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