THE HISTORY
OF
WILLIAM SAUTRE.

            KING Henry 4: was crowned in the year 1399. The next year followed a parliament holden at Westminster; in which parliament, one William Sautre, a priest, in­flamed with zeal for the true religion, required he might be heard for the commodity of the whole realm. But the bishops obtained, that the matter should be referred to the convocation. The said William Sautre, being brought thither on Saturday, the 12th day of February, Thomas Arundel, archbishop of Canterbury, brought a certain scroll, written in words as follows: " Sir William Chatris, otherwise Sautre, parish priest of the church of St. Scithe the Virgin, in London, publicly and privily holds these conclusions

            I. " That he will not worship the cross on which CHRIST suffered, but only CHRIST, that suffered upon the cross.

            II. " That he would sooner worship a temporal king, than the foresaid wooden cross.

            III. " That he would rather worship the bodies of the saints, than the very cross on which CHRIST hung, if it were before him.

            IV. " That he would rather worship a man truly con­trite, than the cross of CHRIST.

            V. " That if any man would visit the monuments of Peter and Paul, or go on pilgrimage to the tomb of St. Thomas, he is not bound to keep his vow, but he may distribute the expenses of his vow upon the poor.

            VI. " That every priest and deacon is more bound to preach the word of GOD, than to say the canonical hours.

            VII. " That after the pronouncing of the sacramental words, the bread remaineth of the same nature that it was before."  To which articles the archbishop of Canterbury re­quired Sir William to answer, who asked for a copy of them, and a competent space to answer. Whereupon the said archbishop commanded a copy to be delivered; assigning him the Thursday following to make answer in. When Thursday was come, the archbishop put off the meeting until the morrow at eight o'clock. On Friday, Sir William Sautre, making his personal appearance, de­livered in his answer as follows

            " I William Sautre, priest unworthy, say and answer, That I will not - worship the cross whereon CHRIST was crucified, but only CHRIST, that suffered upon the cross; and that I will rather worship a temporal king, than the foresaid wooden cross; and that I will rather worship the bodies of saints, than the very cross of CHRIST whereon he hung, if the very same were before me; and also that I will rather worship a man truly penitent, than the cross on which CHRIST hung. Also, that if any man has made a vow to visit the shrines of the apostles Peter and Paul, or to go on pilgrimage to St. Thomas's tomb, or any where else, to obtain any temporal benefit, he is not bound to keep his vow upon the necessity of salvation; but he may give the expenses of his vow in alms amongst the poor. And I also say, that every deacon and priest is more bound to preach the word of GOD, than to say the canonical hours. Also, that after the pronouncing of the sacramental words, there easeth not to be very bread simply: yet, I believe the said sacrament to be the very body of CHRIST, after the pro pouncing of the sacramental words."

            Then the bishop assigned unto Sir William time to deliberate till the next day: which being come, the archbishop, in the chapter-house of St. Paul, especially examined him upon the sacrament of the altar. To whom Sir William answered as before. Then the arch­bishop demanded, whether he would stand to the deter­mination of the holy church? To this Sir William said, " That he would stand to the determination of the church, where such determination was not contrary to the will of God."

            This examination lasted from eight till eleven o'clock of the same day. During all this time.the said William would answer no otherwise, neither receive catholic in­formation. Wherefore the archbishop gave sentence against him as followeth: " In the name of GOD, Amen. We Thomas, by the grace of GOD, archbishop of Canter­bury, primate of England, and legate of the see apos­tolical, by the authority of God Almighty, and blessed St. Peter and Paul, and of holy church, and by our own authority, by this our sentence definitive, do pronounce,

decree, and declare thee, William Sautre, otherwise called Chawtrey, judicially and lawfully convict as an heretic, and as an heretic to be punished."

            On Wednesday, February 23, it was demanded of the said Sir William, why they should not proceed unto his degradation, according to the canonical sanctions: where­unto he answered nothing, neither did he allege any cause to the contrary. Then the archbishop proceeded ac­cording to the sentence, the tenor whereof is as follows " In the name of GOD, Amen. We Thomas, by the grace of GOD, archbishop of Canterbury, legate of the see apostolical, and metropolitan of all England, do find and declare, that You, William Sautre, has been for heresy convicted and condemned, and art to be deposed and degraded."

            On Saturday, the 26th of February, the archbishop sat in the bishop's seat of the church of St. Paul in London, and being solemnly apparelled in his pontifical attire, caused Sir William Sautre, apparelled in his priestly vest­ments, to be brought before him. That done, he declared to all the clergy and people, assembled there in great multitude, that all process against the said Sir William Sautre was finished. And for that he saw the said William nothing abashed; he proceeded to his degrada­tion in form as followeth: "We Thomas, by God's per­mission, archbishop of Canterbury, primate of all Eng­land, and legate of the apostolic see, do denounce thee, William Sautre, in the habit and apparel of a priest, as an heretic, and do degrade and deprive thee of thy priestly order.’ And in sign of actual deposition from thy priestly dignity, we take from thee the patin and chalice, and do deprive thee of all power and authority of celebrating the mass; and also we pull from thy back the vestment, and deprive thee of all manner of priestly honor. Also, we Thomas, do degrade thee from the order of a deacon: and in token of this thy degradation, we take from thee the book of the New Testament, and deprive thee of all authority of reading the gospel, and all manner of dignity of a deacon. Also, we Thomas, do degrade thee from the order of a sub-deacon: and in token of this thy degradation, we take from thee the habit of a sub-deacon, the albe and maniple, and do de­prive thee of all manner of sub-deaconal dignity. Also, -we i'Irunrds, -cu -teed ituc `1u t £hum ail ur&u=r u i an acolyte and in sign and token of this thy degradation, we take from thee the candlestick and taper, and do deprive thee of all dignity of an acolyte. Also, we Thomas, do de­grade thee from the order of an exorcist: and in token of this thy degradation, we take from thee the book of conjurations, and do deprive thee of all and singular dignity of an exorcist. Also, we Thomas, do degrade thee from the order of a reader: and in token of this thy degradation, we take from thee the book of the divine lections, (i. c. the book of the church legends,) and do deprive thee of all manner of dignity of a reader. Also, we Thomas, do degrade and put thee from the order of a sexton: and in token of this thy degradation, we take from thee the keys of the church-door, and thy surplice, and do deprive thee of all and singular commodities of a door-keeper. And also, by the authority of Omnipotent GOD, the Father, the Son, and Holy Ghost, and by our authority, we degrade thee from all orders, benefices, privileges, and habits in the church; and depose thee from all and singular clerkly honors and dignities what­soever. Also, in token of thy degradation and deposi­tion, here actually we have caused thy crown and eccle­siastical tonsure, in our presence to be rased away, and utterly to be abolished, like unto the form of a layman; and here we do put upon the head of thee, the said William, the cap of a lay-person; beseeching the court that they will receive favorably the said William unto them thus recommitted."

            Thus William Sautre, being utterly thrust out of the pope's kingdom, was committed unto the secular power. But the bishops not herewith content, ceased not to call upon the king, to cause him to be brought forth to execution. Whereupon the king, to gratify the clergy, directed a terrible decree to the mayor and sheriffs of London; the tenor whereof ensues: "Whereas the reverend father, Thomas, archbishop of Canterbury, pri­mate of all England, and legate of the apostolic see, by the assent, consent, and council of other bishops, and his brethren suffragans, and also the clergy within his pro­vince or diocese, has pronounced and declared, by his definitive sentence, William Sautre to be a most manifest heretic: we, therefore, minding to maintain and defend the holy church, and to root out all errors and heresies out of our kingdom, command you, that you cause the said William, being in your custody, in some public place within the liberties of your city, (the cause afore­said being published unto the people,) to be put into the fire, and there in the same fire to be burned. Fail not In the execution thereof, upon the peril that will fall thereupon." Teste Rege, apud Westm. 26 Febr.

            As King Henry 4: was the first of all English kings, that began the burning of CHRIST's saints, for standing against the pope; so was this William Sautre the first which I find to be burned in the reign of the said king, which was in the year of our Lord 14OO.

THE HISTORY

OF

JOHN BADBY.

            IN the year of our Lord 14O9, on Sunday, the first day of March, in the afternoon, the examination of one John Badby, tailor, was made in a certain hall, within the precinct of the preaching friars of London, upon the crime of heresy, before Thomas Arundel, archbishop of Canterbury, and others his assistants. The articles brought against him were as follow: " In the name of GOD, Amen. Be it manifest to all men, that on the second day of January, in the year of our Lord 14O9, John Badby, a layman, of the diocese of Worcester, appearing personally before the reverend father in CHRIST and lord, lord Thomas, bishop of Worcester, was detected of having maintained, that the sacrament of the body of CHRIST, consecrated by the priest upon the altar, is not the true body of CHRIST, by virtue of the words of the sacrament. But that after the sacramental words spoken by the priests, the material bread does remain upon the alutl. The foresaid reverend father, perceiving the said John Badby to maintain the same heresy, pronounced the said John to be an heretic, and declared it in these words " In the name of GOD, Amen. We Thomas, bishop of Worcester, do accuse thee, John Badby, of the crime of heresy, for that you have openly affirmed, that the sacra­ment of the body of CHRIST, consecrated upon the altar by the priest, is not the true body of CHRIST; and we do pronounce thee to be an heretic, and do declare it finally by these writings."

            When these articles were read by the archbishop of Canterbury, he publicly confessed and affirmed, That he had maintained the same. And then the archbishop, to convince the said John Badby, said and affirmed there openly, That (if he would live according to the doctrine of the church,) he would engage his soul for him at the judgment-day. To -this John Badby answered, "That after the consecration at the altar, there remaineth the material bread, and the.same bread which was before, notwithstanding, (said he,) it is a- sign or sacrament of the living God." Furthermore he said, " That if every host, consecrated at the altar, were the Lord's body, then there were 2O,OOO gods in England. But he believed (he said,) in one God Omnipotent." Which thing the archbishop of Canterbury denied not. He added, " He should greatly marvel, if any mand had a loaf of bread, and should break the same, and give every man a mouthful, that the same loaf should afterwards be whole." Then the archbishop required, that he would forsake those opinions; which he expressly refused.

            After this, when the archbishop and the bishop of London had consulted together, to what safe keeping the said John Badby might be committed; it was concluded, that he should be put into a certain chamber within the mansion of the friars preachers: and he was accordingly put there; and the archbishop said, that he himself would keep the key.

            On Wednesday following, being the 15th day of March, when the said archbishop, with his brethren and suffra­gans, were assembled in the church of St. Paul, the arch­bishop, taking the Episcopal seat, called to him the arch­bishop of York, with other noblemen, as well spiritual as temporal; before whom the said John Badby was called personally to answer. He still held and defended the same articles as before; and said, that whilst he lived he would never retract them. The archbishop, considering that he would in no wise be altered, and seeing his coun­tenance stout, and his heart confirmed, so that he began to persuade others, as it appeared, proceeded to confirm the former sentence given against John Badby, pro­nouncing him an open heretic. And thus they delivered him to the secular power; and very instantly desired the temporal lords, then present, that they would not put John Badby to death, nor deliver him to be punished, or put to death.

            These things concluded by the bishops in the forenoon, in the afternoon the king's writ came. By the force whereof John Badby (persevering in his constancy unto the death,) was brought into Smithfield, and there, being put into an empty barrel, was bound with iron chains fastened to a stake, having dry wood put about him. As he was standing thus, it happened that the prince, the king's eldest son, was there present; who, to save his life, counseled him, that he should speedily these dangerous opinions. Also Courtney, at that time chan­cellor of Oxford, informed him of the faith of holy church. In the mean season the prior of St. Bartholo­mew's, in Smithfield, with all solemnity, brought the sacrament, with twelve torches borne before it, and so showed it to the poor man at the stake. Then demanding of him, how he believed in it? He answered, " That he knew well it was hallowed bread, and not God's body." Hereupon the fire was put to him. When he felt the fire, he cried, "Mercy! " (calling upon the Lord,) and so the prince immediately commanded to take away the tun, and quench the fire. The prince (his commandment being done,) asked him, if he would forsake heresy, and turn to the faith of holy church? Which thing if he would do, he should have goods enough; promising him also a yearly stipend out of the king's treasury. But this valiant champion of CHRIST, neglecting the prince's fair words, refused the offer of worldly promises, being more vehemently inflamed with the Spirit of GOD, than with any earthly desire. Whereupon the prince commanded him straight to be put again into the tun, and that he should not afterward look for any grace or favor. But as he could be allured by no rewards, so was he affrighted at no torments, but persevered invincible to the end.

            The persecuting bishops, not yet contented, and having now a king for their own purpose, exhibited a bill to his nialesty; declaring what trouble was risen by divers wicked and perverse men, who taught and preached a new, wicked, and heretical doctrine, contrary to the de­termination of holy church. Whereupon the king granted, in the said parliament, a statute to be observed, called ex oftcio, as follows: u That no man within this realm, or other the king's dominions, presume to take upon him to preach, privily or openly, without special license first obtained of the ordinary of the place: nor that any hereafter do preach, or maintain, openly or in secret, any thing contrary to the determination of holy church. And if any person whatsoever, do attempt any manner of thing contrary to this present statute, the ordinary of the place shall cause to be arrested and detained under safe custody the said person, until he has recanted the said heretical and erroneous opinions. And that the said ordinary proceed openly and judiciously against the said person so arrested. And if any person be lawfully con­victed, then the said ordinary may cause the said person so convicted, to be laid in any of his own prisons, and there to be kept so long as shall be thought expedient. And farther, if any person within this realm shall be:.onvicted of' the said wicked preachings, doctrines, or opinions, and refuse to abjure the said opinions; or if, after his abjuration once made, he relapse; then the sheriff of the same county, or the mayor or sheriffs of the city or borough, shall take unto them the said persons, and cause them openly to be burned in the sight of all the people."

            Who would have thought but that by these laws, so substantially founded, and so diligently executed, the name and memory of this persecuted sect should have been rooted out? And yet such are the works of the Lord, that the number and courage of these good men multiplied daily and increased. For I find it recorded in registers, that these heretics, so called, were dispersed and increased in divers countries; especially in London, in Lincolnshire, Norfolk, Herefordshire, Shrewsbury, and divers other parts; with whom the archbishop had much ado, as appears by his own registers.

THE HISTORY

OF

WILLIAM THORP.

The Examination of William Thorp,

Clerk, penned with his own hand.

            “KNOWN be it to all men that read this writing, that on the Sunday next after the feast of St. Peter, in the year 14O7, I William Thorp, being in prison in the castle of Saltwood, was brought, before Thomas Arundel,' archbishop of Canterbury, and chancellor of England. And when I came, he stood in a great chamber, and much people about him. When he saw me, he went straight into a closet, bidding all secular men that followed him to go forth, so that no man was left in the closet, but the archbishop himself, a physician, and two other persons unknown to me. As I stood before them, the archbishop said, I William,, I know well that you have these twenty winters and more, traveled about busily in the north country, and in divers other counties of England, sowing about false doctrine. But through the grace of GOD, you art now brought into my ward, so that I shall sequester thee from thine evil purpose. Nevertheless, St. Paul says, ` If it may be, as much as in us is, we ought to have peace with all men.' Therefore, William, if you wilt now meekly kneel down, and lay thy hand upon a book and kiss it, promising faithfully that you wilt submit to my correction, and stand to mine ordinance, and fulfil it duly by all thy power, you shall yet find me gracious unto thee.' Then said I to the archbishop.

            Sir, since you deem me an heretic, and out of belief, will you give me audience to tell my belief?' And he said, `Yea, tell on.' And I said, ` I believe there is but one God Almighty; and in this Godhead three per­sons, that is, the Father, the Son, and the Holy Ghost. And I believe that all these three persons are even in power, and in cunning, and in might, full of grace, and of all goodness. For whatsoever the Father cloth, that also the Son doth; and in all their power, cunning, and will, the Holy Ghost is equal to the Father and to the Son.'

            "Over this I believe, that through counsel of this most blessed Trinity, for the salvation of mankind, the second Person of this Trinity was ordained to take the form of man. And I believe that this second person, our Lord JESUS CHRIST, was conceived through the Holy Ghost, in the womb of the blessed virgin Mary. And I believe that CHRIST was born of this most blessed virgin. And I believe that a CHRIST, our Savior, was circumcised the eighth day after his birth, in fulfilling of the law; and his name was called JESUS. And I believe that CHRIST, as he was about thirty years old, was baptized in Jordan, of John Baptist: and in the likeness of a dove the Holy Ghost descended upon him, and a voice was heard from heaven, saying, ` You art my beloved Son, in thee I am well pleased.' And after this, when CHRIST would make an end of this temporal life, I believe, that in the day before he would suffer, in form of bread and wine, he ordained the sacrament of his flesh and his blood, and gave it to his apostles to eat; commanding them, and by them, all their after-corners, that they should do it in this form, that he showed to them. And I believe, that this CHRIST, our Savior, shed out, for man's blood, the blood that was in his veins; gave his spirit into the hands of his Father,, and so died for man's sake, upon the cross. And after this, I believe that CHRIST was taken down from the cross and buried: and, on the third day, by the power of his Godhead, rose again. And, on the fortieth, day, ascended up into heaven, and there sitteth on the right hand of the Father Almighty. And the fiftieth day after his up-going, he sent the Holy Ghost to his apostles, that he had promised them: and I be­lieve that CHRIST shall cone to judge all mankind, some to everlasting peace, and some to everlasting pains.

            " And as I believe in the Father, and in the Son, that they are one God Almighty, so I believe in the Holy Ghost, that he is also the same God Almighty. And I believe an holy church; that is, all they that have been, and that now are, and always to the end of the world shall be, a people which endeavor to know and to keep the commandments of God; dreading over all things to offend GOD, and loving and seeking to please him: and I be­lieve that all they that have had, and yet have, and shall have the foresaid virtues, surely standing in the belief of GOD, hoping steadfastly, continuing to their cud in perfect charity, patiently and gladly suffering persecutions, by the example of CHRIST, all these have their names written in the book of life.

            “Therefore, I believe, that the gathering together of this people, living now in this life, is the holy church of GOD, fighting against the fiend, the world, and their filthy lusts. Wherefore, seeing this church neither coveteth, nor willeth, nor loves, nor seeketh any thing, but to eschew the offence of GOD, and to do his will; with all mine heart I submit myself unto this holy church of CHRIST, to be ever obedient to the ordinance of it, after my knowledge and power, by the help of God. There­fore I now, and evermore shall, if God will, with all my heart, submit me only to the rule and governance of them, whom I perceive, by the having and using of the said virtues, to be members of the holy church. These articles of belief and all other, both of the old law, and of the new, I believe verily in my soul; praying the Lord GOD, for his holy name, to increase my belief, and to help my unbelief.

            "And because I desire, above all things, to be a faithful member of holy church, I make this protestation before you all four, coveting that all men and women, that now be absent, knew the same: I believe that all the old law and new law, given and ordained of GOD, were given and written for the salvation of mankind. And I believe that these laws are sufficient for man's salvation: and I believe every article of these laws. And therefore to the rule and ordinance of these laws of GOD, I submit me with all my heart; that whosoever will, by the authority of God's law, or by open reason, tell me that I have erred, or do now err, in any article of belief (from which inconvenience God keep me for his good­ness!) I submit to be reconciled, and to be obedient unto those laws of GOD, and to every article of them. Yea, Sir, and over this, I believe and admit all the sentences, authorities, and reasons of the saints and doctors, ac­cording to the holy Scripture. I submit me meekly to be ever obedient, after my cunning and power, to all these saints and doctors, as they are obedient to God and to his law, and no further; (to my knowledge,) not for any earthly power, dignity or state, through the help of God.

            “But I pray you, Sir, for the charity of GOD, that ye will, before I swear, tell me how or whereto I shall submit me; and show me that whereof ye will correct me, and what is the ordinance that ye will thus oblige me to fulfil.', And the archbishop said unto me, I I will that you swear, that you wilt forsake all the opinions which the sect of Lollards hold; so that after this time, you hold not any opinion, which I shall rehearse to thee here. Nor shall you favor any man or woman that holdeth any of these opinions; but after thy knowledge and power you shall withstand all troublers of holy church; and them that will not leave their damnable opinions, you shall make known to the bishop of the diocese. And I will that you preach no more unto the time that I know by good witness that thy heart and mouth accord truly in one.'

            “ And I hearing these words, thought in my heart, that this was an unlawful asking; and deemed myself cursed of GOD, if I consented hereto. And in that I stood still and spoke not, the archbishop said to me, I Answer one way or other.' And I said,’Sir, if I consented to you thus, as ye have rehearsed to me, I should become every bishop's spy: yea, Sir, I should be cause of the death of men and women, both bodily and ghostly. And if I should do thus, many men and women would say, that I had falsely and cowardly forsaken the truth, and shamefully slandered the word of God. And if I consented to this, for good or mischief that may befall me in this life, I deem in my conscience, that I were worthy to be cursed of GOD, and of all his saints from which inconvenience keep me, and all Christian people, Almighty GOD, now and ever, for thy holy name."

            " And then the archbishop said unto me, O, thins heart is full hard, as was the heart of Pharaoh, and. the devil has perverted thee, and has so blinded thee in all thy wit, that you have no grace to know the truth, nor the mercy I have profcrred thee; but I say to thee, lewd Lossel, either quickly submit thee to my decrees, or by St. Thomas, you shall be degraded, and follow thy fellow into Smithfield.' And at. this saying I stood still and spade not, but I thought in my heart that God did to me great grace, if he would, of’ his great mercy, bring me to such an end. And I was nothing afraid of this menacing of the archbishop; but in my heart prayed the Lord God to comfort and strengthen me against them; and to give me grace to speak with a meek and an easy spirit: and whatsoever thing I should speak, that I might have true authorities of Scripture, or open reason. And for that I stood thus still, one of the archbishop's clerks said unto me, `What musest thou? Do as my lord has commanded thee.'

" And the archbishop said to me, ` Wherefore tarriest thou? Wilt you submit thee to me or no?' And I said, ` Sir, I tell you at one word, I dare not for the dread of God submit me to you, after the tenor that ye have rehearsed to me.' And he said to one of his clerks, ` Fetch hither quickly the certificate that came to me from Shrewsbury, under the bailiff's seal, witnessing the heresies which this Lossel has venomously sown there.'

" Then hastily the clerk took out divers writings, among which there was a little one, which the clerk de­livered to the archbishop. And the archbishop read as follows; ` The third Sunday after Easter, in the year 14O7, William Thorp came unto the town of Shrewsbury, and said openly in St. Chad's church, in his sermon, that the sacrament of the altar, after the consecration, was material bread. And that images should in no wise be worshipped. And that men should not go on pilgrimages.  And that priests have no title to tithes. And that it is not lawful to swear.'

            "And when the archbishop had read this roll, he rolled it up again, and said to me, `Is this wholesome learning among the people?' And I said, ` Sir, I am both ashamed and right sorrowful for them that have certified you these things thus untruly: for I never preached, nor taught thus, privily nor openly.'

            " And the archbishop said to me, ` I will give credence to these worshipful men. Weenest you that I will give credence to thee? You Lossel, the bailiffs of that town have written to me, praying me, that if you shall be made to suffer openly for thine heresies, you may suffer among them: so that all they whom you have perverted, may through fear be reconciled to holy church. And by my thrift, this hearty prayer shall be thought on.'

            " Neither the prayer of the men of Shrewsbury, nor the menacing of the archbishop made me any way afraid. But in the hearing it, my heart rejoiced. I thalik God for the grace that I then thought, and yet think shall come to all the church of GOD, by the merciful doing of the Lord. And, as having no dread of the malice of tyrants, by trusting steadfastly in the help of the Lord, I said to the archbishop, ` Sir, if the truth of God's word might be accepted, I doubt not to prove, that they that are feigned to be out of the faith of holy church in Shrewsbury, and in other places also, are in the true faith of holy church. For their works spew their desire, their will, and their business are most set, not to offend GOD, but to love and to please him, in true and faithful keeping of his commandments. And they that are said to be in the faith of holy church in Shrewsbury, and in other places, by open evidence of their proud, envious, ma­licious, covetous, lecherous words and works, neither know, nor have will to know, the right faith of holy church. Wherefore, neither these, nor any that follow their manners, shall come to the faith of holy church, except they come in the way which now they despise.

            " Full many, and especially men that are named to be principal limbs of holy church, stir God to great wrath; for that they call or hold them just men, which are full unjust, as their vicious words, their great customable swearing, and their slanderous and shameful works openly show. And whereas, Sir, ye say that I have troubled Shrewsbury, and many other men and women with my teaching: if it thus be, it is not to be wondered of wise men, since all the city of Jerusalem was troubled at CHRIST's own person, that was very God and man, and the most prudent preacher that ever was or shall be. And also all the synagogue of Nazareth was moved against CHRIST, and so filled with ire toward him for his preach­ing, that they rose up and cast CHRIST out of their city, and led him to the top of the mountain to cast him down headlong.'

" And the archbishop said to me, I It followeth of these thy words, that you and such other thinkest, that ye do right well to preach without authority of any bishop. For you presume that the Lord has chosen you only to preach, as faithful disciples and special fol­lowers of CHRIST.' And I said, I Sir, by authority of God's law, and also of saints and doctors, I learn, it is every priest's office and.duty to preach freely and truly the word of GOD, by the bidding of CHRIST, and by the example of his most holy living; and also, by the wit­nessing of his holy apostles and prophets, we are bound, under full great pain, to exercise us after our cunning and power, (as every priest is likewise charged of GOD,) to fulfil duly the office of priesthood. We presume not of ourselves to be esteemed faithful disciples, and special followers of CHRIST. But, Sir, we deem this, by authority of God's word, that it is the chief duty of every priest to busy him faithfully, to make the law of God known to his people, where, when, and to whom ever we may.

            "And the archbishop said to me, I Lewd Lossel, wherefore makest you such vain reasons to me? Asks not St. Paul, I How shall priests preach except they be sent?' But I sent thee never to preach. For thy venomous doctrine is known throughout England, that no bishop will admit thee to preach by their letters. Why then, lewd idiot, wilt you presume to preach, since you art not sent nor licensed?'  And I said to the archbishop, I Sir, as touching your letter of license, or other bishops, which, ye say, we should have, we know well, that neither you, Sir, nor any

other bishop of this land, will grant us any such letters of license, unless we should oblige ourselves by oaths, not to pass the bounds which ye, Sir, or other bishops will limit to us. And since in this matter your terms be some too large, and some too strait; tivc dare not thus be bounden to you. But though we have not your letter, Sir, nor letters of any other bishops, we dare not there­fore leave the office of preaching, to which all priests after their power are bound, by divers testimonies of God's law, without any mention of bishops' letters. As we have taken upon us the office of priesthood, we pur­pose to fulfil it with the help of GOD, by authority of his own law, trusting steadfastly in the mercy of God. For that he commandeth us to do the office of priesthood, he will be our sufficient letters and witness, if we, by example of his holy living and teaching, do our office justly: yea, the people to whom we preach (be they faithful or unfaithful,) shall be our letters; that is, our witnesses: for all that are saved by God's word, and by working thereafter, are witnesses, that the truth which they heard is the cause of their salvation. And again, all which heard the truth, and would not do it, shall bear witness against themselves; and the truth which they heard and despised, is, and shall be, cause of their dam­nation. Therefore, Sir, since this witnessing of GOD, and of all the people good and evil, sufliceth to all true preachers we think that the do not the office of priest­hood, if we leave our preaching, because we may not have bishops' letters to witness it.'

            " And the archbishop said, I All these allegings are proud presumptuousness. For hereby you wouldst prove that ye ought not to obey the prelates. And thus, of your own authority, ye will go forth and preach, and do what ye list.' And I said, I Sir, St. Gregory says, Every man that go to priesthood taketh upon him the Office of preaching: for, as he says, That priest stirreth God to great wrath, of whose mouth is not heard the voice of preaching. And the priest that preacheth not busily to the people, shall be partaker of their damnation that perish. And though the people be saved by other special grace of GOD, than by the priests' preaching, yet the priests, in that they are ordained to preach, and preach not, before God are manslayers. For, as far as in them is, such priests as preach not busily and truly, slay all the people ghostly; in that they withhold from them the word of GOD, that is, the life of men's souls. And St. Isidore said, Priests shall be damned for the wickedness of the people, if they teach not them that are ignorant, or blame not them that are sinners. For the business of priests standeth in preaching and teaching; that they edify all men, as well by cunning of faith, as by discipline of works. And CHRIST said, I am born and come into this world to bear witness to the truth. Then, Sir, since by the word of CHRIST specially priests are commanded to preach; whatsoever priest it be, that has not full pur­pose to do thus after his power, whatsoever other thing he doth, displeases God.. For lo, St. Gregory says, That thing left, that a man is bound chiefly to do, what­soever other thing a man doth, it is unthankful to the Holy Ghost. And therefore says Lincoln, The priest that preacheth not the word of GOD, though he has none other default, he is antiCHRIST and SATAN, a night-thief, and a day-thief, a slayer of souls, and an angel of light turned into darkness. Wherefore, Sir, these authorities and others well considered, I deem myself damnable, if I, either for pleasure or displeasure of any creature, apply me not diligently to preach the word of God. And in the same damnation I deem all those priests which do it not; and also all them that have will to hinder any priest of this business.'

            " And the archbishop said to those three clerks that stood before him,’ Lo, Sirs, this is the manner of this Lossel, to pick out sentences of holy Scripture and doctors, to maintain their sect against the ordinance of holy church. And therefore, Lossel, it is you covetest to have again the Psalter, that I made to be taken from thee at Canterbury. But you shall never have that Psalter, nor any other book, till I know you wilt be governed by holy church.' And I said, I Sir, all my will and power is, and ever shall be, (I trust to GOD,) to be governed by holy church.'

            "And the archbishop asked me, `What is holy church?' And I said,’Sir, I told you before what was holy church. But since ye ask me; I call CHRIST and his saints holy church.' And the archbishop said,’ I wot well that CHRIST and his saints are holy church in heaven: but what is holy church on earth?' And I said, I Sir, holy church has two parts. The first and principal part has overcome perfectly all the wretchedness of this life, and reigneth joy­fully with CHRIST. And the other part is yet in earth, busily and continually fighting, day and night, against tempta­tions of the fiend; forsaking and hating the prosperity of this world, despising and withstanding their fleshly lusts; who are the pilgrims of CHRIST, wandering towards heaven by steadfast faith, and grounded hope, and by perfect love. For these heavenly pilgrims may not, nor will not, be letted of their good purpose, by any doctors discording from holy Scripture, nor by the floods of tribulation; nor by the wind of pride; or menacing of any creature for they are all fast grounded upon the sure stone CHRIST, hearing his word and loving it, exercising them faith­fully and continually in all points to do thereafter.'

            " And the archbishop said to his clerks,’ See ye not how his heart is indurate, to maintain his errors and heresies? Certain, thus he would occupy us here all day, if we would suffer him.

            " After many words more, the clerk said to the arch­bishop,’ Sir, it is far day, and ye have many miles to ride to-night; therefore make an end with him; for the more ye busy you to draw him toward you, the further he is from you.' Then he said to me,' William, kneel down, and pray my Lord's grace, and leave all thy fancies, and become a child of holy church.' And I said,’ Sir, I have prayed the archbishop oft, and yet I pray him for the love of CHRIST, that he will leave his indignation, that he has against me; and that he will suffer me, after my cunning and power, to do mine office of priesthood, as I am charged of God to do: For I covet nought else, but to serve my God in the state I stand in, and have taken me

to.

            " And the archbishop said,’ If you wilt submit thee to be ruled from this time by my counsel, obeying meekly my ordinance, you shall find it most profitable to thee. Therefore tarry you me no longer: do this that I have said now, or deny it utterly.' And I said to the arch­bishop, ` Sir, ought we to believe that JESUS CHRIST was, and is very God and very man?' And he said,’ Yea.' And I said,’ Sir, ought we to believe that all CHRIST's living and teaching is true in every point?' And he said,’ Yea.'

" And I said,’ Sir, ought we to believe that the living of the apostles, and the teaching of CHRIST and all the prophets, are true?' And he said,’ Yea.' And I said,’ Sir, ought all Christian men, after their power, to con­form all their living to the teaching of CHRIST, and also to the teaching and living of his apostles and prophets?' And he said,’ Yea.'

            " And I said,’ Sir, ought the doctrine, the bidding, or the counsel of any body to be accepted or obeyed; except this doctrine, or this counsel may be proved by CHRIST's living and teaching, or by the living and teaching of his apostles and prophets.' And the archbishop said to me, ' Other doctrines ought not to be accepted; nor ought we to obey any man's bidding or counsel, except we can per­ceive that this bidding or counsel accordeth with the life and teaching of CHRIST, and of his apostles and prophets.'

            "And I said,' Sir, is not all the learning, and biddings, and counsels of holy church, means to know the privy suggestions and the open temptations of the fiend? And also ways to slay pride and all other deadly sins, -and to purchase grace to overcome all fleshly lusts?' And the archbishop said,’ Yea.' And I said,’ Sir, whatsoever thing ye, or any body, bid or counsel me to do, according to this foresaid learning, after my cunning and power, through the help of GOD, I will meekly with all my heart obey thereto.' And the archbishop said to me,’ Submit thee then now to the ordinance of holy church, which I shall show to thee.' And I said,' Sir, according as I have here rehearsed, I will be ready to obey full gladly CHRIST, the head of the holy church, and the bidding and counsels of every member of him.' Then the arch­bishop, striking with his hand fiercely upon a cupboard, spoke to me with a great spirit, saying,’ By JESUS, if you leave not such additions, obliging thee here, without any exception, to mine ordinance, (ere that I go out of this place) I shall make thee as sure as any thief that is in the prison of Lanterne; advise thee now what you wilt do.' And then, as if he had been angered, he went from the cupboard to a window.

            " And then another clerk came nearer me, and spoke many words full pleasantly; other while they menaced me, and counselled me to submit; or else, they said, I should be degraded, cursed, and burned, and so then damned. But now, they said, You may eschew all these mischiefs, if you wilt submit thee meekly to this worthy prelate. And, for the pity of CHRIST, bethink thee, how great clerks the bishop of Lincoln, Herford, and Purvey are, who have forsaken and revoked all the opinions that you and such other hold. We counsel thee for the best: by the example of these, follow them, sub­mitting as they did. And I said to the clerks, Sirs, if these men had forsaken benefices of temporal profit, and had taken upon them simple living, and wilful poverty; they had herein given good example to me, and to many others, to have followed them. But now, since all these have shamefully done the contrary, consenting to receive temporal benefices, living now more worldly, and more fleshly than they did before, conforming them to the manners of this world; I forsake them herein, and in all their foresaid slanderous doing.

"Then the archbishop said to his clerks, Busy you no longer about him; for he, and other such as he is, are confederate together, that they will not swear to be obe­dient, and to submit them to holy church. Then he said to me, Long time have you busied thee to pervert whom­soever you might. Therefore as many’deaths you art worthy of as you have given evil counsels. And therefore, by JESUS, you shall go thither, where Nicholas Herford and Thomas Purvey were harboured. And I undertake, ere this day eight days, you shall be right glad to do whatever I bid thee. And, Lossel, I shall make thee there as sorrowful as (it was told me) you vast glad at my last going out of England. By St. Thomas, I shall turn thy joy into sorrow. And I said, Sir, there can no body prove, that I joyed of the manner of your going out of this land. But, Sir, to say the truth, I was joyful when ye were gone; for the bishop of London, in whose prison ye left me, found in me no cause to hold me longer in his prison, but at the request of my friends, delivered me to them.

            “Then the archbishop said, Wherefore I went out of England is unknown to thee: but be this thing well known to thee, that God has called me again into this land, to destroy thee, and the false sect that you art of. By GOD, I shall pursue you so narrowly, that I shall not leave a

slip of you in this land. And I said to the archbishop, Sir, the holy prophet Jeremiah said, ` When the word, that is the prophecy of a prophet, is fulfilled, then it shall be known, that the Lord sent that prophet.' And the archbishop (as if he had not been pleased with my saying) turned him away hither and thither, and said, By GOD, I shall set upon thy shins a pair of pearls, that you shall be glad to change thy voice.

And the archbishop called a clerk; and that clerk went forth, and soon brought in the constable of Saltwood castle, and the archbishop whispered a good while with him; and the constable went forth, and then came in divers seculars, and they scorned me on every side, and menaced me greatly; and some counselled the archbishop to burn me strait, and some counselled him to drown me in the sea, for it is near hand there. And a clerk standing beside me, kneeled down to the archbishop, praying him, that he would deliver me to him, to say mattens with him; and he would undertake, that within three days I should not resist any thing that were commanded me of my prelate. And the archbishop said, he would ordain for nee himself.

            " And then came again the constable, and spoke privily to the archbishop. And the archbishop commanded the constable to lead me forth with him; and so he did. And when we were gone forth, we were sent after again. And when I came in again before the archbishop, a clerk bade me kneel down, and ask grace, and submit me lowly, and I should find it for the best. And I said to the arch­bishop, Sir, as I have said to you divers times to-day, I will lowly obey and submit me ever, after my cunning and power, to God and to his law, and to every member of holy church, as far forth as I can perceive, that these members accord with their head, CHRIST, and will teach me, rule me, or chastise me by authority of God's law. The archbishop said, I moist well he would not without such additions submit him. And then I was rebuked, scorned, and menaced on every side; and yet after this, divers persons cried upon me to kneel down and submit. But I stood still, and spoke no word. And then there were spoken of me, and to me, many great words: and I stood and heard them menace, curse, and scorn me; but I said nothing.

cc A while after, the archbishop said, Wilt you not submit thee to the ordinance of holy church l' And I said, Sir, I will full gladly submit me, as I have showed you before. And then the archbishop bad the constable to have me forth in haste. And so I was led forth, and brought into a foul prison, where I came never before. But thanked be GOD, when all men were gone forth from me, and had sparred fast the prison-door after them; I therein by myself, busied me to think on GOD, and to thank him for his goodness. And I was then greatly comforted, not only for that I was delivered for a time from the hearing, the presence, the scorning, and the menacing of mine enemies. But much more I rejoiced in the Lord; because, that, through his grace, he kept me so, both among the flattering, and among the me­nacing of mine adversaries, that without heaviness and anguish of my conscience, I passed away from them."

            “Now, good GOD, for thine holy name, and to the praising of thy most blessed name, make us one together, if it be thy will, (by authority of thy word) else not. And that it may thus be, all that this writing read or hear, pray heartily to the Lord GOD, that He, for his great goodness, that cannct be with tongue expressed, grant to us, and to all other which are at a distance, to be knit and made one in true faith, in steadfast hope, and in perfect charity. Amen."

            What the end of this good man was, I find not. But by all conjectures, it is to be thought, that the archbishop, being so hard an adversary, would not let him go. Much less is it to be supposed, that he would ever retract his opinion, which he so valiantly maintained. Neither is it found, that he was burned: wherefore it is most likely, that he, being committed to sonic strait prison, (as the

THE CHRISTIAN MARTYRS.

archbishop threatened him) was so straitly kept, that he was either secretly made away with, or else died by sick­ness. The like end also, I find, happened to John Ashton; who, for the same doctrine, was condemned by the bishops; and because he would not recant, committed to perpetual prison, wherein the good man continued till his death, which was in the year 1382.

THE HISTORY

OF THE

LORD COBHAM.

            SOON after the coronation of Henry 5: the archbishop assembled a general synod of the clergy. The principal cause of the assembling thereof was, to repress the spreading of the Gospel, and to withstand the lord Cobham, a principal favorer, receiver, and maintainer of the Lollards; setting them up to preach, whom the bishops had not licensed, and holding opinions contrary’to the determination of the church. And it was concluded among them, that without any farther delay, process should be awarded against him, as a pernicious heretic.

But some thought it not best to have the matter so rashly handled. Considering the lord Cobham was a man of great birth, and in favor with the king, their counsel was, to know first the king's mind. Thereupon the archbishop, with his other bishops, and a great part of the clergy, went straightways to the king, at Kingston, and there laid most grievous complaints against the said lord Cobham. The king gently heard them: notwith­standing required, that in respect to his noble stock, they would deal favorably with him. And that they would, if possible, without all rigour, reduce him again to the unity of the church.

            Soon after, the king sent for the lord Cobham, and admonished him to submit himself to the holy church. Unto whom he made answer, " You, most worthy prince, I am always willing to obey, forasmuch as I know you are a Christian king, and the appointed minister of GOD, bearing the sword, to the punishment of evil doers, and for safeguard of them that be virtuous. Unto you (next my eternal God) I owe my whole obedience, and submit thereunto (as I have always done) all that I have, either of fortune or nature, ready at all times to fulfil whatso­ever ye shall, in the Lord, command me.’ But as touching the pope and his spirituality, I owe them neither suit nor service, forasmuch as I know him, by the Scriptures, to be the great antiCHRIST, the son of perdition, the open adversary of GOD, and the abomination standing in the holy place." When the king heard this, he would talk with, him no longer, but utterly left him.

            When the archbishop resorted again unto him for an answer, he gave him full authority to cite, examine, and punish him according to the laws of holy church. Then the archbishop, appointed him personally to appear, to answer to such articles as, they should lay against him. So he sent his chief summoner, with a sharp citation to the castle of Cowling. But when the summoner was come thither, he durst in no wise enter the gates of such a nobleman without his license, and therefore returned without doing his message.

            The archbishop then called one John Butler, door-keeper of the king's privy-chamber; and covenanted with him, through promises and rewards, to have this matter craftily brought to pass under the king's name. Where­upon Butler took the archbishop's summoner with him, and went to the lord Cobham, skewing him, that it was the king's pleasure he should obey that citation. Then he said to them, " That he would in no case consent to those devilish practices or the priests." When they informed the archbishop of that answer, and that no man could privately cite him, without peril of life, he decreed to cite him by public process. And in all haste he commanded letters citatory to be set upon the gates of the cathedral church of Rochester, (which was but three English miles from thence) charging him to appear before him at Ledis. Those letters were taken down by such as favored the lord Cobham, and conveyed away. After that the arch­bishop caused new letters to be set up, which were also tore down, and utterly consumed.

            As he did not appear at the day appointed at Ledis, he condemned him of contumacy. After that, he openly excommunicated him. Yet he: commanded him to be cited afresh, to appear before him the Saturday before the feast of St. Matthew; threatening that, if he did not obey, he would more extremely handle him. And to make himself more strong towards the performance thereof, he compelled the lay power, by most terrible curses and interdictions, to assist him against that sedi­tious schismatic and heretic, the troubler of the public peace, the enemy of the realm, and great adversary of holy church, as he called him.

            The lord Cobham, perceiving himself in deadly dan­ger, wrote a confession of his faith, signing and sealing it with his own hand. Wherein he also answered the four chief articles that the archbishop laid against him. He took the copy with him, and went to the king, trusting to find favor at his hand. That confession of his was none other than the apostles' creed, with a brief declara­tion upon the same, as ensues.

I believe in GOD, the Father Almighty, Maker of heaven and earth: and in JESUS CHRIST, his only Son, our Lord who was conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, crucified, dead, and buried, went down to hell, the third day rose again from

death, ascended up to heaven, sitteth on the right hand of GOD, the Father Almighty; and from thence shall come again, to judge the quick and the dead. I believe in the Holy Ghost, the universal holy church, the com­munion of saints, the forgiveness of sins, the uprising of the flesh, and everlasting life. Amen. " And for a more large declaration of this my faith, I steadfastly believe, that there is but one God Almighty, in whose Godhead are three persons, the Father, the Son, and the Holy Ghost, and that those three persons are the same God.

            I believe also, that the second person took flesh and blood of the blessed virgin Mary, for the redemption of all mankind, who were before lost in Adam's offence.  " Moreover, I believe, that the same JESUS CHRIST, our Lord, both God and man, is the only Head of the whole Christian church. And this holy church, I think, to be divided into three sorts of companies. The first sort are now in heaven, and they arc the saints departed. These, as they were conversant here, always conformed their lives to the most holy laws and pure example of CHRIST; renouncing SATAN, the world, and the flesh. The second sort are in purgatory (if any such place there be) abiding the mercy of GOD, and a full deliverance of pain. The third sort are upon the earth, and are called the church militant. For day and night they contend against the devil, the world, and the flesh.

            " This latter congregation is also severed into three estates, priesthood, knighthood, and the commons. Among whom the will of God is, that the one should aid, but not destroy the other. The priests, secluded from all worldliness, should conform their lives to the examples of CHRIST and his apostles. They should evermore be occupied in teaching the Scriptures purely, and in giving wholesome examples of good living. They should be also more modest, more loving, gentle, and lowly in spirit, than any other sorts of people. In the knighthood are all they which bear the sword by law of Office: these should defend God's laws, and see that the Gospel be purely taught, conforming their lives to the same, and secluding all false preachers: yea, those ought rather to hazard their lives, than to suffer such wicked decrees, as either blemish the eternal testament of GOD, or hinder the free passage thereof, whereby heresies and schisms might spring in the church. They ought also to preserve God's people from oppressors, tyrants, and thieves, and to see the clergy supported, so long as they teach purely, pray rightly, and minister the sacraments freely. And if they see them do otherwise, they are bound to compel them to change their doings; and to see all things performed according to God's ordinance. The latter fellowship of this church are the common people; whose duty it is to yield true obedience to the foresaid ministers of GOD, their king, civil governors, and priests. The right office of these, is justly to occupy every man his faculty, be it merchandise, handicraft, or tillage of the ground; fol­lowing always in their sorts the just commandments of the Lord God.

            " Besides all this, I most faithfully believe, that the sacraments of CHRIST's church are necessary to all Christian believers; so that they be truly ministered according to CHRIST's institution. And forasmuch as I am accused of a misbelief in the sacrament of the altar, I signify here unto all men, that I believe in that sacrament to be con­tained CHRIST's very body and blood, under the similitude of bread and wine. I also believe, the universal law of God to be most true and perfect, and they who do not follow it in their faith and works (at one time or another)

can never be saved. Whereas, he that seeketh it in faith, accepteth it, learneth it, and delighteth therein, and performeth it in love, shall taste of everlasting feli­city.

            “Finally, this is my faith, that God will ask no more of a Christian in this life, but to obey the precepts of that most blessed law. If any prelate require more, or any other kind of obedience than this, he condemneth CHRIST, exalting himself above GOD, and so becometh in open antiCHRIST. All these premises I believe particularly; and generally all that God path left in his holy Scripture; desiring you, my liege lord, that this confession of mine may be examined by the most godly and learned men of your realm. And if it be found in all points agreeing to truth, then let it be allowed. If it be proved otherwise, then let it be utterly condemned; provided always, that I be taught a better belief by the Word of God; and I shall most reverently, and at all times, obey thereunto."

            This brief confession the lord Cobham took with him to the court, offering it to the king with all meekness. The king would not receive it, but commanded it to be delivered unto them that should be his judges. He then desired, in the presence of the king, that an hundred knights and esquires might be suffered to come in upon his purgation, which he knew would clear him of all heresies. Moreover he offered himself, after the law of arms, to fight for life or death with any Iran living, Christian or heathen, in the quarrel of his faith; the king and the lords of the council excepted. Finally, he protested, with all gentleness, before all that were present, that he would refuse no manner of correction that should be ministered unto him, after the laws of God; but that he would at all times obey it with all meekness. Not­withstanding this, the king suffered him to be summoned personally, in his own privy-chamber. Then the lord Cobham told the king, that he had appealed from the archbishop to the pope, and therefore he ought in no case o be his judge. And having his appeal there at hand, he chewed it to the king. At this the king was snore dis­pleased than before, and angrily said, that he should not pursue his appeal; but should rather remain in hold until it were allowed of by the pope. And then, whether he would or not, the archbishop should be his judge. So he was straightway arrested at the king's commandment, and led forth to the tower of London.

            On the 23d day of September, Thomas Armldell, the archbishop, sitting in the chapter-house of St. Paul's, with Richard Clifford, bishop of London, and Henry Bolin­broke, bishop of Winchester; Sir Robert Morley, lieu­tenant of the tower, brought the lord Cobham before him; unto whom the archbishop said these words: " Sir John, in the last general convocation of the clergy, ye were detected of certain heresies; whereupon ye were by form of law cited, and would not appear. In conclu­sion, upon your rebellious contumacy, ye were openly excommunicated. Notwithstanding we spewed ourselves not unready to have given you absolution, would you have meekly asked it."

            To this the lord Cobham showed, as though he had given no ear; having his mind otherwise employed; but said, he would gladly make rehearsal of that faith, which he intended always to stand to. And then he took a writing out of his bosom, and read it before them, giving it to the archbishop when he had made an end. The copy of the writing is this

" I, John Oldcastle, knight, lord of Cobham, will that all Christian men understand, that it has been, now is, and ever, with the help of GOD, shall be mine intent, to believe faithfully all the sacraments that ever God ordained in holy church; and moreover declare me in these four points: I believe, that the sacrament of the altar is CHRIST's body in the form of bread, the same body that was born of the blessed virgin. As for the sacrament of penance, I believe, That it is needful to every man, that shall be saved, to forsake sin, and to do due penance for sin done before, with true confession, contrition, and satisfaction, as God's law teacheth. And as for images, I understand, that they were ordained by sufferance of the church, to bring to mind the passion of our Lord JESUS CHRIST, and the martyrdom of other saints: and whosoever it he, that does the worship to dead images, that is due to GOD, or putteth such trust for help in them as he should do in GOD, or has affection in one, more than in another, he does in that the greatest sin of idolatry.

            Also, I suppose, that every man on this earth is a pilgrim toward bliss or toward pain; and that he that knows not, nor will know, or keep the holy commandments of God in his living here, (albeit that he go on pilgrimages to all the world) he shall be damned: he that knows the holy commandments of GOD, and kecpeth them to his end, he shall be saved, though he never in his life go on pilgrimage to Canterbury, Rome, or any other place."

            This answer to his articles thus read, he delivered it to the bishops. Then the archbishop, with the other bishops and divers doctors, consulted what was to be done; commanding him, for the time, to stand aside. In con­elusion he said thus to him; " Come hither, Sir John; in this your writing, many good things are contained, and also right catholic; we deny it not, but ye must consider, that this day was appointed you to answer to other points concerning those articles, whereof no mention is made in this your bill. And therefore ye must tell your mind more plainly, whether you believe in that sacrament of the altar, after the consecration there remaineth material bread, or not? Moreover, whether ye believe, that as concerning the sacrament of penance, every roan is bound to confess his sins to a priest or not?"

            After some other communication, lord Cobham an­swered, " That he would no otherwise declare his mind, nor make other answer to his articles than was contained there in his writings." Then said the archbishop, " Sir John, beware what ye do. For if ye answer not clearly to those things that are here objected, the law of holy church is, that we openly proclaim you an heretic. Unto whom he answered, " Do as ye shall think best, for I am at a point." Whatsoever he, or the other bishops did ask him after that, he bade them have recourse to his bill; for he would stand by that to his death. Other answer he would not give that day; whereat the bishops were wonderfully disquieted.

            At last the archbishop declared unto him, what the holy church of Rome had determined in these matters; which determination (says he,) all Christian men ought both to believe and follow.-Then the lord Cobham said, He would both gladly believe and observe whatsoever the holy church of CHRIST had determined, or whatsoever God had willed him either to believe or to do. But that the pope of Rome, with his cardinals, and other prelates, had lawful power to determine such matter as stood not with his word, that he would not affirm. With this, the arch­bishop bade him take good advice, till the Monday fol­lowing, (which was the 25th day of September,) and then to answer, Whether there remained material bread in the sacrament of the altar, after the words of consecration, or not?

            Lord Cobham perceived that their utmost malice was purposed against him, howsoever he should answer; and therefore he put his life into the hands of GOD, desiring his Spirit only to assist him in his next answer. When the day was come, the archbishop commanded his judi­cial seat to be removed from St. Paul's Chapter-house to the Dominic-fryars, within Ludgate. And as he was set there, with Richard, bishop of London, Henry,-bishop of Winchester, and Bennet, bishop of Bangor, he called in unto him his council, with divers other doctors. All these, with a great rabble of priests, monks, canons, friars, parish-clerks, bell-ringers, and pardoners, mocked and scorned him; accounting him an heretic, and a man accursed of God.

            Then the archbishop called for a mass-book, and made all the prelates and doctors swear thereon that none, either for fear or favor, love or hatred, would depose any thing in the present case but the truth, This was done to colour over their wicked designs before the igno­rant multitude. After that, came sir Robert Morley, and brought with him the lord Cobham, leaving him to his examination. Then said the archbishop unto him, Lord Cobham, ye be advised of the process we had upon Satur­day last, which were now too long to be rehearsed again. I said unto you then, that you were accursed for your contumacy and disobedience to holy church, thinking that ye would with meekness have desired your absolu­tion.-Then spoke the lord Cobham with a cheerful countenance, "God said, by his holy prophet, I will curse where you bless."

            The archbishop continued, Sir, at that time I gently proffered to have absolved you, if you would have asked it; and I still do the same, if ye will humbly desire it in due form.-Then said the lord Cobham, I never yet tres­passed against you, and therefore I will not do it.-And with that he kneeled down on the pavement, holding his hands towards heaven, and said, " I confess me here unto thee, my eternal, living GOD, that in my youth I offended thee most grievously, in pride, wrath, and gluttony-in covetousness and in lechery. Many men have I hurt in mine anger, and done many other horrible sins; good Lord, I ask thee mercy." And therewith, weeping, he stood up and said, with a mighty voice, Lo! good people, lo! for the breaking of God's law and his great com­mandments, they never yet cursed me: but for their own laws and traditions they most cruelly handle both me and other men. And therefore, by the promise of GOD, both they and their laws shall be utterly destroyed.

            At this the archbishop and his company were not a - little confounded. Notwithstanding, after certain words, in excuse, they examined the lord Cobham of his belief. Whereunto he made this answer, I_ believe, fully and faithfully, the universal laws of God. I believe that all is true which is contained in the holy Scriptures. Finally, I believe all that my Lord God would I should believe.­Then the archbishop demanded an answer concerning the four articles whereof he was accused, especially that of the sacrament of the altar. The lord Cobham said, 1 believe, that in the sacrament of the altar is CHRIST's very body in form of bread.

            Then said one of the doctors, After the sacramental words be uttered, there remaineth no bread but only the body of CHRIST. Then shouted a, sort of them together and cried with a great noise, It is God's body. And divers asked him, in great anger, Whether it were material bread after the consecration, or not? Then the lord Cobham, looking earnestly upon the archbishop, said, I believe that it is CHRIST's body in form of bread.

            Sir, believe not you thus? The archbishop replied, Yes, marry do 1:-Then the doctors asked him, Whether it were only CHRIST's body, after the consecration of a priest, and no bread, or not?-He answered, It is both CHRIST's body and bread. The doctors then asked, Whether it were material, or not?-The Scriptures (replied the lord Cobham,) make no mention of this word material; and there­fore my faith has nothing to do therewith. But this I say and believe, That it is CHRIST's body and bread.­Then they all with one voice said, It is an heresy.-The lord Cobham said, St. Paul was as wise as you, and he called it bread: writing to the Corinthians, "The bread that we break, (says he,) is it not the partaking of the body of CHRIST?"-Then they bade him stop his mouth, if he believed not in the determination of the church.-The lord Cobham answered, My belief is, (as I said before,) that all the Scriptures are true. All that is grounded upon them I thoroughly believe. For I know that it is God's pleasure that I should do so. But in your lordly laws and idle determinations I have no belief. For ye are no part of CHRIST's holy church, as your open deeds do show: but ye are very antiCHRISTs, obstinately set against his holy law. The laws that ye have made are nothing to his glory, but only for your own vain glory and abominable covetousness.--This, they said, was an exceeding heresy, riot to believe the determination of holy church.-'Then said the archbishop unto him, Can you tell me who is of the church?-The lord Cobham answered, Yes; truly can 1:-Then said doctor Walden, the prior of the Carmelites, CHRIST says, Judge not. Ye be here forbidden the judgment of your neighbor or brother, much more the judgment of your superior. But the learned scholars of W1'ickliff judge all men.

            Unto whom the lord Cobham answered, As for the virtuous man, Wickliff, I say here before God and man, that before I knew that despised doctrine of his, I never abstained from sin. But since I learned thereby to fear my GOD, I trust it has been otherwise with me. I could never find so much grace in all your glorious instruc­tions.

            Then said doctor Walden, It were ill with me, if I had no grace to amend my life till I heard the devil preach. The lord Cobham replied, Your fathers, the old phari­sees, ascribed CHRIST's miracles to Beelzebub, and his doctrine to the devil. And you, their natural children, have still the same judgment concerning his followers. They that rebuke your vicious living must needs be here­tics, and that your doctors must prove, when you have no Scripture to do it.-Then he said to them all, To judge you as you be, we need go no further than to your own acts. Where do you find, in all God's law, that ye should thus sit in judgment on any Christian man, or give sen­tence upon any other man unto death, as ye do here daily? Ye have no ground in all the Scripture to take this upon you, but in Annas and Caiaphas, which sat thus upon CHRIST and upon his apostles after his ascension.

            Then said some of the lawyers, Yes, forsooth, Sir, CHRIST judged Judas.-No, (says the lord Cobham,) CHRIST judged him_ not; but he judged himself, and thereupon went forth and hanged himself. But indeed CHRIST said, Woe unto him; as he does still say unto many of you. For since his venom was shed into the church, ye never followed CHRIST.-Then the archbishop asked, What he meant by that venom?-The lord Cobham answered, Your possessions and lordships. Before that time, almost all the bishops of Rome were martyrs; and since that time we read of very few. Indeed, since that time, one has put down another; one has poisoned another; one has cursed another; and one has slain another; and done much more mischief besides, as all the Chronicles tell. And let all men consider well, that CHRIST was meek and merciful; the pope is proud, and a tyrant; CHRIST was poor, and forgave; the pope is rich, and a malicious manslayer, as his daily acts prove. Rome is the very nest of antiCHRIST, and out of that nest come all his disciples. Prelates, priests, and monks are his body; these friars are the tail, which covereth his most filthy part.-Then said the prior of the Augustine friars, Sir, why do you say so? that is uncharitably spoken.-The lord Cobham said, It is not only my saying, but the prophet Esaias, long before my time: "The prophet which preacheth lies is the tail behind."

            Then said he unto them all, CHRIST says in his gospel, " Woe unto you, scribes and pharisees, hypocrites, for ye shut up the kingdom of heaven; neither enter ye in your­selves, nor suffer any that would enter into it." Ye will not admit God's verity to have passage, nor yet to be taught by his true ministers.-Then said the archbishop, By our Lady, Sir, there shall none such preach within my diocese, nor yet in my jI risdiction, as either make division or dissension among the poor commons.

            The lord Cobham said, Both CHRIST and his apostles were accused of making sedition, yet they were very peaceable men. But Daniel and CHRIST prophesied, that such a troublesome time should come as had not been since the world began. And this prophecy is partly ful­filled in your days: for ye have slain many already, and ye will slay more.

            Then a doctor of law plucked out a copy of a bill, thinking thereby to make shorter work: for they were so amazed at his answers, that they knew not well how to pass away the time, their wits so failed them that day.  ­My lord Cobham, (says this doctor,) we must briefly know your mind concerning these four points. First, There remaineth in the sacrament of the altar no material bread, nor material wine, after the sacramental words are spoken. Sir, believe you not this?-The lord Cobham said, This is not my belief: but my faith is, (as I said before,) that in the worshipful sacrament of the altar is CHRIST's very body’in form of bread.-Then said the arch­bishop, Sir John, ye must say otherwise.-Nay, that I will not, (said he,) if God be on my side, as I trust he is. Then the doctor read the second point, thus: "Holy church has determined, that every Christian man ought to be shriven of a priest." Sir, what say you to this?­ The lord Cobham answered, I deny not the going to a priest, if he be a man of good life and learning; for the laws of God are to be required of the priest which is godly learned. But if he be an idiot, or a man of vicious living, I ought rather to flee from him, than to seek unto him.

            The doctor then read the third point in this manner,  CHRIST ordained St. Peter to be his vicar in earth, whose see is the church of Rome. And he granted the same power unto -all Peter's successors, which we call now popes of Rome. By whose special power are ordained prelates and archbishops, parsons, and curates, whom Christian men ought to obey, after the laws of the church of Rome." Sir, believe you not this?-To this he answered, He that followeth Peter nighest in pure living, is next unto him in succession. But your lordly order esteemeth not greatly the lowly behavior of poor Peter. Neither care ye greatly for the humble manners of them that succeeded him till the time of Silvester.-With that, one of the other doctors asked him, Then what do you say of the pope?-The lord Cobham answered, As I said before, so I say again, That he and you together make the great AntiCHRIST. Of whom he is the head; you bishops, prelates, priests, and monks, are the body, and the begging friars are the tail; for they cover the filthiness of you both with their subtil sophisty: neither can I in conscience obey any of you all, till I see you, with Peter, follow CHRIST in conversation.

            The doctor then read the fourth point, `1 Holy church has determined, That it is meritorious to a Christian man to go on pilgrimage to holy places, and there specially to worship the holy relics and images of saints approved by the church of Rome." Sir, what say you to this?-Whereunto he answered, I owe them no service by any commandment of GOD, and therefore I mind not to seek them for your covetousness. It were best ye swept them from cobwebs and dust, and so laid them up, or else bury them ins the ground, as ye do other aged people, which are God's images.

            Then said friar Palmer, Sir, will ye worship the cross of CHRIST that he died upon?-Where is it? said the lord Cobham.-The friar said, I put the case, Sir, that it were here, even now before you.-The lord Cobham answered, I ask you, What worship should I do unto it?  A clerk replied, Such worship as St. Paul speaketh of, and that is this, "God forbid that I should glory, but only in the cross of JESUS CHRIST."-Then said the lord Cobham, spreading his arms abroad, This is the cross; yea, and so much better than your cross of wood, in that, it was created of GOD, yet will I not seep to have it wor­shipped.-Then said the bishop of London, Sir, ye wot that he died on a material cross.-Yea; and I wot also (said the lord Cobham,) that our salvation carne not in by that material cross, but by him who died thereon. And well I wot that St. Paul gloried in no other cross, but in CHRIST's passion and death only, and in his own sufferings of like persecution with him, for the same truth that he suflered for before.

            Then said the archbishop, Sir John, ye have spoken many wonderful words, to the reproach of the whole spirituality, giving an evil example unto the common sort here to have us in disdain. We have spent much time here about you, and all in vain, so far as I can see. We must now be at this short point with you, for the day passes away: ye must either submit yourself to the ordinance of holy church, or else throw yourself into most deep danger. See to it in time, for anon it will be too late.-The lord Cobham said, I know not to what purpose I should submit me. You have offended me much more than ever I offended you, in thus troubling me before this multitude.-The archbishop replied, We once again require you to have no other opinion than the belief of the holy church of Rome is.-Then lord Cob­ham said before them all, I will believe no otherwise in these points than I have told you. Do with me what you will. I see then (said the archbishop,) we must needs do the law; we must proceed to sentence, and condemn you for an heretic. And with that he stood up and read a bill of his condemnation, all the clergy and laity vailing their bonnets.

            "In the name of GOD, so be it. We, Thomas, by the sufferance of GOD, archbishop of Canterbury, metropolitan and primate of all England, and legate of the apostolic see of Rome, will this to be known unto all men Whereas Sir John Oldcastle, knight, and lord Cobham, being detected, accused, and presented before us, in our last convocation, holden in the cathedral church of St. Paul, at London, we proceeded against him according to the law, with all favor possible, declaring unto him what the holy church of Rome has determined in that behalf. And though we found him so stiff-necked, that he would not confess his error, yet we appointed him a. competent time of deliberation, to see if he would repent; but since that time, we have found him worse and worse. Considering, therefore, that he is not corrigble, we are driven to the very extremity of the law, and with great heaviness of heart proceed to sentence."

            Then he brought forth and read another bill. It was as follows:’ Forasmuch as we have found, by sundry evi­dences, sir John Oldcastle, knight, and lord Cobham, not only to be an evident heretic, but also a mighty main­tainer of other heretics against the faith of the holy church of Rome; neither will he be allured by strait admonish­ment, nor yet be brought in by favorable words: we judge, declare, and condemn the said lord Cobham for a most pernicious, detestable heretic; committing him, from henceforth, as a condemned heretic, to the secular jurisdiction, to put him to death. Furthermore, we ex­communicate and denounce accursed, not only this heretic here present, but so many else besides as shall hereafter, in favor of his error, either receive, defend, counsel, help, or any other way maintain him, as very fautors, receivers, defenders, counsellors, aiders, and maintainers of condemned heretics."

            After the archbishop had thus read the bill of his con­demnation, before the whole multitude, the lord Cobham said, with a very cheerful countenance, Though ye judge my body, which is but a wretched thing, yet I am sure that ye can do no more harm to my soul than SATAN could to the soul of Job. He that created that, will of his in­finite mercy and promise save it: I have therein no manner of doubt. And as concerning these articles, by the grace of my eternal GOD, I will stand to them, even to the very death.-And thereupon, turning himself to the people, and casting his hands abroad, he said, with a very loud voice, Good Christian people, for God's love, be well aware of these men, for they will else beguile you, and lead you blindfold into hell, with themselves. For CHRIST says plainly, "If the blind lead the blind, both will fall into the ditch." After this, he fell down upon his knees, and prayed thus before them all, (holding both his hands and eyes towards heaven,) "Lord God eternal, I beseech thee, for thy great mercy's sake, to forgive my persecutors; if it be thy blessed will." He was then delivered to sir Robert Morley, and led again to the tower of London.

            While the lord Cobham was in the tower, his friends wrote this bill following, and caused it to be set up in many parts of London, that the people should not believe the slanders that his enemies, the bishop's servants and priests, had made on him abroad:-" Forasmuch as sir John Oldcastle, knight, and lord Cobham, is falsely re­ported and slandered among the common people, that he should both otherwise think and speak of the sacraments of the church than was written in the confession of his belief, which was set up in divers open places of the city of London:-Known be it here to all the world, that he (never since,) varied in any point therefrom; but this is plainly his belief,-That all the sacraments of the church are profitable, and expedient also, to all them that shall be saved, taking them after the intent that CHRIST and his true church has ordained. Furthermore he believeth, that the blessed sacrament of the altar is verily and truly CHRIST's body in form of bread."

            After this, the bishops and priests were in great dis­credit, both with the nobility and commons; partly for their having so cruelly handled the lord Cobham, and partly because they themselves thought his opinion con­cerning the sacrament was right. The prelates, fearing this would grow to further inconvenience, agreed to use another practice. They caused it to be blown abroad that the lord Cobham was a good man, and had sub­mitted himself in all things to holy church. And there­upon they counterfeited an abjuration in his name, that the people might stand the more in awe of them, consi­dering so great a man had been subdued by them.

After this, sentence of death was passed upon the lord Cobham, and Sir Robert Morley carried him again to the tower; from whence, after he had remained some time, in the night season, (by means unknown,) he made his escape and fled into Wales, where he continued four years. In the mean time, a great sum of money was proclaimed by the king to him that could take him, either alive or dead. After four years, the lord Powis, whether for love of the money, or for hatred of the true doctrine of CHRIST, seeking all manner of ways to betray him, at length ob­tained his purpose, and brought the lord Cobham, bound, up to London, about the month of December, in the year 1417. At that time there was a parliament assembled in London for raising of money, to be sent to the king in France. The records of which parliament say, That on Tuesday, the 14th day of December, and the 29th day of the said parliament, sir John Oldcastle of Cowling, in the county of Kent, knight, being before excommunicated by the archbishop of Canterbury for heresy, was brought before the lords, and having heard his said convictions, answered not thereto in his defense. Upon this record it was adjudged, that he should be carried to the tower of London, and from thence down through London, to the new gallows in St. Giles's, without Temple-bar, and there be hanged, and burned hanging.

            On the 2Oth day of February, 1415, God took away the great enemy of his word, Thomas Arundel, archbishop of Canterbury, who was succeeded in that see by Henry Chichesly. This Henry, following the steps of his prede­cessor, skewed himself no small adversary against the truth. In his time there was much trouble and great affliction in the church. For as the Word spread abroad daily more and more, so more vigilant care and strait in­quisition followed against the people of God; by reason whereof divers were burned; some fled the country for fear; many were brought to examination, and by in­firmity constrained to abjure.

THE HISTORY

OF

JOHN HUS.

            IN the time of Richard 2: the Bohemians, coming to the knowledge of Wickliff's books, began first to favor CHRIST's gospel, till at length, by the preaching of John Hus, they increased more and more in knowledge. Pope Alexander, 5: hearing thereof, directed his bull to arch­bishop Swinco, requiring him to provide that no person in churches, schools, or other places, should maintain Wickliff's doctrine; citing also John Hus to appear before him. To whom he, answering again, declared that bull to be utterly against the manifest examples both of CHRIST and his apostles, and to be prejudicial to the liberty of the gospel, in binding the Word of God.  Soon after, pope Alexander died, and pope John 23 succeeded him; who also sought, by all means possible, to repress the Bohemians; beginning with John Hus, their preacher. The bishop committed the whole matter to Cardinal de Columna, who appointed John Hus a day to appear in the court of Rome. Upon this, Wenceslaus, king of the Romans and Bohemia, (at the request of his wife Sophia, and of the whole nobility of Bohemia, as also at the earnest desire of the town and university of Prague,) sent ambassadors to Rome, to desire the bishop to deliver John Hus from that sentence: and that if the bishop did suspect the kingdom of Bohemia to be infected with any heretical doctrine, he should send his ambassa­dors, who might amend the same:-that all this should be done at the cost of the king of Bohemia, who would assist the bishop's legates with all his power, to punish all such as should be found in any erroneous doctrine. In the mean season also, John Hus sent his lawful pro­curators to Rome, and with most firm reasons proved his innocency; whereupon he trusted easily to obtain that he should *not be compelled, by reason of the great danger, to appear on the day appointed. When the cardinal (to whose judgment the whole matter was committed,) would not admit any defense or excuse, John Hus's procurators appealed to the pope: yet, notwithstanding this last refuge, he openly excommunicated John Hus as an obsti­nate heretic.

            However, as his procurators had appealed to the pope, they had other judges appointed. These judges, after they had deferred the matter a year and a half, at last returned to the sentence of Cardinal de Columna, and confirming the same, commanded John Hus's procurators to defend him no more. When they would not cease their suit, certain of them were cast into prison; the others, leaving their business undone, returned into Bo­hemia. The Bohemians cared little for all this, but as they grew more in knowledge, so they less regarded the pope, complaining daily against him and the archbishop, for stopping the Word of GOD, saying, "That by their indulgences, and other practices of the church of Rome, they sought their own profit, not the glory of CHRIST; that they plucked the wool and milk from the sheep of CHRIST, and did not feed them, either with the Word of GOD, or with good examples."

            After the death of archbishop Swinco, Conrade was placed at Prague by the pope, to be chief general there, who, conferring with the divines and doctors of the uni­versity, required their counsel how they might best assuage the dissension between the clergy and people, it was advised, that a certain council should be holden after this manner:  1.  That all doctors and masters of the uni­versity of Prague should be assembled in the court of the archbishop, and swear not to hold any of the forty-five articles of John Wickliff, before condemned. 2. Con­cerning the seven sacraments, the keys and censures, the rites, ceremonies, and liberties of the church, the wor­shipping of relics, and indulgences, every one shall swear that he does hold and maintain, and will maintain, as the church of Rome doth, and no otherwise; of which church the pope is head, and the college of cardinals the body.­3. Every one shall swear, that in every matter belonging to the church, he will stand to the determination of the apostolic see, and that he will obey the prelates in all things.-4. If any clerk, student, or layman shall with­stand any of these premises, the ordinary shall correct him according to the old laws and canons, and that no man shall defend him.-5. That Mr. John Hus shall not preach till he shall have absolution of the court."

            As soon as word came of this to John Hus and his adherents, they drew out other articles, in manner and form as followeth:-cc For the honor of GOD, and the true preaching of the gospel, for the health of the people, and to avoid the infamy of the kingdom of Bohemia, and of the city and university of Prague, and for the restoring of peace and unity between the clergy and scholars of the university:  I. Let the decree of the princes, and of the king's council, stand in force, which, between the lord archbishop Swinco on the one part, and Mr. John Hus, rector, on the other part, was made, proclaimed, sealed, and on both parts solemnly received and allowed in the court of our sovereign lord the king: 2. That the kingdom of Bohemia remain in its former rites, liberties, and common customs, such as other kingdoms do enjoy. 3. That Mr. John Hus be present in the congregation of the clergy, and there, whosoever will object to him, either heresy or error, let him object, binding him to suffer the like pain, if he do not prove it. 4. If no man will set himself against him, let the commandment be made by our sovereign lord the king, through all his cities, and let it be proclaimed through all villages and towns, That Mr. John Hus is ready to render an account of his faith; and therefore, if any will object unto him any heresy or error, let him write his name in the chancery of the lord archbishop, and bring forth his probations openly before both the parties. 5. If none shall be found to object, or who will write his name, then let them be called for, who rumoured in the pope's court, That in the kingdom of Bohemia, in the city of Prague, and in the Marquisate of Moravia, many are infected with heresy and error, that they may prove who they be; and if they be not able to prove it, let them be punished.6. These things done, our sovereign lord the king, and also the archbishop, will give commandment that no man shall call another heretic, unless he will stand to the probation of that heresy. 7. In the mean season, for the presence of Mr. John Hits, no interdict ought to be mode."

            While this matter was thus in altercation between the two parties, it happened that pope John, raising up war against Ladislaus, king of Naples, gave full remission of sins to all who would war on his side. When this bull of the pope's indulgence was come to Prague, and there published, king Wenceslaus, who then favored that pope, gave orders that no man should attempt any thing against the said indulgences. But Hus, with his fol­lowers, not able to abide the impiety of those pardons, began to speak against them; of which company there were three artificers, who hearing the priest preaching of these indulgences, openly spoke against them; wherefore they were brought before the senate, and committed to ward. But the people, joining in arms, came to the magistrates, requiring them to be let loose. The magis­trates satisfied the people with fair promises, so that every man returned home. But the captains being in prison, were, notwithstanding, there beheaded. Their death being known to the people, they took their bodies, and with great solemnity brought them to the church of Bethlehem, and sumptuously interred them there. John Hus preached at their funeral, and much commended them for their constancy.

            Thus was the city of Prague divided. The prelates, with the greatest part of the clergy, and most of the barons, held with the pope; the commons, with part of the clergy and students of the university, sided with John Hus. Wenceslaus, fearing this would grow to a tumult, thought it best to remove John Hus out of the city. And further to cease this dissension, he committed the matter to the disposition of the doctors and clergy. They, con­sulting together, set forth a decree, confirmed by the king, containing eighteen articles, for the maintainance of the pope and the see of Rome, against the doctrine of Wickliff and John Hus. John Hus, leaving Prague, went to his own country; where, being protected by the lord of the soil, he continued preaching. A great concourse of people resorted to him; neither was he vet so expelled out of Prague, but that sometimes he resorted to his church at Bethlehem, and there also preached to the people.

            Nevertheless, John Hus being so excommunicate that no mass could be said where he was present, the people began mightily to cry out against the prelates and other popish priests, which were the workers thereof, not spar­ing to lay open their vices, and craving reformation to be had of the clergy.

The king, seeing the inclination of the people, (under pretence to reform the church,) began to lay greater ex­ actions on such priests as were known to be wicked livers.

            Whereupon, they that. favored John Hus, taking that opportunity, spared none whom they knew to be his enemies. By this means, such of the popish. clergy as were faulty, were brought into great distress; and such as were not faulty, into great fear: insomuch, that they.were glad not to fall out with the Protestants, being afraid to displease them. Hereupon Mr. Hus began to take more liberty, and to preach in his church at Bethlehem, and none controlled him. By the same means also the people received some comfort, and the king much money.

            But now the pope wrote to Wenceslaus, for the sup­pressing of John Hus and his doctrine, as follows "John, bishop, servant of God's servants, to his well­beloved son in CHRIST, Wenceslaus, king of the Romans and of Bohemia, greeting and apostolical benediction. We hear, that in divers places under our dominion, there be certain which follow and lean to the errors of that arch-heretic, Wickliff, whose books have been long since condemned in the general Roman council to be erro­neous, heretical, and swerving from the Catholic faith. And the said persons, cleaving to the opinions of the.,heretics, do openly teach disobedience and contempt of the keys and ecclesiastical censure, to the subversion of the apostolical dignity, setting at nought the decrees of the holy fathers and canons. Wherefore, we exhort your worship, for the njercy of our GOD, as heartily as we may or can, that it would please you, as we desire and hope you will (so effectually) to show forth your regal power, both for the glory of GOD, and defense of the Catholic faith, that this blot of heresy may be rooted out.

            "Given at Bononia, in the ides of June, in the fifth year of our popedom."  During all the time of pope John, there were three popes reigning together, for the space of twenty-nine years. By reason whereof, a general council was ordained and holden at Constance, in the year 1414, being called by Sigismund, the emperor, and pope John, for the paci­fying of the said schism. This council continued four years, wherein many things were concluded, too long to be recited. In the fourth session this was first concluded, That a general council, representing the whole Catholic church here militant, has power of CHRIST immediately; to which power every person, of what state or dignity soever, yea, the pope himself,-ought to be obedient in all things. In the sixth session, commissioners were appointed for the hearing of John Hus. Also, the memory of John Wickliff was condemned; and the sentence for the condemnation and burning of Wickliff's books was confirmed. And in the same session, a citation was sent out against Jerome of Prague. In the eighth session, the sentence of John Wickliff and his forty-five articles was recited, and sentence given for his bones to be burned.

            In the thirteenth session was decreed, "That no priest, under pain of excommunication, shall communicate unto the people under both kinds of bread and wine." In the fifteenth session, the sentence and condemnation of John Hus was read and published. In the sixteenth session, the sentence against John Hus was confirmed and ra­tified.

            Before this council began, the emperor Sigismund sent certain gentlemen, Bohemians, which were of his own household, charging them to bring John Hus to the said council, and that under his safe conduct. The intent thereof was, That John Hus might clear himself of the blame which they had laid against him. And for the better assurance, the emperor did not only promise hips, safe conduct, that he might come freely to Constance, but also that he should return again into Bohemia, without harm or interruption. He promised also to receive him under his protection, and under safeguard of the whole empire. For the same cause the emperor sent him the said safe conducts, written both in Latin and German, as followeth

            " Sigismund, by the grace of GOD, king of the Romans, of Hungary and Denmark, Croatia, &c. To all princes, as well ecclesiastical as secular, and gene­

rally to all the subjects of our empire, to whom these letters shall come, grace and all goodness. 

            " We charge and command you all, that you have, respect to John Hus, who is departed out of Bohemia, to come to the general council of Constance. Which John Hus we have received under our protection and safeguard of the whole empire; desiring you that you will cheer­fully receive him when he shall come towards you, and that you treat and use him gently, skewing him favor and good-will, and show him pleasure in all things, as touching the ease and safety of his journey, as well by land as by water. Moreover, we will that he and all his company, with his carriage and necessaries, shall pass through all places, passages, ports, cities, towns, castles and villages, and all other your dominions, without paying of any manner of imposition, tribute, or any other toll whatsoever. We will also that you suffer him to pass, rest, tarry, and sojourn at liberty, without doing unto him any manner of impeachment, vexation, or trouble; and that, if need shall so require, you provide a faithful company to conduct him, for the honor and reverence which you owe to our imperial majesty.

            "Given at Spires, the 18th of October, in the year of our Lord 1414.",  John Hus, seeing the assurance which the emperor had. given hint, sent answer to the emperor that he would.  Come to the council. But before he departed out of Prague, he wrote bills, as well in Latin as in the Bohemian and German language, and caused them to be set upon the gates of the cathedrals and parish churches, cloisters and abbeys, signifying to them all that he would go to the general council at Constance; wherefore, if any man had any suspicion of his doctrine, he should declare it before the lord Conrade, bishop of Prague; or, if he had rather, at the general council, for there he would give every one, and before them all, an account and reason of his faith.

            At the same time, John Hus sent his procurators to the bishop of Nazareth, (ordained by the apostolic see inquisitor of heresy, of the city and diocese of Prague,) requiring him, That if he had found any error in him, he would declare it openly. Upon which, a public instru= ment was drawn, testified with the hand and seal of the public notary. The copy of which followeth,

            " In the name of GOD, amen. In the year of his nati­vity, 1414, August 3O, in the city of Prague, there was personally present Mr. John Jessenitz, master of arts, procurator in the name of the honorable man Mr. John Hus, bachelor in divinity; of the University of Prague. He most humbly required of the reverend father in CHRIST, and lord, Nicholas, bishop of Nazareth, inquisitor of he­resies for the city and diocese of Prague, being there present, saying,’ Reverend father, do you know any heresy or error in Mr. John Husnetz, otherwise called Hus?' Lord Nicholas not constrained, but of his own accord, freely and openly did there say these words, in the Bohemian tongue:’ I have many times been conver­sant with Mr. John Hus, and have eaten and di unk with him: also I have been often present at his sermons, and I never perceived in him any error or heresy, but in all his words and deeds I have always found him a true and a Catholic man; neither have I found any thing -that does savour of any error or heresy.' "

            "Again, the said Mr. John's procurator asked the said Nicholas,’Whether any man had accused the said Mr. John Hus of any heresy before him?' He answered, `That since the time he knew John Hus, and that he was made inquisitor for heresy in the city and diocese of Prague, no man ever accused the said Mr. John Hus of heresy before him unto this present time.' Adding, more­over,’ That he, the said Mr. John Hus, did openly set up his letters patents, in the said month of August, this present year, upon the porches of the cathedral church of Prague, and other collegiate and parish churches of the said city, and upon the gates of our lord the king, and the archbishop of Prague, containing in them to this effect, `That he would appear before Conrade, archbishop of Prague, and all the prelates and clergy of the kingdom of Bohemia, which should be assembled at a certain day of the month aforesaid, ready always to satisfy all men as touching the faith and hope which he held, and to see and hear all and every one that would lay any obstinacy of error and heresy against him, agreeing to suffer the like punishment; unto whom altogether he would answer before the said archbishop of Prague, and the said lord Nicholas and the prelates, in the next general council of Constance, and there, according unto the canons and decrees of the holy fathers, show forth his uprightness and innocency.' Of which proceedings Mr. John de Jessenitz desired that he might have public instruments made unto him by