ben from the prime age of the church so perfect so absolutely sure in whome no opinyon hath sometyme swarued awry And yet be the sayd articles of hys neither in number so many nor yet so grosse in themselues and so cardinall as those Cardinal ennemies of Christ perchance doe geue them out to be if his bookes whō they abolished were remaining to be conferred with those blemishes which they haue wrasted to the worste as euill will neuer sayde the best This is certaine and can not be denied but that he being the publike Reader of Diuinitie in the Universitie of Oxford was for the rude time wherein he liued famously reputed for a great clerke a deepe scholeman no lesse expert in all kinde of philosophie The which doth not onely appeare by his owne most famous and learned wrytings and monuments but also by the confession of Walden hys most cruel bitter enemy Who in a certain Epistle wrytten vnto pope Martin the fift sayth that he was wonderfully astonyshed at his most strong arguments wyth the places of authority whych hee had gathered wyth the vehemency and force of hys reasons c. And thus much out of Walden It appeareth by such as haue obserued the order and course of tunes that this wickleffe florished about the yeare of our Lord. 1371. Edward the third raigning in England for thus we doe finde in the Chronicles of Caxton In the yere of our Lord 1371. sayeth he Edward the third king of England in his Parliamēt was against the Popes clergy He willingly harkned and gaue eare to the voices and tales of heretickes wyth certaine of his counsel conceiuing and folowing sinister opinions against the Clergy
commaundemeut of God enioyned vnto those Priestes and ministers Whereupon the saying of our Sauior Mathew 15. is spoken vnto them Wherefore do you transgresse the commaundements of God for your owne traditioÌ„s preaching the word of God for feare of vniust excommunication and so dishonouring the Father Christ and the mother the holy Church It is thus confirmed all they which do omit or let slip any maner of worke principally and straightly enioyned them of the Lord Iesu Christ vnder the cloake and coulor of grace for feare of any excommunication of men they are already excommunicate But Priestes and specially Curates admonished by the spirit of God leauing of the preaching of the word of God for feare of the excommunication of men they omit and leaue of for feare of the same excommunication a work principally and straitly enioyned vnto them of the Lord Iesus Christ vnder the cloake and coulor of grace Ergo Priestes and specially Curates and such as be admonished and warned by the spirite of God omitting the preaching of the word of God for feare of excommunication are excommunicate The consequence is well known The Maior appeareth by the Psalme Cursed be they which do decline and goe away from the commaundements The Minor is also euident agayne by the first suposition Item if the apostles of Christ had left of the preaching of the word of God for feare of the excoÌ„munication of men which the Lord did foreshewe vnto them in the 16. of S. Iohn saying They shall excommunicate you out of their Sinagoges They had bene excommunicated of God Ergo by like euidence the Priestes and Ministers of Christ being inspired with the same spirite to preach and declare the word of God if they leaue it vndone for feare of the excommunication of men They are alreadye excommunicate The consequent dependeth vpon a similitude And the Antecedent is euident for if the Apostles had left of preaching for feare of excommunication they had broken the commaundements of God And consequeÌ„tly had bene accursed Wherefore they willing to obserue and keepe the commaundementes of God and to put of the excommunication of men sayde vnto the hye Priestes Elders and Scribes at Ierusalem to Annas Cayphas to Iohn and Alexander and al other of the kindred of the Priests which were gathered together and commaunded them that they should not preache nor teach in the name of Iesu If it be iust in the sight of God that we shoulde rather obey you then God that iudge you Acts 4. and in the 5. of the Acts they sayde vnto them we ought rather to obey God then man By this saying of the Holy Ghost it is concluded that the Priestes and ministers oâ— Christ inspired by the holy Ghost to preach the word of God ought rather obey the holy Ghost then those which shall prohibite and commaund them to the contrary and to suffer the excommunication of men patiently Whereupon â— Anaclâ—tus spake very well in this as it is writâ—eÌ„ distinction 43. We know sayth he that many doe goe about to molâ—st and trouble the Doctors and Teache vs to this end that they might vtterly destroy them and fulfull theyr owne propeâ— lusâ—es desires yet notwithstanding the said Doctors as much as in them lyeth ought not to depart or goe backe from theyr good doinges and intent knowing assuredly that blessed are they which suffer persecution for righteousnesse sake Thus much writeth he And the reuereÌ„d Bede vpon these words Ye shall finde an Asse tyed vp and an he fole with her lose her and bring her vnto mee if any man say any thing vnto you say ye that the Lord hath need of them writeth thus Here it is mistically commaunded vnto the Doctors and Teachers that if any aduersity do let or hinder or any man doe prohibite or stop that sinners cannot be losed from theyr bondes or snares and be brought vnto the Lord by the confessioÌ„ of theyr fayth that they notwithstanding shoulde not leaue of preaching but constantly boldly affirme and say that the Lord hath need of such to edify build agayne his Church For so did the Apostles so likewise ought all the humbâ—e and meeke Ministers of Christ to do And S. Hierome writing vnto Rusticus the Bishop of Narbone saith thus Let no Bishop froÌ„ hencefore be puffed vp or enflamed with the enuy of deuilish teÌ„ptation if the Priestes nowe and then do exhort and teache the people or preache openlye in the Churches or as it is sayd do blesse the people For vnto him which shoulde deny vnto me the doing hereof I would say in this maner He that will not that Priestes shoulde doe those thynges which they are commaunded by God let him say that he is greater and aboue Christ by the which wordes S. Hierome doth openly declare that Priestes are commaunded to exhort and teach the people and to preach in the Churches Secondly that a Bishop denying or forbidding the same to be done specially the Priestes or Ministers being apt men there vnto is extolled aboue Christ. And therfore consequently is not to be obeyed or heard in his doinges Item admit that the Pope be an Heretique and teach peruerse and contrary doctrine vnto the holy scriptures and that the Bishop be a catholicke man vnto whom the Pope geueth in commaundement that he shall not suffer no man to preach contrary to his opinion As it happened in Pope Leo and Saynt Hillary the Bishop adding this also that the Bishop doe execute the Popes commaundement vnder payne of excommunication this notwithstaÌ„ding if the Catholicke Priestes learned in the law of God do leaue of preaching against the Popes heresies for feare of excommunication of men they are already excommunicate The which thing is euident for so much as they are accursed through the consent of theyr scilence as S. Isidor sayth 11. Question 1. He that doth consent vnto sinners or defendeth a sinner he shall be cursed both before God and man and shal be punished with a most seuere rebuke and in the 7. Question 4. Omnis It is sayde without he that doth neglect to amend that which he may correct committeth no lesse fault then he which had before offended for not onely they which do coÌ„mit the offence but also they which consent thereunto are iudged partakers thereof In lyke case Priests which do not preach agaynst the heresy which the Pope teacheth are dum dogges not able to open their mouthes or barcke agaynst the Woolfe which will kill the sheep of Iesus Christ Ergo how can it then be otherwise but they must needes be betrayers of the sheepe of theyr owne shepheard Item let it so be that the Bishop with the chiefe Prelates be an aduouterer or otherwise an open offender and that he together with his Prelates doe commaund vnder payne of excommunicatioÌ„ that none be so hardy to preach agaynst adultery in such a case they which do omitte theyr duety in preaching against
remit sinnes Wherupon they say that he is able fully wholy to absolue a man a poena culpa so that if a man at the time of his death had this remission he should straigtwaies flie vnto heauen without any paine of Purgatory The other Bishops as they say haue not so great authoritie The priests constituted vnder euery Byshop haue power say they to absolue the sinnes of thē that are confessed but not al kind of sinnes because there are some grieuous sinnes reserued to the absolutions of the Byshops and some againe to the absolution onely of the chiefe and high Byshop They say also that it behoueth the offēders for the necessitie of their soule health to call to remēbrance their offences and to manifest the same with al the circumstances therof vnto the priest in auricular cōfessiō supplying the place of God after the maner of a Iudge afterwarde humbly to fulfill the penaunce enioyned vnto him by the priest for his sinnes except the sayde penaunce so enioyned or any part thereof be released by the superior power All these things say they are manifestly determined as wel in the decrees as decretals And although these things haue not expressely their foundation in the playne and manifest doctrine of Christ nor any of the Apostles yet the authors of the decrees and decretals concerning thys matter haue groūded the same vpon diuers places of the scriptures as in the proces of Christ in the Gospell of Saynt Mathew the xvj chapter Wherupon they ground that popes power iudicial to surmount the powers of other priests as where Christ sayd vnto his disciples whō do men saye that I am And they aunswered some saye that thou art Iohn Baptist some Elias some Ieremy or one of the Prophets To whom he sayde but who saye you that I am Symon Peter makinge aunswere sayde Thou art Christ the sonne of the liuing God And Iesus answered and said vnto him Blessed art thou Symon the sonne of Ionas for flesh bloud hath not opened this vnto thee but my father which is in heauen And I say vnto thee that thou art Peter vpon this rocke wil I buyld my church and hel gates shal not preuaile against it And I wil geue thee the keyes of the kingdome of heauen And whatsoeuer thou shalt binde vpon earth shal also be bound in heauen and whatsoeuer thou shalt lose vpon earth shall bee loosed also in heauen Out of this text of Christ diuers expositiōs haue drawen diuers errours For when Christ sayd And I say vnto thee that thou art Peter and vpon this rocke wil I build my Church Some therupon affirme that Christe meant he would builde his Church vpon Peter by authority of that text as it is writtē in the first part of the decrees Dist. 19. cap. Ita dominus noster The exposition hereof is ascribed to Pope Leo the errour wherof is manifestly known For the Church of Christ is not builded vpon Peter but vpon the rocke of Peters confession for that he sayd Thou art Christ the sonne of the liuing God and for that Christ sayd singularly vnto Peter I will geue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde c. By this saying they affirme that Christ gaue vnto Peter specially as chiefe of the rest of the Apostles a larger power to binde and to lose then he did vnto the rest of the apostles or disciples And because Peter answered for him self al the Apostles not only confessing the faith which he had chiefly aboue the rest but also the faith whiche the rest of the Apostles had euen as himselfe by the reuelation of the heauēly father It appeareth that as the fayth of al the Apostles was declared by the answere of one so by this that Christ sayd vnto Peter whatsoeuer thou shalt binde c. is geuen vnto the rest of the Apostles the same power equallitie to binde to lose as vnto Peter Whiche Christ declareth in the Gospell of S. Mathew the 18. chapter in these words Verely I say vnto you what thinges so euer you shall binde vpon earth shal be bound in heauē whatsoeuer you shal lose vpon earth shal be also losed in heauē And further he addeth And agayne I say vnto you that if two of you shall consent vpon earth and request whatsoeuer it be it shall be graunted vnto you of my father which is in heauen For when two or three be gathered together in my name I am there in the midst of them And in Iohn the xx chapter he sayth generally vnto them Receaue ye my spirit Whose sins ye shall remit shal be remitted vnto them and whose sinnes you shall retayne shall be retained By this it appeareth that the power to bynde and to loose is not specially graunted to Peter as chiefe and head of the rest and that by him the rest had their power to bind and to loose for that the head of the body of the Churche is one which is Christ and the head of Christ is God Peter and the rest of the Apostles are the good members of the body of Christ receiuing power vertue of Christ wherby they do confirme and glew together the other mēbers as well the strong noble as the weake and vnable to a perfect composition and seemelines of the body of Christ that all honour from all partes and members may be geuē vnto Christ as head and chiefe by whome as head all the members are gouerned And therfore Paule 1. Corinthians chap. 3. When any man sayth I hold of Paule and an other sayth I hold of Apollo are ye not carnall men For what is Apollo what is Paule The minister of him in whom ye haue beleued and he as God geueth vnto euery man I haue planted Apollo hath watered but God hath geuen the increase Therfore neither he that plāteth is any thing neither he that watereth but God that geueth the increase And Paul to the Gal. chap. 2. God hath no respecte of persons Those that seemed to be great and to do much auayled or profited me nothing at all But contrariwise when they saw that the Gospell of the vncircumcision was committed vnto me as the circumcision vnto Peter for he that wrought with Peter in the Apostleship of the circumcision wrought with me also amōg the Gentiles and when they knew the grace which was geuen me Peter Iames and Iohn straightwayes ioyned themselues with me and Barnabas wee among the Gentiles and they in circumcision onely might be mindefull of the poore the which to do I was very carefull Hereby it appeareth that Paule had not his authoritie of Peter to conuert the Gentiles to baptise them and to remit their sinnes but of him which said vnto him Saule Saule why persecutest thou mee It is hard for thee to kicke agaynst the pricke Heare is Paule the head of the
both of great payne to fall vpon theÌ„ for so we read that Iesus cast out buiers and sellers out of hys temple Also Peter sayd vnto Symon the first author of this heresy Thy mony sayd he with thee be destroyed for that thou hast thought the gift of God to be possessed for mony Moreouer whereas Christ sayth frely you haue receiued frely geue and whereas contrary the Pope doth sell that thing which he hath taken what doubt is there but that he doth greuously deserue to be punished both he that selleth he that buyeth for the crime of simonye which they commit Ouer and besides by many reasons and authorities of the Scripture it may be proued that he doth not absolue a man contrite for his sinne although he doe absolue him from the guilt But this marueileth me that he in his indulgeÌ„ces promiseth to absolue men from all maner of deadly sinnes yet cannot absolue a man from debt forasmuch as the debt which we owe to god is of much more greater importaÌ„ce then is the debt of our brother Wherfore if he be able to remitte the debt due to God much more it should seme that he is able to forgeue the debt of our brother An other thing there is that I maruell at for that the pope sheweth himselfe more strait in absoluing a priest for not saying or negligently saying his mattens theÌ„ for traÌ„sgressing the commaundemeÌ„t of God considering that the transgression of the coÌ„maundement of God is much more greuous then the breach of mans commaundement For these and many other errours concurring and in this matter of the Popes absolutioÌ„s blessed be God honor be vnto him for the remission of our sinnes And let vs firmely beleue and know that he doth and wil absolue vs from our sinnes if we be sory froÌ„ the bottome of our harts that we haue offended him hauing a good purpose and will to offend him no more And let vs be bolde to resorte vnto good and discreet Priests who with wholesome discretion and sound counsell can instruct vs how to auoad the corruption of sinne hereafter And which because they are better then we may pray to God for vs whereby we may both obtayne more sooner the remission of our sinnes past and also may learne better how to auoyd the daunger of sinne to come Ex Registro Latino Episc. Hereford ¶ And thus much concerning the iudgement and doctrine of this Walter for Christian patience charity and mercy which as they be true and infallible notes and markes of true Christianity so the sayde Walter Brute making comparison herein betweene Christ and the Pope goeth about purposely to declare and manifest whereby all men may see what contrariety there is betweene the rule of Christes teaching and the proceedinges of the Pope betweene the examples and life of the one and the examples of the other Of which two as one is altogether geuen to peace so is the other on the contrary side as much disposed to wars murder and bloudshed as is easy to be sene who so looking not vpon the outward shewes and pretensed wordes of these Romishe Popes but aduising and considering the inward practises and secret works of them shall easely espye vnder their visour of peace what discord and debate they work Who bearing outwardly the meek hornes of the Lambe mentioned in the Apocalippes within doe beare the bowels of a Wolfe full of crueltye murder and bloudshed which if any doe thinke to be spoken of me contumeliously would God that man could proue as well the same to be spoken of me not truely But trueth it is I speake it sincerely without affection of blinde partiality according to the trueth of historyes both olde and new Thus vnder in Dei nomine Amen how vnmercifully doeth the Pope condemne his brother And while he pretendeth not to be lawfull for him to kill any man what thousandes hath he killed of men And likewise in this sentence preteÌ„ding in visceribus Iesu Christi as though he woulde be a mediatour to the magistrate for the party yet in deed will he be sure to excommunicate the Magistrate if he execute not the sentence geuen Who be true heretiques the Lord when he commeth shall iudge but geue them â—o be heretiques whom he condemneth for heretiques Yet what bowels of mercy is here where is nothing but burning faggoting drowning prisoning chayning famishing racking hanging tormenting threatning reuiling cursing and oppressing and no instructing nor yet indifferent hearing of theÌ„ what they can say The like cruelty also may in theyr warres appeare if we consider how Pope Vrbane 5. beside the racking and murdering of 7. or 8. Cardinals set vp Henry Spencer Bishoppe of Norwich to fight agaynst the French Pope Innocentius 4. was in warre himselfe agaynst the Apulians Likewise Alexander 4. his sucessour stirred vp the sonne of king Henry 3. to fight agaynst the sonne of Fredericke 2. Emperour for Apulia Boniface 8. moued Albertus which stood to be Emperour to driue Philip the freÌ„ch King out of his Realm Gregorius 9 excited Ludouike the French king 3. sundry times to mortall warre agaynst the Earle Raimundus and City of of Tholouse and Auinion where Lewes the sayd Frence king dyed Honorius 3. by strength of warre many wayes resisted Fredericke 2. and sent out 35. Gallyes agaynst the coastes of the Emperours dominions The same Pope also besieged Ferraria to passe ouer the warre at Ticinum with many other battayles and conflictes of Popes agaynst the Romanes Venetians and diuers other nations Innocentius 3. set vp Philip the French king to warre agaynst king Iohn What stirre Pope Gregorye the 7. otherwise named Hildebrand kept agaynst the Emperour Henricus 4. it is not vnknowne And who is able to recite all the warres battayles and fieldes fought by the stirring vp of the Pope These with many other like examples considered did cause this Walter Brute to write in this matter so as he did making yet thereof no vniuersall proposition but that Christian Magistrates in case of necessity might make resistaunce in defence of publique right Now he procedeth further to other matter of the Sacrament Touching the matter sayth he of the Sacrament of the body and bloud of our Lord Iesus Christ diuers men haue diuers opinions as the learned do know As concerning my iudgemeÌ„t vpon the same I firmely beleue whatsoeuer the lord Christ Iesus taught implicitely or expresly to his Disciples and faythfull people to be beleued for he is as I beleue and know the true bread of God whiche descended from heauen and geueth life to the world Of which bread whosoeuer eateth shall liue for euer as it is in the 6. of S. Iohn declared Before the comming of christ in the flesh although men did liue in body yet in spirit they did not liue because all men were then vnder sinne whose soules therby were dead from the which death no man by law nor with
but after he is knowne he shal bee reiected and naught esteemed He geueth to small and great riche and poore free and bonde markes in their right hands in their foreheades that no man shoulde buy or sell but those that shall haue the marks of the name of the beast or that looketh to haue of him some recompence small mean or great or els the number of his name which number is 300. The Pope sayth that in the administration of euery sacrament he doth imprint a certaine charecter or mark into the soul of him that receiueth In baptisme he saith that he doth imprint into the soule of hym that is baptised a marke that cannot be wiped out and so likewise in other sacraments And I knowe that in a Sacrament are two things that is the sacramental signe spiritual grace represented by the same signe the sacramental signe is geueÌ„ to man of man but the spirituall grace is geuen of Christ. Wherefore although a vicious or naughty Priest doth baptise any man if he that is baptised or his parents if he be a childe do aske with faithful meaning baptisme do meane faithfully hereafter to obserue the wordes of baptisme is as well baptised as if hee were baptised of neuer so vertuous a priest So also the sinner which with al hys hart is sory for his sinnes and doth aske faithfully mercye of God is as wel absolued of a vicious priest as of a vertuous Because the Lambe of god whych taketh away the sinnes of the word wipeth away inwardly our sinnes by his grace because that he is the bishop pastor of our souls All other priestes do outwardly worke absolution which knowe not for a certaintye whether they haue absolued or not So also is it in the other because that the grace of the sacrament is geuen of God and the sacramental signe of man In geuing of orders the chiefe bishop doth imprint the corporall markes but of the spiritual markes I know none vnlesse a man will say that by receiuing the order he hath some beliefe that he may worke some thinges pertayniug to that order the which before the receiuing of the order he could not But this one thing is that none in the churche ought to sell spiritual marchandise of which thinges wee haue spoken before vnles he haue the marke of the beast My counsell is let the buyer beware of those markes because that after the fall of Babylon if any man hath worshipped the beast and her image hath reciued the marke vpon his forehead vpon his hand he shall drinke of the wine of gods wrath which is mixed with the wyne in the cup of his anger and he shal be tormented in fire brymstone in the sight of the holy angels and in the sight of the Lambe and the smoke of their tormentes shall euer more ascend although he looke for a recompence small mean or great of the beast or els the nuÌ„ber of his name The beast doubtles doth recompence his friends with his small rewarde that is with great gifts and benefices corporall with a meane reward that is with great spirituall gifts in authority of blessing losing binding praying exercising other spiritual workes with his greatest rewarde which after that they be dead maketh them to be honored in earth amoÌ„g the saints The number of his name according to the opinion of some men is Dux Cleri the captayne of the clergie because by that name he is named maketh his name knowne and that name is 666. This is my opinion of the beast ascending out of the earth and shall vntill suche time as I shal bee of the same beast better instructed And although that this beast doth signifie the Romaine bishops yet the other cruel beast ascending out of the sea doth signifye the Romayne Emperours And although that the Dragon being a cruel beast and the false Prophet geuing the marke must be throwen into the lake of fire and brimstone to be tormeÌ„ted for euer I woulde haue no man to iudge but I leaue such things altogether to the finall iudgement of Chryst to bee detemined But Martine the Popes confessour which maketh the Chronicle of the Emperours and Popes recyteth many errours of the Popes more horrible and abhomynabl then of the Emperours For he speaketh of the idolatrous Popes hereticall simoniacal and Popes the were murderers that vsed nigromancie and wytchcraft that were fornicatours and defyled with al kinde of vice But I haue partly declared how that the Popes lawe is contrary to Christes lawe and howe that he sayeth that he is the chiefe vicar of Christ in earth and in his deedes is coÌ„trary to Christ and doth forsake both hys doctrine lyfe I can not see who els may be so well Antichrist and a seducer of the people For there is not a greater pestilence then a familiar enemy As concrning idols and the worshipping of them I think of them as Moses Salomon Isayas Ieremy and the rest of the Prophetes which all spake agaynst the making of Images as also the worshipping of Images And faithful Dauid full of the spirit of God sayth Let all those be confounded that worship Images and that reioyce in Idols And againe he sayth Let theÌ„ be made like vnto them that make them al such as put their trust in them Wherefore I pray god that this euil come not vpon me which is the curse of God pronounced by Dauid the prophet Nor I wil be by Gods grace neither a maker nor els a woorshipper of Images As coÌ„cerning othes I beleue and obey the doctrine of the almighty God my maister Iesus Christ which teacheth that Christian men in affirmation of a truth should passe the righteousnes of the Scribes and Pharises of the olde Testament or els he excludeth theÌ„ from the kingdom of heauen For he saith Unles your righteousnes exceede the righteousnes of the Scribes and Pharises ye cannot enter into the kingdome of heaueÌ„ And as concerning othes he sayth It hath bene sayd to them of old time thou shalt not forsweare thy selfe but shalt performe vnto the Lorde those thinges which thou vowest But I saye vnto you thou shalt not sweare at all neyther by the heaueÌ„ nor yet by the earth c. But let your coÌ„munication be yea yea nay nay for whatsoeuer shal be more then this proceedeth of euill Therefore as the perfection of the auncient men of the old Testament was not to forsweare themselues so the perfection of Christian men is not to sweare at all because they are so coÌ„maunded of Christ whose commaundement must in no case be brokeâ— although that the Citie of Rome is contrarye to thys dâ—â—ctryne of Chryst euen as in manye things she is found contray to her selfe As touching the taking away of temporal goods from those that are ecclesiastical persons offendyng habitualiter by such as are temporall
dreggis dwellen byneth and the cliere wyne houeth aboue Than shall Christ axe rekenyng of the deedes of mercy reprouyng false Christen men for the leuyng of them rehearsing the deedes of the same and other truth is by the which his trewe seruauntes than folowed hym than shulle thike false seruauntes goe with the deuill whom they haue serued in the earth then swallowyng into the endlesse fire And rightfull men shullen goe into euerlastyng lyfe than shall be fulfilled that is written in the booke of priuitees Woe woe woe to hem that dwellen in the earth Woe to the paynyme that gafe that worshyp to dead Images wrought of mans handes and to other creatures that hee shuld haue gone to GOD that him wrought Woe to the Iewe that trusteth so muchil in the ould law than shall he see Maries sonne deemyng the world whō he despised and set on the Crosse Woe to the false Christen man that knew the will of his Lord and fulfilled it nought Also woe for sinne of thinkyng to thee that thou hast shyt out the meine of God that is mynde of his Passion holy contemplation of his goodnesse and memorie of his benefites fro the chaumber of thine herte and hast made it an house of swyn and a den of theeues by vncleane thoughtes and delites As thou here hast sperd God out of thine hert so he shall spere thee out of heauen Thou hast herberwid the meine of the fiend and with them in hell thou shall thou shalt euer abide woe also for sinne of speach for thou might nought open they foule and stynkyng mouth with the whiche thou hast spoken vnhonesty cursyng fraude deceite leasinges forswearyng scornyng and backebityng to prayse God in the felowshyp of Saintes For louyng is nought comynlych in mouthes of sinners For in the whiche gif thou haddest kept thy mouth cleane thou shouldest haue songen in felowshyp of Aungels this blessed song Sanctus Sanctus Sanctus Domenus Deus omnipotens Holy holy holy Lord God almighty Than yellyng and weepyng thou shalt cry in company of deuils Ve Ge Ge quante sunt tenebrae Woe woe wo how great beth these darkenes wo also for sinne of deede Thou hast bene proud thy pryde shall be drawen to hell as Esay sayth or thou hast bene brent wyth enuye of the deuill Enuy entred into the world and they shoulden folowen him that ben on hys syde as Salomon sayth Or thou hast be stirred with wrath and euerich man that beareth wrath to hys brethren is gilty in dome as Christ in the Gospell sayth of Mathew Or thou hast be slowe to good deedes myssawe shall come to thee as a wayfaring man and thy pouert as a man iarmed as the booke of Prouerbes sayth Or thou hast haunted lechery glotonye or couetise That forsoth wete ye that euerych auouterer or vncleane man that is a gloton other chynch shall neuer haue heritage in the Realme of Christ and of God as Poule sayth But fire brimstone and the spirit of tempests that is the fiend of hell shulen be a partie of their payne as it is written in the Psaulter when these damned men bee in this woe they shulen syng thys reufull song that is ywritten in the booke of mourning The ioye of our hart is a go our quier is turned into wo the crowne of our heade is fallen vs fro Alas for synne that we haue do But ioye and ioye and ioye to them that be saued Ioy in God ioy in them selfe ioy in other that ben saued Also ioy for theyr trauayle is brought to so gracious an end Ioy for they scaped the payne of hell ioy fore theyr blisse that they han in the sight of God Cui sit honor gloria in secula seculorum Amen And thus much concerning this worthie and fruitfull Sermon whych as by the auncienines of the phrase seemeth to be preached much about the time of Iohn Wicklesse so I thought heere by the occasion of William Thorpes examination best to place the same for the apt coherence both of the spirit and of the matter Especially hauing before our eyes the publique vtilitie of the Reader to whome by the studious reading thereof might rise plentifull matter of true Christian information both of the wholesome fearing of God and of the right guiding of euery Christian mans life Wherevnto I thought good to anexe further in our story after the examination of William Thorpe and the martyrdome of William Sawtrey and of Iohn Badby thus described as ye haue heard which was about the yeare 1409. By the way here is to be considered at least to be admonished that al this while the schisme in the church of Rome did yet continue and so endured till the councell of Constance which was in whole the space of xxix yeres The origine whereof as was sayd page 000. first began at Urbanus 5. which Urbanus being dead an 1389. next folowed Pope Boniface the 9. who sate 14. yeares He in selling his pardons was so impudent and so past shame that he brought the keyes of Peter as sayth Platina in contempt After hym succeeded Innocentius 7. and sate 2. yeares who being dead the Cardinals consulting together and seeing the foule enormitie and inconuenience growing vpon this contentious schisme in their Church of Rome minding to prouide some remedie for the same after the best deuise they could in their conclaue where they were assembled for a new election of the Pope tooke this order promising among themselues with solemne vow made to God to Mary the blessed virgine to Peter and Paule and to all the blessed company of saints That if any of them within the colledge or without the colledge should be called to that high place of Apostolicall preeminence he should effectuously renounce the iurisdiction and title of his Popedome if or whensoeuer the cōtrary Pope for the time being would in like maner renounce his place and title and his Cardinals in like maner to cōdescend to the other Cardinals of Rome So that both these two colledges of Cardinals agreeing together one chiefe byshop might be chosen and takē out of them both to be made the true Pope Prouided moreouer that none should seeke any releasement or absolution from the sayd promise vow and bond once passed among them Unto al which things furthermore euery one subscribed with his hande These things thus prefixed and ratified vpon the same they proceeded to the election In whych was chosen Gregorius the xii who the same day of hys election in the presence of all the cardinals confirmed the vow sacrament and promise made subscribing the same with his hand in forme as followeth And I Gregorie thys day being the last of Nouember in the yeare of our Lorde 1407. chosen and elected for bishop of Rome do sweare vowe and promise confirme all the premisses aboue contained c. Thys being done shortly after he was crowned being of the age of 80. yeares As
friends the Cardinals which through the instigation and motion of Palletz and Michael de Causis sent two Bishops to wit the Bishop of Augusta and of Trident and with them the Borowmaister of the towne of Constance and a certaine knight to the place where Iohn Hus lodged about dinner time which should make report vnto him that they were sent by the Pope and his Cardinals to aduertise him that hee should come to render some knowledge or witnes of hys doctrine before them as he had oftentimes desired and that they were readie for to heare him Unto whome Iohn Husse aunswered I am not come for no such intent as to defend my cause particularly before the Pope his Cardinals protesting that I neuer desired no such thing but that I would willingly appeare before the whole assemble of the Councell and there answer for my defence openly without any feare or doubt vnto all such things as should be demanded or required of me Notwithstanding said he forasmuch as you require me so to do I will not refuse to go with you before the Cardinals And if it happen that they euill entreate or handle me yet neuertheles I trust in my Lord Iesus that he wil so comfort and strengthen me that I shall desire much rather to die for his glory sake then to denie the veritie and truth which I haue learned by his holy scriptures Wherfore it came to passe that the Bishops being instant vpon him and not shewing any outward semblance that they bare any malice or hatred against him in their harts albeit they had priuily laid garrisons both in the house where they were assembled and also in other houses Iohn Hus tooke his horse which he had at his lodging and went vnto the Court of the Pope and the Cardinals When he was come thither and had saluted the Cardinals they began to speake to him in this sorte we haue heard many reports of you the which if they be true are in no case to be suffered For mē say that you haue taught great and manifest errours and contrary and against the doctrine of the true Church and that you haue sowed your errours abrode through all the Realme of Boheme by a long space or time wherefore we haue caused you to bee called hether before vs that we might vnderstande and know how the matter standeth Unto whom Iohn Hus answered in few words Reuerend fathers you shall vnderstand that I am thus minded and affectioned that I would rather choose to die then I should be found culpable of one only errour much lesse of many great errours for this cause I am the more willingly come vnto the generall Councell which is here appointed to shewe my selfe ready euen with all my hart to receiue correctiō if any man can proue any errours in me The Cardinals aunswered him againe that his sayengs pleased them very well and vpon that they went theyr way leauing the said Iohn Hus with maister Iohn de Clum vnder the gard and keeping of the armed men In the meane season they did suborne and furnish out a certaine diuine a Frier Franciscane a subtile and craftie man and a malicious hypocrite for to question with the said Iohn Hus which was compassed round about with armed men This man drawing neare in his monkishe gesture sayd Reuerend maister I a simple and rude ideot am come vnto you for to learne for I haue hard many strange and contrary things against the catholike fayth to be ascribed vnto you the which doo diuersly mooue my mind being wholy inclined to the truth Wherefore I do desire you euen for the loue which you heare vnto the truth and to all good and godly men that you woulde teache me most simple and miserable mā some certaintie and truth And first men say that you hold opinion after the cōsecration and pronuntiation of the words in the Sacrament of the altar there remaineth only materiall bread I. Husse aunswered that it was falsly attributed and imputed to him Then said he I pray you is not this your opinion No verely said Iohn Hus I do not so thinke of it When the Monke asked this question the thirde time Maister Iohn de Clum being somewhat mooued with him sayde why art thou so importunate vpon him Uerely if anye man had affirmed or denied any thing vnto me but once I woulde haue beleeued him And thou albeit hee hath shewed thee his mind so often yet ceasest not to trouble him Then saide the Monke gentle maister I pray you pardon me a poore idiot and simple Frier surely I did it of a good mind intēt being willing desirous to learne This Frier put forth another question vnto him protesting his simplicitie and ignorance what maner of vnitie of the Godhead manhood was in the person of Christ When I. Husse had heard this questiō he turned himselfe vnto Maister Iohn de Clum in the Bohemian language said truly this Frier is not simple as he doth pretend for he hath propoūded vnto me a very hard question And afterward turning himselfe to the frier he said vnto him brother you say that you are simple but as I haue heard of you I perceiue very well that you are double and craftie not simple It is not so verely said the frier Well sayde Iohn Hus I will cause you well to vnderstand that it is so For as touching the simplicitie of a man it is required in things that concerne ciulitie maners that the spirite the vnderstāding the hart the words the mouth should agree together and I do not perceiue that this is in you There is in your mouth a certaine semblance of simplicitie the which would very well declare you to be an ideot and simple but your deedes shew plainely and euidently a great subtiltie and craft in you with a great quicknes and liuelines of wit in that you haue proponed vnto me so hard and difficult a question Notwithstanding I will not feare to shew you my mind in this question And when he had made an end the Monke gaue him great thanks for his gentlenes and so departed After that the Popes garrison which were about the said Iohn Hus told him that this frier was called Maister Didace who was esteemed and counted the greatest and most subtile diuine in all Lumbardy Oh said Hus that I had knowne that afore I would haue handled him after another sort and fashion but I would to God they were all such then through the help and aide of the holy Scriptures I would feare none of them In this maner the said Hus and maister Iohn de Clum were left vnder the keeping of these men of Armes vntill foure of the clocke at after noone After which time the Cardinals assembled againe in the Popes Court to deuise and take counsaile what they should do with Iohn Hus. Then Steuen Palletz Michaell de Causis with
number if thorough me it should come to passe that those things which they haue hetherto knowne to bee most certaine and sure should now be made vncertaine Should I by this my example astonish or trouble so manye soules so manye consciences endewed with the most firme and certaine knowledge of the Scriptures and Gospell of our Lord Iesu Christ and his most pure doctrine armed against all the assaults of Satan I will neuer do it neither commit any such kinde of offence that I shoulde seeme more to esteeme this vile carcas appoynted vnto death then their health and saluation At this most godly worde he was forced againe to heare by the consent of the Bishops that hee did obstinately and maliciously perseuere in his pernicious and wicked errours Then he was commanded to come downe to the execution of his iudgement and in his comming downe one of the seauen Bishops afore rehearsed firste tooke awaye the chalice from him which he helde in his hand saieng O cursed Iudas why hast thou forsakeÌ„ the counsell waies of peace and hast counsailed with the Iewes we take away froÌ„ thee this chalice of thy saluation But Iohn Hus receiued this curse in this maner but I trust vnto God the father omnipotent and my Lorde Iesus Christ for whose sake I do suffer these things that hee will not take away the chalice of his redemption but haue a stedfast and firme hope that this day I shall drinke thereof in his kingdome Then followed the other Bishops in order which euery one of them tooke away the vestiments from him which they had put on eche one of them geuing hym their curse Whereunto Iohn Hus answered that hee did willingly embrace and beare those blasphemies for the name of the Lord Iesus Christ. At the last they came to the rasing of his shauen crowne But before the Bishops would go in hand with it there was a great contention betweene them with what instrument it should be done with a rasour or with a paire of sheares In the meane season Iohn Hus turning himselfe toward the Emperour saide I maruell that forsomuch as they be all of like cruell minde and stomacke yet they can not agree vpon their kinde of crueltie Notwithstanding at the last they agreed to cut off the skinne of the crowne of his head with a paire of sheares And when they had done that they added these words now hath the Church taken away all her ornaments and priuilegies from hym Now there resteth nothing else but that he be deliuered ouer vnto the secular power But before they did that there yet remained another knacke of reproch For they caused to be made a certaine crowne of paper almost a cubite deepe in the which were painted three deuils of wonderfull ougly shape and this title set ouer their heads Heresiarcha The which when he saw he sayde My Lord Iesus Christ for my sake did weare a crowne of thorne why should not I then for his sake againe weare thys light crowne be it neuer so ignominious Truly I will do it and that willingly When it was set vpon his head the Bishops saide now we commit thy soule vnto the deuill But I sayde Iohn Husse lifting his eies vp towardes the heauens doo commit my spirite into thy handes O Lord Iesu Christ vnto thee I commend my spirit which thou hast redeemed These contumelious opprobries thus ended the Bishops turning themselues towards the Emperour said This most sacred Synode of Constance leaueth now Iohn Husse which hath no more any office or to do in the Church of God vnto the ciuill iudgement and power Then the Emperour commaunded Lodouicus Duke of Bauaria which stoode before him in his robes holding the golden apple with the crosse in his hande that he should receiue Iohn Husse of the Byshops and deliuer him vnto them which should do the execution By whome as hee was led to the place of execution before the Church doores hee sawe his bookes burning whereat hee smiled and laughed And all men that he passed by he exhorted not to thinke that he should dye for any errour or heresie but only for the hatred and ill will of his aduersaries which had charged him wyth most false and vniust crime All the whole Citie in a maner being in armour followed him The place appointed for the execution was before the gate Gorlebian betweene the gardens and the gates of the suburbs When as Iohn Husse was come thether kneeling downe vpon his knees and lifting his â—ies vp vnto heauen he praied and saide certaine Psalmes and specially the 50. and 31. Psalmes And they which stoode by heard him oftentimes in his praier with a merrie and chearefull countenance repeate this versâ— Into thy hands O Lord I commend my spirit c. Which thâ—â—g when the lay people beheld which stood next vnto him they said what he hath done afore wee knowe not but now wee see and heare that hee doth speake and pray very deuoutely and godly Othersome wished that he had a Confessor There was a certaine Priest by sitting on horsebacke in a greene gowne drawne about with red silke which said he ought not to be heard because he is an hereticke Yet notwithstanding whilest he was in prison he was both confessed and also absolued by a certaine Doctour a Monke as Hus himselfe doth witnes in a certaine Epistle which he wrote vnto his frendes out of prison Thus Christ raigneth vnknowne vnto the world euen in the middest of his enimies In the meane time whilest he praied as he bowed his necke backward to looke vpward vnto heauen the crowne of paper fell off from his head vpon the grounde Then one of the souldiours taking it vp againe said let vs put it againe vpon his head that he may bee burned with his maisters the diuels whome he hath serued ¶ The description of the burning of Iohn Hus contrary to the safeconduict graunted vnto hym Then was the fire kindled and Iohn Hus began to sing with a loud voice Iesu Christ the sonne of the liuing God haue mercy vpon me And when he began to say the same the third time the winde droue the flame so vpon his face that it choked him Yet notwithstanding he mooued a while after by the space that a man might almost say three times the Lordes prayer When all the wood was burned and consumed the vpper parte of the body was left hanging in the chaine the which they throwe downe stake and all and making a newe fire burned it the heade being first cut in small gobbets that it might the sooner be consumed vnto ashes The heart which was founde amongest the bowels being well beaten with staues and clubbes was at last pricked vppon a sharpe sticke and roasted at a fire a parte vntill it was consumed Then with great diligence gathering the ashes together they cast them into the riuer of Rhene that the least
the holy communion And I warne you that you enter into no tauernes with ghestes be not a cōmon cōpany keper For the more a preacher keepeth him frō the company of men the more he is regarded All be it deny not yet your helpe and diligence where soeuer you may profite other Against fleshlye lust preache continuallye all that euer you can For that is the raging beast which deuoureth men for whom the flesh of Christ did suffer Wherfore my heartily beloued I beseech you to flie fornication for where as a man woulde most profite and doe good there this vice vseth most to lurke In any case flie the company of yong women and beleeue not their deuotion For S. Austen sayth the more deuout she is the more procliue to wantonnesse and vnder the pretence of religion the snare and venome of fornication lurketh And this knowe my welbeloued that the conuersation with them subuerteth many whome the conuersation of this worlde coulde neuer blemish nor beguile Admit no womē into your house for what cause so euer it be and haue not much talke with them otherwise for auoiding of offence Finally howsoeuer you do feare God and keepe his precepts so shall you walke wisely and shall not pearish so shall you subdue the flesh contemne the world and ouercome the deuill so shall you put on God finde life and confirme other and shall crowne your selfe wyth the crowne of glory the which the iust iudge shall geue you Amen ¶ This letter of Iohn Hus conteineth a confession of the infirmitie of mans flesh Howe weake it is and repugnant against the spirite Wherein he also exhorteth to perseuere constantly in the truth HEalth be to you from Iesus Christ. c. My deare frend knowe that Palletz came to me to perswade me that I shuld not feare the shame of abiuration but to consider the good which thereof will come To whome I sayd that the shame of condemnation and burning is greater then to abiure and why shuld I feare then that shame But I pray you tel me plainly your minde Presuppose that such articles were laid to you which you knewe your selfe not to be true what would you do in that case Would you abiure Who aunswered The case is sore began to weepe Many other things wee spake which I did reprehende Michael de Causis was some times before the prison with the deputies And when I was wyth the deputies thus I heard him speake vnto the keepers Wee by the grace of God wil burne this hereticke shortly for whose cause I haue spent many Florenes But yet vnderstand that I wryte not this to the intent to reuenge mee of him for that I haue committed to God and pray to God for him with all my heart Yet I exhort you again to be circumspect about our letters for Michael hath taken suche order that none shall be suffered to come into the prisone no not yet the keepers wrues are permitted to come to me O holy God howe largely doth Antichrist extend his power and crueltie But I trust that hys power shall be shortned and his iniquitie shal be detected more more amongst the faithfull people Almighty God shal confirme the hearts of his faithful whom he hath chosen before the costitution of the world that they may receiue the eminall crowne of glory And let Antichrist rage as much as he wil yet he shal not preuaile against Christ which shal destroy him with the spirite of his mouth as the Apostle sayeth And 〈◊〉 shall the creature be deliuered out of seruitude or corruptions into the libertie of the glorye of the sonnes of God as sayeth the Apostle in the wordes following we also wythin oure selues doe grone waiting for the adoption of the sonnes of God the redemption of our body I am greatly comforted in those wordes of our Sauiour◠happy be you when men shall hate you and shall seperate you and shall rebuke you and shall cast out your name as execrable for the sonne of man Reioyce and be glad for beholde great is your rewarde in heauen Luke 6. O worthy yea O most worthy consolation which not to vnderstande but to practise in time of tribulation is a hard lesson This rule sainct Iames with the other Apostles did well vnderstand which saieth count it exceeding ioy my brethren when yee shall fall into diuers tentations knowing that the probation of your faith woorketh patience let patience haue her perfecte worke For certainely it is a great matter for a man to reioyce in trouble and to take it for ioy to be in diuers temptations A light matter it is to speake it and to expounde it but a great matter to fulfill it For why our most patient and most valiaunt champion him selfe knowing that hee shoulde rise againe the thirde day ouercomming his ennemies by his death and redeeming from damnation his electe after his last Supper was troubled in spirite and sayde My soule is heauie vnto death Of whom also the Gospell sayeth that hee began to feare to be sadde and heauie Who being then in an agonie was confirmed of the Aungell and his sweat was like the droppes of bloud falling vpon the ground And yet he notwithstanding being so troubled sayde to his disciples let not your hearts be troubled neither feare the crueltie of them that persecute you for you shall haue me with you alwaies that you may ouercome the tyranny of your persecutours Whereupon those his souldiours looking vppon the Prince and king of glory sustained great conflictes They passed throughe fire and water and were saued and receiued the crowne of the Lord God of the which S. Iames in his canonicall Epistle sayeth Blessed is the man that suffereth temptation for when he shall be proued he shall receaue the crowne of life which God hathe promised to them that loue him Of this crowne I trust stedfastly the Lord wil make mee partaker also with you which be the feruent sealers of the trueth and with all them which stedfastly and constantly doe loue the Lord Iesus Christ which suffred for vs leauing to vs example that we should follow his steppes It behooued him to suffer as hee sayeth and vs also it behooued to suffer that the members may suffer together with the head For he sayeth If any man will come after mee let him denie himselfe and take vp hys crosse and followe me O most mercyfull Christ draw vs weake creatures after thee for except thou shouldst draw vs we are not able to follow thee Geue vs a strong spirite that it may be ready and although the flesh be feeble yet let thy grace goe before vs goe with vs and follow vs for without thee we can do nothyng and much lesse enter into the cruell death for thy sake Geue vs that prompt and ready spirite a bold hart an vpright fayth a firme hope and perfect charitie that we may geue our lyues paciently and ioyfully for
thinges shall come to passe 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 owne goodnes and mercy and for the riches of his great longanimity and pacience geuing time and space of repētance to them that haue lōg line in theyr sins to amend and flye from the face of the Lordes fury whyle that in like manner the carnall people and carnal priestes successiuely and in time shall fall awaye and be consumed as with the moth c. ¶ An other letter of Iohn Husse MAister Martin my deare brother in Christ I exhorte you in the Lord that you feare God keepe hys commaundementes and flee the company of women and beware of hearing their confessions least by the hipocrisie of women Sathan deceiue you trust not their deuotion You know how I haue detested the auarice and the inordinate life of the Clergy wherefore through the grace of God I suffer now persecution which shortly shal be consummate in me neither doe I feare to haue my hart powred out for the name of Christ Iesus I desire you hartely be not greedy in seeking after benefices And yet if you shal be called to anye cure in the country let the honour of God the saluation of soules and the trauaile therof moue you therunto and not the hauing of the lining or the commodities thereof And if you shall be placed in any such benefice beware you haue no yong womā for your cook or seruant least you edifie and encrease more your house then your soule See that you be a builder of your spirituall house being gentle to the poore and humble of mind and waste not your goodes in great fare I feare also if you do not amend your life ceasing from your costly and superfluous apparell least you shal be greuously chastised as I also wretched mā shal be punished which haue vsed the like being seduced by custome of euill men and wordly glory wherby I haue bene wounded agaynst God wyth the spirite of pride And because you haue notably knowne both my preaching and outward conuersation euen from my youth I haue no neede to write many thinges vnto you but to desire you for the mercy of Iesus Christ that you do not followe me in anye such leuitie and lightnes whiche you haue in seene in me You knew how before my priesthoode whiche greueth me nowe I haue delighted to playe oftentimes at chesse and haue neglected my time and thereby haue vnhappily prouoked both my self and other to anger many times by that play Wherfore besides other my innumerable faultes for thys also I desire you to inuocate the mercy of the Lord that he will pardon me and so directe my life that hauing ouercome the wickednes of this present life the flesh the world and the deuill I may finde place in the heauenly country at the least in the day of iudgement Fare ye well in Christ Iesus with all them which keepe hys law My gray coate if you will keepe to your selfe for my remembraunce but I thinke you are ashamed to wear that gray colour therfore you may geue it to whō you shall thinke good My white coate you shall geue the minister N. my scholer To George or els to Zuzikon 60. groates or els my gray coate for he hath faythfully serued me ¶ The superscription I pray you that you doe not open this letter before you be sure and certayne of my death The consolation of Mayster Hierome to Mayster Hus. MY maister in those thinges which you haue both written hetherto and also preached after the law of God agaynst the pride auarice an other inordinate vices of the Priestes goe forward be constant and strong And if I shall know that you are oppressed in the cause and if neede shal so require of myne own accorde I will folow after to helpe you as much as I can BY the lyfe actes and letters of Iohn Hus hetherto rehearsed it is euident and playne that he was condemned not for any errour of doctrine which they coulde well proue in hym who neyther denyed their popishe transubstantiation neither spake against the authoritie of the church of Rome if it were well gouerned nor yet the 7. Sacraments also sayd masse himself and almost in al their popish opinions was a papist with them but onely of euil wil was accused of his malicious aduersaries because he spake agaynst the pompe pride and auarice other wicked enormities of the pope Cardinals Prelates of that Church and because he could not abide the high dignities liuings of the Churche and thought the doinges of the pope to be Antichristlike For this cause he procured so many enemies false witnesses agaynst him Who strayning and picking matter out of hys bookes and writinges hauing no one iust article of doctrine to lay vnto him yet they made hym an hereticke whether he would or no and brought him to hys condemnation This can hatred and malice do where the charitie of Christ hath no place Whiche being so as thy charitie good reader may easely vnderstand in perusing the whol course of hys story I beseech thee thē what cause had Iohn Cochleus to write his 12. bookes agaynst Iohn Hus and Hussites In which bookes how bitterly intēperately he misuseth hys penne by these few words in hys second booke thou mayst take a little tast which wordes I thought here briefly to place in English to the ende that all English men may iudge thereby with what spirite and truth these Catholickes he caryed Hys wordes be these Lib. 2. Hist. Dico igitur Ioan Huss neque sanctum neque beatum habendum esse sed impium potius c. That is I say therfore Iohn Husse is neither to be counted holy nor blessed but rather wicked and eternally wretched insomuche that in the day of iudgement it shal be more easie not onely with the infidell Pagans Turks Tartarians and Iewes but also with the most sinfull Sodomites the abhominable Persians which most filthily doe lye with their daughters sisters or mothers yea also with most impious Cain killer of hys owne brother with Thyestes killer of hys own mother and the Lestrygones other Andropophagi which deuour mans flesh yea more easie with those infamous murderers of infants Pharao Herode then with him c. These be the words of Cochleus Whose rayling books although they deserue neyther to be read nor aunswered yet if it pleased God it were to be wished that the Lord would stir vp some towardly yong man that hath so much leasure to defend the simplicitie of thys Iohn Hus whiche cannot now aunswere for himselfe In the meane tyme something to satisfie or stay the readers mynde agaynst thys immoderate hyperbole of Cochleus in like fewe wordes I wyll bryng out Iohn Hus to speake and to cleare hymselfe agaynst this slaunder whose wordes in
Christ. FOrsomuch as euery man both by the law of nature and also by Gods law is commaunded to doe that vnto an other man which he woulde haue done vnto himselfe and is forbidden to do that thing vnto an other which he would not haue done vnto himselfe as our Sauiour sayth all things whatsoeuer you wyll that men should do vnto you the same doe you vnto thē for this is the law and the Prophetes yea the lawe is fulfilled in this one poynt thou shalt loue thy neighbour as thy self We therfore God being our author hauing respect as much as in vs lieth vnto the said law of God the loue of our neighbor before did send our letters vnto Constaunce for our dearelye beloued frende of good memorye Mayster Iohn Husse Bacheler of Diuinitye and Preacher of the Gospell Whome of late in the Councell of Constaunce wee knowe not with what spirite beeing ledde you haue condemned as an obstinate hereticke neither hauing confessed any thing neither being lawfully conuict as were expediét hauing no errours or heresies declared or layde agaynst him but onely at the sinister false and importune accusations suggestiōs and instigations of his mortall enemies and the traytours of our kingdome and Marquesdome of Morauia And being thus vnmercifully condemned you haue slayne him with most shamefull and cruell death to the perpetuall shame and infamy of our most christian kingdome of Boheme and the famous Marquesdome of Morauia as we haue written vnto Constance vnto the most noble Prince and Lord the Lord Sigismund king of Romaynes and of Hungary the Heyre and Successor of our kingdom the which was also read and published in your congregations whiche wee will here also haue enrolled and haue burned him as it is reported in the reproch and contempt of vs. Wherfore we haue thought good euen now to direct our letters patentes to your reuerences nowe present in the behalfe of Maister Iohn Hus openly professing and protesting both wyth hart and mouth that he the sayd Mayster Iohn Hus was a iust good and Catholicke man and a long season worthely commended and allowed in our kingdome for his life and conuersation He also preached and taught vs and our subiectes the law of the Gospell and of the holy Prophets and the bookes of the olde and new Testament according to the exposition of the holy Doctors approued by the church left many Monumēts in writing most constantly detesting and abhorring all errors and and heresy continually admonishing both vs and all faithfull christians to do the like diligently exhorting all men as muche as in him lay by hys words writings and trauel vnto quietnesse and concord so that vsing all the diligence that we might we neuer heard or coulde vnderstand that Mayster Iohn Hus had preached taught or by any meanes affirmed any error or heresy in his Sermons or that by any maner of meanes he had offended vs or our subiectes either by word of deed but that he alwayes led a quiet and a godly life in Christ exhorting all men diligently both by his word and workes as much as he might to obserue and keepe the law of the Gospel and the institutiōs of the holy fathers after the preaching of our holy mother the church to the edifying of mens soules Neither did these premisses which you had so perpetrated to the reproch both of vs and our kingdom and Marquesdom suffice content you but that also without all mercy and piety you haue apprehended imprisoned and condemned and euen now peraduenture like as you did Mayster Iohn Hus you haue most cruelly murdered the worshipfull man Mayster Ierome of Prage a man abounding in eloquence Mayster of the seuen liberall artes and a famous Philosopher not being seene heard examined neither conuict but onely at the sinister and false accusation of hys and our accusers and betrayers Furthermore it is come to our knowledge and vnderstanding which we do not without great griefe rehearse as we may also euidently gather by your writings how that certayne detractors odible both to God and men priuy enuyers and betrayers haue wickedly and greuously albeit falsly and trayterously accused vs our kingdome and Marquesdome aforsayde before you in your councell that in the sayde kingdome of Boheme and Marquescome of Morauia diuers errors are sprong vp which haue greuously and manifoldely infected both our hartes and also the hartes of many faythfull men in so much that without a speedy stop or stay of correction the sayd kingdome and Marquesdome together with the faythfull Christians therein should incurre an irrecuperable losse and ruine of theyr soules These cruell and pernitious iniuries which are layd vnto vs and to our sayd kingdome and Marquesdome albeit most falsly slaunderously howe may we suffer for so muche as through the grace of God when in a maner all other kingdomes of the world haue oftentimes wauered making Schismes and Antipapes our most Christian kingdome of Boheme and most noble Marquesdome of Morauia since the time they did receiue the Catholicke fayth of our Lord Iesus Christ as a most perfecte quadrant haue alwayes without reproofe stucke vnto the Church of Rome and haue sincerely done theyr true obedience Also with how greate costes and charges and great trauell with what worship and due reuerence they haue reuerenced the holy mother the church and her pastors by theyr princes and faythfully subiects it is more manifest then the day light vnto the whole world and your selues if you will confesse the truth can witnes the same also Wherfore that we according to the mind of the Apostle may procure honest and good thinges not onely before God but before men also and least by neglecting the famous renowne of the kingdom and Marquesdom we be foūd cruel towards our neighbours hauing a stedfast hope a pure and sincere conscience and intent and a certayne true fayth in Christ Iesu our Lord by the tenour of these we signify and declare vnto your fatherhoods to all faythfull Christians openly professing both with hart and mouth that whatsoeuer man of what estate preheminence dignity condition degree or religion so euer he be which hath sayd or affirmed eyther doth say or affirme that in the sayd kingdome of Boheme and Marquesdome of Morauia heresyes haue sprong vp which haue infected vs and other faythfull Christians as is aforesayd the onely person of our most noble prince and Lord Sigismund king of Romaynes and of Hungary c. our Lord and heire successor being set apart whom we trust and beleue not to be guilty in the premisses all and euery such man as is aforesaid doth lye fasly vpon his head as a wicked and naughty traytour betrayer of the sayd kingdome and Marquesdome and most traiterous vnto vs most pernitious hereticke the sonne of all malice and wickednesse yea and of the deuill himselfe who is a lyar and the father of all lyes Notwithstanding we for
enemies ij or iij. dayes and he would follow with all possible speede with a puissaunt army Who accordyng to their cōmaundement defended the Citie with all their power but yet to litle purpose For the Citizens consulting with thēselues for their owne most indēnitie hauing no walles to defend thē thought best to take that way which seemed to thē most sure safe therfore concluded to take part with kyng Edward This was not so soone knowne abroad but the cōminaltie rāue out by heapes to meete kyng Edward to salute him as their king Wheupon the Duke of Somerset with other of kyng Henries Coūsaile hearing therof wonderyng at the sodayne chaunge of the world to shift for themselues fled away left there kyng Henry alone who the same day beyng caused by the Archbyshop of Yorke to ryde about London like a kyng was before night made captiue and reduced agayne to the Tower It was not long after these thyngs thus done at London but the cōming of the Earle of Warwicke was heard of who thinking to preuēt mischiefes with making speede came a litle to late missed of his purpose In the Earles army were Iohn Duke of Exceter Edmūd Earle of Somerset Iohn Earle of Oxford and Marques Moūtacute the Earles brother The Earle had now passed a great part of his iourney whē he hearing newes of the world so chaūged of the captiuitie of king Henry was not a litle thereat appalled in his mynde wherfore he stayd with his army at S. Albons to see what way further to take And for somuch as there was no other remedy but either he must yeld or one conflict must finish the matter he remoued to Barnet x. myles from S. Albons Against him set forth K. Edward well appointed with a strong army of piked able persons with artillerie engines instrumētes meete for the purpose bringing with him also kyng Hēry On Easter euē he came to Barnet there he embattelled himselfe In the mornyng vpon Easter day the battaile begā and fiercely cōtinued almost till noone with murder on ech side much doubtfull till both partes were almost wery with fightyng and murderyng King Edward thē desirous to see an end of or on with a great crew of new fresh souldiours set vpon his weried enemies Wherby the Earles mē although encouraged with wordes of their captaine stoutly fought but they sore woūded weried could not lōg hold out The Earle rushing into the middest of his enemies ventured so farre that he could not be rescued where he was strikē downe slayne and there lay he Marques Mountacute thinkyng to succour his brother whō he saw to be in great ieopardy was likewise ouerthrowne and slaine After that Richard Neuell Earle of Warwike his brother were gone the rest fled many were takē The number of them which were in this field slayne are iudged about x. thousand as Polydore Virgill reciteth Fabian numbreth of them that were slayne but xv hundreth The Duke of Somerset Earle of Oxford thinkyng to flye to Scotland turned to Iasper Earle of Pēbroke in Wales The Duke of Exceter hardly escaped to Westminster there tooke sanctuary For the death of the Earle of Warwike the K. was not so glad as he was sory for the Marques Mountacute whō he tooke to be his frend The corpes of these two were brought to the Church of Paules where they lay open in two coffins two dayes and then were interred Ex Polyd. alijs ¶ In the narration of this Hystory Polydore Virgill whom Hall followeth word for word doth some deale differ from Rob. Fabian Neither doe I doubt but both these had their authors by whō they were directed Notwithstādyng this I maruaile that Polydore writyng of so many thynges which he neuer saw doth not vouchsafe to cite vnto vs those writers of whom he borowed And more do I meruaile or rather lamēt if it be true that I haue heard that he not onely nameth no author vnto vs but also burned an heape of our English stories vnknowen after the finishyng of his in the dayes of kyng Henry the 8. But now to our text agayne All this while yet Queene Margaret with yoūg prince Edward her sonne was scarce come ouer beyng long let with contrary windes who at length in the moneth of Aprill arriuyng at Waymouth in Dorsetshire hearing the sorrowfull tidings of these thinges lately happened to her husbād and to the Earle of Warwike and his brother and of the prosperous successe of K. Edward was so dismayd diquieted and pierced with sorrow seyng all things contrary to her expectatiō so to frame agaynst her that she fared and tooke on with her selfe lamenting her husbād bewayling hir sonne cursing her comming and crieng out of Fortune as though blinde Fortune were she that gouerneth times and tides rewarding iust punishments to vniust deseruings of men and not the secret power and terrible iustice of almighty God Such was then the impaciency of that Queene being not able to beare the vehemency of her passion who rather should haue sorrowed the dolorous death of Duke Humfrey whome before she neglected but now she lacked that her senses failed her spirites were taken her speach decayed and life almost gone she fell to the ground as one that would rather dye then liue In this desolate case Queene Margaret learning now to know her friends frō her foes when it was too late fraught ful of heauines without solace or hope of remedy she with her son her company departed for her next refuge to a Monastery of Monkes called Beaulie in Hainshire there to take sanctuary priuiledge of the house Yet all harts were not sound nor subdued in England especially Edmond Duke of Somerset with Lord Iohn his brother Thomas Courtney Earle of Deuonshire Iasper earle of Pembroke Lord Wenlocke Iohn Longscrother being Prior of the Knights of Rhodes in Saint Iohns These hearing of the Queenes returne with speede resorted to her by whome she being somewhat quickened in her spirits and animated to warre began to take some hart and to follow their counsaile which was in all the whote hast to renew warre against King Edward being now vnprouided by reason his army was now dispersed and chiefest of his souldiours wasted Heere great hope of victory was shewed great promises made Although the Queenes mind was beeing more carefull for the yong Prince then for her selfe to sende him ouer into France before some proofe of triall made yet following the contrary counsaile of them and partly cut off by shortnesse of time which required haste she began with all expedition to gather power Likewise Iasper Earle of Pembroke posted into Wales to do the same King Edward hauing intelligence of all these doings first sendeth out certain light horsemē to espy abroad thorough the West parts what waies his enemies did take In the meane time he
saying to him Thou art Peter vpon this rocke I will build my church c. Mat. 16. And agayne he sayth feede my sheepe Ioan. vlt. That is to say be thou Peter the head ouer thy brethren Tedious it were to recite all the bibblebabble of these doctors in this their long responsall Who so lisâ—eth to see the bottome of their profounde writing knowledge may resort either to the history of Siluius or els to M. Cochleus in his first booke De hist Hussit Thus then M. Iohn Hus being driuen out of Prage as is afore touched by the motion of these Doctours and moreouer being so excoÌ„municate that no Masse nor other must be sayd there where he was present The people begaÌ„ mightily to grudge and to cry out agaynst the Prelates other popish priests which were the workers therof accusing theÌ„ to be Simoniacks couetous whoremaisters adulterers proud sparing not to lay opeÌ„ their vices to their great ignominy and shame And much crauing a reformation to be had of the clergy The king seing the inclination of the people being also not ignorant of the wickednes of the clergy vnder pretence to reforme the church began to require greater exactions vpon such Priestes and men of the Clergy as were knowne and accused to be wicked liuers Whereupon they on the other part that fauored Iohn Hus taking that occasion present complayned of all accused many and spared none Whomsoeuer they knew to be of the Catholicke faction or enemies to Iohn Hus. By reason wherof the priests of the popish Clergy were brought such as were faultye into great distresse and such as were not faulty into great feare In so much that they were glad to fall in at least not to fall out with the Protestantes being afrayd to displease them By this meanes maister Hus beganne to take some more liberty vnto him to preach in his church at Bethleem none to controll him by the same meanes the people also receiued some comfort and the king much gayne mony by the reason And thus the popish Clergy while they went about to persecute Iohn Hus were in wrapped theÌ„selues in great tribulation and afflicted on euery side as wel of lay meÌ„ as of learned men of the clergy In so much that womeÌ„ also children were agaynst theÌ„ And by that same reasoÌ„ wherwith they thought to entangle him they were ouerthrown theÌ„selues For the Doctors which before condemned this doctrine in Iohn Hus for an intollerable heresye cried out so much agaynst him for teaching the teÌ„porall Lords might take away teÌ„porall liuings froÌ„ the clergy sinning habitualiter that is lying and continuing still in the custome of iniquity now when the king and the Lords temporall began to mearse them and berieue them of their teÌ„poralties for their transgressions the sayd Doctors did keepe silence durst speake neuer a word Agayne where the foresayd doctors before could not abide in Iohn Hus that tithes wer to be couÌ„ted for pure almes now comming to the Guildhal were faine to entreat for theyr temporall goodes not to be taken from them pleading the same temporalties to be mere almose and deuotion of good men geuen vnto the church Ex Cochleo And thus now did they themselues graunt the thing which before they did condemne The more that the popes clergy was pinched the more grudge hatred redounded to Iohn Hus although he was in no cause therof but onely their owne wicked deseruinges for the which cause Stephen Paletz and Andraeas de Broda being the chiefe champions of that faction though they could not remedy the case yet to ease theyr mindes wrote sharpe and cruell letters to Maister Hus. And to helpe the matter forward the Pope also here must helpe at a pinche who likewise writeth hys letters to Wenceslaus king of Bohemia which was brother to Sigismund Emperor for the suppressing of Iohn Hus of his doctrine Which was in the fifth and last yere of his Popedome an 1414. The tenour of whose letters to king Wenceslaus in this wise proceedeth ¶ The letter of Pope Iohn to K. Wenceslaus IOhn Bishoppe seruaunt of Gods seruanntes to his welbeloued sonne in Christ Wenceslaus King of Romaines and of Boheme greeting and apostolicall benediction Among other desires and delightes of our hart who although vnworthy to represent the roome of Christ here in earth this doth chiefly redounde to our singular comfort fo often as we do heare of the brotherly entreaty of peace and of concord by which concord kingdoms do encrease as contrary by discorde they are deminished which is betweene your honour and our welbeloued in the Lord Sigismund your brother germane cosin for the noble king of the Romans c. And furthermore it foloweth in these words And as we haue cause to ioy at the premisses so likewise agayne the heauy rumors which are here do trouble and dampe our mindes For we heare that in diuers places vnder your dominioÌ„ there be certain which do folow and leane to the errors of that archhereticke Wickliffe whose bookes haue bene long since condemned in the generall Romain councell to bee erroneous hereticall and swaruing from the catholicke fayth And furthermore whiche is worst of all the sayd persons cleauing to the opinions of the heretickes least they should be corrected of their superior powers for their exces to couer theyr naughtines and stubbernesse in despising the commaundements of the Apostolicall seat do openly teach disobedience and contempt of the keies and ecclesiasticall censure to the subuersion of the Apostolicall dignity setting at nought the decrees of the holy fathers canons Wherefore we do exhort your The description of the Popes councell holden at Rome in which appeared a monstrous Owle to the vtter defacing of the Pope and all his Clergy worship for the mercy of our God as hartely as we may or caÌ„ that it would please you as we desire hope you will so effectuously to shew forth your regall power both for the glory of God defence of the catholicke fayth which you go about to defend and for the conseruation of your kingly name state and honor for the prosperous safe gouernement of your kingdome and dominions as it becommeth a catholicke prince whereby this blot of heresye which doth so lamentably and miserablye spring and creepe in those partes and doth so infect the mindes of mortall men to the destruction of their soules and doth sequester them from the congregation of the pure and catholick fayth and truth may be rooted out c. Geuen at Bononia in the Ides of Iune in the v. yeare of our popedome c. In this epistle of Pope Iohn aboue prefixed forsomuch as mention is made of a certaine councell before holden at Rome which was 4. yeares before agaynst the articles books of Iohn Wickliffe it shall not be impertineÌ„t nor out of purpose to repeat a certayn mery history worthy otherwise to
be noted at written by Nicholas Clemangis oâ— a certayne spirite which ruled the Popish Councelles hys worde are these The same pope called a CouÌ„cell at Rome about foure yeares before at the earnest sute of diuers men And a mas of the holy Ghost being sayd at the entraunce into the sayd Councell according to the accustomed maner the Councell being set and the sayde Iohn sitting highest in a chayre prepared for him for that purpose Behold a ougly dread full Owle or as the common prouerbe is the euill signe of some mischaunce of death to followe comming out of the backe halfe of him flew to and fro with her euill fauoured voyce and standing vpon the middle beame of the church cast her staring eyes vpon the Pope sitting the whole coÌ„pany began to maruell to see the night Crowe whiche is wont to abide no light how she should in the midday come in the face of such a multitude iudged not without cause that it was an illfauored token For beholde sayde they whispering one in on others eare the spirite appereth in the shape of an Owle And as the stoode beholding one an other and aduising the pope scarcely could keep their couÌ„tenaunce from laughter Iohn himselfe vppon whom the Owle stedfastly looked blushing at the matter beganne to sweate and to fret and fume with himselfe and not finding by what other meanes he might salue the matter being so confused dissoluing the Councell rose vp and departed After that there followed an other session In the whiche the Owle again after the maner aforesayd although as I beleue not called was present looking sâ—edfastly vpon the bishop whom he beholding to become agayne was more ashamed then he was before and iustly saying he could no longer abide the sight of her commauÌ„ded that she should be driuen away with battes and shottinges but she being aâ—rayde neither with their noyse neither of any thing els would not away vntill that with the strokes of the sticks which were throwne at her she fell downe dead before theÌ„ all This I learned of a faythfull frend who at the same time came to Rome the which thing I scarsely crediting for the rarenes of the matter he affirmed by his othe that it was most certayn true adding moreouer that all there present were much offeÌ„ded did greatly deride that CouÌ„cell called for such a purpose and by little and litle the CouÌ„cel was dissolued nothing done ther as he saith Although it hath not bene alwayes seene that such spirituall Doues haue bene present with Popes and their Councels gouerned theÌ„ yet their euill doctrine declareth no lesse Read gentle reader the booke of Clemangis and thou shalt not thinke thy labor euill bestowed For he hath both learnedly truely freely and godly bewayled the filthines of Antichrist and his ministers their wickednes impiety and cruelty and the miserable state and face of the Church c. And thus much for Pope Iohn ¶ The Councell of Constance HEre by the way is to be noted and vnderstand that during all this time of Pope Iohn there were 3. Popes raigning together neither was yet the the schisme ceased which so long time had continued the space as I sayde of 29. yeares By the reason wherof a generall Councel was ordeined holden at Constance in the same yeare an 1414. being called by Sigismund the Emperor and Pope Iohn the 23. for the pacifiyng of the foresayd schisme which was then betweene three Popes striuing for the Popedome The first whereof was Iohn whom the Italians set vp The second was Gregory whom the Frenchmen set vp The third was Benedict whom the Spaniardes placed In this schismaticall ambitious conflict euery one defended his Pope to the great disturbans of christian nations This councell endured foure yeares long wherin all their matters were decided most by foure natioÌ„s to say the English Germaine French Italian nation Out of which â—oure nations were apoynted chosen foure Presidentes to iudge and determine the matters of the Councell The names of which Presidentes were these Iohn the Patriarke of Antioche for Fraunce Anthony Archbishop of Rigen for Italy Nicholas Archbishoppe of Genesuensis for Germany and Nicholas Bishop of Bathe for England by whom many great and profitable things to the glory of God and publike profit might haue bene concluded if the rotten flesh of the churchmen could haue bidden the salt of the Gospell and if they had loued the truth but as Gregogorius Nazienzenus writeth there lightly come few generall Councels but they end more with disturbance then tranquility So it happened in this councell for wheras Iohn the 13. in the first Session exhorteth them by these wordes taken out of the 8. of Zachary Viritatem diligite that is to say Lone the truth further monishing them and specially the Deuines euery man to do his endeuour for the vnitye of the Church and to speake their minde freely but howe soone this his exhortation was forgotteÌ„ it appeared shortly after by the despising of the Prophetes and persecuting of Christ in his meÌ„bers as by the grace of Christ shall appeare hereafter in the processe of this story First this Iohn did resigne his Papacy the Emperor geuing him thankes kissed his feet Afterward the sayd Iohn repenting him that he had so done sought meanes to flee whereunto Fredericke Duke of Austrich did assist him for he chaunging his garments fled by night with a small coÌ„pany And when he was now come vnto Schaffe house to goe into Italy the Emperour pursuing tooke him and proclaymed Fredericke traytour for that cause tooke away certayne Cittyes from him At the last the matter was appeased vnder this coÌ„dition that Fredericke should require grace of the Emperour and resigne all his possessions vnto him WherupoÌ„ the Emperor receiued him againe into fauor restored him to his dukedome This pope being thus deposed was committed vnto the County Pallatine and by him caried to the Castle of Manheime where he was kept prisoner by the space of 3. yeares Afterward he was agayne by Pope Martine admitted to the number of Cardinals This Pope Iohn was deposed by the decree of yâ— couÌ„cell more then 40. most greuous and haynous crimes being obiected and proued agaynst him as that he had hyred Marcilus Permensis a Phâ—sition to poyson Alexander his predecessour Further that he was an heretick a simoniake a lyer an hipocrite a murderer an inchauÌ„ter a dice-player an adulterer and a sodomite finally what crime is it that he was not infected withall And now to returne vnto the councell first we wil declare the order of their Sessions with things therin concluded in generall then we will Christ willing adioyne the speciall tractation of such matters as perteyne to the story of the Bohemians and Iohn Hus and Hierome of Prage who in the same vngodlye councell were condemned and burned This councell therfore of Constance which was
faithfully do stand for righteousnes to whom the Lorde God shall geue in the kingdome of Boheme to knowe the truth For the following of which truth necessary it is that they returne againe into Boheme setting apart all vaine glory following not a mortall and miserable king but the king of glory which geueth eternall life O howe comfortable was the geuing of the hande of Lorde Iohn de Clum vnto me which was not ashamed to reache foorth his hand to me a wretche and such an abiecte hereticke lying in fetters of yron and cried out vpon all men Nowe peraduenture I shall not speake much hereafter with you Therfore salute in time as you shall see them all the faithfull of Boheme Palletz came to me into prisone His salutation in my vehement infirmitye was this before the Commissaries that there hath not risen a more perillous hereticke since Christ was borne then was Wickliffe and I. Also he sayd that al such as came to heare my talke were infected with this heresie to thinke that the substance of bread remained in the sacrament of the altare To whome I answered and sayd O maister what a grieuous salutation haue you geuen me and how greatly do you sinne Behold I shal die or peraduenture to morow shall be burnt And what rewarde shall be recompenced to you in Boheme for your labour This thing peraduenture I shoulde not haue wrytten least I might seeme to hate him I haue alwayes had this in my heart trust not in princes c. And againe cursed be the man whiche trusteth in man and maketh flesh to be his arme For Gods sake be you circumspecte how you stand and how you returne Carie no letters with you Directe your bookes not all by one but diuersly by diuers frendes Knowe this for certaine that I haue had great conflictes by dreames in such sort as I had much a doe to refraine from crying out For I dreamed of the Popes escape before he went And after the Lord Iohn had told me therof immediately in the night it was told me that the Pope shuld returne to you again And afterward also I dreamed of the apprehēding of maister Hierome although not in ful maner as it was done Al the prisonments whether and howe I am caryed were opened to mee before although not fully after the same fourme and circumstance Many serpents oftentimes appeared vnto me hauing heads also in their taile but none of them could bite me and many other things more These thinges I wryte not esteeming my selfe as a prophet or that I extoll my selfe but onely to signifie vnto you what temptations I had in body and also in mind and what great feare I had least I shoulde transgresse the commaundement of the Lord Iesus Christ. Nowe I remember with my selfe the wordes of maister Hierome which sayde that if I shoulde come to the Councell hee thoughte I shoulde neuer returne home againe In like maner there was a good and godly man a tailor which taking his leaue of me at Prage spake to me in these words God be wyth you said he for I thinke verely my deare and good maister Iohn that you shall not returne again to vs with your life The king not of Hungarie but of heauen rewarde you with all goodnes for the faithfull doctrine which I at your hands haue receiued c. ¶ And shortly after the writing hereof he sendeth also vnto them an other propheticall vision of his to be expoūded touching the reformation of the church written in his 44. Epistle the contentes whereof be these ¶ An other letter of Iohn Hus sent to the Lord Iohn de Clum I Pray you expound to me the dreame of thys nyght I sawe how that in my churche of Bethleem they came to rase and put out all the images of Christ and did put them out The next day after I arose and sawe many painters which painted and made more fairer Images many more then I had done before which Images I was very glad and ioyfull to behold And the painters wyth much people about them sayde let the bishops and priestes come now put vs out these pictures Which being done much people seemed to me in Bethleem to reioyce and I with them And I awaking therewith felt my selfe to laugh c. ¶ This vision Lorde Iohn de Clum and Iohn Hus himselfe in his booke of Epistles in the 45. Epist. semeth to expounde and applyeth these Images of Christ vnto the preaching of Christ and of his lyfe The which preachyng and doctrine of Christ though the Pope and his Cardinals should extinguish in him yet did he foresee declare that the time should come wherin the same doctrine shuld be reuyned againe by others so plenteously that the pope with al his power shuld not be able to preuaile against it Thus much as cōcerning this visiō of Iohn Hus. Wherunto doth wel accord the Prophesie of Hierome of Prage printed in the coyne called Moneta Hussi of the which coyn I haue my selfe one of the plates hauing this superscriptiō folowing printed about it Centum reuolutis annis Deo respondebitis mihi That is After a hundreth yeres come and gone you shal geue a count to God and to me Wherof God willyng more shal be sayd hereafter Furthermore in 48. Epist. the sayd I. Hus seemyng to speake with the like spirit of Prophecy hath these wordes folowing Sed spero quod quae dixi sub tecto praedicabuntur super tecta That is but I trust that those thinges which I haue spoken within the house hereafter shal be preached vpon the top of the house And because we are here in hand with the Prophesies of Iohn Hus it shall serue well in place here moreouer to recorde his wordes in a certayne treatise by hym written De Sacerdotum Monachorum carnalium Abhominatione wherein the sayd Iohn Hus speaking prophetically of the reformation of the Church hath these wordes following Ex istis vlterius aduerte incidentaliter quod Dei ecclesia nequit ad pristinam suam dignitatem reduci c. That is in english Moreouer hereupon note and marke by the way that the church of God cannot be reduced to his former dignitie or be reformed before all thinges first be made new The truth whereof is playne by the Temple of Salomon Like as the Clergie and Priests so also the people and laity Or els vnless all such as now be addict to auarice from the least to the most be first conuerted and reclaymed as wel the people as the clergy and Priests Albeit as my mind now geueth me I beleue rather the first that is that then shall rise a new people formed after the new man whiche is created after God Of the which people new Clerkes Priestes shall come and be taken whiche all shall hate couetousnes and glory of this life hasting to an heauenly cōuersation Notwithstanding all these