path: root/77359-0.txt

*** START OF THE PROJECT GUTENBERG EBOOK 77359 ***




                                LETTERS

                                   OF

                               JOHN HUSS,

               WRITTEN DURING HIS EXILE AND IMPRISONMENT;

                                  WITH

                        MARTIN LUTHER’S PREFACE;

                            AND CONTAINING A

                   GENERAL VIEW OF THE WORKS OF HUSS.

                                   BY

                          ÉMILE DE BONNECHOSE,

         AUTHOR OF “THE REFORMERS BEFORE THE REFORMATION,” ETC.

                             Translated by

                       CAMPBELL MACKENZIE, B.A.,

                          TRIN. COLL. DUBLIN.

                               EDINBURGH:
                          WILLIAM WHYTE & CO.,

                   BOOKSELLERS TO THE QUEEN DOWAGER;

        LONDON: LONGMAN AND CO.; DUBLIN: W. CURRY JUN., AND CO.

                               MDCCCXLVI.




                PRINTED BY NEILL AND COMPANY, EDINBURGH.




                               CONTENTS.


                                                                    Page

 INTRODUCTION,                                                       vii

 PRELIMINARY NOTICE,                                                   1

    Preface of Dr Martin Luther, to the Letters of John Huss,
        published by him in the year 1537,                             3


                         LETTERS OF JOHN HUSS.

 +Attestation of Peter Maldoniewitz, called the Notary+,              13


                             FIRST SERIES.

 LETTERS WRITTEN AT THE PERIOD OF THE INTERDICTION
    OF JOHN HUSS, AND OF HIS EXILE FROM
    PRAGUE IN 1411;--SOME OF THEM MAY HAVE
    BEEN WRITTEN IN 1410.

 +Letter+ I. To the College of Cardinals,                             14

         II. To Zawyssius, his Calumniator,                           17

        III. To Master Martin and to Master Nicolas of Myliezyn,      19

         IV. To the Rector of the University of Prague,               21

          V. To John Barbat,                                          24

         VI. To the believers in Prague,                              29

        VII. To the same,                                             38

       VIII. To the Church of Prague,                                 41

         IX. To the Hearers of the Word of God at Prague,             43

          X. To the same,                                             46

         XI. To the same,                                             48

        XII. To the same,                                             51

       XIII. To the same,                                             54

        XIV. To the Inhabitants of the town of Luna,                  58

         XV. The Priest Wychewitze to John Huss and his friends,      61


                             SECOND SERIES.

 LETTERS WRITTEN BY JOHN HUSS, AND OTHER
    PERSONS, AT THE PERIOD OF THE COUNCIL OF
    CONSTANCE.

 +Letter+ I. To Master Martin,                                        67

         II. John Huss to the Bohemians previously to his
                setting out for the Council,                          69

        III. Letter written from Nuremberg to his Congregation
                at Prague,                                            72

         IV. John, Curé of Janowitz, to the faithful believers
                of Prague,                                            75

          V. John Huss to the people of Bohemia and his friends,      77

         VI. * * * *                                                  79

        VII. To the people of Bohemia,                                81

       VIII. To the inhabitants of Prague,                            84

         IX. John Huss to a Priest,                                   86

          X. To Peter Maldoniewitz,                                   88

         XI. To the believers in Prague,                              89

        XII. To John of Chlum,                                        91

       XIII. To the same,                                             94

        XIV. To the same,                                             96

         XV. To the same,                                             97

        XVI. To the same,                                            101

       XVII. To the same,                                            102

      XVIII. John Huss to his Benefactors,                           103

        XIX. To John of Chlum,                                       107

         XX. To Peter Maldoniewitz,                                  109

        XXI. Peter Maldoniewitz to John Huss,                        110

       XXII. Reply of John Huss to Peter,                            113

      XXIII. To John Huss,                                           115

       XXIV. John Huss’s Reply,                                      117

        XXV. To the same,                                            119

       XXVI. John of Chlum to John Huss,                             121

      XXVII. To John of Chlum,                                       123

     XXVIII. John Huss’s Reply to Peter the Notary,                  126

       XXIX. To one of his Friends,                                  129

        XXX. To his Noble Benefactors,                               131

       XXXI. John Huss’s Reception by the Council,                   135

      XXXII. To his Friends,                                         137

     XXXIII. To his Friends,                                         139

      XXXIV. To the Noble Lord, Henry de Schopeck,                   142

       XXXV. To a Friend,                                            143

      XXXVI. To the Faithful of Bohemia,                             144

     XXXVII. Profession of Faith, &c.,                               148

    XXXVIII. To his Disciple, Master Martin,                         150

      XXXIX. To the Lord Haulikon,                                   153

         XL. To some Friends,                                        155

        XLI. To John Cardinal,                                       159

       XLII. John Cardinal to John Huss,                             161

      XLIII. * * * *                                                 163

       XLIV. To a Friend,                                            165

        XLV. To a Friend,                                            169

       XLVI. To his Friends,                                         170

      XLVII. To his Friends at Prague,                               172

     XLVIII. John Huss to the University of Prague,                  177

       XLIX. To his Friends,                                         179

          L. To the same,                                            181

         LI. To his Friends,                                         184

        LII. To John of Chlum,                                       185

       LIII. To the same,                                            186

        LIV. To Master John Christian,                               189

         LV. To his Benefactors,                                     190

        LVI. To his faithful Friend Ledertz,                         191

 REMARKS ON THE WORKS OF JOHN HUSS,                                  193

 +Analysis of the Treatise on the Church+,                           202


                                 NOTES.

 +Note+ A,                                                           217

        B,                                                           218




                             INTRODUCTION.


Towards the end of the fourteenth century there was born in Bohemia, a
man whose name is inseparably connected with one of the most important
revolutions of modern Europe. His history I have narrated in a
preceding work.[1] I there placed before my readers the great events of
that memorable epoch, and exhibited on the stormy stage of the world
this Christian, whose death, even more than his life, agitated his
country and all Germany. My object, in the present work, is to complete
the first,--to finish the portrait of the illustrious reformer of
Bohemia, by making him also known in his domestic life--the effusions
of his private intercourse. The man is completely revealed in his
correspondence; and I here publish all that the friends of Huss have
handed down to us.

These Letters, which are translated now for the first time into our
tongue, were never intended for the public eye, having been addressed
by Huss to his disciples and friends, to be perused far from the
view of his enemies, and under the shade of the domestic roof. They
furnish most precious documents to history, and are unquestionable
testimonies of the spirit and character of their author. Though they
are not remarkable either for profundity of thought, or for style and
singularity of doctrine, there, nevertheless, exhales an innocent
candour and an angelic piety, like a fragrant perfume, from every page.
What especially pervades them, are the Christian thoughts on the fall
of man, and his regeneration through Jesus Christ;--the conviction
that all the things of this world pass away, and are but the shadows
of things eternal;--that man is nothing without God;--that there is
nothing but darkness or false lights wherever the divine flame does
not penetrate;--and, lastly, above all these thoughts, subsists that
which embraces all the rest--that “+Faith is life+.” We behold in his
correspondence, a soul superior to seduction as well as to terror; a
firm and upright reason which penetrates every subtilty;[2] originates
in the conscience alone; clings tenaciously to what appears to it to
be the truth as to man’s most precious possession, as to the treasure
which has nothing to fear, neither from rust nor robber. (Matt. vi. 20.)

Huss was one of those spirits, more contemplative than practical,
which, after having recognised an idea as true, admit of no medium
or arrangement in propagating it, and concern themselves for the
consequences not more for others than for themselves. The inflexibility
of his character equalled his probity of feeling; and it may be
affirmed that, in all respects, both by the heart and the intelligence,
Huss was of the number of those who appear in the world as if
predestined to martyrdom. Yet he sought not after it like a passionate
sectarian or a blind enthusiast; he was as far from possessing that
pride which complacently feeds itself on its own conceptions, as from
that sullen fanaticism which causes a man voluntarily to shorten his
life by useless rashness, through dint of persuading himself that death
is desirable. Before entering into a contest with his superiors, John
Huss hesitated, consulted, and examined. Visited with ecclesiastical
censures at Prague, he knew not whether he should obey and be silent,
or continue to preach the Gospel. “I burn,” says he, “with an ardent
zeal for the Gospel, and my soul is sad; for I know not what to resolve
on.”[3] At a later period at Constance, when condemned and ready to
die, he wrote, “I exhort you, in the name of the Lord, to detest every
error that you may discover in my works; but keeping in mind this truth
which I have ever had in view, pray for me.”[4] He faithfully depicts
his feelings in a letter which he addressed at the same period to the
priest Martin, his disciple, an admirable letter--a true model of
prudence and every Christian virtue. “Attach thy soul to the reading
of the Bible, and especially the New Testament. Fear not death, if
thou desirest to live with Christ; for he has said himself, _Fear not
those who kill the body, but who cannot destroy the soul_. If they
should trouble you on account of thy adhesion to my doctrines, answer,
I believe my master to have been a good Christian; and touching what he
has taught and written, I have neither read nor understood all.” Huss
was neither a superstitious man nor a visionary; nevertheless he had
visions and received warnings in his sleep; he foresaw what came to
pass,[5] yet refused to attach faith to his dreams. He does not dare to
place trust in them, and distrusts his senses rather than slight the
authority of a single precept of his God; he repeats this text, “Place
no confidence in dreams;” and after having related them to his friends,
he adds, “I write this not because I consider myself a prophet, or that
I would exalt myself, but to shew I have suffered bodily and mental
temptations as well as a great fear of transgressing the commandments
of the Lord.” Resignation was predominant in his mind;--the most
absolute submission to the Divine will, as well as an ardent desire to
become acquainted with it. “Pray,” says he, “fervently to the Lord,
that he may grant me his Spirit, and that I may dwell in truth, and be
delivered from all evil. If my death should add to his glorification,
pray it may arrive speedily, and that he may enable me to support my
ills with constancy. But should it be better for my salvation that
I return amongst you, we will implore of God to enable me to return
from the Council without a spot, viz., that I may keep back nothing
from the truth of the gospel of Christ, in order to be enabled to
discover more surely its light, and bequeath to our brethren a good
example to follow.” The sacrifice which he made of his life was the
more exemplary, and his martyrdom the more sublime, because he had felt
beforehand all the terrors of death; it was in God that he sought for
support against them. “Beseech the Lord to grant me the assistance of
his Spirit, that I may confess his name even unto death.... I shall
stand in need of his Divine aid, although I am confident he will not
suffer me to be tried beyond my strength.”[6]

His confidence in God did not forsake him to the last moment. “Our
Saviour,” says he, “raised Lazarus from the dead after the fourth day.
He could also snatch me from prison and death,--I, an unfortunate man,
if it were for his glory, for the advantage of the faithful, and my
own good.”[7] And yet, when in chains, and awaiting death, he is more
occupied with the interests of others than his own; his soul, calm,
pious, and compassionate, sympathizes with all around him; his jailors
are exhorted and instructed by him. He thinks with tenderness of his
disciples, of the faithful believers of his church, of his friends; the
sight of his benefactors draws tears from his eyes, and he writes to
them in these touching terms, “Generous Seigniors, my comforters and
faithful defenders of the truth, you whom God has sent me as my angels,
I cannot fully express how much I am grateful for so much constancy,
and for all the charitable kindness you have shewn to me, a weak
sinner, but servant in hope of Jesus Christ.”[8]

His poverty being great, he regrets not being able to remunerate
his friends who have assisted him with money. He bequeaths them all
he possesses, which is but little; for the surplus of his debts he
addresses an appeal, with a confidence altogether Christian, to all
who are rich, and conjures them to pay for him those who are poor. He
promises them, in exchange for the worldly riches which they advance
to him, spiritual and imperishable wealth.[9] Every word that falls
from his lips or his pen affords signs of that virtue so well defined
by the apostle; of that charity, so mild, patient, and benevolent,
to which nothing is indifferent, because in everything it finds an
opportunity of exercising itself usefully, and fulfilling a duty. At
the approach of death, he feels his ardent zeal redoubled for the
salvation of his brethren and dear disciples, and includes in the same
solicitude all those who have listened to his preaching; and in his
last exhortations no one is excepted. When on the point of appearing
before the King of Heaven, all earthly distinctions vanish before his
eyes; and the soul of the obscure workman is to him as precious as that
of the monarch. His own soul presents an unalterable calm amidst the
most cruel pains, and sometimes unbends to a sweet and tranquil gaiety.
Though a prey to so many outrages, he utters neither threat nor murmur;
he pardons his enemies; he blesses and adores the hand of God which
tries him, and sees in these rigours only marks of his love.

Shortly before his death he writes to his friends thus:--“When we shall
meet hereafter in a happy eternity, you will know with what clemency
the Lord deigns to assist me in my trials.”[10]

Such does +John Huss+ appear in the edifying Letters of which we here
present the translation; and it is impossible to peruse them without
repeating, with Luther,--“If this man was not a generous and intrepid
martyr and confessor of Christ, certainly it will be difficult for any
man to be saved.”[11]

We have penetrated in every direction into this mind so eminently
Christian; we have shewn in all its aspects this soul so marked with
candour and so powerful; and it now remains to us to assign to John
Huss his place among the men who have agitated the world, and to
determine the work which is personal to him, what, in fact, he has left
behind him that is durable. To succeed in such an endeavour, we must
take into account a prejudice which still prevailed at that period.
False notions had for centuries been in circulation, and had taken root
in Christendom, relative to the authority of individual convictions,
judgment, and conscience. It was denied that man, sustained by Divine
grace, could find in himself any assistance; it was believed to be a
meritorious act of Christian virtue to seek for no direction in one’s
own internal feeling, and to trample reason under foot; an opinion was
adopted, not because in itself it had been found conformable to the
Scriptures or to truth, but because it was considered to agree with
the decisions of some great doctor, pope, or council, or because it
was found in Augustin, Origen, or Jerome. Tradition alone was listened
to; and it was altogether forgotten that the first Christians, who had
sprung from the Jews and Gentiles, were accustomed to consult their
conscience before all, in face of the altars of Paganism, or of the
temple still standing at Jerusalem, and that they took for their only
guide this secret and inflexible monitor. A few eloquent men--a few
great minds--had, it is true, consulted their individual opinions,
rather than yield to clerical and traditional authority. Abelard and
Berenger, in France, had given proof of boldness and independence in
proclaiming their doctrines; but they grew timid when it was necessary
to defend them; their voices died away, and their heads were bowed low,
before the menaces of popes and councils. In Italy, Armand de Bresse
had ventured openly to resist the pontifical power; but the revolution,
of which he gave the signal, was a civil rather than a religious one.
Numerous sects and whole populations had, in different countries,
emancipated themselves from the yoke, by depending on that irresistible
force which the sympathy of the masses and the association with a whole
nation creates, in order to think, believe, and suffer. England, in
fine, had witnessed a powerful mind,--that of Wycliffe, nourished by
the Scriptures,--bring to light a body of doctrine, from which, at a
later period, sprang the code of the Reformation;[12] but Wycliffe
escaped alive the solemn sentence of an œcumenical council;[13] and
many doubt whether he could have passed triumphantly through that
formidable ordeal.

It was reserved for the little town of Constance to afford a spectacle
which the world had not witnessed for ages. There, one man, weakened by
sickness and long imprisonment, isolated from a few friends dispersed
and trembling, resisted, strong in the gospel and in his conscience,
all that external authority could display to intimidate and subjugate
souls. He yields not before the efforts of all the spiritual and
temporal powers united. John Huss, lastly, by his example, still
more than by his doctrines, re-opened to the Christian world a path
that had been long closed; and, if it is permitted to compare sacred
things with profane, effected in the sphere of religion and morality
what, at a later period, Columbus brought to pass in the external and
physical world; he laid open a new empire, or, to speak more correctly,
he discovered a domain which had been forgotten for ages--that of the
Conscience in matters of faith. Inquiry was a field interdicted to
all. Huss entered on it anew, in the midst of hostile clamours, and
re-opened it amidst the noise of the thunder and the tempest. He fell
in his attempt; but it was important to prove that the conscience
of the Christian was stronger than all the powers of the earth; for
that end one of those sublime sacrifices which terminate in death was
requisite. John Huss, therefore, must die; and in his death consisted
his victory.

It was the firmness of his character which gave him influence over the
people, like most of those whose passage through the world has left
the most durable impression. He was great, especially by the heart;
and although he was, by the qualities of his mind, one of the most
distinguished men of his age, yet his greatness was rather moral than
intellectual. He established no new system, nor attached his name to
any religious creed; and his glory is, in consequence, the purer. Not
being the author of his doctrines, he had no personal interest in their
triumph; and the love of the truth did not, in his heart, confound
itself with vanity. He was not able to obtain external liberty for
religious worship; but he did more; for by his faith, by his courage
before a tribunal the most elevated in the opinions of men; by the vast
renown of his virtues, condemnation, and martyrdom, he caused a part
of Europe to understand the sacred right of that freedom of conscience
which, when properly employed, constitutes the Christian equally on
the throne as in chains. John Huss, in a word, greatly contributed to
bring back Christianity to its primitive character, viz., that of
being the religion of the heart, and to restore its real spirit--a
spirit of life, of progress, and of liberty. If Religion be not this;
if it be the monopoly of a college of priests, or the privilege of a
sect, it becomes immediately exclusive, intolerant, and oppressive. The
history of antiquity, as well as of modern times, teaches us that men
who constitute themselves as infallible interpreters of the Divinity,
make their gods after their own likeness. The Creator of the world
would soon be no longer in their mouths a compassionate Father, who
gives to all his children on earth an equal right of approaching him
in adoration and prayer, and who presents his word to all minds, like
his Son, to the regards of every creature; but a jealous master, ever
ready to punish and strike at the will of his interpreters, at the cry
of those who call themselves the representatives of his power. Religion
would no longer be that celestial and internal bond which attracts the
soul to God by love; it would become the yoke which masters externally
by constraint--a dreadful instrument of punishment to the souls which
it abases, by placing them under restraint, and more destructive, if
possible, to men’s minds than to their bodies. It is on this account
that the generous Christians of all Churches who have heroically
resisted the oppressors of the conscience, are justly entitled to the
imperishable admiration and gratitude of all who adore in spirit and in
truth. Among these no man was ever more remarkable than +John Huss+;
for no other ever did more to restore to the Conscience, in the heart
of man, that throne which it ought never to have abdicated.


FOOTNOTES:

[1] _The Reformers before the Reformation. Fifteenth Century. John Huss
and the Council of Constance._ 2 vols.

[2] Consult, in particular, Letter xl. of the Second Series.

[3] First Series, Letter iii.

[4] Second Series, Letter xlviii.

[5] _Ibid._, Letter xxxiii.

[6] Second Series, Letter xi.

[7] Ibid. Letter xviii.

[8] Second Series, Letter xviii.

[9] Second Series, Letter xxv.

[10] Second Series, Letter xxx.

[11] Preface of Luther, page 12.

[12] See _The Reformers before the Reformation_, Hist. Introduct.,
section v.

[13] Wycliffe died thirty-five years before the Council of Constance
condemned his memory and works.




                          PRELIMINARY NOTICE.


The Letters of +John Huss+ were collected by his friend, Peter
Maldoniewitz, the notary, and it was the great Reformer of the
sixteenth century, Martin Luther, who first published them, rendering
justice to the faith, doctrines, and noble character of their author.
Luther at first translated into Latin four letters, written by Huss
in Bohemia, and published them in 1536, together with those which
the nobles of Bohemia and Moravia had addressed to the Council of
Constance. Wittemberg was the place where he published them, on
the occasion of a general council being convoked by Paul III.[14]
He joined to these letters a preface, of which the following is an
extract:--“My object in publishing these letters,” said Luther, “is,
if God should permit the council to assemble, to warn such persons as
might be present to beware of following the example of the Council of
Constance, in which the truth was exposed to such lengthened and such
violent attacks; nevertheless, it triumphs now, and, holding erect
its victorious head, shews forth that guilty assembly in its true
colours. Undoubtedly, God has sufficiently manifested in that council
how he resists the proud, and confounds the haughty, by their own
imaginations, without paying any consideration to outward dignity.”[15]

The following year, Luther published a complete edition of the letters
of John Huss, and prefixed to it a preface which we subjoin, and in
which he enumerates, with great power, the principal claims of Huss to
the esteem and admiration of posterity. This preface also contains some
interesting and curious details; and Luther even narrates in it the
strong impression produced on himself in his youth, at first reading,
by chance, some of the writings of that Christian whom he had been
taught to execrate as a dreadful heretic. Luther is supposed to have
drawn up the summary of contents which are found at the head of most of
the letters of John Huss, in the collection of his works,[16] and we
have most carefully preserved them.

The letters of John Huss are divided into two series, each of which
refers to a different period of his life: the first is that of his
interdiction and exile from Prague in the years 1410 and 1411; the
second comprehends the period which elapsed from his departure from the
council till his death.


FOOTNOTES:

[14] This council, which was first convoked at Mantua for the year
1537, then at Vicenza, did not open until 1542, in the city of Trent.

[15] The several editions of this Preface, which will be found at
the end of the volume (Note A), present numerous variations. We have
considered it best to follow the first edition, which was most kindly
communicated to us by M. Frederic Monod, one of the clergymen of the
Reformed Church at Paris.

[16] _Hist. et Monum. Johan. Hus_, vol. i. Nuremberg, 1715.




 PREFACE OF DR MARTIN LUTHER, TO THE LETTERS OF JOHN HUSS, PUBLISHED BY
                         HIM IN THE YEAR 1537.

 In order to render more prudent, and to instruct, by means of the
   tyrannical judgments of the Council of Constance, all theologians
   that may be hereafter called to sit in a council of the Roman
   Church.


Should any man read these letters, or hear them read, being, at the
same time, in possession of a sound intelligence, and, in the face
of God, having a regard for his own conscience, he will not, I am
convinced, hesitate to allow that John Huss was endowed with the
precious gifts of the Holy Spirit. Observe, in fact, how firmly he
clung, in his writings and his words, to the doctrines of Christ;
with what courage he struggled against the agonies of death; with
what patience and humility he suffered every indignity; and with what
greatness of soul he at last confronted a cruel death in defence
of the truth;--doing all these things alone and unaided, before an
imposing assembly of the most powerful and eminent men, like a lamb
in the midst of wolves and lions. If such a man is to be regarded as a
heretic, no person under the sun can be looked on as a true Christian.
By what fruits, then, shall we recognise the truth, if it is not
manifest by those with which John Huss was so richly adorned?

The greatest crime of John Huss was his having declared that a man of
impious life was not the head of the universal Church: he allowed him
to be the chief of a particular church, but not of the universal one;
just the same as a minister of the word, whose life is criminal, still
remains minister according to external appearance, although he is not,
on that account, a member of the saints in his church. In a similar
manner, John Huss denied that an impious and flagitious pontiff was a
worthy one, although seated on the throne of the Church; it is as if we
should declare that Judas, being both traitor and robber, was not an
honest man, although he had been called to the functions of an apostle.
Every effort, in fact, was made to prevail on John Huss to admit that
a criminal pope ought to be regarded as a saint, and was infallible;
that his words and acts were alike holy, and ought to be received and
respected as so many articles of faith. All the men of the Council of
Constance, wise as they were considered, would have lent a favourable
ear to such assertions,--they who, when they had dethroned three
culpable pontiffs, did not allow to any one the right of condemning
them to the flames! But when John Huss said the same things, they
dragged him at once to the stake!

The door was (once more)[17] thrown open to similar events, by the
indulgences which the Roman pontiff scattered with such profusion
over the whole world, and by the jubilee which he instituted at Rome
to build the church of St Peter: for the pope, amongst his other
inventions, declared, and afterwards confirmed by his bulls, that the
souls of such persons as, having undertaken a pilgrimage to Rome,
should happen to die on the way, should at once take flight to heaven;
and, in his quality of God on earth, and God’s viceroy, he orders, most
peremptorily, the angels to bear such souls upwards on rapid cars.
Tetzel, the bearer of the indulgences of the bishop of Mentz, in like
manner taught that the souls would spring from purgatory to heaven, as
soon as the clink of the money paid into the treasury should be heard;
but when shortly after he was confounded and put to shame, he shut his
impudent mouth.

It was to oppose such impieties, calculated as they were to disgust
even a brute animal,[18] that John Huss, preacher of the Word of God at
the chapel of Bethlehem at Prague, put himself forward. He denied that
any such power was given to the Roman pontiff, who, he boldly declared,
might be mistaken in that as well as many other things. Having then
taken the great liberty of inculcating that the pope can err (a
heresy then considered far more frightful than to deny Jesus Christ),
he was constrained by violence to confirm what he had maintained in
saying, that an _impious pope_ was not a _pious_ one. All then were
in wild commotion, like so many wild boars, and they gnashed their
teeth, knit their brows, bristled up their coat, and, at last, rushing
precipitately on him, delivered him cruelly and wickedly to the flames.

One of the first articles that it was necessary to admit at that period
was, that the Roman pontiff was infallible; and such was the opinion of
the jurisconsults of the Roman court. It did not appear presumable that
any error could emanate from so elevated a quarter; but when personal
presumptions are formed, it often comes to pass too much is presumed.

The extraordinary mistake of these men on so important a point, and the
manifest outrages which John Huss suffered from them, only served to
animate him with greater courage. A conscience pure of all crime before
God and before the world, affords a man a great consolation in his
misfortunes; and if his suffering should be for the name and glory of
God, the Holy Spirit, the Comforter of the afflicted, immediately comes
to his aid, and lends him assistance against the world and against
demons, as Christ has promised (Matt. x.) in these words: “It is not
you who speak, but the Spirit of your Father who speaks in you;” and
(Luke xxi.) “For I will give you a mouth and wisdom, which all your
adversaries shall not be able to resist and gainsay.”

I have heard from some persons worthy of faith, that the Emperor
Maximilian said, in speaking of John Huss, “They have done great
injustice to that excellent man.” Erasmus of Rotterdam, in his early
writings, now in my possession, has declared that John Huss had been
burned, but not convinced; and the general opinion amongst pious men
of that day was, that he had been loaded with outrage and violence.
I will relate here what Dr Staupitz narrated to me of a conversation
which he had with his predecessor, Andrew Prolès, a man of birth and
merit, relative to the rose of Dr John Zacharias. This Zacharias
was represented in the cloisters bearing a rose in his hat, as a
distinction for him, and an affront to John Huss. Prolès, seeing this
image, said, “I would not consent to wear that rose.” Staupitz having
inquired for what motive, Prolès replied, “When it was maintained
before the Council of Constance against John Huss, that the pope could
not be represented by any one, Dr Zacharias brought forward the passage
of Ezekiel (chap. xxxiv.), _It is I who am above the shepherds, and not
the people._[19] John Huss denied that these words could be found to
form part of the chapter alluded to; and Zacharias offered to prove the
contrary, from the very Bible which John Huss had brought from Bohemia:
for Zacharias, like many others, had often visited Huss for the
purpose of convincing him, and he had by chance happened to perceive
the passage in question. The Bible was then produced in the assembly,
and it shewed that Zacharias was right. John Huss, nevertheless,
maintained that the Bible was not a correct one, and that the other
versions would not confirm it; but being overwhelmed by the clamours
of his adversaries, he lost his cause, and Zacharias received a rose
from the Council, in perpetual memory of this fact. And yet,” observed
Prolès, “it is certain that these words are not found in any correct
Bible, whether manuscript or printed, and that they all testify against
Zacharias.” Such was the account of Prolès to Dr Staupitz.

The verse alluded to is found in all German, Latin, Greek, and Hebrew
Bibles, as it was quoted by John Huss; but at Constance they could not
admit it in any other way than as quoted by Zacharias, who deserved
neither to receive the rose nor to wear it.

The adversaries of John Huss’s opinions have themselves testified
to his learning. Thirty years back, I heard several able theologians
declare that “John Huss was an exceedingly superior doctor, and that
he surpassed in erudition and knowledge all the persons composing the
council.” His writings, and, amongst others, his _Treatise on the
Church_, and his _Sermons_, confirm this eulogium.

When I was a divinity student at Erfurt, my hand happened to alight,
one day, in the library of the monastery, on a volume of John Huss’s
sermons. Having read, on the cover of the work, the words, _Sermons
of John Huss_, I was immediately inflamed with a desire to ascertain,
by perusing this book, that had escaped from the flames, and was thus
preserved in a public library, what heresies he had disseminated. I was
struck with amazement as I read on, and was filled with an astonishment
difficult to describe, as I sought out for what reason so great a
man--a doctor, so worthy of veneration, and so powerful in expounding
the Scriptures--had been burned to death. But the name of Huss was, at
that period, such an object of execration, that I absolutely believed
that if I spoke of him in terms of praise, the heavens would fall on
me, and the sun veil his light. Having then closed the book, I withdrew
sad at heart, and I remarked to myself, by way of consolation--“Perhaps
he wrote those things before he fell into heresy.” At that time I was
still ignorant of what had passed in the Council of Constance.

All that I could say would only add infinitely to the high character of
John Huss. His adversaries render him a striking, though unintentional
testimony; for if their clouded eyes could open to the light, they
would blush at the remembrance of the things which they themselves
narrate. The author of a collection of the acts of the council, written
in German, and enriched with very many remarkable details, endeavours,
with all his power, to cover with odium the cause of John Huss; and
yet he declares, that when Huss beheld himself stripped of all the
dignities of his order, he smiled with intrepid firmness. According
to the same author, also, Huss, when conducted to the funeral pile,
constantly repeated--“Jesus, Son of God, have pity on me!” At the
sight of the fatal stake to which he was to be fixed in order to be
burned, he fell on his knees and cried out--“Jesus, Son of the living
God, who suffered for us all, have pity on me!” Beholding a peasant
bringing some wood to feed the flames, he again smiled with mildness,
and uttered these words of St Jerome--“O holy simplicity!”[20] A
priest having drawn nigh, and demanded if he desired to confess, Huss
replied, that he was ready to do so; and the priest having insisted on
the necessity of abjuring, John Huss refused, saying that he did not
consider himself guilty of any mortal sin.

The man who, in the agony of death, invoked, with so firm a heart,
Jesus the Son of God--who, for such a cause, delivered up his body to
the flames with so strong a faith, and so stedfast a constancy--if such
a man, I repeat, deserves not to be considered a generous and intrepid
martyr, and true follower of Christ, it will be difficult for any one
to be saved. Jesus Christ himself has declared:--“He who confesses me
before men, him will I also confess before my Father.” What more shall
I say? The Roman pontiff raises many men to the rank of saints, of whom
it would be difficult to predicate if they are with the elect or with
the devils; and he precipitates into hell a man like this, when it
results, from the examination of his whole life, that his place is in
heaven.[21]

I have again specified these matters, in order that they may serve as
a salutary warning to such of our theologians as may repair to the
approaching council; for should they resemble the men who assembled
at the Council of Constance, the same thing will happen to them as to
their predecessors--the acts which they will be anxious to conceal and
bury in oblivion shall be dragged forth to the open day, and published
everywhere. The doctors of Constance were convinced that no person
would ever presume to accuse them, either by word or writing, and
much less in the teeth of the cruelest menaces, to honour John Huss
as a saint, and condemn them for their conduct. Events have, on the
contrary, either by me or by others, verified the predictions of John
Huss. Our theologians, strong in their authority, anticipate no peril.
I admit their power to be equal to what they possessed in John Huss’s
time; but it is not less certain, that he who then stood at their
tribunal now sits in a place where his judges must give way before him.


FOOTNOTES:

[17] We add these words, omitted by Luther, but necessary to complete
the meaning of the passage.

[18] “Quos nullus neque asinus neque porcus ferret.”

[19] It is not easy to see, in reading this recital, what force the
adversaries of Huss could draw from the passage, for the Eternal is
alone spoken of, who announces that he comes himself in the place of
bad pastors. The argument of Zacharias cannot have any weight except
with those who absolutely behold God in the pope, and who imagine that
all that is said of the Eternal in the Scriptures is applicable to the
pope.

[20] Luther here confounds two events. The touching expression which he
mentions is erroneously attributed to John Huss; it fell from the lips
of Jerome of Prague.--(_Vide_ “_The Reformers before the Reformation_.”
Vol. II., Book III., Chap. XII.)

[21] Luther adds:--“Sunt igitur in numero sanctorum tuorum diaboli, et
tu vicissim in ipsorum, mi pontifex Romane.”




                         LETTERS OF JOHN HUSS.


         ATTESTATION OF PETER MALDONIEWITZ, CALLED THE NOTARY.

These pages are all faithfully copied from the Letters of John Huss,
written with his own hand, and they correspond, word for word, with the
originals.[22]


FOOTNOTE:

[22] This attestation of the faithful Maldoniewitz is found after John
Huss’s letters, in the old collection of his works.--_Johann. Hus.
Hist. et Monum._ vol. i., p. 95.




                             FIRST SERIES.

 LETTERS WRITTEN AT THE PERIOD OF THE INTERDICTION OF JOHN HUSS, AND
   OF HIS EXILE FROM PRAGUE IN 1411;--SOME OF THEM MAY HAVE BEEN
   WRITTEN IN 1410.


The letters of this series contain the greater part of the admirable
exhortations addressed by John Huss to the believers of his church.
They are not distinguished either for the great diversity of incidents,
or the dramatic interest of those in the second series, but they
clearly evidence the great intrepidity, Christian piety, love for his
brethren, and true greatness, that pervaded the mind of Huss. The
writer already felt a presentiment of his martyrdom; and it is easy to
perceive in reading them, that he would not give way when his time was
come.[23]


FOOTNOTE:

[23] For historical details relative to this period of the life of John
Huss, see _The Reformers before the Reformation_, vol. i., book i.




                               LETTER I.

                    TO THE COLLEGE OF CARDINALS[24]

 [In this letter, John Huss complains of having been falsely
   denounced, and humbly demands to be dispensed from being obliged to
   appear in person. For the same purpose, John Huss makes an appeal to
   John XXIII.,[25] which has been inserted in his history, accompanied
   by the testimony of the Academy of Prague.]


I write with the humble submission and respect that is due to your
commands, Reverend Fathers in Christ; you who are clothed with an
apostolical character, who shine as great lights to enlighten the
nation, and who are elevated to power in order to efface the sins of
the world, to snatch souls from the snares of Satan, and to succour
those who suffer in Christ’s name.[26] I would humbly have recourse
to your fatherly counsels, incapable as I am of supporting the burden
which weighs me down. The evils that overwhelm me date from the time
that a portion of the Church withdrew their obedience from Gregory
XII. I then recommended with success, in my sermons before the
Barons, Princes, Clergy, and People, their adhesion to the College of
Cardinals, for the union of my holy mother Church. It comes to pass
that the Reverend Father in Christ, Sbynko, Archbishop of Prague,
an adversary of the Sacred College, caused a pastoral letter to be
affixed to the doors of the churches, prohibiting all the masters of
the University of Prague, and in particular myself, from exercising any
functions of the sacred ministry, under the pretext that the masters of
the University of Prague, who had adhered to the Sacred College, had
withdrawn their allegiance from our Holy Father Gregory XII. and the
Holy See. But facts must be judged by their results, and it occurred
that the Archbishop was constrained, by the decrees of the Council of
Pisa, to approve of the conduct of the masters.--Such was the first
origin of the accusation laid against me, and of all my troubles.

The Sacred College of Cardinals having promised many favours to their
adherents, I have kept in remembrance these promises, and have placed
trust in them, as one should do in the promises of those who are the
pillars of the Church. I therefore implore your Reverences, and on my
knees I conjure you, to cast a regard of kindness on my misfortune,
that I may be dispensed from appearing in person,[27] and from other
most painful obligations resulting from it. I am innocent of the things
of which my adversaries accuse me; and of this I call to witness our
Lord Jesus Christ. I am willing to appear in the presence of the
University of Prague, of all the prelates, and of all the people who
came to hear me, and before them to give, by word and by writing, a
full and absolute account of the faith that I guard in my heart, and
to confess it, even at the peril of being burned to death.[28] Your
Reverences may be assured of this confession by public documents as
well as by the testimony of the University of Prague.


FOOTNOTES:

[24] Of all the letters that have been saved of John Huss, this is the
only one addressed to his ecclesiastical superiors, the dignitaries
of the Church. It is valuable, inasmuch that it shews the respect
with which he addressed them, his ardent desire to convince them of
the purity of his doctrines, and the fear which he felt of a rupture,
without any mixture of weakness.

[25] It is in the text, _Scripsit ejus totam_; but this pretended
letter is the act of appeal drawn up at Prague before a notary, June
23, 1410.--(_Hist. et Monum. Johan. Hus._ vol. i., p. 112-116.)

[26] John Huss attached to the acts of good priests the efficacy which
the Roman Church attributes indefinitely to those of all priests.--See
_The Reformers before the Reformation_, vol. i., book i.

[27] Before the pope.

[28] “Etiam igne ad audientiam posito.”




                               LETTER II.

                     TO ZAWYSSIUS, HIS CALUMNIATOR.


Grace to you and peace from our Lord Jesus Christ. It has come to my
ears that you have accused me of heresy. If this be true, send me word,
and you shall know then, by the grace of God, what is the faith which
I confess, which I defend, which I do not dissemble in the shade, but
which I profess as becomes a true Christian. And, would to God that
your eyes might be opened as to the manner in which, for nearly thirty
years, you have shorn your flock in Praschatitz. Where do you dwell?
How do you labour? How do you feed your flock? You have forgotten
these words of the Lord:--“Wo unto the shepherds, who only care for
themselves, and do not feed their sheep!” Tell me, I pray you, are you
penetrated with that part of the gospel of Christ, which says--“_The
good shepherd goeth before his sheep, and his sheep follow him; for
they know his voice_.” The time will come when you must render an
account of your sheep and of your numerous benefices, concerning which
it is said in your own ordinances, that he who can live upon one,
cannot retain another without committing a mortal sin.

Meditate, then, on these things, and accuse not your neighbour of
heresy. If you know him to be a heretic, you ought to warn him,
according to the Apostle’s precept, a first and a second time; if he
refuse to listen to you, avoid him; and even should you be chosen to
condemn him, still you must demonstrate by the Scriptures, that you
condemn him justly, and deliver over his books to the flames.

I write you these few lines, to warn you fraternally, according to the
precept of Christ, which tells us:--“If thy brother has just sinned,
warn him in secret.” Receive, then, my words, my brother, and declare,
if you have thus spoken of me. Prove that I am a heretic, and I will,
with humility, correct myself, and you shall receive a reward for
having rescued a man from error. Nevertheless, I hope by the grace of
Almighty God, that my faith in our Lord Jesus Christ is as great as
yours, and that I am not less prepared to die for it with humility.




                              LETTER III.

          TO MASTER MARTIN AND TO MASTER NICOLAS OF MYLIEZYN.

 [He consults them on the subject of the interdiction pronounced
   against him from the pulpit.[29]]


May peace be with you, that peace that is not given with the world,
with the flesh, and the devil. The Lord has said:--“You shall have
tribulations in the world; but if you persevere in well doing, who can
do you harm?” I burn with an ardent zeal for the gospel; and my soul
is sad, for I know not what to resolve on. I have meditated on these
evangelic words of our Saviour (John, chap. x.):--“The good shepherd
giveth his life for the sheep. But he that is an hireling and not the
shepherd, whose own the sheep are not, seeth the wolf coming, and
leaveth the sheep and fleeth: and the wolf catcheth them and scattereth
the sheep.”

I have also meditated on these words from St Matthew, (chap. x.):--“But
when they persecute you in one city, flee ye into another.” Of these
two precepts, so different to each other, which ought I to follow? I
know not.

I have meditated on the letter of St Augustin, to an illustrious
bishop, who consulted him in a like case. Augustin thus terminates
his answer:--“He who takes to flight, and does not deprive, in so
doing, his church of the evangelical ministry, does what the Lord has
commanded him; but he who, in his flight, takes away spiritual food
from the flock of Jesus Christ, is an hireling, who, when he sees the
wolf approaching, fleeth, because he careth not for his sheep. It is
because thou hast consulted me, well-beloved brother, that I write thee
these things, which appear to me to be according to both truth and
charity; but I invite thee not to follow my counsel, if thou findest
a better. What can be more advisable, in such an extremity, than to
offer up prayers to God to have pity on us, after the example of some
holy men, who have obtained by their prayer, not to abandon the Church
of God, and who have persevered in their good resolutions, even in the
very teeth of their enemies?” Such is the opinion of St Augustin.

Inform me, then, if you acquiesce in these words; for although the
necessary aliment of God’s Word is not wanting to my flock, my
conscience reproaches me with my absence, as a scandalous act.

I fear, on the other hand, that my presence during the term of my
interdiction might be the means of tearing this food away from
my flock, and of depriving them of the Holy Communion and other
advantages, which concern Salvation. Therefore, let us pray humbly
to Almighty God, that he may deign to reveal to us what I ought to do
in the present circumstance, in order that I may dwell in the right
way. The advice that the blessed St Augustin expresses in his letter,
is wise: he establishes in fact, that in circumstances where we may
be anxious for ourselves alone, flight is permitted, and he cites on
the point the example of St Athanasius; but should the whole flock be
exposed, we must resign ourselves to our lot, in order to do what may
prove most useful to the Church.


FOOTNOTE:

[29] He also asks his friends whether he ought to quit his church; and
it is probable that he wrote this letter before leaving Prague.




                               LETTER IV.

               TO THE RECTOR OF THE UNIVERSITY OF PRAGUE.


Venerable Rector, I have received great consolation from your letter,
in which you declare, amongst other things, that “the just man shall
not be afflicted, whatever may befall him;” from which you infer,
that temporal tribulations, and my separation from my friends, ought
not to discourage me, neither sadden nor cast me down, but, on the
contrary, should fortify and make me glad. I accept with gratitude this
consolation. I cling to the words of Scripture, and say, If I am just,
no trouble, whatever it may be, could sadden me, so as to turn me from
the path of truth. If I live, and wish to live holy, in Christ, it is
necessary that I suffer persecution in the name of Christ; for as it
was necessary that Christ should suffer in order to enter into glory,
we also should bear our crosses, miserable beings as we are, and should
imitate him in his passion.

I protest, then, venerable Rector, that I have never felt myself
overwhelmed by persecution; that I am only borne down by my sins, and
by the errors of the Christian people. What, indeed, are the riches of
the world to me? What affliction can their loss cause me? What is it to
me to lose the favour of the world, which makes us swerve from the path
of Christ? What signifies infamy, which when supported with humility,
proves, purifies, and illuminates the children of God in such a manner,
that they shine and radiate, like the bright sun, in their Father’s
kingdom? And, lastly, what is death, if this miserable life be torn
from me? He who loses it in this world triumphs even over death, and
finds true life in the next.

But men, blinded by luxury, vainglory, and ambition, understand not
these things. Others are turned away from the truth by fear, and
languish on in a strange perplexity, deprived of charity, patience,
and of every other virtue. On the one hand, they are urged on by
knowledge of the truth; and, on the other, by the fear of losing their
reputation, or of exposing their wretched bodies to death. For my own
part, I will expose mine to it (I trust with the assistance of our Lord
Jesus Christ), if his mercy comes to my assistance; for I do not desire
to live in this corrupted age, unless I can lead to repentance myself
and others, according to the will of God. This is what I ardently
desire for you; and I exhort you, as well as all those united to you,
to hold yourselves ready for the combat; for behold already appear the
preludes to the beginnings of Antichrist: the combat is near, and the
poor bird[30] must flap his wings against the wings of Behemoth, and
against this tail of Antichrist, that always engenders abominations.

The prophet has shewn it to us when he declares, that he who teaches
falsehood is the tail of Antichrist, and a grave old man is the head.
The Lord will confound both one and the other; he will confound the
pope and his preachers, his officers and his doctors, who, under a
false name of holiness, conceive abominations. What greater abomination
is there than that of the prostitute, who abandons herself publicly
to every comer? Nevertheless, the abomination is greater still of him
who, sitting in high places, offers himself, as if he were God, to
the adoration of all;[31] traffics in spiritual things, and sells all
that he possesses not. Woe, then, unto me if I preach not against such
an abomination! Woe unto me if I weep not, if I write not against it!
Can you find one man for whom such things are not a calamity? Already
the great eagle takes its flight and cries to us: “Woe! woe to the
inhabitants of the earth!”


FOOTNOTES:

[30] John Huss alludes to his name, which, in the Bohemian, signifies
_goose_.

[31] “Adhuc major est abominatio bestiæ, quæ parata est a quocumque
veniente adorari.”




                               LETTER V.

                            TO JOHN BARBAT.

 [Huss consoles him, and justifies himself by exposing why he
   preferred obeying God, who had commanded him to preach, to the pope,
   the archbishop, and all those who had prohibited him from so doing.]


I salute you in the name of our Lord Jesus Christ!

I have learned, my beloved friends,[32] your grievous affliction. Look
upon it as for your good; for it is to bring to light your firmness and
your constancy, that you have fallen into various temptations.

I also, my very dear friends, have been tempted; and I rejoice at last
that I am called a heretic for the gospel’s sake, and excommunicated
like a rebellious and wicked man. To fortify in me the sweet calm of
my soul, I have called to mind the life and words of Christ and the
Apostles (Acts, iv.). I remembered in what manner Annas, the high
priest, and Caiaphas, and John, and Alexander, and all the kindred of
the high priest, when they addressed the Apostles, prohibited them
from speaking and teaching in the name of Jesus. “_But Peter and John
answered and said unto them, Whether it be right in the sight of God,
to hearken unto you more than unto God, judge ye. For we cannot but
speak the things which we have seen and heard._” And when the same
priests prohibited them a second time from preaching, they replied
(Acts, v.), “_We ought to obey God rather than man_.”

It is true that the pagans, the Jews, and the heretics, all regulate
their conduct on this precept of the obedience that is due unto God.
Alas! this maxim blinds those who are not Christians, but not the
Apostles, nor the true disciples of Christ.

St Jerome says:--“If the master or bishop prescribes what is not
contrary to the faith or the Scriptures, the servant should obey.
But if he commands what is contrary to these, we must rather obey
the Master of the soul, than the master of the body.” And in another
place he adds:--“If the emperor orders you, to do that which is good,
execute the will of the emperor; should he require you to do ill,
answer, ‘It is better to obey God than men.’”

St Augustin also says, in his _Sermon on the Words of the Lord_:--“If
my earthly presence commands that which you ought not to do, despise
this power, and fear a higher one. Consider the different degrees of
human power. Do you obey the under officer, if the proconsul orders
you the contrary? And if the proconsul orders you to do one thing, and
the emperor another, would you attempt to disobey the latter for the
former? If the emperor commands you to do that which is prohibited by
God, despise the emperor and obey God. We ought, then, to resist the
power of the devil or of men, when they suggest any thing against God;
and in doing so, we resist not, but obey even God’s commands.” Such are
the sentiments of St Augustin.

Gregory also says, in his last _Treatise on Morality_:--“Know,
therefore, that evil should never be done from mere obedience.” St
Bernard writes in one of his letters:--“To do evil after the orders of
any one, is not to obey, but to disobey.” And St Isidore maintains,
that if he who is in authority does and orders a thing which is not
according to the Lord, or violates the written law, and orders it to be
overstepped, to him ought to be applied these words of St Paul: “If an
angel should descend from heaven, and preach to you a gospel different
from that which we preach, let him be accursed!” He also declares,
that whoever forbids you to do what is commanded by the Lord, ought to
be held in execration by all who love the Lord--he ought to be regarded
as a false witness and a sacrilegious person.

It would appear from these words, that these names are applicable to
those who interdict the preaching of the Divine Word, and that such
persons are excommunicated according to the words of the Prophet,
“Cursed be those who resist thy commandments!” Jerome expresses the
same feeling as is experienced by myself, when he thus writes to
Rusticus, Bishop of Narbonne:--“Let no bishop abandon himself to
envy and anger, through an infernal jealousy, because the priests
exhort the people, preach in the churches, and bless the multitude.”
I declare, then, to those who prohibit me to do these things, that he
who interdicts priests from doing that which God commands, professes
himself to be superior to Jesus Christ.

Bede, in speaking of our Saviour, repeats this passage:--“Go ye into
the village that is over against you, and immediately you shall find
an ass tied, and a colt with him: loose them, and bring them to me:
and if any man say any thing to you, say ye, The Lord hath need of
them; and straightway he will let them go.” Jesus Christ, says Bede,
teaches mystically the doctors, by these words, that if they meet with
any obstacle, if any one prevents them from freeing sinners from the
bonds of the devil, from drawing them to God in confessing the faith,
they ought not, for this reason, to renounce preaching his word, but
should, on the contrary, continue to insinuate it into their souls; for
the Lord has need of such labourers to edify his Church. Who could, in
fact, quote all that the saints have written, when teaching us, that it
is better to obey God than man?

Our oppressors oppose to us these words:--“All, therefore, whatsoever
they bid you observe, that observe and do,” (Matth. xxiii.); but they
are reduced to silence by the prohibition which follows:--“But do not
ye after their works.” God says, (Deut. xxiv.)--“Do according to all
that the priests the Levites shall teach you: as I commanded them,
so ye shall observe to do.” The Lord desires, therefore, that he who
obeys, should only do so after his own commandments. It is also said,
(1 Pet. ii.)--“Servants be subject to your masters with all fear.” And
the Apostle further adds:--“Not only to the good and gentle, but also
to the froward.” Not, however, in things in which they are wickedly
inclined; for that would be to obey the devil. The will of God and the
Holy Scriptures, therefore, teach us, that obedience to superiors is
obligatory only in lawful matters. I have clung firmly to this truth,
and have preferred in my sermons, to inculcate obedience to God,
rather than to the pope and the archbishop, or any others that may
oppose this saying of Christ.

I put my name to these words, in order to teach you how to confront the
emissaries of the devil.[33]


FOOTNOTES:

[32] Although this letter was more particularly addressed to John
Barbat, Huss intended it to be read to several others.

[33] “Ut sciatis canibus diaboli obviare.”




                               LETTER VI.

                      TO THE BELIEVERS IN PRAGUE.

 [He felicitates them on the constancy with which they listen to the
   word of God.]


John Huss, a servant of Jesus Christ in hope, to all those who love
God, who confess his law, in expectation of the Saviour, with whom they
desire to live for all eternity!

Grace be with you, and the peace of the Lord Jesus Christ, who offered
himself as a victim for our sins, to deliver us from this world of
affliction, and from eternal damnation, according to the will of God
the Father, to whom be glory for ever and ever!

Dearly beloved,--Having learned your zeal and your progress in the
word of God, I render thanks unto the Lord, that he has deigned to
enlighten you to such a point that, perceiving the frauds of antichrist
and his ministers, you may not allow yourselves to be turned away from
the truth.

I feel a lively confidence that his mercy will crown the work of
regeneration commenced in you, and that he will not permit you to turn
aside from the truth, whence many diverge through fear of danger,
apprehending man, a weak sinner as he is, more than the all-powerful
God, who has power both to kill and bring to life; to destroy and
to save; to preserve his faithful believers in the midst of grave
and numerous perils; and to give them in exchange for a brief space
of suffering an eternal life of inexpressible happiness. Wherefore,
beloved, do not let yourselves be borne down by terror; and do not
be frightened if the Lord should tempt some of you, by allowing the
ministers of antichrist to exercise their tyranny over you. God himself
has said to his servant, (Prov. iii.), “Be not afraid of sudden fear,
nor of the power of the wicked falling upon thee; for the Lord will be
at thy side, and will keep thy foot, that thou be not taken.” And he
has also said, by the mouth of his prophet David, “I am with him in his
day of trial: I will deliver him.”

Knowing that, dearly beloved, consider, with St James, that it is
fortunate for you to fall into various temptations; because the trial
of your faith worketh in you patience, and that contributes to render
you perfect and entire, failing in nothing.

St James also says,--“Blessed is the man that endureth temptation; for
when he hath been proved, he shall receive the crown of life, which
God hath promised to them that love him.” Remain steadfast, therefore,
in the truth, and act in every thing like true children of God. Have
full confidence; for Christ has overcome, and you will overcome also.
Remember always Him who suffered so much at the hands of sinners; relax
not in your good resolution; but, laying down together the whole burden
of your sins, rush to the combat with your eyes fixed steadfastly on
Jesus, who established our faith, and who, for a glorious object,
despising shame, suffered the ignominy of the cross, and is now seated
on the right hand of God.

The Creator, the King, the Sovereign Master of the world, without being
forced to it by his Divine nature, humbled himself, notwithstanding his
perfection, to our nature. He came to the assistance of us, wretched
sinners, and supported hunger, and thirst, and cold, and heat, and
fatigue, and want of sleep; he suffered, whilst instructing us, sorrow,
and grave affronts from the priests and scribes, to such a point that
they called him a blasphemer, and declared him to be possessed of a
devil, averring that he was not God, whom they excommunicated as a
heretic, whom they drove out of their city, and crucified like one
accursed.

If, then, Christ supported such things from the priests--he who
healed all kinds of diseases, without any earthly recompense, by his
word alone; who cast out devils, raised the dead, and taught the
word of God; who never did injury to any one; who committed no sin,
and who endured every thing from his enemies, because he discovered
their wickedness;--if he supported such things, why should we be
astonished that the ministers of antichrist, who are more avaricious,
more debauched, more cruel, and more cunning than the Pharisees,
now persecute the servants of God, overwhelm them with insult,
excommunicate, imprison, and kill them?

Remember what our Lord and our King said:--“If the world hate you,
know that it hated me before you. If you were of the world, the world
would love you as being of it; but because you are not of the world,
and because I have chosen you out of the world, the world hates you.
Remember what I say unto you; the servant is not greater than his
master: if they have persecuted me, they will persecute you also; they
will do all these things to you on account of my name, because they
have not known Him who sent me.”

Remember also the prophecy of our Divine Saviour, which declares that
his elect will suffer persecution from the world, that is, from the
wicked, who know neither God the Father, nor our Lord Jesus; for
although they confess with their lips that they know God, yet they
deny him by their reprobate actions. It is of them that St Paul spoke
to Titus, when he declared that their works are avarice, simony,
debauchery, and contempt of the word of God, placing human traditions
above the word of God, and performing no work of humility, charity,
temperance, and Christian love.

Therefore is it, that the wicked will not cease to persecute the saints
as long as the war lasts between Christ and antichrist; for St Paul
has told us, that all who desire to live purely in Christ shall suffer
persecution, but the wicked shall advance in the path of perdition,
always deceived, and deceiving others.

St Paul teaches us by these words, that all pious men will suffer
persecution for Christ’s sake; the wicked will be seduced, and will
seduce others, and their heart will swell with malice for their own
destruction. It is of them that our Saviour has spoken in these
words:--“Behold, I send you forth as sheep in the midst of wolves;
be ye therefore wise as serpents, and harmless as doves. But beware
of men; for they will deliver you up to the councils, and they will
scourge you in their synagogues. And ye shall be brought before
governors and kings for my sake, for a testimony against them and the
Gentiles. They shall scourge you; the brother shall deliver up the
brother to death, and the father the child; and the children shall
rise up against their parents, and cause them to be put to death; and
ye shall be hated of all men for my name’s sake, but he that endureth
to the end shall be saved.” This persecution shall last till the day of
judgment.

The Lord spoke in this way to his disciples, in order that they might,
if possible, escape from such evils. He elevated their understanding,
that they might be prudent, and might be able to recognise, by their
works, the devouring wolves whose voracity would swallow up the whole
world.

He also shewed them by what signs they might know false prophets, the
latter not agreeing with the true prophets, either in the explanation
of the Holy Scriptures, or in their works. There are false Christs,
calling themselves the chief disciples of Christ, and yet who prove
themselves, by their works, to be his greatest adversaries. These will
seek, by every means, to smother and suppress the Word of God; for it
condemns their insolence, pride, avarice, simony, and other evil works.

They have made an irruption into the churches and places of worship, to
prevent the Word of God being preached there; but Jesus Christ has not
permitted them to bring their criminal undertaking to a prosperous end.
I understand that they intend destroying the chapel of Bethlehem, and
that they interdict sermons in the other places where the Word of God
is taught. But I feel a firm confidence that God will not permit them
to succeed. They wanted to entwine the simple bird[34] in the snare of
citations and anathemas; and they have already set their ambush even
for some of you. But if that bird, which is a mere domestic fowl, whose
flight is circumscribed, and far from lofty, has broken through their
nets, how much more will other birds, that soar aloft as they announce
the Word of God, despise such ineffectual wiles. They have thrown their
nets, and displayed their anathemas, like the image of a bird of prey,
to cast terror all around; they have flung about their fiery darts from
the quiver of antichrist, in order to prohibit the Word of God and His
worship; but the more they strove to disguise their real nature, the
more they rendered it visible; and in seeking to stretch forth their
traditions like nets, they broke them to pieces; in their anxiety to
gain the peace of the world, they destroyed not only it, but, at the
same time, the spiritual peace; and in their attempts to injure others,
they wounded themselves most.

What happened to the priests of the Jews has befallen them; for they
have lost that which they were endeavouring to retain, and have fallen
into what they were striving to avoid. They hoped to succeed in
stifling and putting down the truth, which always conquers; and they
were ignorant that its very essence and characteristic consisted in
this, that the more attempts were made to dim its lustre, the more it
shone brightly forth--the greater the endeavour to suppress it, the
more it soared aloft.

Pontiffs and priests, the scribes and Pharisees, Herod and Pilate,
and the inhabitants of Jerusalem, formerly condemned the Truth; they
crucified it and buried it; but it rose from the tomb and conquered
them all, sending forth in its stead twelve preachers of the Word.

This same Truth, instead of acting feebly and inefficiently, has sent
to Prague mighty eagles, surpassing all other birds, by their piercing
sight, and which, by the grace of God, fly aloft in the air, and win
over others to Jesus Christ, who will strengthen all those who are
faithful to Him. He has said--“I will be always with you, even unto
the end of the world.” If, then, God, the most powerful and just of
defenders, is with us, what evil work can prevail against us? What
fear, what death, can separate us from Him? In what shall we be the
worse, if, for His sake, we were to lose our friends, the honours of
the world, or even our miserable life itself? We shall, at last, be
delivered from our load of misery; we shall receive a hundredfold
riches infinitely more precious, friends more dear, delight more
perfect, of which death cannot despoil us; for he who dies for Christ
will surely partake the triumph: he is freed from all misery of every
kind, and enjoys eternal bliss, to which our Lord Jesus Christ deigns
to conduct us all!

Beloved brethren, and sisters no less dear to me, I write you this
letter, that you may remain fervent in the truth, which you have
acknowledged, and that you may not pay less attention than before to
the Word of God, on account of the cruel threats of his enemies; for
God is faithful to you, and will both strengthen you and keep you from
evil.

In fine, I beseech you, dearly beloved, to pray for those who, with
the grace of God, announce the truth; pray for me also, that I may
write and preach still more against the malice of hell, and that God
may accord me in this combat that support which is so necessary in
order properly to defend his Word. You know that I do not hesitate
to expose this miserable body to the peril of death for God’s truth,
being well aware that nothing will be wanting to us in his Word, and
that his Gospel must be propagated more and more every day. Moreover, I
desire to live for those who suffer violence, and who have need of the
preaching of the Word, in order that the malice of antichrist may be
laid open, and the good not be made its victims. I preach, therefore,
in other places, and I officiate for those of whom I speak, being
convinced that God’s will must be accomplished in me, whether I suffer
or die by antichrist. But should I proceed to Prague, I am certain that
snares will be there laid for me, and that you will be persecuted by
my adversaries, who serve not God, but prevent others from serving him.
We pray to God for them, however, that, if any of the elect should
happen to be amongst them, they may be converted to the truth. May God
accord you full understanding of these things which I write you; may
he grant you perseverance; and may your heart be worthy of all these
blessings, through the merits of Jesus Christ, who suffered for us the
most cruel and ignominious death, leaving us his example, that we may
suffer the same, according to his holy will. Amen.


FOOTNOTE:

[34] Huss alludes here to his own name, which, in Bohemia, signifies
“_goose_.”




                              LETTER VII.

                              TO THE SAME.

                          [The same subject.]


The grace and peace of our Lord Jesus Christ be with all the believers
in Prague who sincerely love his holy Gospel!

I, John Huss, the servant of God, do supplicate and conjure you,
well-beloved, not to abandon the truth which God, in his mercy, has
imparted to you. That power which has begun to operate in us, whom he
has chosen out, will continue, I feel convinced, still to do so, and
will give us, in our temptations, perseverance and strength. I myself
only live by his mercy and grace. I can declare, with St Paul, “For
me to live is Christ, and to die is gain. But if I live in the flesh,
this is the fruit of my labour: yet what I shall choose I wot not. For
I am in a strait betwixt two, having a desire to depart and to be with
Christ; which is far better: nevertheless, to abide in the flesh is
more needful for you. And having this confidence, I know I shall abide
and continue with you all, for your furtherance and joy of faith.” So
did St Paul write from his prison in Rome to the Philippians.

I also say unto you, dearly beloved, that although I am not in prison,
I would willingly die for Christ, and be with him; and I say also that
I should be well pleased to preach to you again the Word of God, for
your salvation. I do not know which of these would be for the best; for
I have full confidence for myself in the mercy of God, and also fear
that some evil may arise amongst you, which may occasion persecutions
against the true believers, and be the cause of eternal perdition to
those who believe not. These rejoice and desire most ardently not
only to smother in me the Word of God, but also to shut the asylum of
Bethlehem, where I have preached the Gospel of Christ to you; but if
God consent not, their efforts will be vain; and if he permit it, such
a misfortune will come to pass on account of the wicked, as Bethlehem,
where the Lord was born, and Jerusalem, where he redeemed us, were seen
to be overwhelmed to the lowest foundation.

As to us, let us render thanks to God, submitting constantly to his
divine power, which always assists those who love Him, and sets those
free who suffer for His sake, allotting their persecutors to eternal
torments. I beseech you, therefore, brethren, not to let yourselves
be cast down, but rather to pray to our Saviour Jesus Christ to give
you constancy to persevere in the faith to the end; and be persuaded
that he will accord you the free and unmolested preaching of his Word,
and that he will augment your strength in order to defend you from the
fury of that antichrist, against which he has prophesied in his holy
Scriptures.




                              LETTER VIII.

                        TO THE CHURCH OF PRAGUE.


Master John Huss, servant of God, to all who in Prague are the elect of
God, and who love our Lord Jesus Christ and his Word, wishes mercy and
peace from God the Father, and our Lord Jesus Christ.

Dearly beloved, I congratulate you on your listening assiduously to the
Word of God; and our merciful Saviour will assuredly send you firm and
faithful guides. May God, through our Saviour and Lord Jesus Christ,
grant you mercy, peace, and grace, for all good things, in order
that what you have well commenced in him, you may conclude in like
manner, and may persevere in doing so even unto the end. Acknowledge,
therefore, and draw on you the mercy of God, who sent his Son into
this world for our sakes; who allowed his Son to become man, and to
be humiliated, despised, and condemned by all, to such a point that,
when the people were called in by the priests to choose between two
prisoners, they delivered, in preference to Jesus Christ our Saviour,
a robber and murderer, and laughed to scorn our Lord, who said, by the
mouth of Jeremiah, “Lend an ear, and behold my anguish;” and again,
“See if any pain is comparable to mine.”

He cried out to his Father, “My God, Why hast thou forsaken me?” Such
were his plaintive words whilst suffering on the cross an ignominious
death, and exposed to the blasphemies of the priests, who insulted him
at the foot of the cross, exclaiming, “He put his confidence in God;
let God deliver him if he can! Thou who couldest destroy the temple,
now come down from thy cross!” His cry was, “My God, Why hast thou
forsaken me?” And why did he utter that exclamation? In order that
we may recognise and admire his immense mercy; and that, supporting
with him the outrages of the wicked, we may look for our refuge in Him
alone: in order, in fine, that we may publicly shew our gratitude for
his Divine compassion, which has redeemed us from everlasting damnation.

Such has been towards us the mercy of our Lord Jesus Christ, who
recommended his disciples to say, into whatever house they entered,
“Peace be with you!” And when he raised up the dead, he said to them
also, “Peace be with you!” And before his death, when conversing with
his disciples, “I leave you my peace!” Wherefore, dearly beloved, I
implore him to accord you that same peace. May peace be with you from
the Lord, that you may live honestly and soberly--in calm, in justice,
and in piety; and that you may conquer your enemies and those of
God--the devil, the world, and the flesh. Peace be with you from the
Lord, that you may love each other, and your enemies also. Peace be
with you, that you may listen to his Word with attention and humility.
Peace be with you, that you may speak wisely and well, and that you may
escape from your enemies. Peace be with you, that you may learn how
to be silent with advantage; for whoever listens with humility never
disputes evil-mindedly with any one; he who speaks prudently triumphs
over the fool; and he who is silent in proper season, rarely acts
against his conscience.

On account of all these things, may peace, grace, and mercy be with
you! peace, that you may have a tranquil conscience; grace, that
your sins may be forgiven you; and mercy, that you may be delivered
from unquenchable fire! May, then, peace be with you all, after this
miserable life, in the bosom of eternal felicity, from God, the Father,
and our Lord Jesus Christ. Amen.




                               LETTER IX.

              TO THE HEARERS OF THE WORD OF GOD AT PRAGUE.

 [He fortifies them, and inspirits himself against the anathemas of
   the pope.]


I, Master John Huss, &c. &c., call on you, dearly beloved, not to allow
yourselves to be disturbed on account of my absence, or on account of
the maledictions with which the enemies of God overwhelm me. I have
faith in my Saviour, and I feel confident that all things will happen,
both to you and to me, for our good. Only beware of sin, and pity the
fate of those who, believing that they are acting well, oppose God and
his holy Word: like the Jews of old, who crucified Jesus Christ and
stoned Stephen, and of whom both Christ and Stephen said, “They know
not what they do.” They cannot hurt me, whether they prepare my cross
with blasphemy; or overwhelm me, like another Judas, with abuse which
they shout out in public; or, in fine, fling stones against the gate
of the temple, and overthrow it. In doing such things, it is against
themselves that they labour; and it is they who ought to tremble.

They have imagined certain practices of worship in conformity with
human ordinances, in order to subject to their will men of simple
minds, and induce such to follow them; but God will bestow on his
believers the knowledge necessary to discern such practices, and to
recognise in them mere human traditions, by means of which their
inventions lead astray weak minds, separating them from the law of God,
and crushing them to the earth, by terrifying them with the thunders of
anathemas.

God enjoins to pray for such men as we believe to be in error, and
to declare them condemned of God; but he has not ordered such snares
to be laid in his temple against innocent men. Perhaps, to judge by
their letters, they act in memory of the eternal damnation of Dathan
and Abiram, who, unworthy as they were, had presumed to pretend to the
priesthood.

They designate, by these letters, all the priests who improperly usurp
the sacerdotal functions through love of riches, pleasure, dignities,
or other gratifications of the flesh. They pour out anathemas, and
vociferate like senseless disciples of Judas, as simonists and
reprobates really are. Let us pray to God, dearly beloved, that he may
deign to continue to us his blessings: no anathema will then be able
to reach us, but the Sovereign Pontiff, Jesus Christ, will bless us,
saying, “Come ye, blessed of my father, receive the kingdom which was
prepared for you from the beginning of the world.”

Let us eagerly long for this blessing, dearly beloved; let us seek for
it and await its coming, living piously in this world, in order to
enjoy eternal life in the regions of heaven, by the merits of Jesus
Christ our Lord, blessed for ever and ever.




                               LETTER X.

 [Huss, whilst reminding believers of all the benefits with which the
   Lord has loaded us in his first coming, elevates their souls to the
   expectation and hope of the second coming and final judgment.]


John Huss, servant of God, to all believers, peace and mercy from God
the Father of our Lord Jesus Christ. Strengthen your hearts, dearly
beloved, for the coming of our Lord Jesus Christ is nigh. You know
that Christ has come once already; ponder on it therefore, and fortify
your hearts by grace, and by the trial of affliction. Reflect, dearly
beloved, that the Son of God, himself God Eternal, became man, and
humbled himself in order to help us. The immortal Physician came to
heal our incurable sores: the all-powerful Lord came, not to trouble
the dead, but to vivify the living, and redeem his elect from eternal
death.

The King of the world, the Supreme Pontiff, came to accomplish, by
his works, the law of God. He came into the world, not to rule over
the world, but to give his life for the redemption of a great number.
He came, not like a usurer, to swallow up the riches of the world,
but to redeem, by his blood, those whom sin had sold to the devil. He
came, omnipotent as he is, to suffer a bloody and ignominious death
from the Pharisees under Pontius Pilate, in order to free us from the
power of Satan. He came not to destroy the elect, but to save them;
as he himself has said, “I have come that they may have life;” that
they may have life here by his grace, and still more abundantly in
eternity; that everlasting life, reserved for all the elect, which is
unattainable to the proud, the luxurious, the avaricious, the violent,
the ambitious, the intemperate, the effeminate--all, in fact, who are
opposed to his words; but which shall be enjoyed by the elect alone,
who listen to his law, who accomplish it by their works, and who suffer
persecution.

Meditate, therefore, in your souls on these benefits which our Lord
Jesus Christ has heaped on us by his first coming, and strengthen
your hearts, dearly beloved, by grace and affliction; for the second
coming of Jesus Christ is near, and, with it, the sentence of the Great
Judge, infinitely wise, infinitely just, infinitely formidable, from
whom neither the great nor the learned of this world can escape; whom
they can neither move by favour nor by gifts; and with whom will come
the just, the preachers of his Word, and all that have been unjustly
persecuted in the world.

Nigh, then, draws the judgment of that severe and redoubtable Judge,
whose regard the wicked will not venture to encounter; the judgment of
Him at whose word all iniquity will be laid open: at his command the
bodies of the evil-doers shall be delivered to the flames, and their
souls shall dwell for all eternity with the devils, after having heard
from the mouth of God that just and terrible sentence, “Depart to the
everlasting fire prepared for the devil and his angels.”

Meditate, then, dearly beloved, on these two things--the benefits of
the Saviour at his first coming, and his justice and judgment at his
second advent--and fortify your hearts by grace and the cross. And when
you suffer, arouse yourselves; lift up your heads (that is to say, your
minds), for your deliverance is nigh at hand,--your deliverance from
every misery, and from the eternal damnation which we shall be saved
from at the voice of that equitable Judge, who has said, “Come to me,
blessed of my Father, receive the heavenly kingdom that is prepared for
you.” Amen.




                               LETTER XI.

                              TO THE SAME.

 [John Huss justifies himself, by the example of Christ, for having
   quitted Bethlehem.]


Dearly beloved, the birth-day of the Son of God is near at hand;
purify, therefore, your dwelling, and let it be clean of all sin;
listen attentively and piously, according to your opportunity, to the
Word of God, and pay no attention to the evil-doers who forbid you
to meet at Bethlehem. They have endeavoured to lead you astray on
account of me, and now they no longer have that motive. As for those
who declare that I took to flight, I can reply, that I acted of my own
free will, in order to obey the Divine Word, and follow the example of
him who has said--“And whosoever shall not receive you, nor hear your
words, when ye depart out of that house or city, shake off the dust of
your feet as a testimony against it. And if you are persecuted in one
city, flee to another.” And when the Jews sought to put him to death
before his hour was come, he often withdrew himself from their hands.
St John, in fact, has written--“Jesus therefore walked no more openly
among the Jews; but went thence unto a country near to the wilderness,
unto a city called Ephraim, and there continued with his disciples.”
But the Jews sought for him, and often asked amongst themselves--“Why
comes he not on a feast day?” For the priests and Pharisees had ordered
whoever should discover his retreat, to inform them of it, in order
that he might be followed. It is not, therefore, surprising that, in
compliance with such an example, I should have withdrawn, and that the
priests should ask where I am.

Learn then, dearly-beloved, that it is through the example and
recommendation of Christ that I removed to a distance from
you, through fear of being to the wicked an occasion of eternal
condemnation, and to the good a cause of sadness and mourning. I fled,
in order that impious priests might not prohibit the preaching of the
word of God, and that you might not be deprived, on my account, of the
Divine truth, for which, by the grace of God, I am ready to die. Know
also, dearly beloved, that it was necessary that Christ should suffer
within the period prescribed by his Father. Be assured, that whatever
God may have determined in relation to me, his will shall be done; and
should he deem me worthy to die for his name, he will summon me to
martyrdom; but if, on the contrary, my life is to be prolonged for the
preaching of his word, in like manner that is also in his will.

Undoubtedly, some of your priests desire my return to Prague, and would
willingly see me there again, in order to their chanting the offices
and the mass being dispensed with: it is they whom the holy preaching
of the Gospel offends, on account of their avarice, their pride, and
their adulteries. But you, who love God’s word, and who make every
effort to unite yourselves to him, would be well pleased to see me, and
would gladly have me amongst you in a spirit of charity, like one of
your dear friends. For my part, I long to behold you again, in order
to be able to announce to you God’s word; for the principal care of
the ministers of the Church ought to be to announce, in all sincerity
and with fruit, the gospel of Christ, in order that the people may be
acquainted with the will of God, may avoid many evils, and be led into
the right path for living irreproachably. Woe, then, to such priests as
neglect the word of God! Woe to them who, when they can announce it,
live nevertheless in effeminacy and idleness! Woe to them who prevent
the word of God from being preached and listened to!

Happy, on the other hand, are they who attend to it, who guard it in
their hearts, and who preserve it in themselves by good works. Christ
has blessed them, saying,--“Happy are they who hear the word of God,
and keep it.” May Christ, blessed for evermore, augment for us all this
great happiness! Amen.




                              LETTER XII.

                              TO THE SAME.

    [He celebrates the joys and blessings of our Lord’s birth-day.]


My very dear brethren, Although I am separated from you in body,
not being perhaps worthy to preach to you any longer the word
of God, nevertheless, the love with which I yearn towards you
constrains me to approach and address you in a few words. This is
the day, dearly beloved, on which the angel of the Lord said to the
shepherds--“Behold, I bring you good tidings of great joy, which shall
be to all people.” And immediately, a multitude of the heavenly host
were heard to cry out,--“Glory to God in the highest, and on earth
peace, good-will toward men.”

Knowing that, dearly-beloved, rejoice; for, this day a Child is born
of inestimable price, a man-God, in order that glory may be to God in
the highest, and on earth peace, good-will toward men. Rejoice; for,
this day is born for us a Mediator, that man may be reconciled with
God, and that this peace may be spread over the earth. Rejoice; for,
to us is born a Physician, to make sinners pure from sin, to deliver
them from the power of Satan, to redeem them from eternal damnation,
to impart to all a heavenly joy, that glory may be to God on high,
and on earth peace, good-will toward men. Rejoice; for, to us is born
a King, to fill us with joy; a High Priest, to pour on believers
the Divine blessing; a Father, to adopt us as his children for all
eternity. To us is born a well-beloved Brother, a Master in every kind
of knowledge, a veritable Chief, a Judge of most perfect equity, that
glory may be to God on high, and on earth peace, good-will toward men.
Rejoice, sinners, for He who is born is the Son of God, the High Priest
who absolves all that repent, in order that glory may be to God on
high, and on earth peace, good-will toward men. Rejoice, for this day
the holy bread, that is to say, God has made himself food for men,
in order to satisfy, with His body, all that hunger. Rejoice; for,
this day is born the Redeemer of the world, the Saviour of sinners.
Rejoice; for, this day an immortal God is born, in order that mortal
man may live for ever. Rejoice, for the Lord of the universe lay poor
in a stable, in order that our poverty might be changed into riches.
Rejoice, dearly-beloved, that the predictions of the prophets and of
the saints have been fulfilled. Rejoice, for the omnipotent Father and
the Son, abounding in wisdom and grace, are given to us, that glory may
be to God on high, and on earth peace, good-will toward men. Rejoice,
then, dearly-beloved, for the angel said--“Behold, I bring you good
tidings of great joy.” And what was that joy? That a Saviour was born
who would deliver us from all our miseries, and free us from sin. The
Son of God is given us, that great joy may be with us, and glory to God
on high, and on earth peace, good-will toward men. Let us endeavour
to insure that this Infant which is born to us may accord us that
good-will, that peace, and that joy, which lasts for ever and ever.
Amen.




                              LETTER XIII.

 [He impresses on the believers of Prague the necessity of zeal,
   and of a desire to hear God’s Word, and recommends them not to
   renounce these things on account of the scandals arising from
   wicked preachers.]


I desire ardently, dearly-beloved, that you may be delivered by Jesus
Christ from all your sins, and that, despising the vanities of this
world, you may overcome the world, the flesh, and the devil. I am
anxious that, through the grace of our Lord Jesus Christ, you may
suffer all things with patience, with a view to salvation, and that you
may persevere even unto the end in your trials and afflictions. That
is what I demand for you, dearly-beloved, in my prayers; for God is my
witness that I laboured for upwards of twelve years in the vineyard
of the Lord, and that my greatest consolation in my ministry was to
perceive your zeal in listening to the divine Word, and the serious
repentance of a great number.

Wherefore, dearly-beloved, I conjure you, by the passion of Jesus
Christ, to hold firmly to his Gospel, and so to conduct yourselves that
it may bring forth fruit in all your actions. Be not shaken in your
faith, and regard not those who, having placed only an uncertain foot
in the path, have turned aside elsewhere, and have become the most
violent enemies of God and of his disciples.

You know, dearly-beloved, that Christ’s disciples, who held converse
with him, withdrew, and refused to follow him farther. Yet Christ
came to separate men from one another, for he has said--“I have
come to separate the son from his father, and the daughter from her
mother.” And also--“You shall be delivered up to men, and persecuted
for my name’s sake.” And in order that we may not be shaken by this
abandonment of his disciples, or frightened by persecution or death,
our Saviour added--“A hair of your heads shall not fall without the
will of God.” If, then, a single hair cannot perish, how can believers
themselves perish? Wherefore, dearly-beloved, preserve a real faith
and a sure hope; remain steadfast in the love of God’s Word; listen
with the most ardent affection to those whom the Saviour has sent you,
in order that they may preach his Gospel with constancy, and resist
the devouring wolves and false prophets of whom Christ has spoken,
when he said--“False prophets will come, and will lead astray many.”
Christ teaches believers to beware of them, and to recognise them
by their works, which are avarice, simony, contempt of God’s Word,
persecution of believers, calumny, zeal for human traditions, &c. These
men, in fact, wear sheep’s clothing: they assume the externals of the
Christian, and, as they are, within, devouring wolves, they rend and
devour Christ’s flock. It is of such that Christ has said to his
disciples:--“Behold, I send you as sheep in the midst of wolves; be,
then, prudent as serpents, and simple as doves.” Let them be prudent,
said he, that they may avoid, like serpents, to allow themselves to be
crushed, and to permit the head of the Church of Christ to perish in
them: let them be simple as doves, in order to suffer with patience the
cruelty of the wolves. And we, dearly-beloved, already behold these
wolves clearly before us; but let us not suffer them to lead us astray,
and turn from the path by which we are striving to arrive at heavenly
joys.

Preserve firmly faith, hope, charity, humility, mildness, justice,
modesty, temperance, sobriety, patience, and the other virtues,
adorning yourselves with good morals and good works. Rejoice that you
suffer persecution, for Christ has said--“Blessed are ye when men shall
hate you, and shall reproach you, and cast out your name as evil,
for the Son of man’s sake. Rejoice ye in that day, and leap for joy;
for behold your reward is great in heaven.” Who, then, is there that
possesses faith, hope, and charity, who will not support with patience,
contempt, and ignominy, for the love of his Saviour, when he is well
assured of receiving a hundredfold advantage in everlasting life?

In the expectation of these things, remember this saying of Christ,
that “an affliction shall come such as never had been seen from the
beginning of the world.” And why? the Apostle tells us--“that a time
shall come when men will not receive the sound doctrines, but will
listen to false teachers with greedy ears;” they will leave the truth
and cling to fables. Thus is now accomplished the prophecy of St Paul,
who declares, that all who desire to live purely in Christ will suffer
persecution; and the impious will triumph in their ruin.

Receive, therefore, dearly-beloved, the exhortation of St Peter; beware
of allowing yourselves to be led astray with others, by the error
of the wicked; do not permit your mode of life to be disturbed; but
increase in the grace of God, in the knowledge of Jesus Christ, and
pray that God may graciously accord happy success to my preaching,
wherever a want of it may be felt, in the towns and villages, fields
and forests, in every place where I may be useful, in order that the
word of God may not be stifled in my mouth; uphold and console each
other under the protection of God the Father, of his well-beloved Son,
and of the Holy Spirit, who can preserve you from all evil, and procure
for you eternal joy. To him be praise and glory for ever and ever. Amen.




                              LETTER XIV.

                TO THE INHABITANTS OF THE TOWN OF LUNA.

 [John Huss recommends union, and teaches them to endure insults
   rather than to avenge them.]


Master John Huss, an unworthy servant of God, to the believers residing
in the town of Luna. Peace, and the protection of our Lord Jesus
Christ, be with you!

My very dear brethren, Although I cannot see you externally with my
eyes, but only with my mental vision, I am nevertheless acquainted with
your charity and your constant faith in God and in his Gospel. I know
that the Saviour has united you in faith, peace, charity, and attention
to his word, so that I find amongst you, more than in any other town of
Bohemia, that concord which so deeply rejoices my heart. I conjure you,
therefore, dearly-beloved,--I whose features are unknown to you, but
who am attached to you sincerely in God--I conjure you, in the interest
of your salvation, to love one another; to remain united, and to let
no man come between and divide you; for this precious unity, which
subsists between you by the true faith, will save you in the presence
of God; and God, through his mercy, will, in return, give you strength
to overcome the world, the flesh, and the devil.

Meditate on these things, dearly-beloved, and allow no schisms, or
treachery, or jealousy, or violence, to spring up amongst you. Should
any obstinate disseminator of disturbance and discord arise amongst
you, warn him like a brother, but do not enter into any disputes before
the judges or courts of law; for that would cause the destruction
alike of your fortune, body, and soul. Study to avenge the insults
offered to God, rather than your own. Alas! it is in this point that
the whole world is mistaken; for all men are more ready to avenge their
own injuries than those of God. And that is the broad path opened by
Antichrist; and, above all, dangerous to us who are priests, and who
desire to see the ordinances of men more rigorously observed than the
commandments of God. Such, or such a priest, monk, or prelate, is a
fornicator or adulterer with impunity, and yet he insists on having his
own ordinances observed, under pain of excommunication! In like manner,
they do not inflict punishment on the laity who sin against God; but
should one of them presume to say--“My brethren, you have unjustly
condemned me!” they at once strike with the sword, because any one has
raised his voice against the injustice of his clerical judge.

I have full confidence that the Lord will keep you free from these
evils, so that you may observe his word rather than the ordinances
of men. As long as you observe his word, no one can do you harm.
Wherefore, dearly-beloved, meditate deeply on these two things, which
are eternal and imperishable--condemnation and everlasting life. The
former will draw you into fire that lasts for ever, dreadful torments,
and a devouring and endless sojourn with devils; but in eternal life
all will be perfect joy, absence of affliction and suffering, and a
residence with God himself and his angels. For, as St Paul says--“Eye
hath not seen, nor ear heard, neither hath entered into the heart of
man, the things which God hath prepared for them that love him.” We
shall, therefore, be indeed blessed when we enjoy this beatitude,
of which the delights will be perfect and without drawback, and we
shall then behold who shall be condemned;--there all sins hidden in
the hearts of men shall be laid bare; there we shall reap a joy and
a consolation of which we shall never be deprived; there, in fine,
we shall be happy if we suffer anything here for Jesus Christ; for,
as gold is tried by fire, so shall we be proved by the cross and by
affliction, under the hand of Him that has produced the world from
nothingness. We shall therefore be happy, if we persevere to the end in
well-doing.

Let us bear in mind, dearly-beloved, that the world is wasting away,
that death is at hand, and that we are here only on a pilgrimage. Live,
therefore, first of all piously, renouncing your sins; next, aspire
to heavenly joys; and, lastly, love God with all your heart, and have
confidence in him, that he may deck you out with his glory, through
the merits of Jesus Christ, and may make you sharers in his reign. Amen.




                               LETTER XV.

          THE PRIEST WYCHEWITZE TO JOHN HUSS AND HIS FRIENDS.


To you, dearly-beloved in the Lord, be salvation and all that is
most precious in the bosom of Jesus Christ--to you whom I love in
the truth, and not I alone, but all who have knowledge of the truth
that dwells in you, and will always remain there, through the grace
of God! I felt a most lively joy when our brethren came and bore
testimony to your true doctrine, informing us of the manner in which
you walk in the light. I have learned, dear brethren, with what rigour
Antichrist is proving you, by inflicting on believers various and most
grievous tribulations; and I feel no astonishment, if, amongst you,
as already almost everywhere in the world, the law of Christ has such
violent assaults to sustain from his enemies. Let us, then, strengthen
ourselves in the Lord our God, and in his infinite goodness: and let us
be confident that he will not permit his faithful followers to wander
aside from their object, provided we love him as we ought to do, with
all our heart. There would be no suffering borne by you, if iniquity
did not abound. Be not, therefore, shaken by any tribulation, or any
trial, supported for the sake of Christ; for we know with certitude,
that they whom the Lord judges worthy to be his children, are proved by
him in affliction: our merciful Father sends us persecutions in this
miserable world, in order to receive us afterwards into his grace.
The great Workman proves and purifies the gold, before he receives it
into his incorruptible treasury: the period of our life here below is
brief and transitory: the life which we hope for hereafter is full of
delight, and eternal. Let us, therefore, labour whilst we can to secure
our being admitted into this happy rest. What do we behold in this
perishable life, if not grief and mourning, and what ought above all to
afflict the faithful,--a too great abandonment and contempt of the law
of God.

Let us, then, strive to attain, as much as is necessary, to durable
and eternal things, detaching our souls from those which pass away and
perish. Consider the ancient fathers, the saints of the old and new
alliance: have they not all traversed this same ocean of tribulation
and persecution? Were not some sawed in two, others stoned, others put
to death with the sword? All have passed by a difficult road, and so
followed the footsteps of Christ, who said, “Let him who serves me,
follow my steps.” Wherefore, placing before you the example of so many
saints who have preceded us, and being pressed on all sides by sin,
let us patiently await the combat which is offered us, our eyes fixed
on the foundation of our faith--on that Jesus who suffered the trial
of the cross; let us implore him who suffered every indignity from the
hands of sinners to support our souls; let us combat firmly against his
enemies, loving his law, and not being false workmen; but let us act
faithfully, and labour for the Lord, in the hope of an eternal reward.

Thou, my dear Huss, my well-beloved brother in Christ, although my eyes
have never beheld thee, thy features are well known to me by faith and
affection; for this world cannot disjoin those whom the love of Christ
strongly binds together. Rejoice in the grace that has been accorded
thee: exert thyself like a valiant soldier of Christ: preach and
exhort, by thy word and thy example: recall all that thou canst into
the way of truth; for the truth of the gospel ought not to be held back
on account of some vain censures and antichristian excommunications.
Impart, then, strength to the members of Christ that are enfeebled by
Satan; and even should Antichrist be raised to the very topmost point
of power, his reign will soon finish. I rejoice, above all, that in
your kingdom, and elsewhere, God animates hearts, that support with
joy, captivity, exile, and even death, for Christ’s word.

What more shall I say to you, dearly-beloved? I know not; but I confess
that my heart would dissolve with delight, if I could thus strengthen
and console myself under the law of the Lord. I salute, from the bottom
of my soul, all the believers and faithful disciples of the truth; and,
in particular, Jacobel, thy coadjutor in the preaching of the Gospel,
requesting him to pray in his church to the Lord for me.

May the God of peace, who raised from the dead the Shepherd of the
sheep, Jesus Christ, our Sovereign Lord, render you capable of all
well-doing, in order that by his acting with you as he may deem fit,
you execute his will. All your friends, who have heard your constancy
spoken of, salute you. I desire most ardently to receive a letter from
you; for be assured that it affords me no trifling consolation.

Written at London, on the day of the Nativity of the Virgin, in the
year of our Lord 1410.[35]


FOOTNOTE:

[35] The signature runs thus:--“Vester servus cupiens in labore fieri
socius, Ricus Wychewitze, infimus Sacerdotum.”--This letter has been
erroneously attributed by several historians to Wyckliff.




                             SECOND SERIES.

 LETTERS WRITTEN BY JOHN HUSS, AND OTHER PERSONS, AT THE PERIOD OF THE
   COUNCIL OF CONSTANCE.


The letters of this Second Series were all written in the nine months
which elapsed between the departure of John Huss for the Council, in
October 1414, and the last day of June 1415, which immediately preceded
his execution. They form one of the most curious monuments of this
celebrated period, and present an irrefragable testimony in favour of
John Huss against his judges. We perceive in the early ones, by the
eagerness of the populations to flock to him on his passage, how great
was already the authority of his name and doctrines in Germany. In
reading those which come after, we are present at the grand scenes of
the Council; and had we not the concluding ones before us, we should
never perhaps know to what a degree this man, so intrepid and so firm
in his faith before God and men, was to the end filled with gratitude
towards his benefactors, torn with solicitude for his flock, full of
love toward his friends, and actuated by feelings of mercy towards his
persecutors.

The letters of this series were collected without order of date by
Peter Maldoniewitz, and were so published by Luther. We have classified
them with great care, some from the indications given by Huss himself,
and the rest in the order of the events which they narrate. Some
letters of Huss’s friends have been included in the collection, and
add to the interest of this correspondence, at once so dramatic and so
truly Christian.[36]


FOOTNOTE:

[36] For the history of this period of Huss’s life, consult _The
Reformers before the Reformation_, vol. ii., book iii.




                               LETTER I.

                           TO MASTER MARTIN.

 [John Huss wrote this letter previous to his departure from Bohemia,
   and left it sealed up in the hands of the person to whom it was
   addressed, requesting it not to be opened until after his death.]


Master Martin, my much beloved brother in Christ, I exhort thee to fear
God, to keep his commandments, and to watch over thyself when in female
company. Be provident in listening to their confessions, that Satan may
not deceive thee by honied words; for Saint Augustin has said--“Trust
not thyself to devotion; for corruption is sometimes the greater
in proportion as the devotion is apparent; and disordered passions
may conceal themselves under a mask of piety....” Beware, then, of
incurring an irreparable loss: and I trust you will remain pure from
all commerce with women, for I have taught thee, from thy youth
upwards, to serve Jesus Christ.[37] Know, therefore, it is for having
condemned the avarice and disorderly life of priests, that, by the
grace of God, I suffer a persecution, which will soon be extinguished
by my death. I do not fear to be confounded for the name of Jesus
Christ.

I conjure thee not to seek after benefices. Nevertheless, if thou art
called to a cure, let the glory of God, the salvation of souls, and
labour alone, occupy you, and not the possession of riches. If thou
shouldst obtain a church, take not a young woman for servant, and
avoid ornamenting thy house more than thy soul; above all, bestow thy
cares on the spiritual edifice; be pious and humble with the poor, and
consume not thy estate with feasting. If thou dost not amend thy life,
and abstain from sumptuous clothing and superfluities, I fear that thou
mayest be chastened, as I myself am,--I who have used such things,
seduced by the custom and approbation of the wicked, and troubled by
a spirit of pride which is in opposition to God. From thy youth, thou
hast known my preaching and private exhortations; it is, therefore,
useless to write thee more; but I conjure thee, by the mercy of our
Lord, not to follow me in any of the vanities into which thou hast seen
me fall. Know, alas! that before receiving the priesthood, I lost much
time in playing at chess, and through this game often suffered myself
to be provoked, as well as provoked others to anger. I recommend myself
to thy prayers before God, for this sin, and for my other innumerable
transgressions. I invoke his mercy for me, that he may deign to direct
my life, and that after the victory over the perverse powers of this
age, over the flesh, the world, and Satan, he may open to me at the
day of judgment the celestial country. Adieu, then, in Jesus Christ,
with all those who keep his laws. Receive my grey gown as a mark of
my remembrance of thee; nevertheless, if thou art ashamed of the grey
colour, dispose of it for the best, and as thou thinkest proper. Thou
wilt give my white gown to the Curé, my disciple; thou wilt also give
to George or to Suzikon, sixty silver groschen, or my grey gown,
because he has faithfully served me.

_Outside the letter, Huss wrote_--

I conjure thee not to open this letter before thou hast ascertained the
certainty of my death.


FOOTNOTE:

[37] Ergo cave ne irrecuperabilem perdas, quam spero retines,
virginitatem; memento quia a juventate tua docui te servere
Christo-Jesu.




                               LETTER II.

    JOHN HUSS TO THE BOHEMIANS PREVIOUSLY TO HIS SETTING OUT FOR THE
                              COUNCIL.[38]


I, John Huss, in hope, priest and minister of Jesus Christ, to all our
well-beloved and faithful brethren and sisters, who have heard from my
mouth the divine word, and who have received the mercy and peace of God
and of the Holy Ghost, I pray they may continue to walk without blame
in the truth as it is in Jesus Christ.

You know, dear brethren, that for a long time I have instructed you in
the faith, teaching you the word of the Lord, and not things foreign to
the truth; for I have always sought, seek now, and shall seek unto the
end, your salvation. I had intended, before I set out for Constance,
to refute the false testimonies, and confound the false witnesses, who
wish to bring me to the scaffold, but time has not permitted me, and I
will do it at a later period. You, then, who know these things, think
not, suppose not, that I encounter unworthy treatment for any false
doctrines. Dwell in the truth, and confide yourselves to the mercy of
God, who has given you the truth through me, his faithful preacher, to
know and defend the truth, and beware of false teachers.... As to me, I
am setting out to travel with a safe-conduct from the Emperor, to meet
and confound my numerous and mortal enemies, as will appear clearer
than the day, when they stand before me and produce against me their
false testimonies.

Mine enemies in the Council, more numerous than were Christ’s, are
found amongst the bishops, and doctors, and also amongst the princes of
this age, and the Pharisees. But I confide myself entirely to Almighty
God and my Saviour; I hope, therefore, he will grant my ardent prayer,
and put prudence and wisdom in my mouth, that I may be able to resist
them; that he may bestow on me his Holy Spirit to fortify me in the
truth; so that the gates of hell shall not be able to lead me from it,
and that I may face, with an intrepid heart, temptation, imprisonment,
and the sufferings of a cruel death.

Christ has suffered for his well-beloved; should we, then, be
astonished at his leaving us his example, in order that we may
patiently suffer all things for our own salvation? He is God, and we
are his creatures; he is the Lord, and we are his servants; he is the
Master of the world, and we are but frail mortals; he is not in want of
anything, and we are utterly destitute; he has suffered, and should not
we suffer also, especially when suffering is unto us a purification?
Truly, he who confides in Christ, and dwells in his truth, cannot
perish. Therefore, my beloved brethren, pray to him incessantly to
bestow his Spirit upon me, that I may dwell in the truth, and be
delivered from all evil; and if my death should contribute to his
glory, pray that it may come quickly, and that he may give me strength
to support my afflictions with constancy. But if it be better, in the
interest of my salvation, that I should return amongst you, we will ask
of God, that I leave the Council without a blemish; that is to say,
that I may keep back nothing of the truth of the gospel of Christ,
in order that we may distinguish its light more purely, and leave
to our brethren a fine example. Probably you may never again see my
countenance at Prague; but if the will of Almighty God should deign to
restore me to you, let us advance, then, with a better heart in the
knowledge and love of his law. The Lord is merciful and just, and gives
peace to his children in this world and after death. Let him watch over
you who has purified us by the sprinkling of his precious blood--of
that blood which is the eternal pledge of our salvation! May he permit
you to accomplish his will; and when you shall have accomplished it,
may he bestow on you peace and eternal glory, through Jesus Christ,
with all those who have dwelt in the truth!


FOOTNOTE:

[38] This letter was written in Bohemia by Huss; several translations
of it were made by his adversaries to injure him before the Council.




                              LETTER III.

      LETTER WRITTEN FROM NUREMBERG TO HIS CONGREGATION AT PRAGUE.


Salvation be to you through Jesus Christ! Learn that from the day I
left Bohemia, I have travelled on horseback, and without concealment,
my face being uncovered. As I approached Pernau, I found the Curé and
his vicars waiting my arrival. When I entered the town[39] he drank
a large cup of wine to my health, and, with his vicars, listened,
in a spirit of charity, to my doctrine, and said that he had always
been my friend. All the Germans saw me afterwards with pleasure in
the new town. We went from thence to Weyden, where we beheld a great
crowd, as if in admiration; and when we had come to Saltzbach, I said
to the consuls and ancients of the city: “I am that John Huss, of
whom, without doubt, you have heard so much ill spoken. Behold me;
assure yourselves of the truth, by interrogating me yourselves.” After
much questioning, they received perfectly well all I said to them.
We _afterwards_ traversed Inspruck, and passed the night in the town
of Lauff, where the Curé, a celebrated purist, came, accompanied by
his vicars. I had a long conference with him; and he also received my
words with great attention. We arrived next at Nuremberg, where some
traders, who preceded us, had announced my arrival; which caused the
people to assemble in the thoroughfares, demanding which was John Huss.
The Curé, John Heluvel, wrote to me before dinner, stating his wish to
have a long conversation with me. I invited him to come, and he did so.
The citizens and masters afterwards assembled together, in the desire
of seeing and conferring with me. As soon as they came, I rose from
the table and went to meet them; and as the masters desired to argue
with me, I told them that I spoke in public, and that all who wished
to listen should hear me; and from that moment until night-time, we
discussed religious matters in the presence of the consuls and citizens.

There was present a doctor whose words were deceitful; and I perceived
that Albert, Curé of Saint Sebold, saw, with pain, the approbation
given to my doctrines. Nevertheless, all the citizens and masters
remained satisfied. “Master,” said they, “truly, all that we have just
heard is catholic; we have ourselves taught these things for many
years; we have held them to be true, and still consider them such;
truly you will return from this Council with honour.” We separated
in the best terms with each other. Know that I have not yet met with
an enemy; and in all the hotels where I stop I am well received. No
hatred is stronger against me than that of some men from Bohemia. What
more can I say to you? The nobles, Wenceslaus, and John de Chlum, act
piously and nobly towards me. They are like heralds and advocates of
the truth. God assisting, all goes on well. The Emperor is in the
kingdom; Wenceslaus Lesma follows him, and we shall arrive in the night
at Constance, where Pope John is shortly expected. We understand he
follows the Emperor at a distance of sixty miles.

  [Written at Nuremberg on the Sunday before the festival of the Eleven
  thousand Virgins.]


FOOTNOTE:

[39] Huss adds, _in stubam_; but the sense which he attached to this
word is doubtful.




                               LETTER IV.

      JOHN, CURÉ OF JANOWITZ, TO THE FAITHFUL BELIEVERS OF PRAGUE.

 [Fragments of a letter attributed to John, Curé of Janowitz, and
   inserted in the Latin collection of John Huss’s letters.[40]]


Very dear Friends, I desire you to be informed that an auditor of the
Sacred Apostolical Palace came to our lodging with the Bishop and the
Ecclesiastical Judge of Constance. They conversed with the master;[41]
and there has been a long debate between the Pope and the Cardinals on
the subject of his interdiction. They have decided a messenger should
go from them to the master, and inform him that the Pope, of his full
power, suspends the interdiction and sentence excommunicating him,
and prays him, in order to prevent scandal and public rumour, not to
present himself in places where the Pope and the Cardinals solemnly
officiate; granting him otherwise full liberty to visit the town, the
churches, and all other places he pleases. We have understood that they
all fear the next sermon which Master John intends delivering to the
clergy; and, in fact, some one yesterday--we know not whether a friend
or an enemy--spread the report that John Huss will preach to the
clergy next Sunday in the Cathedral of Constance, and will give a ducat
to all who are present. We are at present entirely at liberty in the
town. The Master officiates every day, and acts everywhere freely. He
does not keep at a distance from the king’s council, that, in the cause
of truth, which is also his own, nothing may be undertaken against him
before the arrival of the King of Hungary.[42] The Council has not yet
taken the affair into consideration; up to this time there has not
arrived any ambassador from the king or prince, neither from Gregory
nor Benedict; and we do not think the Council will open its sittings
before several weeks. Let all those who are personally cited be careful
of themselves, and know well that their names are publicly affixed to
the church-doors. Michael Causis chants his high deeds. The Seigniors
John Lepka and Wenceslaus of Lesma are the intrepid and zealous
defenders of the truth.[43]

  [Written at Constance on the Sunday before Saint Martin’s day.]


FOOTNOTES:

[40] This letter is important, as it shews in what manner Huss was
treated during the early part of his stay at Constance.

[41] With John Huss.

[42] The King of Hungary, to whom John of Janowitz here alludes, is
Sigismund, the second son of Charles IV., and brother of Wenceslaus,
King of Bohemia. This prince succeeded Robert to the imperial throne;
and the distinguished part he took in the Council of Constance is well
known. At that period he had not yet been crowned, and was usually
only designated by the titles of _King of Hungary_, and _King of the
Romans_, although he was, in fact, Emperor. To avoid all confusion, we
have already given him his imperial title, and shall continue doing so
throughout.

[43] John of Janowitz terminates his letter with the following _jeu de
mots_:--“Auca nondum est assata, nec timet de assatione, quia præsenti
anno, sabbato ante Martini festum, occurrit ipsius celebris vigilia,
ubi ante non comeduntur.”




                               LETTER V.

          JOHN HUSS TO THE PEOPLE OF BOHEMIA AND HIS FRIENDS.


Salutation through Jesus Christ. We entered Constance after the
festival of All-Saints’ day, without having suffered injury in the
towns we passed through, and where we delivered public discourses in
Latin and German. We lodge at Constance, in the Great Square, near
the Pope’s hotel; and we have arrived without a safe-conduct.[44] The
next day, Michael Causis stuck up a notice on the church, containing
an accusation against me; he affixed his signature to it, with a long
commentary, which indicated, amongst other things, that this accusation
was directed against the obstinate John Huss, excommunicated and
suspected of heresy. I endeavour, with God’s aid, not to pay attention
to it, knowing that God has created him my enemy on account of my sins,
in order to judge whether I am willing or able to suffer something for
his name’s sake.

Lutzembock and John of Lepka have visited the Pope, and spoken to
him about me: he answered, that he did not wish to resort to violent
measures. It is rumoured, though vaguely, that Pope Benedict is coming
from Spain to be present at the Council. We have learned to-day, that
the Dukes of Brabant and Burgundy have withdrawn from the camp. The
Pope and the Council must wait for the Emperor, who is to be crowned
at Aix; and as this town is seventy miles distant from Constance, I
do not think the Emperor can be here before Christmas; the Council
will be then near its close, unless it is broken up about Easter. The
living here is exceedingly expensive, a bed costing half a florin
a-week. Horses are at a high price, and seven florins are paid for a
horse that might be bought in Bohemia for six drachms. The Seignior
John and myself have sent ours to the town of Ravensburg, four miles
from here, and I think I shall not be long before I shall want common
necessaries. Mention my uneasiness to our friends, whom it would take
too long to name severally. The Seignior Lutzembock has gone to-day
to rejoin the Emperor, and has prohibited me from undertaking any
thing before the arrival of Sigismund. I hope I shall answer before a
public audience. Many Italians and Parisians are here, but few bishops
and archbishops: the cardinals, also, are numerous. When I traversed
Constance on horseback, I was surrounded by a large crowd of horsemen,
and the multitude pressed round me. Our Bohemians have spent all
their money on the road, and are already in want. I pity greatly
their distress, but I cannot give to all. I have only kept my horse
Robstein, the swiftest horse here, and which I guard, in case I should
wish to leave this city, and rejoin the Emperor. Salute our friends,
without excepting any one. This letter is the fourth I write from a
foreign country, and I date it, Sunday night after All-Saints’ day.
Not one of our Bohemian knights is at Constance, with the exception
of the Seignior John Lepka, who has protected and conducted me like a
true knight. He preaches more than I do, and proclaims everywhere my
innocence. Pray to God to sustain my courage.

            +John Huss+, servant of God in hope.


FOOTNOTE:

[44] Without a safe-conduct from the Pope. See Letter VI.




                               LETTER VI.


Know, my well-beloved friends, that I am well in every respect. I have
arrived at Constance without any safe-conduct from the Pope. Pray,
then, to God that he may grant me firmness; for many and redoubtable
adversaries rise up here against me, excited especially by the seller
of indulgences, the Deacon of Padua, and Michael Causis, who are
unceasingly plotting against me. Nevertheless, I fear them not, being
in hope that, after a great combat will come a great victory, and after
the victory my reward, and the confusion of my persecutors.

The Pope will not put an end to the affair: “What can I do?” says
he; “it is you who are to act.” Two bishops, however, and a doctor,
have conversed with John Lepka, that we might agree without noise. I
conceive they are afraid that I should answer in public, but I hope I
shall be permitted to do so when the Emperor is present.

We have been well received, and honourably treated in all the towns we
have passed through, and we have published declarations[45] in Latin
and German. In the imperial towns we held discussions with the masters.
The Bishop of Lubeck, who preceded us, and was a night in advance of
us, reported everywhere on the road that I was conducted in chains, in
a cart; and told the people he kept aloof from me, because I seduced
the minds of men. In consequence, whenever we approached a town, the
crowd ran to meet us, as if to a show. But this falsehood has turned
to the confusion of my enemies, and the people rejoiced on learning
the truth. Truly Jesus Christ is with me, like a valiant warrior, and
I defy all the power of my enemies. Live purely, and pray fervently,
that the God of mercy may assist me, and defend, through me, his Word.

_Written on Saint Leonard’s eve._

I think, should the Council be prolonged, I shall want for common
necessaries: ask, therefore, for some assistance for me, but only under
condition agreed on, from those whom you discover to be really my
friends. Salute our brethren and sisters, and invite them to pray to
God for me, since I am in need of it.


FOOTNOTE:

[45] Intimationes.




                              LETTER VII.

                       TO THE PEOPLE OF BOHEMIA.


May the grace and peace of our Lord Jesus Christ be with you, so that,
being delivered from sin, you may walk in grace, increase in modesty
and virtue, and enjoy, after this life, life eternal!

My well-beloved, I conjure you all who live according to God’s
law, disdain not to occupy yourselves with the salvation of souls:
be careful, when listening to the word of God, that you are not
deceived by false apostles, who do not condemn sins, but who excuse
them: they flatter the priests: they do not shew to the people their
transgressions: they glorify themselves, extol their works, and
exalt their own virtue; but they deign not to imitate Jesus Christ
in his humility, in his poverty, in his cross, in his sufferings. It
is of them our merciful Saviour has said--“False Christs and false
prophets shall rise, and deceive many.” And to warn his elect against
them, he has said to them, “Beware of false prophets, which come to
you in sheep’s clothing, but inwardly they are ravening wolves; ye
shall know them by their fruits.” And truly the followers of Christ
have the greatest need to be prudent and careful; for the Saviour has
said, “insomuch that if it were possible they shall deceive the very
elect.” Watch, therefore, my beloved, through fear of falling into the
snares of Satan. It is necessary you should be the more circumspect
in proportion as Antichrist places in your way greater obstacles. The
last judgment is nigh, death will swallow up many, but the kingdom of
God is waiting for his elect, since for them he delivered up his body.
Fear not death; love one another; and endeavour, without ceasing, to
understand the will of God. Let the terrible and formidable day of
judgment be present ever before your eyes, for fear that you may sin;
think also of the joys of eternal life, to which all your efforts
should be directed; think also of the passion of our Saviour, that you
may bear with humility all things with him and for him; for if you bear
in mind his sufferings and his cross, nothing will appear too rigorous
for you; you will accept, without murmurings, tribulations, calumnies,
outrages, chains; and, should it be required, you will not hesitate
to lay down your life for the holy truth. Know, dearly-beloved,
that Antichrist has recourse, in his rage against you, to divers
persecutions; but he has been powerless against a great number; he has
not been able even to remove a single hair from their heads; learn to
know him by my example, although he is violently irritated against me.
Wherefore, I conjure you all to intercede for me in your prayers at the
throne of God, that he may grant me wisdom, mildness, patience, as well
as strength, to keep always in the heavenly truth. It is that which
has already conducted me to Constance; and during the whole journey
I have publicly and openly declared my name, as became a servant of
God. Nowhere did I conceal myself; but in no place have I found more
dangerous or declared enemies than in this city; and I should not have
had them for adversaries, if some Bohemian impostors, for the money
which they had received, and seduced by avarice, had not persuaded them
that I mislead the people from the good way. But I have good hope, by
the mercy of our Saviour and your prayers, that I shall persevere until
death in the immutable truth of our Heavenly Father.

Know, lastly, that every one here has his duty assigned him; I alone
am neglected. It is the Pope who has regulated every thing here. I
recommend myself to our sweet Lord Jesus Christ, to the true God, to
the Son of the Virgin Mary, who ransomed us by a bitter death, and not
through our merits, from eternal punishment, from the power of the
devil and sin.

On Saint Fabin’s eve (January 19), written at Constance, 1415.




                              LETTER VIII.

                     TO THE INHABITANTS OF PRAGUE.

 [Huss conjures them to remember his doctrines, and to cling to the
   Word of God.]


May God be with you! I conjure you, dearly-beloved, to attach
yourselves to the cause of the Lord; for several endeavour to stifle
the word, and take away from you the Gospel of Christ, which I have
preached unto you, in order to turn men from their salvation. Reflect,
in the second place, on the slights and outrages which your nation
inflicts on you;--which hypocrites wickedly excite against you; think
of the infamies and insults heaped upon you; in a word, support all
things with joy and patience.

If Satan insults you, if Antichrist holds you in derision, he cannot
harm you more than a dog tied-up, as long as you love the Word of God
and defend it with all your power. Look at me! Satan has persecuted
me for some years past, but he has not been able to do me any harm,
because I trust in God. I will even say more, God strengthens in me
every day joy and contentment. Remember also, that to deny a thing,
is to abjure what one believes, be it the true faith or a heresy. If
a man is a Christian, and if, through fear of death or persecution,
and seduced by the wiles of the demon, he joins the sect of Jews and
Pagans, and declares on oath that he does not wish to be a Christian,
he denies the true faith. But if another has adopted a heresy; if, for
example, he does not believe Jesus Christ to be God; if, in the end, he
abjures this opinion, it cannot be said of him that he persists in his
error. Acknowledging, therefore, how much he sins who denies the truth
when he has once come to a knowledge of it, or who adheres to error or
heresy, and esteeming more than all, the Word of God, let us celebrate
his glory above all things, and live in charity with all men. Wrestle
courageously against the imposture of Antichrist, having with you your
Saviour, who strengthens you, and whom no one can vanquish. He will
not forsake you, if you do not forsake him; but will bestow on all the
faithful who believe in him, an eternal reward. I wrote these things,
not being able to come to you in person--1415.




                               LETTER IX.

        [John Huss to a priest, whom he reminds of his duties.]


My very dear Brother,--Be zealous in preaching the Scriptures, fill the
office of a good preacher of the Gospel, remember thy vocation, and
work like a favoured soldier of Christ. Live, first of all, piously
and purely; afterwards, teach faithfully and sincerely. Be unto others
an example in every good work; leave nothing to be desired in thy
discourses; recommend virtue, and bring back those who live wickedly
to the remembrance of eternal punishment; point out the joys of heaven
to those who live in faith and piety; preach assiduously but briefly;
explain, lastly, the Holy Scriptures prudently and with profit. Take
heed of affirming any thing uncertain and doubtful, for fear of being
taken up by adversaries who delight to find their neighbour in fault,
and bring contempt on God’s ministers; exhort to confession and to the
Communion of the Body and Blood of Jesus Christ, under both forms, that
those who sincerely repent of their sins may often communicate.

I exhort thee, dear brother, not to frequent taverns or strangers,
in order not to live like the common run of men; for the more the
priest keeps aloof from public places, and dissipation, the more he
is acceptable to God. Nevertheless, refuse not thine assistance to
others, according to thy means. Preach with all thy might against
voluptuousness; it is a wild beast that devours men, for whom the
humanity of Christ has suffered. Wherefore, my dear friend, I conjure
you to avoid all impurity; for even when thou shalt most endeavour
to be useful, temptation will conceal itself, in order to lay hold
of thee. Shun entirely the company of young women, and trust not to
their devotion. Saint Augustin has said: “_Quo religiosior, eo ad
luxuriam proclivior, et sub prætextu religionis latet dolus aut venenum
fornicationis_.” Know, my dear friend, that their society has seduced
many, whom the life of the age has not destroyed. Introduce not, under
any pretext, women into thy dwelling, and do not hold too frequent
intercourse with them; lastly, whatever thou doest, fear God, and keep
his commandments, for so thou shalt be in the right path; thou shalt
not perish, but shalt curb thy flesh, master the world, vanquish the
demon, put on a divine spirit, find life, strengthen others, and place
on thy own head a crown of glory, which shall be given thee, by the
equitable and sovereign Dispenser of all justice.




                             LETTER X.[46]

                         TO PETER MALDONIEWITZ.

 [John Huss wrote the following letters in the prison where he was
   first detained, at the Monastery of the Minor Brothers, near the
   Lake of Constance, outside the city walls.]


I have written nothing at present on my captivity except the letter,
if, indeed, thou hast sent it, in which I besought to be prayed for.
Thou understandest, without doubt, that I allude to the letter I
addressed to Master Jacobel, and in which I wrote: “My enemies have
said that I shall not obtain an audience, unless I, first of all,
pay two thousand ducats to the ministers of Antichrist for their
expenses.”[47] Michael[48] has brought a copy of this letter, and
the answer of Master Jacobel, which, I have reason to believe, is
severe for me. He came with the patriarch, accompanied by scribes and
witnesses, amongst whom was Master Nicholas. Stoggis stood up right in
front of me. One of the commissioners handing me the copy to read over,
asked me to declare on oath if it was mine. I answered; Yes, and I do
not believe, since the cruel salutations of Master Paletz, that any
thing troubled me more than these letters. I shudder at the wickedness
of Michael, and of his accomplices. As to Master Jacobel, who preaches
that we should beware of hypocrites, he is deceived by them more than
any one, and delivers himself up to them. I have not read his letter,
but I believe it to be severe. There were two copies in the same paper,
and I thought at first it was not an answer to mine, but a copy of the
letter of the Curé of Janowitz.


FOOTNOTES:

[46] This is the 43d in the collection of John Huss’s Works.

[47] The letter thus alluded to has not come down to us.

[48] Michael Causis.




                               LETTER XI.

                      TO THE BELIEVERS IN PRAGUE.

 [A letter written from Constance, by John Huss, to the community of
   Prague, during the early part of his imprisonment.[49]]


May God be with you; so that, in wrestling against Satan and the world,
you may persevere to the end. I conjure you, well-beloved, from the
prison which I inhabit, to pray to God for me, who do not blush to
bear affliction for him: pray that he may assist me; for all my life
lies in him, and your prayers. Beseech him, therefore, to grant his
Spirit unto me, that I may confess his name, even unto death. I cling
to his mercy and truth; and if at this time he deign to receive me,
let his holy will be done! But if it be his will I should live and be
restored to you, let his holy will again be blessed. I shall be in
need of his Divine assistance, although I am assured that he will not
permit me to be tried beyond my strength, and exposed to a peril that
will not ensure my salvation and yours; for the end of temptation,
should we hold fast in the truth, is to effect our salvation. Know,
dearly-beloved, that the letters I have left you, have been translated
by my adversaries, who have added to them many falsehoods. They write
so many articles and lies against me, that I have enough to do to
answer them from my prison. Their malice equals their fury. Jesus
Christ, our merciful Lord, has said to them whom he loved, “I will give
you a mouth and wisdom, which all your adversaries shall not be able to
gainsay nor resist.” Remember, beloved, that I have never had anything
more at heart from the beginning than your salvation; it is in his name
that I have taught you the Word of God, and I shall never cease doing
so, even from the bottom of my prison. I do not doubt but that you
will make some mention of me.

[Written on the eve before St Fabin’s day.]


FOOTNOTE:

[49] This letter was read at Prague, in the Chapel of Bethlehem, and in
the other churches.




                            LETTER XII.[50]

                           TO JOHN OF CHLUM.

 [He exhorts him not to depart, as likewise his friends, before the
   end of the trial.]


Excellent Lord, I rejoice greatly at your good health, your presence
here, and the firm perseverance of your good and faithful heart in the
trouble which you take for me in my misfortunes. God has given you that
constancy to a higher degree than to any other person; he bestows you
on me for my support, and I hope it will be for your welfare in this
life and in the next.

I beseech you, then, by the mercy of God, to wait for the termination
of the affair, like a soldier of Jesus Christ. If the Seignior John of
Janowitz, who lived with us, is in good health, I ask you to keep him
also near you.

I think often with pleasure of the noble Seignior Wenceslaus Duba. I
pray you to transmit to him, saluting him from me, what I say of him in
my prison, and thank him for his undeviating fidelity. Salute also all
the other faithful Bohemians.

I accuse myself, that, on the unexpected appearance of Master
Christian, my faithful master and benefactor, I could not restrain the
tears which flowed from my eyes.

I was told you had left some time since with all your suite, but my
soul is comforted. The God of all goodness at one time consoles, at
another afflicts me; but I hope he will not forsake me in my trials.
I have again suffered horribly from the stone, from which I had never
suffered previously to my imprisonment; I have also been attacked by
fever, and seized with vomitings, and my jailors, who took me out of
the prison, thought I should have died here.

There are now presented to me many articles, heaps of falsehoods,
besides those concerning which you have already received many answers.
I have not dared reply to the writing which you transmitted to me, on
the subject of the articles of the Parisian Doctors; for I could not
do it secretly, being closely watched. It is better for me to abstain,
rather than place in peril this faithful friend whom I recommend to
you.[51]

I would willingly see you with the Seignior Wenceslaus and Master
Christian. If you speak to the vice-chamberlain, I think he will permit
you to be admitted. Converse before my guards in Latin.... I did not
dare keep the articles about my person. Make Peter copy what I have
written on the Ten Commandments of God.

If I live I will answer the articles of the Chancellor of Paris;[52] if
I die, God will answer them for me at the day of judgment.

I know not where is my faithful brother in Christ. Is Master Christian
with you? I pray you salute him, as likewise the Seignior Wenceslaus,
and the other faithful Bohemians.[53]

Torment not yourself about the living being dear here. Live as you can;
and should God permit me to leave the prison, you will not repent these
expenses.

If you see the Seignior Henry of Plumlovitz, or Stibor of Botz, salute
them for me.

It will be eight weeks to-morrow that John Huss has been confined in
this refectory.[54]

Noble and good Seignior, and defender of the truth, remain here with
constancy, you and the Seignior Henry, until the end arrives; and I
hope that our Saviour Jesus Christ will permit it to contribute to his
glory and to the ransom of my sins.

I should behold with pleasure the Emperor commanding me to transmit him
my answers on the articles of Wycliffe. Oh! if God would deign to put
wisdom in his mouth, that he might comport himself amongst the princes
as the defender of the truth!

I have finished to-day an essay on the Body of Christ; yesterday I
wrote another on Marriage. You will get them copied. Some Polish
knights, and a single Bohemian in their company, have visited me.


FOOTNOTES:

[50] _Hist. et Monum. Johann. Huss_, Epist. li.

[51] John Huss speaks twice in this letter of a friend whom he does not
name.

[52] John Gerson. Huss adds,--Scribet in manifesto _Zeleznyian_. The
meaning of this latter word is not clear.

[53] John Huss here repeats what he had said in a former part of
this letter, which is written in Latin, and is often very obscure,
indicating a certain derangement, occasioned, without doubt, by acute
sufferings.

[54] In the refectory of the Minor Brothers. The date of this letter is
thus fixed as 22d January 1415.




                            LETTER XIII.[55]

                              TO THE SAME.

 [John Huss, so many times and so perfidiously questioned by his
   adversaries, declares again what he acquiesces in.]


Noble and good Seignior, I have great consolation experienced, and I
implore you in the name of God not to lose patience in taking so much
trouble about me for so long a time; the God of truth and of justice
will reward you for it.

The Commissioners during several days wished to confide my affair to
twelve or thirteen head lawyers. I refused to consent to it. But, after
having written my answers to the forty-five articles of Wycliffe, as
well as to those of my own, which are alleged against me, I wrote with
my own hand a protest, by which I declared that I wished to appear
before the whole Council, and there uphold my faith. In it will be seen
the articles which have been falsely extracted from my treatise on _The
Church_, being added to and taken from, as well as the answer which I
wrote in prison, without the assistance of any book.

I have never in my life found in my misfortune a more cruel comforter
than Paletz.

All the clerks of the Pope’s chamber, as well as my keepers, treat me
with great attention. The Lord delivered Jonas from the belly of the
whale; Daniel from the lion’s den; the three young men from the fiery
furnace: and Susanna from the sentence of false witnesses; he can also
deliver me, if it should promote his glory and the preaching of his
word; if, on the contrary, my death is agreeable to the Lord, let God’s
name be blessed. If, at least, I was permitted to see only once the
Emperor with our Bohemians, I should be consoled in my affliction.

I rejoiced in the news which I have received; truly the Lord has
comforted me. I was happy to hear of the Seignior Henry Snopek being
in good health. I wish to have a Bible sent me. Do not grieve on my
account. I conjure you to treat well this faithful friend, to whom I am
under particular obligations.


FOOTNOTE:

[55] _Hist. et Monum. Johann. Huss_, Epist. lii.




                            LETTER XIV.[56]

                              TO THE SAME.

 [Huss desires to have several things in his prison to beguile the
   time, and fortify himself by the perusal of the Holy Scriptures.]


My good Seignior, endeavour to obtain a Bible for me, and send it by
this excellent man;[57] and if Peter, your secretary, has any ink, let
him give me some, with a few pens and an inkstand.

I have no news of my Polish servant, nor of Master Cardinal; I have
learned only that your noblemen are here with the Emperor; wherefore,
I conjure you to entreat his Majesty in my favour, and in the name of
Almighty God, who has so generously bestowed his gifts upon him, and
on account of the justice and truth which ought to be made manifest
for the honour of God and the advancement of his Church; beseech his
Majesty to deliver me from my chains, that I may be enabled to dispose
of myself, and appear before a public assembly. Learn that I have been
very ill, and have been obliged to take remedies, but that I am now
better. Salute, I pray you, the Bohemian noblemen who are at the King’s
court.

_Written in prison, and by the well-known hand of Peter our
secretary._[58]


FOOTNOTES:

[56] _Hist. et Monum. Johan. Huss_, Epist. liii.

[57] Huss transmits, without doubt, this message by one of the keepers,
whom he praises in another letter.

[58] Peter Maldoniewitz.




                             LETTER XV.[59]

                              TO THE SAME.

 [He exhorts his friends to beware of the snares of his adversaries,
   who, like the Corycæans, listen to and envenom all things.][60]


I have passed nearly the whole of last night in answering in writing
the articles that Paletz has drawn up; he labours directly for the
purpose of procuring my condemnation. May God pardon him, and be my aid!

They affirm that the article concerning the depriving the clergy of
their property is heretical. Make the Emperor understand that if this
article is condemned as a heresy, it will follow that he himself,
as well as his father the Emperor and King of Bohemia,[61] will be
condemned as heretics, for having stripped the bishops of temporal
wealth. Do not send a letter by any one whom you cannot answer for as
for yourself.

Tell Doctor Schmitz to beware of coming here, or Master Jerome, or any
of our friends.

I am astonished that the Emperor has forgotten me, and does not
communicate with me. Perhaps I shall be condemned before I have said a
word to him. It is for him to see if it is to his honour to act thus.

Noble and good Seignior John, my excellent benefactor, my intrepid
defender, I conjure you not to let yourself be troubled on my account,
nor for the losses from which you suffer; Almighty God will reward you
with usury. Salute, I pray you, our Bohemian Lords; I do not know any
thing concerning them, but I think that the Seignior Wenceslaus Duba is
here, as well as Henry Latzembock.

If you decide upon any thing, let me know of it. Let John Bradazk, who
is so dear to me, pray to God, with all the others, for me, and cause
the Emperor to ask for the answers signed by my hand; those I have
drawn up for the articles of Wycliffe, as well as for those imputed to
myself.

Let these answers be copied, but not shewn more than is necessary, and
let the copies not be too much multiplied, in order that the articles
may remain quite distinct. I know not if the petition will be read
which I forwarded to the Patriarch, to lay before the Council. I think
he will not present it. If it pleased God, the Emperor, by means of one
or two articles, might reduce to nothing the conclusions of the Doctors
of Prague, concerning the subtraction of property, the donation of
Constantine, and alms. I did not wish to deny these articles. It would
be necessary for the Emperor to allege some good motives, and that
these were suggested to him by some one who is not one of ours. If I
was free, I would speak alone with the Emperor. See him, in order that
the affair which concerns you, and to which you are attached, should
not be secretly transferred elsewhere, to prevent your interfering in
it any longer.

Let Master John Cardinal be prudent, for those he imagines to be
friends are spies; and I have heard it said by several of those who
questioned me, A certain John Cardinal has confounded together the Pope
and the Cardinals, in saying that they were all simonists. Let Master
Cardinal keep as much as possible under the imperial roof, that his
person may not be seized as mine was.[62] No one has done me so much
harm as Paletz. May God forgive him! Paletz has directed everything.
He insisted upon citing all the persons who adhered to my opinions,
that they might be constrained to abjure. He has said, in my prison,
that all those who came to hear me, maintained that the material bread
remained after consecration.

I am surprised none of our Bohemians visit my prison; perhaps they act
all for the best. Let this paper be torn directly after it is read.

Send by the bearer of this letter another shirt. Seignior John, insist
with the Bohemians, that the citation of all those who are called upon
to appear, may be annulled; that the Emperor may consider his heritage,
and not suffer any ill-disposed person to harm it. Why can I not speak
to him once before being condemned? for I came here after his desire,
and with the promise that I should be permitted to return safe and
sound to Bohemia.


FOOTNOTES:

[59] _Hist. et Monum. Johann. Huss_, Epist. liv.

[60] Luther adds: “_Male loquentes etiam Cardinali Hostiensi_.” He is
deceived when he takes the Cardinal Osti for Master John Cardinal,
referred to in this letter: the latter was a Doctor of Prague, and a
friend of John Huss. The manner in which Huss expresses himself on this
subject, suffices to shew Luther’s error.

[61] The Emperor Charles IV.

[62] This alone is sufficient to prove that the person in question was
not Cardinal Osti, President of the Council.




                            LETTER XVI.[63]

                              TO THE SAME.

 [He informs his friends of Pope John’s flight, and requests the
   Bohemian Nobles to employ their efforts to obtain his deliverance.]


My keepers have already taken themselves away. I am no longer supplied
with food, and I am ignorant of the fate that awaits me in my prison.
I implore you to go with the other Nobles to the Emperor, to induce
him to put an end to my captivity, that he fall not, on account of me,
into sin and confusion. I beseech you also to come and see me with our
Nobles of Bohemia, for it is necessary that I should speak with you.

Noble Seignior John, go and speedily find the Emperor with the Seignior
Wenceslaus and all the others; it would be dangerous to wait: it is
important for me that it should be done as soon as possible. Come
quickly, and learn the other things which I desire you to do.

I fear that the Grand Master of the Papal Court may carry me away
with him this night, for he has remained to-day at the monastery.
The Bishop of Constance has written to me that he would not treat any
affair with me. The cardinals have done the same.

If you love the unfortunate Huss,[64] take care the king gives me
guards of his own court, and that he delivers me from prison this
evening.

_Written in prison on Sunday evening._

My noble lord, delay not!


FOOTNOTES:

[63] _Hist. et Monum. Johann. Huss_, Epist. lvi.

[64] Si diligitis miserum anserem.




                            LETTER XVII.[65]

                              TO THE SAME.

   [He tells him of the consolation which he has received in prison.]


I have received great consolation from the visit of the Bohemian
noblemen, but I was much distressed at not having been permitted to see
you.[66] Master Christian has left the city, bearing the message of
Seignior Henry, and also of Master Jessenitz. I think the Council is
much agitated on account of the Pope’s flight.

In all things executed, or to be executed, God should be consulted
before human reason. This is what they have not done, and it is why[67]

                   *       *       *       *       *

If God grants me a happy issue I will not forget this faithful
friend;[68] but if my death is only deferred, it is to you I recommend
him.

I have discovered that the Seignior William is my friend; return him
thanks for me.

I saw Wenceslaus Duba shedding tears when he spoke to me, and the
Seignior Mozka shewed me all the kindness of a friend.


FOOTNOTES:

[65] _Hist. et Monum. Johann. Huss_, Epist. lv.

[66] The regret thus expressed by Huss would lead to the presumption
that this letter, like the preceding, was addressed to John of Chlum,
whose name is not found among those of the Seigniors and friends of
John Huss, mentioned by the latter as having visited him in prison.

[67] Here the text is deficient.

[68] It is probable that this friend, whom he does not name, is the one
to whom he has already alluded in several preceding letters.




                            LETTER XVIII[69]

                     JOHN HUSS TO HIS BENEFACTORS.

 [He returns them thanks; exhorts them to live purely; and reminds
   them of the conduct of the Council towards Pope John XXIII. after
   his flight.]


Most generous Lords, faithful defenders of the truth, and my consolers;
you whom God has sent as angels to me, I cannot fully express to you
how grateful I feel for all the constancy and charitable kindness that
you have shewn to me a poor sinner, but a servant in the hope of our
Lord Jesus Christ. I trust the Divine Jesus, our Creator, Redeemer,
and Saviour, will reward you in the present life, and give himself
unto you, as the most precious gift in the life to come. I exhort you,
therefore, by his mercy, to bind yourselves strongly to his law and
holy commandments.

Noble Lord Wenceslaus, in taking a spouse, live purely in marriage, and
renounce the vanities of the age; and you, Lord John of Chlum, you who
already serve no longer the kings of the earth, dwell with your wife
and your children under the yoke of the Lord.

You behold how the wheel of the vanities of the world turns round,
raising one man and depressing another, but giving to all whom it
raises a fleeting joy; after which comes the eternal punishment in fire
and darkness.

You know of what description are these spiritual princes who call
themselves the true vicars of Christ and his Apostles; who proclaim
themselves the Holy Church, and the very Sacred Council that is
infallible; and which, nevertheless, transgressed in adoring John
XXIII., and in calling him most holy, when they knew him to be a
manslayer, impure, a simonist, and a heretic, as they have declared
him to be in the sentence which condemns him. Behold how they have
struck off the head of the Church; they have torn out the heart of the
Church; they have dried up the inexhaustible fountain of the Church;
they have violated and destroyed the imperishable refuge of the Church,
where every Christian should find a refuge!

May God pardon Stanislaus, Paletz, and their brethren; for they thus
designated the Pope in the sentence which they rendered by the mouth of
Stanislaus.[70]

                   *       *       *       *       *

And now Christendom is without a Pope; it has Jesus Christ for the
Head, who directs it--for the heart that vivifies it by grace--for the
fountain which waters it with the seven gifts of the Holy Ghost--for
the imperishable and never-failing refuge, to which I have recourse
in my misfortune, in the firm hope that there I shall always find
direction, assistance, and an all-sufficient regeneration, and that God
will fill me with infinite joy, by delivering me from my sins, and from
this miserable life!

The Council erred several times in erroneously rejecting some articles
from my books, as tainted with corruption, and mutilating several
passages, as will be seen on comparing these articles with my books. It
is there evident to both of us that Jesus Christ, the infallible Judge,
will not sanction all that has been done and said at this Council.
Happy, then, are they who, keeping his law, perceive, detest, and
avoid vain pomp, avarice, hypocrisy, the fraud of Christ’s enemies, and
who wait with patience the coming of the Sovereign Judge and his angels.

I conjure you, by the bowels of Jesus Christ, to avoid bad priests,
and to love good ones, according to their works. I conjure you and the
faithful Barons, not to permit, according to your power, worthy priests
to be oppressed. It is for that purpose that God has raised you above
others; and I think there will be in Bohemia a great persecution of the
faithful servants of God, if he does not relieve them by the arms of
the secular lords whom he has enlightened by his Word, more than by our
spiritual chiefs. Oh! what madness to condemn as erroneous the Gospel
of Christ and the Epistle of St Paul, who professes to have received
the truth, not from men, but from God; and to reject the example of
Jesus Christ himself, of his apostles, and of the other saints, in
condemning the Communion of the Cup of our Lord, instituted for all
adult believers. Do they not say, the permission given to devout laymen
to participate with the lips in the Cup of Christ is an error! And if a
priest presents them this Cup to drink of, he is reputed in fault, and,
should he persist, is condemned as a heretic!

O, St Paul, thou hast said unto all the faithful--“For as often as
ye eat this bread, and drink this cup, ye do shew the Lord’s death
till he come,” that is to say, until the judgment-day, when he shall
come; and, behold, already the custom of the Romish Church opposes the
accomplishment of thy Word!


FOOTNOTES:

[69] _Hist. et Monum. Johann. Huss_, Epist. xix.

[70] John Huss repeats again here what he had previously said relative
to the Pope. We omit it as superfluous.




                            LETTER XIX.[71]

                           TO JOHN OF CHLUM.

 [He alludes to the injuries which he had to suffer from the Council
   and deputies.]


If my letter has not yet been sent to Bohemia, keep it, and do not send
it, for harm might come from it.

The Emperor might well ask who was to be judge, since the Council
has not cited me to appear before him, nor have I been accused in
his presence. Nevertheless, the Council has cast me into prison, and
ordered its procurator to proceed against me.

If I obtain a public audience, I ask, noble and excellent Seignior
John, that the Emperor should be present, and a place near him assigned
to me, in order that he may hear me with facility. I also pray,
that you, with the Seignior Wenceslaus, and my other protectors,
be present, if you can, and hear the words that Jesus Christ, my
procurator, shall put in my mouth, that whether I live or die, you may
be unto me true witnesses, that impostors may not say that I abjured
the truth which I preached.

Know, that in presence of witnesses and notaries, I demanded, in my
prison, from the commissioners, that they would send me an advocate
and procurator; they promised to do so, and afterwards refused them to
me. I then confided myself to the Lord Jesus, that he may enlighten,
plead, and judge my cause. I do not think that there are other
subjects of accusation against me than these: _First_, The obstacle
I raised against the publication of the bull of the Crusades: they
are in possession of my treatise; they have read it to me, and I have
acknowledged it. _Secondly_, They accuse me of having officiated when
under excommunication. _Thirdly_, My appeal to the Pope is imputed to
me as a crime: they read this appeal in my presence, and, before all,
I joyfully exclaimed that this appeal should be mine. _Lastly_, in the
fourth place, I am accused of having left behind me at Prague a writing
which my enemies have interpreted against me, and in which I said--“I
quit the city without a safe-conduct.” You will answer this by saying,
when I left Prague, I had no safe-conduct from the Pope; and, in fact,
I had none; and I was not aware, when I wrote that letter, that you
were to accompany me in my journey....

After the public audience, should I obtain it, may the Emperor not
permit me to be cast again into prison,--may I gather the fruits of
your good counsels, and of those of your friends; and, if it should
please God, tell the Emperor several things, for the advantage of
Christendom, and for his own good.


FOOTNOTE:

[71] _Hist. et Monum. Johann. Huss_, Epist. xlix.




                             LETTER XX.[72]

                         TO PETER MALDONIEWITZ.

                          [John Huss’s Dream.]


Explain this night’s dream. I thought they wanted to destroy, at
Bethlehem, all the representatives of Christ, and that they destroyed
them. The next morning, on rising, I saw many painters, who were
painting finer and more numerous images. I looked at them with joy:
the painters said, with the crowd--“Let the bishops and priests come
now, and let them endeavour to destroy these designs!” Upon this, great
multitudes rejoiced at Bethlehem, and I with them; and on awaking, I
found that I was laughing.

Several have published, that they wished to destroy what is written
at Bethlehem. I will send a copy of the treatises, which I have
transcribed in duplicate.


FOOTNOTE:

[72] _Hist. et Monum. Johann. Huss_, Epist. xliv.




                            LETTER XXI.[73]

                    PETER MALDONIEWITZ TO JOHN HUSS.

 [Peter explains the dream to John Huss, according to the
   interpretation of John of Chlum, whom, in pleasantry, they used to
   call the Doctor of Bibrach; because, during John Huss’s stay in the
   imperial town of Bibrach, as John of Chlum frequently conferred with
   the priests and other lettered men, relative to the obedience due to
   the Pope, excommunication, and other similar matters, the report was
   disseminated in the town, that the nobleman, John of Chlum, had been
   created Doctor in Theology.]


Dearest friend, Be not in any respect uneasy respecting the public
audience, for it occupies more attention than usual, as well as your
affairs; and we hope, with the grace of God, that every thing will
terminate happily. But trouble not your head with phantoms; forget
them, and think only in what manner you may reply to the objections
that will be made against you. And yet the word of truth, which cannot
err, forbids you to meditate too much; for it declares, that when you
are brought before men, it shall be suggested to you at the moment what
you ought to say.

This is the explanation of your dream:--The image of Christ, painted on
the walls of the chapel, is his life, which we ought to imitate; it is
the same for the holy and ineffaceable Scripture which is represented
on the same place, and which, towards the evening, the enemies of
the cross endeavour to rub out, the sun withdrawing itself from them
on account of the iniquities of their life; all these things, then,
appear forgotten in the eyes of the world; but the next day, when
the sun of justice shall have risen again, the preachers of Christ’s
word will renew these same images, and will retrace them in a more
brilliant manner, then preaching on the house-tops what was before only
whispered in the ear, and, as it were, delivered up to oblivion. The
result will be a great source of joy to believers; and although the
humble bird,[74] at present placed on the altar, may be delivered up
to suffering in putting off a feeble body; yet our firm hope is, that
hereafter awakening, after this miserable life, as from a dream, it
will live with Him who is in Heaven, and will laugh to scorn those
impious persons, who endeavoured to destroy the image of Christ and the
Holy Scriptures; and that at the last with the divine protection, he
will again, in a more remarkable manner, retrace the latter, for his
flock and his dear friends. This is the explanation given by the Doctor
of Bibrach,[75] in comparing this dream with one of Daniel’s visions.

                   *       *       *       *       *

Your friends and faithful disciples are happy in receiving your
letters. The Ambassador of the King of France has arrived to-day at
Constance.


FOOTNOTES:

[73] _Hist. et Monum. Johann. Huss_, Epist. xlv.

[74] Auca, _goose_, the signification of _Huss_ in Bohemia.

[75] Peter adds, “Correspondenter hunc locum visionis Danielis exponens
conformiter illi; quo auca in mari natitans petræ inniti videbatur,
quorum utrumque inconvulsam sustentaminis innuit firmitatem.”




                            LETTER XXII.[76]

                      REPLY OF JOHN HUSS TO PETER.

 [He explains his dream himself, and comforts himself by the Holy
   Scriptures.]


I have received much consolation from what the Doctor of Bibrach has
desired you to write to me; his explanation is in accordance with my
own ideas. I forget neither this precept of Cato--“Disturb not thyself
with dreams;” nor the order of God--“Pay not observance to visions;”
and yet I hope that the life of Christ, which I imprinted at Bethlehem
by his word in the hearts of my hearers, and which his enemies have
endeavoured to destroy, by forbidding me to preach in that place, and
by wishing to pull it down,--I hope, I say, that this same life shall
be sketched hereafter far more effectively by preachers of greater
eloquence than myself, to the great joy of the people who cling with
all their might to the life of Christ; greatly shall I rejoice when I
awake, as our Doctor expresses it,--that is to say, when I shall rise
from the bosom of the dead!

And as to the Scripture printed on the walls of Bethlehem, and relative
to which Paletz is so much irritated, declaring that I have abused the
people about it, this same Paletz insists on its being destroyed;
and in order to overwhelm me as much as possible, he has greeted me
in a most dreadful manner, as I shall relate hereafter, with God’s
permission.

With respect to what I ought to reply to the objections that may be
brought against me, I rely on the Divine Saviour, to whom I have
appealed--whom, in presence of the commissioners, I have chosen for my
Judge and Advocate, declaring firmly, that “I selected for my advocate
and judge the Lord Jesus, him who would soon judge us all.” I committed
my cause to him, as he had confided his to his Father. It is he who has
declared, as our doctoral lord of Bibrach remarks,--“Take no heed of
what you shall say; for I will give you a wisdom and eloquence which
your enemies will not be able to resist.”

Jerome has written:--“The Lord has said to us, Do not allow yourselves
to be troubled; fear nothing; you shall march to the combat, but it is
I who will fight; your mouth shall open, but it is I who will speak;
you shall be betrayed by your relations, your friends, your brothers;
and they will deliver you up to death. The injuries that we receive
from the persons who are strangers to us are less cruel than others;
our sufferings are so much the more bitter, that we expected more from
those who inflicted them on us; for we suffer not only in our body, but
also in our mind, from charity being destroyed.” This is what Jerome
says; and as to me, my grief proceeds, above all, from Paletz.

In truth, the Doctor of Bibrach has the advantage over Lord Henry, and
over Master John of Janowitz. The other dreams will be also explained,
if it please God.[77]

Let the Doctor of Bibrach keep to himself alone what he has imparted to
me, relative to my letters; for Christ has said,--“A man’s enemies are
of his own household, and you shall be betrayed by your own relatives.”

Farewell! Be firm and constant all you that dwell in this city of
Constance.[78] Greet all my friends for me, but prudently, for fear the
question be asked, How you know that I have sent them a greeting?


FOOTNOTES:

[76] _Hist. et Monum. Johann. Huss_, Epist. xlvi.

[77] The Latin text has the word _cætera_; but it is probable that
dreams are meant.

[78] Habete constantiam in Constantia omnes qui simul estis.




                           LETTER XXIII.[79]

                             TO JOHN HUSS.

      [Huss is informed of several circumstances by his friends.]


Dearest friend,--Learn that your acts and the truth have never been
more the objects of secret and unjustifiable snares than at present;
however, your affair is postponed in consequence of a train of
incidents that have occurred, and which were not in any way connected
with it.

All your friends, and particularly Christian, are most attentive to the
good widow, as to a second Sareptan.[80]

A bit of triangular paper has fallen into the hands of your enemies:
it has been the subject of a denunciation; and the informations were
lodged so promptly, that it was impossible to prevent the act.

The Doctor of Bibrach has been demanding, by what means, and by what
occasion, he can write to you: the conclusion that has been drawn, is,
that he is negligent about doing so. Write, I pray you, a few words of
consolation for your most attached friends.


FOOTNOTES:

[79] _Hist. et Monum. Johann. Huss_, Epist. l.

[80] This is the person who received John Huss into her house at
Constance.




                            LETTER XXIV.[81]

                         JOHN HUSS’S REPLY.[82]


May the God of mercy preserve and strengthen you in his grace; and may
he impart to you, as well as to me, constancy in this city; for if
we continue constant, we shall obtain the succour of the Lord. It is
now that I learn to understand the saying of the Psalmist: Pray and
meditate on the sufferings of Christ and the martyrs: for Isaiah has
declared, that experience gives intelligence, and unless a man has
undergone temptation, he can know nothing.

I do not understand what the Doctor of Bibrach inquires about; and I
form no conjectures relative to his being negligent in writing. I only
wish that he may be in good health; but that the health of the soul may
be first fortified in him by the Lord. What I desire most ardently for
him, is the improvement of his soul’s health as well as that of his
body, and after this life, eternal happiness with the saints.[83]

Rejoice all you who are united in the Lord; salute each other, and
prepare yourselves to partake worthily of the body of the Lord before
the Feast of Easter. I have not been able to participate in this holy
sacrament for a length of time; and I shall still be deprived of it
as long as it shall be the good pleasure of the Lord. It was the same
with the apostles of Christ and a great number of the saints, who were
debarred from the sacrament in prison and in desert places.

I rejoice that you are together, and that Zelizna Brada is with you in
good health. I also am well, being, as I hope, in Jesus Christ; and
I shall be still better after death, if I observe faithfully God’s
commandments. Oh! that God would accord me sufficient time to reply to
the Chancellor of Paris, who so rashly and unjustly, and in presence
of so great an assembly, did not blush to accuse his fellow-creature
of errors! But God, perhaps, by my death, or by his, will render all
writing on my part useless, and in his last judgment will clear up
every thing, far better than I could do by any work of mine.


FOOTNOTES:

[81] This letter has been, I own, classed under the same title and the
same figure as the preceding one in the collection of John Huss’s Works.

[82] Huss commenced this letter by the following verses, which he wrote
with his own hand, to console himself, and wile away the time; they
are, however, so filled with _jeux de mots_ and abbreviations, that it
is impossible to translate them satisfactorily. We therefore give them
in the original.--

    Litera gavisus, respondeo capiti istud,
    Cœtus, lacus, ignis, ac testis restituere
    Jonam, Danielem, tres Pu...Susannam, quia fuere
    Justus, castus, puri, hæc conti...Spem retinentes
    In Domino justo, qui liberat in se sperantes.
    Poterit qui aucam, Dominus pie, carcere tetro
    Eripere clausam, quæ se fœdaverit retro,
    Quam purgat carcer, donat et instruit flere,
    In lachrymas risus vertens, ut nunc sciat vere
    Opprobria Christi, blasphemias, lumine recto
    Cernere injurias et capite Sathanæ secto
    Vincere morte, vel ut sibi dederit optima vita.

[83] Huss here adds the following verses:--

    Nocturnus, gradus, litaniæ, singulæ horæ,
    Carceri sunt breves, vigiliæ dicere, leves.
    Passo Christo patimur: sed hæc est passio nostra,
    Nulla, vel modica, quæ tolleret crimina nostra,
    Adjuvet vos Christus, ne glutiat nunc Antichristus.




                            LETTER XXV.[84]

                              TO THE SAME.

 [He again requests that the noblemen who have been his protectors
   should obtain him a hearing; and he prays earnestly to have the
   Emperor and the Council applied to on the subject.]


Beloved friend in Christ, endeavour once more to persuade all our
noblemen to solicit the Emperor and the Council, that what they
promised may take place; for they declared to me,--“The facts alleged
against you shall be put down briefly in writing, and in an approaching
audience you shall reply.” Our noblemen, by reminding the Emperor
and the Council of their own words, can constrain them to do what
they have promised. Then in the Council, with the assistance of God,
will I loudly proclaim the truth; for, rather than to be thus basely
stifled by them, I prefer to have my body burned with fire; but I am
anxious that every Christian shall know what are my last words. I,
therefore, in the name of the Most High, conjure my noble friends to
act with energy, and to give me a last proof of their firmness. My
trust in the Lord, noble John, my generous and most faithful friend,
is unchangeable. May God award you a fitting recompense for all your
kindness. I conjure you not to withdraw until all has been consummated.
Oh! why am I not led forth to the funeral pile, rather than be thus
prevented from being heard! I still hope that the Almighty God will
deliver me from their hands through the merits of the saints. Let me
know, I pray you, if I shall to-morrow be heard before the Council.
Salute, from me, all my friends in Bohemia, and beseech them to pray to
God for me. Should I remain in prison, it will be a great consolation
to me, during my melancholy expectation of death, to know that you
have exhorted the masters to remain steadfast in the truth, as well as
the young maiden Petra and all her family. Recommend Master Jessenitz
to take unto himself a wife. Pray my good friend Guzikon and the curé
not to be angry with me for not having paid what I owed them, for
it was totally out of my power. Let those persons who have aided me
with their money, salute my friends in Christ of both sexes, and let
them pray to God for me. No one will repay them, as well as our Lord
Jesus Christ, the money they had advanced to me, it having been done
for his service. I should, however, be well pleased that the richer
persons paid the poorer; but I fear that in some this saying may be
confirmed,--_Tzosoczy to Smyssli_.[85]


FOOTNOTES:

[84] _Hist. et Monum. Johann. Huss_, Epist. xxxv.

[85] Luther has not translated these words.




                            LETTER XXVI.[86]

                      JOHN OF CHLUM TO JOHN HUSS.

 [He informs him in what terms the Emperor explained, before the
   deputies of the Council, his views relative to the audience. He
   afterwards gives him some intelligence of the position and health of
   his friends.]


Dearest friend,--Learn that the Emperor held a conference to-day
with the deputies of all the nations of the Council relative to your
affairs, and in particular concerning the public audience. All at last
replied to him that he had certainly promised you a hearing; and
your friends insisted on your being placed in an airy and wholesome
place, that you may collect your strength and allow your mind to become
tranquil, in order that, by a short respite, you may be better able to
reply.

Therefore, in the name of God, quit not the truth in the slightest
degree, through any dread of losing this miserable life; for it is for
your greatest good that God has visited you with this trial.

Your friends in Prague are in good health, and particularly the Lord
Schopeck, who rejoices exceedingly that you are shortly about to
sustain the desired combat for the truth. We pray you earnestly to
consign to paper your final opinion relative to the communion of the
cup, and your reasons therefor, in order that it may be communicated
to our friends in proper season; for there exists some difference of
opinion on the subject amongst the brethren, and many are troubled
thereby. They refer the matter to you and to your writings.

Your friends grieve at the reply of your jailor, and particularly
Jessewitz; but the past cannot be recalled. They praise amongst
themselves, and admire greatly, your firmness.


FOOTNOTE:

[86] _Hist. et Monum. Johann. Huss_, Epist. xlvii.




                           LETTER XXVII.[87]

                         TO JOHN OF CHLUM.[88]

 [John Huss replies separately to all the articles. He also enumerates
   the annoyances to which he is subjected by several bishops relative
   to a quantity of gold pieces which they affirm to be in his
   possession.]


As well as I can remember, I know nothing more, and I am ignorant for
what object the public hearing will be given me. I have protested in
writing in presence of notaries; I have also addressed to the whole
Council a petition which I shewed to the patriarch, and in which I
demand to have permission accorded me to reply separately to each
article, as I had already replied by writing. The public audience will
perhaps be allowed me for the purpose of replying in a scholastic form,
or perhaps God will graciously permit me to preach.

I hope that, by the grace of God, I shall never depart, even slightly,
from the truth, such as I know it. Pray to Him, therefore, to protect
me!

As to what touches the communion of the cup, you possess the writing
in which I have advanced my opinion on the subject, and my reasons for
holding it. I have nothing farther to say, except that the Scriptures
and the Epistles of Paul prescribe this practice, and that it was in
use in the primitive Church. If possible, obtain permission for those
who are anxious to partake of it from religious motives, to do so;[89]
but be guided in your conduct therein by circumstances.

Let my friends not conceive any alarm at my replies in private. I
cannot see how these things could have been otherwise, since all was
decided by the Council, even previously to my being thrown into prison.
In a document published by the Commissioners, and which has been read
to me, I am called a heresiarch, and a seducer of the people. But I
hope that what I have uttered in the shade, will be, at a later period,
preached in the open day.[90]

I was interrogated, the evening of the day on which I saw John Barbat,
respecting the forty-seven articles; and I replied as I had done in my
preceding protest. Taking each article separately, they asked me if
I desired to defend it: my reply was, that I referred the matter to
the decision of the Council, as I had previously done, and I asserted
of each article, as previously, “It is true; but in such and such a
sense.” “Will you defend it?” they asked me; and my answer was, “No; I
abide by the decision of the Council.”

I call God to witness, that, under the circumstances, I saw nothing
better to reply, as I had antecedently given it under my own hand that
I should not defend any thing obstinately, but that I was ready to be
instructed. These questions were put to me, because it was reported
that I had informed the Emperor that I wished to defend three or four
articles. They even asked me what I had declared to the Emperor, and
I replied, that I had not said anything of the nature attributed to
me.[91] Michael Causis was present, with a paper in his hand, and
urging on the patriarch to force me to reply to his questions; and
whilst this was going on, some bishops entered. Michael has invented
something new. God has been pleased to allow him and Paletz to stand
against me for my sins. The former scrutinises my letters and my
writings; and Paletz brings forward all the conversations that we held
together in bygone years.

The patriarch maintained openly that I was exceedingly rich; and an
archbishop said to me, “You have seventy thousand florins.” Michael
asked me before them all, “Eh! what has become of that robe-full of
florins? How much money of yours have the barons of Bohemia in safe
keeping?” Oh! certainly I suffered much to-day. One bishop said to me,
“You have established a new law:” another, “You have preached all these
articles;” and I replied warmly and strongly, with the aid of God, and
concluded by asking, “Why do you overwhelm me with insults?”

Write nothing to me of the witnesses cited to appear, for no step has
been taken about them, either by themselves, or by the king, or by the
citizens of Prague.


FOOTNOTES:

[87] _Hist. et Monum. Johann. Huss_, Epist. xlviii.

[88] This letter appears as if it were a reply to the preceding one,
from what is said in it about the sacrament of the cup.

[89] _Si potest fieri, attentetis ut saltem permittatur per bullam
illis dari, qui ex devotione postulaverint._ It is not easy to say what
Huss meant by the expression _per bullam_.

[90] Sed spero quod quæ dixi sub tecto prædicabuntur super a tectu.

[91] John Huss adds, _Sed sicut scitis, &c._, “but as you know,” &c.,
and does not terminate the sentence.




                           LETTER XXVIII.[92]

 [Huss replies to Peter the notary, who had encouraged him to give
   proofs of constancy.

 This letter, says Luther, is a noble testimony in support of the
   saying of the Apostle Paul, that virtue will improve in affliction,
   and God brings forth fruits in us by temptation.]


May salvation come to thee from Jesus Christ! I dare not rashly say,
with St Peter, since my fervour and courage are infinitely inferior to
his, that “though all men shall be offended because of Christ, yet will
I never be offended.”

Jesus Christ has never, in express terms, declared me to be blessed
like Peter, and has not promised me such precious gifts. I maintain,
at the same time, against several together, an attack more vigorous in
its nature and more terrible. I, however, can declare, that, having
placed my trust in Jesus Christ, I shall adhere to the truth, even unto
death, with the aid of the saints and his own.

If the Lord John of Chlum suffers any loss on my account, do thou, my
dear Peter, take thought to repair it when thou shalt have returned.
Pay attention to the master of the mint, and his wife, who imprudently
engaged themselves for me, and to all our other friends, known to the
Curé, my disciple. If any horse remains still my property, it ought to
come into the possession of Lord John, with the car.

As to thee, if Master Martin or Master Christian live, thou shalt
receive from them a part of the sixty-four or seventy pieces of money;
and I wish that this portion were larger. Bear in mind, however,
that I do not pretend, by this money, to recompense thy ardent and
unchangeable love for the truth, or the services that thou hast
rendered me, and the consolations which thou hast lavished on me in
my hours of difficulty. May God be thy great recompense for all these
things, for I possess nothing that is worthy of thy acceptance. Should
it be granted me to live at Prague; and if my return to that city is
not impossible, I would share every thing with thee like a brother. I
do not, however, form any wish to return thither, but inasmuch as it
may be in accordance with the will of the Lord in heaven. I do not know
to whom I can entrust the viatica which I still possess, and which I
had bequeathed to Master Martin. Dispose of my books according to the
directions that I sent to him, and choose for thyself from amongst
them such of those written by Wycliffe as shall please thee. I am much
alarmed for our brethren, who, I fear, will be persecuted, unless the
Lord interpose in their favour; and I am apprehensive that many will be
offended.

Salute, I pray thee, with a great affection, the Bohemian and Polish
noblemen, and render thanks, in particular, to the Lords Wenceslaus de
Duba and John de Chlum, who, I hope, will be present at the audience of
the Council.

Farewell in Jesus Christ!


FOOTNOTE:

[92] _Hist. et Monum. Johann. Huss_, Epist. xxix.




                            LETTER XXIX.[93]

                         TO ONE OF HIS FRIENDS.

 [He mentions what happened to him in the audience, which was accorded
   him four days before the eclipse of the sun.[94]]


The Lord, to-day, gave me a firm and intrepid heart. Two articles were
struck out, and I am in hope that a greater number will be treated in
like manner. They were all crying out, like the Jews against Jesus.
They have not yet come to the principal count, viz., to the avowal that
all the incriminated articles are found in my writings. You committed
an error in judgment in presenting the treatise against an unknown
adversary. Do not shew, with the treatise on the Church, anything
besides that against Stanislaus and Paletz.

It is well that they had desired my book to be given back to them; for
some persons cried out loudly to have it burned, particularly Michael
de Causis, whom I myself heard. I never thought that I had, in that
multitude of priests, only the brother, and a Polish doctor whom I
knew to be such. I rendered thanks to the Bishop Lytemissel, for he
said but these few words: “_Atzo Huss to bie utzmil_.”[95]

I am grateful to you for the manner in which you have arranged the
articles: it will be well to have them published under that form. The
presidents have asserted that I elsewhere published another definition
of the Church, and they wanted to know what it was.

Greet the lords who are believers, and the friends of the truth, and
pray to God in my behalf, for I have need of it. I think they will not
pardon me the opinion which I quoted from St Augustin respecting the
Church, the predestinated members, the elect, and the bad bishops.

Oh! that an audience may be accorded me, in order that I may reply to
the arguments by which they attack the articles of my treatises; many
of them, now crying out, would then be silent: but the will of God be
done!


FOOTNOTES:

[93] _Hist. et Monum. Johann. Huss_, Epist. xxxvi.

[94] This is an error of Luther’s; the first audience was given the day
before the eclipse, on June 6.

[95] The meaning of this does not appear.




                            LETTER XXX.[96]

                       TO HIS NOBLE BENEFACTORS.

 [This letter teaches us in what consists the trial of spiritual
   combats; it shews how true is what we confess in the Creed, that
   there is but one holy and universal Church,[97] and that the riches
   of this Church are common to all. Man is for his fellow-creature, an
   angel and a God in misfortunes.]


I am delighted that the treatise against an unknown person has not been
discovered, as well as several others.

I have been able these latter days to nourish my soul with better
things,[98] than since Easter day until last Sunday. I imagined this
Council to contain more order and decency. May the noble John, my
friend, be blessed in eternity. I should with pleasure learn in what
state is Barbat, who refused to follow the counsels of his friends.

Since they are in possession of my book, I have not felt any want of
the work. Preserve carefully the list of the first articles, with
the proofs; and if you should want any testimonies for any of the
articles, assign witnesses. The most important article is that entitled
_All that a virtuous man does, he does virtuously_.

I am suffering from a toothach, and during the heat have been seized
with vomitings of blood. I suffered also from the stone and headach.
These are punishments for my sins, and signs of God’s love. Since they
have condemned my treatises, I pray you to suppress the last letter
written in Bohemian, which I sent to-day, in order that the people of
God should not believe that all my books are condemned, as I was afraid
of, from a letter I received yesterday.

It would be desirable that no letter written in this prison should be
known; for what God intends to do with me is still very uncertain.
I fear that Ulric may have published some of my letters. I conjure
you, therefore, in God’s name, to pay the greatest attention to the
letters--to your words and acts. Oh! how much I was consoled by
receiving your letters, and in writing you mine! I hope, with the grace
of God, that men may one day derive instruction from them.

As long as I know you remain with the young Seigniors at Constance, I
shall be comforted, even though I should be already condemned to death.
I regard it as certain that God has bestowed you on me, as angels to
strengthen and console me,--me, a weak and unfortunate man, in the
midst of my temptations. What they have been, what they are, and will
still be, the Almighty God knows. He who has compassion on me, He who
is my refuge, my support, and my deliverer, in Him have I placed my
trust.

Two delegates of the Council asked me in prison, “If I possessed
several books which I had made use of in my researches?” I answered,
that “I possessed them.” They asked me, “Where?” “In Bohemia,” I
replied. They inquired of me, “Whether I had none here?” I denied
having any, which is the fact, although I had previously brought with
me the book of Sentences, the Bible, and some other works. I learned
from them that John, my pupil, had withdrawn; and they said to me,
“Have you no other observations to offer?” “No; what I have said, is
the truth.” “Will you abjure and recant?” “No,” I replied; “but come
to the Council; there you shall hear me. I am to appear before it, and
there will I answer. Why do you tempt me? Have you come to console a
prisoner, or add to his affliction?” Then, after having again exchanged
some words, they withdrew. Take care of the books, if you have any; as
for me, I am not aware of any.

Tell Master Jessenitz, that the notary has perfidiously changed my
evidence concerning the explanation of the bull, which, as you have
heard, I strongly affirmed before the Council.


FOOTNOTES:

[96] _Hist. et Monum. Johann. Huss_, Epist. xxxvii.

[97] Catholicism.

[98] _De bonis plus comedi._ I did not think it possible to understand
these words but in a figurative manner.




                            LETTER XXXI.[99]

 [John Huss relates with what horror and rage he was greeted by the
   Council.]


I, Master John Huss, in hope, servant of Christ, and ardently desiring
that believers in Christ may not, when I shall have ceased to live,
find in my death an opportunity for scandal, and look on me as an
obstinate heretic, do take to witness Jesus Christ, for the sake of
whose word I have wished to die; and I leave in writing the remembrance
of these things for the friends of truth.

I had often declared, both in private, in public, and before the
Council, that I would consent to an inquiry, and would submit myself
to instruction, abjuration, and punishment, if it was demonstrated to
me that I had written, taught, or disseminated, any thing contrary to
the truth. But fifty doctors, who stated that they were deputed by the
Council, having been frequently corrected by me, and even in public,
for having falsely extracted articles from my works, refused me any
private explanation, and declared that they would not confer with me,
saying _You ought to submit yourself to the decision of the Council_.
And the Council mocked when, in the public audience, I quoted the
words of Christ and the holy doctors; at one time they reproached me
with misunderstanding them, and, at another, the doctors insulted
me.[100]...

An English doctor, who had already said to me in private, that Wycliffe
had wished to annihilate all science, and had filled his books and his
logic with errors, began to discourse on the multiplication of the body
of Christ in the consecrated host, and, as his arguments were weak,
he was told to be silent; then he cried out: “This man deceives the
Council; take care that the Council be not led into error as it was by
Berenger.” When he was silent, another discussed noisily concerning the
created and common essence. All began to clamour against him. I then
demanded that he might be heard, and said to him, “You argue well; I
will answer you most willingly.” He also broke down, and he added in a
sullen voice: “_This man is a heretic_.” The Seignior Wenceslaus Duba,
John de Chlum, and Peter the notary, valiant champions and friends of
the truth, know what clamours, what unworthy raillery and blasphemies
were poured upon me in this assembly. Stunned by so much noise, I said,
“I thought there was to be found in this Council more decency, more
piety, and more discipline.” All then began to listen, for the Emperor
had commanded silence to be observed.

The cardinal who presided said to me--“You spoke more humbly in your
prison.” I answered--“It is true; for then no one clamoured against
me, and now they are all vociferous.” He added--“Will you submit to an
investigation?” “I consent to it,” replied I, “within the limits which
I have fixed.” “Take this for the result of the inquiry,” resumed the
cardinal, “that the doctors have declared the articles extracted from
your books to be errors, which you ought to efface, in abjuring those
already testified against you by witnesses.” The Emperor afterwards
said--“This will soon be committed to writing for you, and you will
answer it.” “Let that be done at the next audience,” said the cardinal;
and the sitting closed. God knows how many trials I have suffered
since![101]


FOOTNOTES:

[99] _Hist. et Monum. Johann. Huss_, Epist. xv.

[100] John Huss alludes here to a discussion, not very intelligible,
on the community of the essence in the Divine Persons. We give it in
the original: Quidam autem cardinalis supremus concilii, et a concilio
deputatus in publica audientia, accepta una charta, dixit: Ecce unus
magister sacræ theologiæ præsentavit mihi argumentum istud, dicatis
ad illud. Erat autem argumentum de essentia communi, quam concessi
esse in divinis. Postea ipso deficiente, quamvis reputaretur doctor
theologiæ valentissimus, dixi sibi de essentia communi creata, quæ
est primum esse creatum communicatum singulis creaturis: ex qua ipse
volebat probare remanentiam panis materialis, sed notabiliter ad metam
nescientiæ argumenti reductus obmutuit.

[101] For the detailed account of this second audience, consult _The
Reformers before the Reformation_, vol. ii. book iv. chap. 4.




                           LETTER XXXII.[102]

                            TO HIS FRIENDS.

 [He complains that the Emperor Sigismond had treated him with less
   prudence than Pontius Pilate did Jesus Christ.]


Salutation in Jesus Christ. What I am informed by Peter affords me
pleasure. I do not keep his letters, but destroy them immediately. Let
not the sexterni[103] be sent me; for I fear the danger that might
accrue to the messenger and some other persons, I still earnestly
entreat that all our Seigniors may solicit collectively for me a last
audience with the Emperor; for, since he told me at the Council, that
an audience would shortly be granted me, in order that I might reply
briefly in writing, it will be a shame for him should he violate the
promise which he has given me. But I believe his word on this subject
will be as stable and firm as in the safe-conduct.

Several persons warned me in Bohemia not to rely on his safe-conduct;
others told me that Sigismond would deliver me up to my enemies; the
Seignior Mykest was one of these. Duvoki said to me, in the presence
of Jessenitz, “Master, regard it as a certainty that you will be
condemned.” I presume that he was aware of the Emperor’s intentions. I
thought the latter was well versed in the law of God and the truth. I
understand now that his wisdom is not great. He has condemned me before
my enemies. Why has he not done like Pilate, who, after having heard
the accusers, exclaimed--_I find nothing to condemn in this man_. If,
at least, he had said--“I have given him a safe-conduct. If he will not
submit to the Council I will send him to the king of Bohemia, with your
sentence and the testimonies in support of it, in order that he may be
judged by this prince and his clergy.” Sigismond, in fact, intimated
to me by Leffl, and others, of his intention to grant me an audience
whenever it might be necessary, and of his resolution to save me from
all danger, should I not submit to the judgment.


FOOTNOTES:

[102] _Hist. et Monum. Johann. Huss_, Epist. xxxiv.

[103] Sexterni, a coin of these times.




                          LETTER XXXIII.[104]

                            TO HIS FRIENDS.

 [He relates the frightful visions which diversely affected him,
   although events have confirmed the truth of all his dreams.]


The Lord be with you! The warning of the Lord is more precious to me
than gold and topaz. I hope, then, in the mercy of Jesus Christ, that
he will grant me his Spirit, that I may hold fast in the truth. Pray
to the Lord; for the spirit is willing and the flesh is weak. May
the Almighty God be the reward of my well-beloved Nobles, who with a
constant, fervent, and faithful heart, persevere in justice. God will
enable them to know the truth in the kingdom of Bohemia. But that they
may cling to it, it is necessary they return to Bohemia, forgetting
vainglory in order to attach themselves to a King who is neither mortal
nor subject to our miseries, but who is the King of Glory, giving
eternal life.

Oh! with what sweet pleasure did I press the hand of the Seignior John,
who did not blush to offer it to me, an unfortunate man--to me, a
heretic, in chains, despised and loudly condemned by all. I shall not
much longer hold discourse with you; salute, therefore, our faithful
Bohemians.

Paletz came to visit me in prison, and accosted me in my deep distress,
by telling me, in presence of the Commissioners, that since the birth
of Christ, there had risen no heretic more dangerous than Wycliffe and
myself. He further declared, that all those who have listened to my
preachings are infected with this heresy, which consists in affirming
that the material bread remains in the sacrament of the altar. “O
Paletz,” I answered, “how cruel are these words! and how much thou
sinnest against me. I am about to die; perhaps when I rise from my bed
I shall be conducted to the stake. What reward will they give thee in
Bohemia?” I should have perhaps abstained from writing these things,
for fear of appearing to hate them.

I have ever kept in mind these words, “Put not your trust in princes;”
and this other text, which says, “Cursed is he who trusts in man only.”

Be prudent, for the sake of God, whether you should remain in this
place, or whether you return; do not carry about you any of my letters,
but disperse my writings amongst all our friends.

Learn that I have had a great combat to sustain, in not wondering at
my dreams. I dreamed of the Pope’s evasion before it took place, and
after the event being related, I heard, in the night-time, the Seignior
John say, “The Pope will return to you.” I have dreamed of Master
Jerome’s captivity, but not in what way it should occur; and likewise
of the different prisons to which I should be conducted, such as they
were afterwards assigned to me, but without any particular details....
A multitude of serpents often presented themselves before me, rolled up
into a circle, the head forming the tail. I have seen many other things
besides.

I write this, not that I consider myself a prophet, or that I should
exalt myself, but in order to tell you I have experienced both mental
and bodily temptations, as well as great fear of transgressing the
precepts of our Lord Jesus Christ. I think now of these words of
Jerome, who said to me, “If I go to Constance, I do not believe I
shall return thence.” A worthy shoemaker, André Polonus, said, whilst
bidding me farewell, “May God be with you: I can hardly hope that
you will return safe and sound, very dear Master John, you who cling
with so much force to truth. May the King, not he of Hungary,[105]
but of Heaven, bestow on you his blessings for the true and excellent
doctrines I have learned from you.”


FOOTNOTES:

[104] _Hist. et Monum. Johann. Huss_, Epist. xxxiii.

[105] The Emperor Sigismund.




                             LETTER XXXIV.

                 TO THE NOBLE LORD, HENRY DE SCHOPECK.


May God be with you, noble Henry! I received your letter on the
Wednesday before the fete of Saint Vitus, and it caused a great joy,
although in prison, and in the expectation of death. I conjure you,
my dear lord, to live according to God’s law, keeping in your soul
those things which you have heard and learned of me. If, nevertheless,
some of them appear to you unworthy of being preserved, reject them.
I hope, however, I have taught you nothing concerning our Lord which
was against the law of God. I could write at great length on this
subject; but I will say in few words, “Keep the commandments of God, be
merciful unto the poor, shun pride; bear in mind these words, ‘Remember
what thou art, what thou wert, and what thou shalt be....’” Beloved
lord, keep me also in remembrance; salute for me your noble wife, your
family, and all my friends; for I presume, that before my death, which
is hastening on, you will never see me more; and this death I am ready
for.

_Written on the fifth day before the festival of Saint Vitus._

May God be with you, my dear Bohemians, and with me! for I am suffering
for his Word.




                           LETTER XXXV.[106]

                              TO A FRIEND.

 [Huss alludes to the hymn noted down on parchment, which he composed
   in Bohemian for Schopeck.]


You will forward the letter on parchment to the Seignior Henry
Schopeck; I have kept it in my prison in remembrance of him; and I
composed this hymn during my leisure hours.

Noble Henry, my faithful friend, remember the words you have heard from
me, in order that you may obtain eternal glory. Remember what I have
said unto you:--I am confident God will grant me his Spirit, that I may
be enabled to support some temptations, for his name’s sake.

_Written, the Sunday before Saint Vitus, in the expectation of death._


FOOTNOTE:

[106] _Hist. et Monum. Johann. Huss_, Epist. xlii.




                           LETTER XXXVI.[107]

                      TO THE FAITHFUL OF BOHEMIA.

 [John Huss wrote this letter in his own handwriting in his prison at
   Constance, to console the king and kingdom of Bohemia, and to warn
   them not to abandon the true Evangelical doctrine, nor the Chapel of
   Bethlehem, nor the faithful doctors of the Gospel, notwithstanding
   the rage of Satan and of the world, but to live in piety and
   justice, each one according to his calling.]


I, John Huss, in hope servant of God, desire, that the believers in
Bohemia who love the Lord, may live and die in grace, and at last
obtain eternal life.

You who are high in dignity, you who are rich, and you who are poor,
you all who are the faithful and well beloved disciples of the Lord,
I conjure you all to obey God, to glorify his word, and to elevate
yourselves by listening to his precepts. I conjure you to cling to the
divine word, which I have preached according to the law and after the
testimony of the saints; I conjure you, if any amongst you, either
in public meetings or in private conversations, have heard any words
from me, or read any writings of mine contrary to God’s truth, not to
attach yourselves to such, although my conscience does not reproach me
with having said or written any thing of the nature to which I refer.
I conjure you besides, if any one has remarked any thing trifling,
either in my discourses or my writings, not to imitate me in that,
but to pray to God that he may pardon my frivolity; I conjure you to
love priests of good morals, and to honour, in preference, those who
exert themselves in diffusing the word of God; I conjure you to beware
of deceitful men, especially impious priests, of whom the Lord has
said, they are outwardly dressed in sheep’s clothing, while within
they are ravening wolves; I conjure the powerful to treat their poor
servants with kindness, and to command them with justice; I conjure
citizens to keep a good conscience in their profession, artizans to
apply themselves carefully to their callings, and to keep before their
eyes the fear of God, and domestics faithfully to serve their masters;
I conjure the masters of arts to live honestly, to instruct their
pupils faithfully; first of all, teaching them to fear God, afterwards
exerting themselves for the glory of God, the good of their country,
and their own salvation, and not to attach themselves strongly to mere
rules of propriety, whether for the sake of riches or for worldly
honours; I conjure the pupils of the public school, and all scholars,
to obey their masters in all lawful things, and to labour with the
greatest zeal, in order to advance one day the kingdom of God, their
own salvation, and that of other men. I conjure you all to bestow your
thanks on the generous noblemen, Wenceslaus Duba, John of Chlum, Henry
Plumlovic, Wylem Zagee, Nicholas, and the other Bohemian, Moravian,
and Polish Seigniors, who, as zealous defenders of God’s truth,
opposed this Council with all their power, endeavouring to obtain my
deliverance; in particular, I mention Wenceslaus Duba and John of
Chlum. Believe all they may report to you, for they were present at
the Council on the days when I replied. They know what Bohemians have
risen against me; they are acquainted with the unworthy deeds which
were imputed to me by them; they are aware how the whole assembly
vociferated against me whilst I was answering all the questions that
were asked. I conjure you to pray for the King of the Romans, and for
your own, and for the Queen, in order that the God of mercy may dwell
with them and with you, now and for ever.

I write you this letter in my prison and with my fettered hand,
expecting after to-morrow my sentence of death, and having an entire
confidence in God that he will not forsake me; that he will not suffer
me to renounce his word, or abjure errors wickedly ascribed to me by
false witnesses. When we shall meet again in a happy eternity you will
know with what clemency the Lord deigns to assist me in my cruel trials.

I know nothing concerning Jerome, my faithful friend, unless that he
is detained in a wretched prison, waiting, like myself, for death, on
account of that faith which he so courageously spread through Bohemia.
But the Bohemians, our most cruel adversaries, have delivered us to
the power of other enemies and to their chains. Pray to God for them.
I conjure you, inhabitants of Prague, above all to love my Chapel of
Bethlehem, and to have the word of God preached there, should God
permit it. The fury of Satan is stirred up against that place. Seeing
that the power of darkness was weakened in it, he has excited the
parochial clergy against that temple. I hope God will protect it,
and that his word will be preached there with more success by others
than by me, a weak and infirm man. Lastly, I conjure you to love one
another, to shut out no one from the path of divine truth, and to watch
that the upright be not oppressed by violence. Amen.

_Written on the night of the Monday before Saint Vitus, and sent by a
good and faithful German._


FOOTNOTE:

[107] _Hist. et Monum. Johann. Huss_, Epist. xi.




                          LETTER XXXVII.[108]

                      (NOT ADDRESSED TO ANY BODY.)

 [The authentic profession of faith, in which John Huss declares, with
   the assistance of our Lord Jesus Christ, that he will not abjure the
   truth which he has acknowledged, unless further enlightened by the
   Scriptures.]


My last and firm determination is, that I refuse to confess as
erroneous the articles which have been truly extracted from my works,
and that I refuse to abjure those which have been attributed to me by
false witnesses; for to abjure implies that one has held erroneous
opinions--it is, in fact, to reject them, and adopt others of a
contrary tendency. God knows that I have never taught these errors,
imputed to me by those who have retrenched from my works many truths
and falsified them. Were I aware that, in the articles I confess to,
there was one contrary to the truth, I would correct it, and most
heartily strike it out. Nay, I would teach and preach the contrary.
But, although some parts may be considered scandalous and erroneous by
those who are displeased with such doctrines, yet I do not believe that
there is a single passage which is opposed to the law of Christ or to
the words of the holy apostles.

I detest and condemn all false interpretation imputed to my articles
against my intention, submitting myself to the correction of our Divine
Master, and confiding in his infinite mercy, that he himself may deign
to wash me clean from such sins as I am ignorant of.[109] I return
thanks to all the Bohemian Barons, and especially to King Wenceslaus,
and to the Queen, my gracious Sovereign, that they have loved me,
have acted piously towards me, and have worked ardently to procure my
deliverance; I render thanks also to the Emperor Sigismund, for his
good intentions in my favour; I render thanks to all those Nobles of
Bohemia and Poland who have shewn themselves firm in defending the
truth, and in endeavouring to break my chains; I desire the salvation
of all, here below in grace, and afterwards in a glorious eternity.

May the God of all goodness bring you back into Bohemia with perfect
health of body and soul, that, serving in this world, Christ, our
Sovereign, you may attain eternal life!

You will salute for me all my friends, to whom I cannot write; if I
saluted by name some, and not others, I should appear to except some
persons; and those to whom I did not write would think I did not keep
them in remembrance, or did not love them as I ought to do.

_Written in prison, and in chains, the sixth day before the festival of
St John the Baptist._

            +John Huss+, in hope, servant of Christ.


FOOTNOTES:

[108] _Hist. et Monum. Johann. Huss_, Epist. xx.

[109] Quod ab occultis peccatis meis ipse me mundavit.




                          LETTER XXXVIII.[110]

                    TO HIS DISCIPLE, MASTER MARTIN.


Master Martin, my dear disciple, my well-beloved brother in Christ,
live according to the law of Christ; be zealous in the preaching
of God’s Word. I conjure you, in the name of the Lord, not to seek
rich clothing like unto that which I was fond of, alas! and which I
wore, neglecting to shew an example of humility to the people whom I
instructed. Attach thy soul to the reading of the Bible, and especially
that of the New Testament; and in obscure passages, have recourse to
commentators as much as it is in thy power to do so.

Dread the intercourse of women, and be circumspect, when thou listenest
to them at confession, lest thou shouldest be caught in the snares of
unlawful desires; for I hope thou hast guarded all thy purity, and
that thou belongest wholly to God.

Be not afraid of dying, if thou wouldest wish to live with Christ, for
he has said himself, Fear not those who destroy the body, but cannot
kill the soul. If they should ask thee concerning thy adherence to my
doctrines, answer, “I believe my master has been a good Christian, in
what he has taught and written; I have neither read all, nor understood
all. I speak as I think.” I hope that the mercy of God, with the aid of
well-disposed people, will enable us to live in peace, although Paletz
labours with his associates to get all my adherents condemned. But
know that the Lord lives, who can in his grace preserve you, and can
confound and destroy all the enemies of his word.

I recommend to thee my very dear brethren; act towards them as thou
knowest is right. Thou wilt salute Peter, with his wife and family, and
all those who belong to the Church of Bethlehem: Catherine, that holy
girl, and the Curé Guzikon, Maurice Hatzer, and all the friends of the
truth; Geskonière, the Seignior Gregory, all the Masters, Jessenitz,
Kuba, the two Simons, and Nicholas Haulikon. Let all those who possess,
or shall possess, my books be prudent. Thou wilt also salute all
my well-beloved brothers in Christ, the doctors, the writers, the
shoemakers, the tailors, in recommending them to be zealous for the
laws of Christ, to advance humbly in wisdom, and not to make use of
their own commentaries, but to have recourse to those of the saints.
Thou wilt tell Henry Liffel to give to Jacob, the writer, the piece of
money which was promised him.

Salute Matthew, formerly my disciple at Bethlehem, and especially
Master Matthew Chudy, and the faithful John Vitlis, that they may pray
for me, a sinner.

Incline my brother’s sons to exercise some worldly calling; for I
should be afraid, if they took upon them a spiritual charge, that they
might not fill it as they should do. Satisfy as well as thou canst,
those to whom I owe something; should they wish, nevertheless, to
forget these debts for the love of the Lord, the Lord will bestow on
them much greater riches.

Keep in mind all the good thou hast heard from my lips; and if thou
hast discovered in me any thing which was not according to propriety,
detest it, and pray to God that he may deign to pardon me. Meditate
without ceasing on what thou art, on what thou hast been, and what thou
mayest become. Deplore the past, amend the present, dread the future,
that is, sin.

May the God of grace console thee, as well as all our above-mentioned
brethren, that He may conduct you with all the others to his glory,
in which, I firmly hope, of his mercy, all will rejoice before thirty
years have passed over.

Adieu, my well-beloved brother; dwell always with Christ Jesus, thou,
and all those who love the name of our Lord.

_Written in prison the Sunday after Saint Vitus._

            +John Huss+, in hope, servant of God.


FOOTNOTE:

[110] _Hist. et Monum. Johann. Huss_, Epist. xxviii.




                           LETTER XXXIX.[111]

                         TO THE LORD HAULIKON.

 [Huss invites him not to oppose administering the blood of Jesus
   Christ to laymen under the form of wine.]


As a preacher of the word of Christ, my very dear brother, do not
oppose the administering of the Cup, it being a Sacrament instituted
by Jesus Christ and his apostles. No text of Scripture is opposed to
it, but only custom; and I think that this was established only through
negligence and forgetfulness. But it is not custom which we should
follow, but the example of Christ. The Council, alleging custom as a
motive, has declared the Communion of the Cup by layman to be an error,
and has ordained, that whosoever should practise it, shall be punished
as a heretic, if he did not amend this practice. Already, then, has the
malice of men condemned as an error an institution of Christ. I conjure
you, by the love of God, not to attack Master Jacobel, that there may
not be any division amongst the faithful, and that Satan may not find
a new subject for joy. Prepare yourself as quickly as possible, my
dear brother, to suffer for the Communion of the Cup. Lay aside all
fears which is unworthy of you, and remain firm in the truth of Christ,
exhorting the other brethren by the Gospel of our Lord Jesus Christ. I
think that they will give you, in support of the Communion of the Cup,
what I have written at Constance. Salute the faithful in Christ.

_Written in irons, on the eve of the day of the Ten Thousand._


FOOTNOTE:

[111] _Hist. et Monum. Johann. Huss_, Epist. xvi.




                            LETTER XL.[112]

                            TO SOME FRIENDS.

 [Great victory over the gates of hell, and over those who, with
   unexampled cunning, and under specious pretexts, solicited John Huss
   to abjure the truth of the Lord.]


A multitude of people have come to exhort me, and amongst them many
doctors, but few brethren, as the Apostle has said. They were prodigal
in their counsels and phrases; they told me, that I could and I ought
to abjure my scruples in submitting my will to the Holy Church, which
the Council represents; but not one of them can avoid the difficulty,
when I place him in my situation, and ask him, if, being certain of
having never preached, or defended, or entertained heresy, he could,
in safe conscience, formally confess that he abjured an error which
he never supported. Some of them stated, that it was not necessary to
abjure, but merely to renounce the heresy held or not held; others
maintain, that to abjure signifies to deny what is attested rightly or
erroneously. I would willingly swear, I replied to them, that I have
never preached, held, or defended, the errors which are imputed to me;
and that I will never preach, hold, or defend them. And when I spoke
thus, they immediately retired.

Others insist that, supposing a man really innocent were found in
the Church, and this man, through humility, confess himself guilty,
he would be well deserving: thereupon some one cited, amongst the
ancient fathers, a certain saint, in whose bed had been covertly put
a prohibited book. Inculpated and examined on this subject, the saint
denied the fault, but his enemies answered, “Thou hast concealed the
book, and put it in thy bed;” and this book having been found there,
the saint confessed himself culpable. Some supported this opinion by
the example of a certain holy woman, who lived in a monastery in the
disguise of a man. She was accused of being the father of a child.
She confessed it, and kept the child: her innocence was afterwards
discovered with her sex. Many other means were also proposed to me.

An Englishman addressed me thus, “Were I in your place, I would abjure;
for in England, all the masters, and all men held in consideration,
who were suspected of adhering to the opinions of Wycliffe, have been
severally cited before the archbishop, and have abjured.”

Lastly, yesterday they were all agreed in engaging me to place myself
at the mercy of the Council.

Paletz came at my entreaty, for I desired to confess to him. I asked
the commissioners, and those who exhorted me, to give me for confessor
either him or another. And I said, “Paletz is my principal adversary;
I wish to confess to him; or, at least, give me in his stead a man
qualified to hear me: I conjure you to do so in the name of the Lord.”
This last desire was accorded: I confessed to a monk, who piously and
most patiently listened to me; he gave me absolution, and counselled
me, but did not enjoin me, to follow the advice of others.

Paletz came: he wept with me when I besought him to pardon me for
having uttered before him some offensive words, and especially for
having called him a forger of writings. And as I reminded him that,
in a public audience, when he heard me deny the articles cited by
the witnesses, he rose up and cried: “This man does not believe in
God,”--he denied it, but truly he said it, and perhaps you heard him
do so. I reminded him, in what manner he said to me in prison, in
presence of the Commissioners, “Since the birth of Christ, no heretic
has written more dangerously than Wycliffe and thou.” He also insisted,
that all those who have read my sermons are infected with the error
concerning the sacrament of the altar. He has now denied it, adding,
“I did not say all, but a great number.” And yet it is certain that
he said it. And when I took him up by saying, “Oh! Master Paletz, how
much you wrong me in accusing my auditory of heresy!” he did not reply
anything, and he exhorted me, like the others, always repeating, that
through me and mine much harm had been done. He told me, also, that he
possessed a letter addressed to the Bohemians, in which was written,
that, at the Chateau, I sang some verses on my captivity. In the name
of Heaven, take great care of my letters: do not let them be carried
to any clerical person, and let our Seigniors only trust some laymen.
Inform me whether they accompany the Emperor. Jesus Christ, by his
grace, preserves me immoveable in my first resolution.

            +John Huss+, in hope, servant of God.


FOOTNOTE:

[112] _Hist. et Monum. Johann. Huss_, Epist. xxx.




                            LETTER XLI.[113]

                           TO JOHN CARDINAL.

 [John Huss replies to the Father, that is to say, to the
   Cardinal,[114] clearly establishing, that it is better to die for
   the truth than to depart from it, though only a nail’s breadth, even
   under the false pretext of the good of the Church.]


May the Almighty God, sovereignly good and wise, deign to bestow on my
Father eternal life, for the sake of our Lord Jesus Christ!

Reverend Father, I am most grateful for your benevolent and paternal
interest. I dare not submit myself to the Council in the limits that
you trace out to me; whether because I should be obliged to condemn
many truths that they term fraudulent; or because I should be obliged
to perjure myself by abjuring and confessing that I had held errors, by
which I have greatly scandalized the people of God, who have heard me
say the contrary in my preaching.

If, then, in the Book of the Maccabees, it is written of Eleazar, a
man of the ancient law, that he refused to lie, by confessing that he
had eaten meats prohibited by the ancient law, for fear of acting thus
against God, and leaving a bad example to posterity; how should I, a
priest of the new law, although unworthy, through the terror of pain
of a short duration, consent gravely to transgress the law of God,
by keeping back from the truth, by perjuring myself, and, lastly, by
offending my neighbour?

Truly, it is more advantageous to die than to fall into the hands of
God by flying from a momentary evil, and perhaps afterwards to fall
into the fire, and into eternal opprobrium. Therefore, since I have
appealed to Jesus Christ, to the Judge sovereignly just and powerful,
confiding to him my cause, I am resolved to adhere to his decision, and
to his holy and sacred sentence, knowing that he will judge all men,
not according to false witnesses, or to the errors of councils, but
according to the truth, and their own merits.


FOOTNOTES:

[113] _Hist. et Monum. Johann. Huss_, Epist. xxxix.

[114] Luther erroneously believed that the person whom John Huss only
designates under the name of Father, for fear of compromising him,
was the Cardinal of Osti. J. Lenfant has clearly demonstrated that
the person, to whom John Huss gives this name, was a monk called John
Cardinal. (See the _History of the Council of Constance_, book iii.)

The following is the form of revocation he invited John Huss to sign,
and which Luther has inserted in the collection of John Huss’s letters,
under the number xxxviii.

“I, the undersigned, besides the protest which I have already made,
and do here repeat, again protest, that although many things which I
have never thought of have been imputed to me; nevertheless, for all
the things which I am accused of, whether extracted from my works, or
obtained from the deposition of witnesses, I humbly submit myself to
the mercy, judgment, explanation, and correction of the Holy Council
General, in order to abjure, revoke, and retract them. I will submit
to penance, and will do all that the Holy Council shall decide in
its mercy for my salvation, throwing myself on its indulgence, and
recommending myself to it with entire discretion.”




                           LETTER XLII.[115]

                      JOHN CARDINAL TO JOHN HUSS.

 [The Father insists on the counsel which he has given: “whoever thou
   mayest be who readest these pages, see how the false title of the
   Church deceives the excellent Cardinal.”[116]]


In the first place, my well-beloved brother, do not let yourself be
troubled by the fear of condemning truths; for it is not you who will
condemn these, but those who are your superiors and ours. Meditate on
these words, “Rely not on your own prudence.” There are many wise and
conscientious men in the Council: “My son, listen to thy mother’s law.”
This is my point.

I come to the second, concerning the perjury of the matter. This
perjury, even if it be one, will not fall on you, but on those who
exact it. Heresy ceases where obstinacy ends. Augustin, Origen, the
Master of the Sentences, and many others, have erred, and returned with
joy from their errors; I also often thought that I perfectly understood
certain things, in which I was mistaken. When better informed, I
returned with eagerness to a different opinion.

I write briefly; for I write to an intelligent man. Do not stray from
the truth, but arrive at it; you will not perjure yourself but will
become better. Do not offend, but edify. The Jew Eleazar obtained a
great glory, but Judas with his seven sons, and the eight martyrs,
obtained much greater. Paul did not hesitate to be let down in a basket
in order to propagate a better law. May Jesus Christ, the Judge of your
appeal, accord you apostles like these.[117] Some combats for the faith
of Jesus Christ are still due from you.


FOOTNOTES:

[115] _Hist. et Monum. Johann. Huss_, Epist. xl.

[116] Luther falls again into the same error; see note 2 of page 159.

[117] This passage is exceedingly obscure. It may be seen that it
relates to what John Huss had said that he would appeal to Jesus
Christ. In law are called apostles certain letters which the appellant
ought to obtain from the judges to whom he has appealed; because,
if they are not obtained after a certain delay, he is supposed to
have renounced his appeal, and is obliged to submit to his first
judgment.--Lenfant, _History of the Council of Constance_.




                           LETTER XLIII.[118]

 [Huss relates another combat of the flesh and spirit for the
   confession of the truth, a combat worthy of fixing the attention of
   pious men.]


Salutation to you, through Jesus Christ! I beseech you, for God’s
sake, not to shew my letters, nor to publish them; for I fear they
might place several persons in jeopardy. If Vitus remains, let him be
prudent. I rejoice greatly to learn that my gracious Lord is coming to
me. Our Saviour raised up Lazarus to life on the fourth day, when he
already began to decay. He preserved Jonas in the belly of the fish,
and restored him to his preaching; he drew Daniel in safety from the
lion’s den that he might write his prophecies; he preserved from the
flames the three young men in the furnace; and he delivered Susannah,
already condemned and on the point of perishing.

Wherefore, he could as easily snatch also from prison and death me,
unfortunate man that I am, were it conducive to the glory and advantage
of the faithful, and to my own welfare. The power of Him who drew Peter
out of prison by his angel, when condemned to die at Jerusalem, and
who caused the chains to fall from his hands, is not diminished. But
let the Lord’s will be done; may it be fully accomplished in me for his
glory and my sins!

A Doctor said to me--“If in all things I would submit to the Council;
every thing would then be good and legitimate for me.” He added--“If
the Council asserted you had but one eye, although you have two, still
it would be necessary to say the Council was right.” “If the whole
world,” replied I, “should affirm such a thing, I could not, as long
as I possess the use of my reason, assent to it, without wounding my
conscience.” After other conversation he abandoned his argument and
said to me, “I confess I have not chosen my example well.”

The Lord is with me like a valiant warrior; the Saviour is my light and
salvation; whom should I fear? The Lord defends my life; who shall make
me tremble? In these latter times I often repeat this sentence--“Lord,
I suffer violence, answer for me; for what shall I say to my enemies?”

            +John Huss+, servant in hope of Jesus Christ.


FOOTNOTE:

[118] _Hist. et Monum. Johann. Huss_, Epist. xxxii.




                           LETTER XLIV.[119]

                              TO A FRIEND.

 [An admirable confession of the infirmities of human nature. The
   latter does not struggle against evil only, for the flesh strives
   perpetually against the Spirit, and is not easily brought under its
   yoke. Reader, peruse this letter, and rejoice.[120]]


Salutation to you, through Jesus Christ! Learn, very dear friend, that
Paletz, in endeavouring to persuade me, told me that I ought not to
dread the shame of an abjuration, but to think only of the good which
would ensue from it. I answered, “The opprobrium of being condemned and
burned is greater than that of sincerely abjuring. What shame should I
fear, then, in abjuring? But tell me, Paletz, how wouldest thou act if
thou wert assured that errors were falsely imputed to thee? Wouldest
thou wish to abjure them?” “That, in fact, would be hard,” replied he;
and he wept. We afterwards spoke of many things which I refuted.

Michael de Causis, this miserable man, has appeared several times
before my prison with the deputies of the Council, and whilst I was
with them, said to the keepers, “_By the grace of God, we shall soon
burn this heretic, on whom I have spent many florins._” Know, my
friend, that nevertheless I do not express in this letter a vow of
vengeance: I leave it to God, and I pray for this man from the bottom
of my heart.

I again exhort you to be prudent with my letters. Michael has forbidden
that any person should be introduced into my prison, even the wives of
my keepers. O Great God! how far does Antichrist extend his power and
cruelty! but I trust that his reign will be cut short, and his iniquity
laid bare, in the midst of a faithful people.

The Almighty God will strengthen the hearts of the faithful whom he
has destined, from before the beginning of the world, to the crown
of immortal glory. Though Antichrist shall exercise his fury as he
pleases, nevertheless he shall not be able to prevail against Christ,
who, according to the words of the Apostle, will destroy him by a
single breath of his mouth; and the creature then shall be delivered
from the bondage of corruption, and clothe itself, says the Apostle,
with the glorious liberty of the sons of God!...

I am greatly consoled by these words of our Saviour, “Blessed are ye
when men shall hate you, and when they shall separate you from their
company, and shall reproach you, and cast out your name as evil, for
the Son of Man’s sake. Rejoice ye in that day, and leap for joy; for,
behold, your reward is great in heaven.” (Luke vi.) An admirable
consolation, though difficult, not to understand, but to receive well;
for it invites us to delight in afflictions.

Saint James observed this rule, with the other Apostles. “Count it,”
says he, “all joy when ye fall into divers temptations, knowing this,
that the trying of your faith worketh patience; but let patience have
her perfect work.” (St James, chap. i.) Truly it is difficult to
rejoice thus with an unshaken heart, and to consider all trials as
subjects for rejoicing: it is easy to say, but difficult to do it. He
who was the most patient and the most intrepid, who knew that he should
rise again the third day, should vanquish his enemies by his death, and
redeem his elect from condemnation, was, nevertheless, troubled in mind
after the Last Supper, and cried, “My soul is exceeding sorrowful unto
death.” The Gospel informs us that he groaned and trembled; that an
angel comforted him in his agony; and that his sweat was, as it were,
great drops of blood falling down to the ground. But, in his agony, he
said to his disciples: “Let not your heart be troubled; for I shall be
with you to the end of the world.”

And his valiant soldiers, their eyes fixed upon their Chief, the King
of Glory, have endured a great combat. They have passed through fire
and water, and have not perished; and have received from the Lord that
crown, alluded to by St James, when he says, “Blessed is the man that
endureth temptation: for when he is tried, he shall receive the crown
of life, which the Lord has promised to them that love him.” A glorious
crown! which the Saviour will grant to me, I firmly hope, and to you
also, fervent defenders of the truth, and to all those who persevere
in the love of our Saviour Jesus Christ, who has suffered for us,
bequeathing us his example, that we might follow in his footsteps. It
was necessary that he should suffer, as he himself has declared; and
we, who are his members, must suffer with Him who is our Head; for he
has said: “If any one will come with me, let him take up his cross and
follow me!”

O Divine Jesus, draw us nigh unto thee, weak as we are; for, if thou
dost not draw us nigh unto thee, we cannot follow thee. Fortify my
spirit, that it may become strong and resolute. The flesh is weak; but
let thy grace protect, assist, and save us; for without thee we can
do nothing, and are, above all, incapable of facing, on thy account,
a cruel death. Give me a determined mind, an intrepid heart, a pure
faith, and perfect charity, that I may be enabled to lay down my life
for thee, with patience and joy. Amen.

Written in prison and in irons, on the eve of the festival of St John
the Baptist, who was decapitated for having risen up against the
corruption of the wicked. May he pray for us to Jesus our Lord!


FOOTNOTES:

[119] _Hist. et Monum. Johann. Huss_, Epist. xxx.

[120] We remind the reader that the headings of the Letters being
written by Luther, we have not in any way changed them.




                            LETTER XLV.[121]

                              TO A FRIEND.


To-morrow, at six o’clock, I am to answer on the following points:--I
am asked, in the first place, if I am willing to acknowledge as
erroneous all the articles extracted from my books, if I abjure them,
and if I engage to preach the contrary? In the second place, whether I
am willing to confess that I have preached the articles imputed to me
by witnesses? Thirdly, and lastly, if I abjure them? God grant that the
Emperor may hear the words which God will put into my mouth; and if I
am accorded pens and paper, as I hope I shall, by the grace of God I
will make the following answers in writing:--

“I, John, servant of Jesus Christ, refuse to confess that any of
the articles extracted from my books are erroneous, through fear of
condemning the opinions of the holy doctors, and, above all, of St
Augustin. Secondly, I refuse to admit that I have held or preached the
articles which are imputed to me by false witnesses. Thirdly, I refuse
to abjure, through fear of perjuring myself.”

In the name of Heaven take great care of my letters, and send them to
Bohemia with precaution, lest they may place many persons in danger.
Keep me in remembrance, should you not receive news from me again; and
pray to God that he may bestow constancy on me and Jerome, my brother
in Christ; for I believe, as I understood from the deputies, that he
will suffer death with me.


FOOTNOTE:

[121] _Hist. et Monum. Johann. Huss_, Epist. xxvii.




                           LETTER XLVI.[122]

                            TO HIS FRIENDS.

 [Last resolution of John Huss, to which, with the grace of God, he
   desires to remain faithful.][123]


                   *       *       *       *       *

These are the things which the Council has often required of me; but
they imply that I revoke, that I abjure, and that I accept a penance;
and I cannot do it, without denying, in many things, the truth. In
the second place, I should perjure myself in abjuring and confessing
errors falsely _imputed_ to me. In the third place, I should afford a
great scandal to the people of God who have listened to my sermons;
and it would be better that a millstone were tied round my neck, and
that I were plunged to the bottom of the sea. Lastly, If I acted in
this manner, to avoid a momentary confusion and a short trial, I should
fall into _disgrace_ and _much more terrible sufferings_, unless,
indeed, I repented of them before my death. Wherefore, in order to
fortify myself, I have thought of the seven martyrs of the Maccabees,
who preferred rather to be torn in pieces than partake of meats
prohibited by God. I have thought of St Eleazar, who, according to
what is written, was not willing to confess he had eaten of prohibited
meats, for fear of leaving a bad example to posterity, but preferred
martyrdom. Having, then, before my eyes many saints of the new law,
who accepted martyrdom rather than consent to sin, how should I, who
have exhorted others in my preachings to patience and firmness, be thus
guilty of perjury, and of so many vile falsehoods, and scandalize also,
by my example, many children of the Lord?

Far, far from me be such a thought! Our Saviour Jesus Christ will
reward me fully, and bestow on me in my trials the assistance of
patience.


FOOTNOTES:

[122] _Hist. et Monum. Johann. Huss_, Epist. xlv.

[123] This letter, such as it has reached us, is, without doubt, only a
fragment; the first words indicate as much.




                           LETTER XLVII.[124]

                       TO HIS FRIENDS AT PRAGUE.

 [He encourages and exhorts them not to be frightened on account
   of the Council having delivered his writings to the flames. He
   reminds them of the corrupted morals of that assembly, and of the
   condemnation of Pope John.]


I ought to warn you, my well-beloved, not to let yourselves be alarmed
by the sentence of those who have condemned my books to be burned.
Remember that the Israelites burned the writings of the prophet
Jeremiah, without, nevertheless, being able to avoid the lot which he
predicted for them. God even commanded, after the destruction by fire
of this prophecy, that a new and more extended one should be written,
which was done; for Jeremiah dictated it in his prison, and Baruch
wrote, as it is written in chapter xxxvi. or xlv. of Jeremiah. It is
also written in the Book of Maccabees, that impious men burned the law
of God, and killed all those who were the depositaries of it. Under the
new alliance they burned the saints with the books of the divine law.
The Cardinals condemned and delivered to the flames many books of St
Gregory, and would have burned them all, if they had not been preserved
by his servant Peter. Two Councils of priests condemned St Chrysostom
as a heretic; but God made their lie manifest after the death of him
who was surnamed _St John of the Golden Mouth_.

Knowing, therefore, these things, let not fear prevent you from reading
my books, and do not deliver them up to my enemies to be burned.
Remember that the Lord has said, Before the day of judgment there
shall be a great desolation, such as has not been witnessed since the
beginning of the world to this day; and such, if it were possible, the
elect themselves might be led astray; but on account of them these days
shall be shortened. Think of that, my well-beloved, and be firm. This
Council of Constance will not extend to Bohemia; many of those who
compose it will die before they have succeeded in forcing my books from
you. The majority will be dispersed on every side like storks; and they
will discover, on the approach of winter, what they shall have done in
summer.[125] Consider that they have declared the Pope, their chief,
worthy of death for his enormous crimes. Courage, and reply to these
preachers who teach that the Pope is God on earth; that he can sell
the sacraments, as the canonists declare; that he is the head of the
Church in administering it purely; that he is the heart of the Church
in vivifying it spiritually; that he is the source whence springs all
virtue and all good; that he is the sun of the holy Church, the certain
asylum, where it is important that all Christians should find refuge.
Behold! already this head is, as it were, severed by the sword; already
this terrestrial god is enchained; already his sins are laid bare; this
never-failing source is dried up--this divine sun is dimmed--this heart
has been torn and branded with reprobation, that no one should seek an
asylum in it. The Council has condemned its chief, its own head, for
having sold indulgences, bishopricks, and other things. But among those
who have condemned him are to be found a great number of purchasers,
who have, in their turn, engaged also in this unworthy traffic. There
was amongst them the bishop, John Litomissel, who twice wished to buy
the bishoprick of Prague; but others had the advantage over him. O!
corrupt men! Why have they not, first of all, torn the beam from their
own eyes; since it is written in their own law: “Whoever shall purchase
a dignity with money shall be deprived of it.” Sellers, therefore, and
buyers, and whosoever shall interfere in this shameful contract, be ye
condemned, as St Peter condemned Simon, who wished to buy from him the
virtue of the Holy Ghost.

They have anathematized the seller and condemned him, and they
themselves are the purchasers; they have affixed their hands to this
pact, and they remain unpunished! What do I say? They traffic in this
merchandise even in their very dwellings! There is in Constance one
bishop who has bought, another who has sold, and the Pope, for having
approved of the bargain, has received money from the two parties. * *
If God had said to the members of this Council, “Let him amongst you
who is without sin pronounce the sentence of Pope John,” undoubtedly
they would have withdrawn one after the other. Why did they formerly
bend their knees before him? Why did they kiss his feet? Why did they
term him most holy, when they saw in him a homicide, a heretic, and
a hardened sinner? For in this manner did they already speak of him
in public. Why did the Cardinals elect him Pope, knowing that he had
caused the death of his predecessor?[126] Why did they suffer him,
since his accession to that office, to traffic in holy things? Do they
not form his Council, to remind him of what is just? and are they not
as much to blame as he for these crimes, since they tolerated in him
vices which were common to them all? Why did no one dare resist him
before his flight from Constance? They all feared him then, as their
very holy father; but when, with the permission of God, the secular
power laid hold of him, then they conspired and resolved that he should
not escape death.

Truly, already have the malice, abomination, and turpitude of
antichrist been revealed in the Pope and other members of this Council.
The faithful servants of God may now understand these words of the
Saviour, who has said, “When you shall behold the abomination of
desolation foretold by the prophet Daniel,” &c. Truly, the supreme
abomination is pride, avarice, and simony in deserted places,--that
is, in dignities, where neither goodness nor humility, nor any virtue,
is now to be found, as we now witness in those who are high in honour
and places. Oh! how much I desire to unveil all the iniquities that
I am acquainted with, in order that the faithful servants of God may
keep on their guard against them! But I hope that God will send after
me more vigorous champions; and there are now already those who will
better expose all the cunning tricks of antichrist, and who will expose
themselves to death for the truth of our Lord Jesus Christ, who will
give unto you and me eternal beatitude!

I write this letter on the day of St John the Baptist, in prison and in
chains, and I bear in mind that St John was beheaded in prison for the
word of God.


FOOTNOTES:

[124] _Hist. et Monum. Johann. Huss_, Epist. xiii.

[125] John Huss was burned to death in the month of July.

[126] See the _Reformers before the Reformation_, vol. i., book i.




                          LETTER XLVIII.[127]

                 JOHN HUSS TO THE UNIVERSITY OF PRAGUE.


Honourable Masters, bachelors, and students, of the University of
Prague, you whom I cherish in Christ Jesus, I exhort you all to love
one another, to extirpate schism; to honour God above all things; in
reminding yourselves how much I have always desired that the progress
of our University should turn to the glory of God; how much I have
bewailed your discords and your violence, and how I have always
endeavoured to maintain united our illustrious nation. Remember also
how much my life has been embittered by the outrages and blasphemies of
some amongst those whom I most loved, and for whom I would willingly
have exposed my life. And now they inflict on me a cruel death? May the
Almighty God forgive them, for they know not what they do; and I pray
with a sincere heart that he may spare them! My well beloved in Jesus
Christ, dwell in the truth that you have known, which triumphs over
all, and which increases in strength even unto eternity.

Know, also, that I have neither revoked nor abjured any article. The
Council wished that I should acknowledge as false and erroneous all the
articles extracted from my books. I have refused, unless they proved to
me their falsehood by the Scriptures. If there is really some erroneous
meaning in these articles I detest it, and refer its correction to
our Lord Jesus Christ, who knows my sincerity, and is aware that my
intention is not to maintain an error. And all of you likewise do I
exhort, in the Lord, to detest every error that you may discover in my
works; but in respecting that truth, which I have ever kept in view,
pray for me, and support each other in the peace of God.

I, John Huss, in chains, and already on the verge of the present life,
awaiting to-morrow a cruel death, which, I hope, will wash away my
sins, not finding in myself any heresy, by the grace of God, confess
with all my soul the truth in which I believe.

_Written five days before the Festival of St Peter._

I conjure you to love Bethlehem, and to put Gallus in my place; for I
think the Lord is with him. I recommend to you Peter de Maldoniewitz,
my very faithful and courageous comforter.


FOOTNOTE:

[127] _Hist. et Monum. Johann. Huss_, Epist. xviii.




                           LETTER XLIX.[128]

                            TO HIS FRIENDS.

 [He explains to them how God permits his elect to be put to death,
   and cites several examples by which he sustains and consoles
   himself.]


My well beloved in the Lord, many causes, and especially the
expectation of my speedy death, had made me suppose that the letters
I recently wrote to you would be the last. Now that a delay is
accorded--since it is permitted me to converse with you by letter, I
write to you again, to testify, at least, all my gratitude. In what
concerns my death, God only knows why it is deferred, as also that of
my very dear brother Jerome, who, I hope, will die in a holy manner,
and without a stain. I know that he acts and suffers now with more
firmness than I, infirm sinner that I am. God has granted us much time,
that we might better recall all our sins, and direct ourselves with
greater energy to repentance; he has given us this time, that a long
and great trial might efface our sins, and thus bring consolation with
it. He has granted it to us, that we might meditate on the execrable
outrages and cruel death of our King and merciful Lord, Jesus Christ,
and that we should thus support our own evils with greater constancy;
that we might at last remember that the joys of eternal life do not
immediately follow this world’s joys, but that it is by passing through
great tribulations that the saints enter the kingdom of God. Some of
them have been, without shrinking, sawed in twain; others have been
burned, stripped of their skin, buried alive, stoned, crucified,
crushed between millstones, dragged here and there unto death,
precipitated to the bottom of the waters, strangled, cut into pieces,
overwhelmed by outrages before their death, and tortured by hunger in
their prisons and in their chains. Who could describe the torments and
agonies which all the saints have suffered for the divine truth under
the old and new covenant, and especially those who have branded the
iniquity of priests, and who have raised their voices against it? It
would be a strange thing at present to remain unpunished when attacking
the perversity of priests, who will not endure any blame.

I rejoice that they are now obliged to read my works, where their
corruption is depicted, and I know they read them with greater
attention than the Holy Scriptures, in the ardent desire of finding out
errors.

_Written on the Thursday before the Festival of Saint Peter._


FOOTNOTE:

[128] _Hist. et Monum. Johann. Huss_, Epist. xiv.




                             LETTER L.[129]

                              TO THE SAME.

 [John Huss relates how the Council, on the deposition of false
   witnesses, and on account of his works, has condemned him, without
   having read them.]


I have resolved, dear and faithful friends in our Lord, to make
known to you in what manner the Council of Constance, swelled with
so much pride and avarice, has condemned as heretical my books,
written in the Bohemian tongue, without ever having seen or read them,
and which it could not have understood, even when it had listened
to the reading of them. For this Council is filled with Italians,
French, Germans, Spaniards, and persons from all countries, and of
every different language. They could not be understood but by Bishop
John de Litomissel, by several Bohemians, my enemies, and by a few
priests of Prague, who have first to calumniate the truth of God,
and afterwards our Bohemia, which I hope is a country of a perfect
faith, remarkable for its attachment to the Word of God, as well as
for its good morals. And if you had been at Constance you would have
witnessed the detestable abomination of this Council, which calls
itself infallible and very holy; an abomination of which, many of the
country of the Grisons have said, the city of Constance could not wash
herself of in thirty years, and almost every body, supporting with
great difficulty the great corruption, which is to be seen in it, is
irritated against the Council. When I first appeared in the presence
of this assembly to reply to my adversaries, seeing that every thing
was done without order, and hearing a general clamour, I cried aloud,
“I thought the Council had possessed more good breeding, charity, and
discipline.” Then the first of the Cardinals answered, “Is it thus
that thou speakest? Thy language was more modest in prison.” “Yes,”
I replied, “for in prison no one vociferated against me; and now you
are all vociferous.” It is thus this Council, which has done more evil
than good, has acted towards me with inordinate violence. O my faithful
friends, my well-beloved in God, suffer not yourselves to be alarmed at
the sentence these men have delivered against my books. Like insects,
they will disperse here and there, and there, like winged insects,
their ordinances will endure as long as the spiders’ webs. They
endeavoured to shake my perseverance in the Word of God, but they were
not able to daunt the courage which God had armed me with. They refused
to examine the Scriptures with me, although my words were supported by
the testimonies of several noble Seigniors ready to suffer ignominy
with me for the cause of truth, and who remained firm to my party, and
especially Wenceslaus Duba and John of Chlum, introduced to the Council
by the Emperor Sigismund himself.

Having said, that, if I had erred, I should be glad to be instructed
of my errors: “Since you desire to be instructed,” replied the Grand
Cardinal, “you must first of all abjure your doctrine, conformable
to the sentence of the fifty doctors and interpreters of the Holy
Scriptures.” An excellent advice! Therefore, St Catherine should
renounce the Word of God and faith in Jesus, because fifty doctors
opposed her! But this sublime virgin did not yield; she remained
faithful unto death; she thus gained over her judges to Christ; but I
cannot in the same manner persuade mine; it is wherefore I have thought
fit to write to you, in order you might be informed they have not
vanquished me neither by the Scriptures nor by reason, but tried me by
terror and by lies to extort an abjuration from me. The God of mercy,
whose justice I have glorified, was with me. He is still with me now,
and I am confident he will remain with me unto the end.

 Written the fourth day after the Festival of John the Baptist,
   in prison, in chains, and in the expectation of death; and yet I
   dare not say, on account of the hidden judgment of God, that this
   letter may be my last; for, even now, the Almighty God may effect my
   deliverance.


FOOTNOTE:

[129] _Hist. et Monum. Johann. Huss_, Epist. xii.




                            LETTER LI.[130]

                            TO HIS FRIENDS.

              [He returns them thanks for their kindness.]


May God be with you, and grant you every felicity, for the kindness
you have heaped on me. Suffer not the Seignior John,[131] my best
friend, my other self, to expose himself to peril for my sake. I ask
this of you, of you, Seignior Peter, in particular, in the name of the
Lord. Lastly, I conjure you to live according to God’s word, and obey
his precepts, as I have taught you to do. Render thanks to his Royal
Majesty for all the benefits that I have received from him.

Salute for me your families and my other friends, whom I cannot name
here individually. I pray to God for you; pray to him for me, to that
great God, near whom, with his aid, we shall all yet arrive. Amen.

I think that I shall have to suffer for the word of God. But you will
not, I conjure you in his name, permit his ministers and saints to be
rigorously treated.

            +John Huss+, in hope, servant of God.

P.S.--Peter,[132] my very dear friend, keep, in remembrance of me, my
fur cloak. Seignior Henry, may you live in health with your wife. I
thank you for your kindness: may God heap his riches upon you.


FOOTNOTES:

[130] _Hist. et. Monum. Johann. Huss_, Epist. xxiv.

[131] John of Chlum.

[132] Peter Maldoniewitz, surnamed the Notary.




                            LETTER LII.[133]

                           TO JOHN OF CHLUM.


I am greatly rejoiced that the Seignior Wenceslaus desires to take to
himself a wife, and to flee from the vanities of the world. It is time
he should retrace his steps. He has for a long time travelled kingdoms,
played at the lance, wearied his body, spent his fortune, and offended
his soul. Let him then renounce such a life, and dwell at home in peace
with his wife and servants, there to serve God. It is better, indeed,
to serve God without sin, in peace and tranquillity of mind, than to
serve any other master amidst great anxieties, and to the peril of our
souls. Give these lines to my excellent friend to read.

The Lord still preserves the life of John Huss, and will continue
to do so, as long as it is his good-will, against the efforts of
avaricious, proud, and impious men of this Council, where there are but
few (God knows if I exaggerate) who obey his precept.

_Written on the Festival of the Holy Apostles Peter and Paul._

            +John Huss+, in hope, servant of Jesus Christ.


FOOTNOTE:

[133] _Hist. et Monum. Johann. Huss_, Epist. xxiii.




                           LETTER LIII.[134]

                           TO JOHN OF CHLUM.


My very dear benefactor in Jesus Christ,--It is no slight satisfaction
to me to be able to write to you. Your letter, dated yesterday, has
made me understand, first, how will be unveiled and exposed to the
light the iniquity of this perverse assembly, of the great prostitute
spoken of in the Apocalypse, with whom, spiritually, the kings of the
earth pollute themselves, by quitting the truth of the Lord, in order
to assist the lies of antichrist, by seduction, fear, or in the hope of
acquiring by this alliance the advantages of the world.

I understood, secondly, that the enemies of the truth begin to be
alarmed. Thirdly, I recognized the charitable order, the intrepid
firmness, with which you confess the truth; and, lastly, I saw with joy
that you wished to put an end to the vanities and laborious servitude
of the age, and combat for our Lord Jesus Christ; to serve whom, is, as
St Gregory expresses it, to reign. He who faithfully serves him will be
served by him in the celestial realms. He has said, “Blessed is that
servant whom his Lord, when he cometh, shall find watching; verily I
say unto you, that he shall make him ruler over all his goods.” The
kings of this world do not act in this manner towards their servants;
they love them only as long as they are useful and necessary to them.
This is not the conduct of Jesus, the King of Glory, who crowned
the holy apostles, Peter and Paul, introducing the former into the
celestial kingdom by crucifixion, &c., the latter by decapitation;
the first after having been imprisoned four times, and delivered by
an angel; the second after having been beaten thrice with rods, once
stoned, often afflicted, and twice shipwrecked, and having lingered two
years in prison. Now they no longer suffer anxieties and torments, but
enjoy a sweet and unchangeable peace, as well as infinite joy: Peter
and Paul reign already with the King of Heaven; they are already among
the angelic choir, they behold the King of kings in his magnificence;
no sorrows afflict them, and they are filled with ineffable happiness.
May these glorious martyrs, now united to the King of Glory, deign
to intercede for us, that, strengthened by their assistance, we may
participate in their glory, after having suffered with humility; since
the all-powerful God has declared it is for our welfare that we suffer
in this world. Amen.

_Written on the Festival of the Holy Apostles Peter and Paul._

If you can, write to me again, I beseech you, in the name of the Lord.
I conjure you also to salute most particularly the Queen, my sovereign;
advise her to hold fast to the truth, and not to be scandalised on my
account, as if I were a heretic. Salute for me also your wife, whom I
conjure you to love in Christ; for I trust she is amongst the children
of God, through observing his commandments.

Salute all the friends of the truth.


FOOTNOTE:

[134] _Hist. et Monum. Johann. Huss_, Epist. xxii.




                            LETTER LIV.[135]

                       TO MASTER JOHN CHRISTIAN.

                             [Exhortation.]


Christian, my master and benefactor, keep steadfast in the truth
of Christ and in the love of his disciples. Fear not; for the Lord
will shortly afford us his protection, and augment the number of his
faithful believers. Be always kind to the poor, as thou wert wont;
guard thy chastity; flee avarice; hold not several livings, but keep
thy church, that the faithful may find refuge in thee, as in the bosom
of a father. O thou, whom I love, salute for me Jacobel, and all the
friends of the truth.

_Written in irons, and expecting to suffer death._


FOOTNOTE:

[135] _Hist. et Monum. Johann. Huss_, Epist. xvii.




                            LETTER LV.[136]

                          TO HIS BENEFACTORS.

 [He exhorts them to prefer serving our Saviour Jesus Christ, who will
   not deceive them, rather than the princes of the earth.]


My excellent benefactors, I exhort you,[137] by the bowels of Jesus
Christ, you who defend the truth, to renounce the vanities of the age,
and to combat for our eternal King, Jesus Christ. Put not your trust in
princes, nor in the children of men; for the children of men are false
and full of lies. To-day they live, and to-morrow they are no more: God
alone is eternal. He has servants, not for his own wants, but for the
advantage even of his servants, on whom he bestows the riches he has
promised them; for he has said--“Where I am, there also shall be my
servant.” The Lord renders his servants masters of all he possesses,
giving himself up to them, and giving all with himself, in order that
they may, without weariness, and without anxiety, possess all things
and rejoice with all the saints in eternal happiness. _Blessed is the
servant who watches when his Lord cometh._ Fortunate is the servant
who shall joyfully repose on the bosom of the King of Glory! Serve,
then, this King with fear, you who love him with all your heart. He
will conduct you in safety to Bohemia in his grace, and afterwards,
I trust, into eternal glory. Adieu; for I believe this letter may be
the last that I shall write to you; to-morrow I shall be cleansed from
my sins by a cruel death, in the hope of Christ. I cannot write what
has occurred to me this night. Sigismund has done all with trick and
cunning; may God forgive him!... You have heard the sentence which he
delivered. Do not, I conjure you, suspect in the slightest degree the
faithful Vitus.


FOOTNOTES:

[136] _Hist. et Monum. Johann. Huss_, Epist. xxi.

[137] Hortor vos per viscera Jesu Christi.




                    LETTER LVI., AND THE LAST.[138]

                    TO HIS FAITHFUL FRIEND LEDERTZ.


Seignior Ledertz, my faithful friend, you, Dame Margaret, and all of
you who love me, may God bestow on you all his riches, for the great
trouble you have taken, and for the many favours that I have received
at your hands! Dear and faithful Master Christian, may God be with
you! Master Martin, my disciple, forget not the faithful manner in
which I taught you the word of God! Master Nicholas, Peter, the priest
of the Lord, the King, the masters and heads of the University,
preserve faithfully God’s word! May Gallus preach it, and all of you,
my beloved, listen attentively to it, and guard it in your hearts!


FOOTNOTE:

[138] _Hist. et Monum. Johann. Huss_, Epist. xxv.


                      END OF JOHN HUSS’S LETTERS.




                   REMARKS ON THE WORKS OF JOHN HUSS.


The writings of +John Huss+, which have been handed down to us, may
be classed under four principal heads:--His letters; his works and
commentaries on the Scriptures; his sermons; and, lastly, his moral and
theological treatises. His letters have been given in this volume. His
particular works on the Scriptures are,--

_1st_, A History of the Life of Jesus Christ, according to the Four
Gospels.

_2dly_, The History of our Lord’s Passion, as collected from the
Four Gospels, and augmented by notes and commentaries from the most
celebrated Doctors of the Church.

_3dly_, The Explanation of the First Seven Chapters of the First
Epistle of St Paul to the Corinthians.

_4thly_, Commentaries on the Seven Canonical Epistles of the Apostles
St James, St Peter, St John, and St Jude.

_5thly_, Explanations and Developments of the Psalms cix., cx., cxi.,
cxii., cxiii., cxiv., cxv., cxvi., cxvii., and cxviii.

All these writings reveal in their author a profound knowledge of the
sacred books, and of the works of the Fathers, as well as a great
zeal to diffuse the light of the Scriptures, and to draw from them
salutary instruction. They indicate, besides, an independence of
views which must have given umbrage to the clergy. It is thus that
Huss, in arranging the Epistles of the Apostles, names first that
of St James, who, he says, presided at the Council of Jerusalem. He
assigns the first place to this Epistle, on account of the superior
dignity which the Apostle bears in the eyes of Christians by reason of
three different claims:--“First, In addressing himself particularly
to converted Jews, who were superior to the pagans; afterwards, in
consideration of his personal merit; for although Peter was the first
of the apostles, nevertheless the first evangelical preaching is traced
to St James;--and lastly, in consideration of the dignity of the place
where he held his See, which was Jerusalem, where the first preaching
of God’s word took place.”[139]

These works of John Huss on the Scriptures, so different in their
nature, and so considerable in their extent, are, however, like most of
the theological writings of the epoch, prolix and diffuse. The author
subdivides his matter without end, fatigues with his repetitions, and,
in his commentaries, presents, in general, subtile explanations and
interpretations, sometimes trifling, and often forced, in order to
discover in each word of the sacred books of the Old Testament, the
type of our Saviour’s words in the New one.

The sermons and discourses of John Huss, collected in his works,
amount to about forty, amongst which several were pronounced before
his rupture with his ecclesiastical superiors, and his interdiction.
In them might be already recognised that pure and ardent zeal for
morality, and that horror for the vices of the clergy, which animated
his bosom in every circumstance of his life--a manifestation at once
noble and rash in an age when the clergy were as powerful as they were
corrupt, and which accumulated on the head of John Huss such implacable
resentment.

In some sermons, delivered at a later period, and when he was already
exposed to the attacks of his enemies, he expresses himself openly
against the abuses springing from the doctrines of the Roman Church.
He energetically censures the pomp and ostentation displayed in the
festivals in honour of the saints. He reproves the lying flatteries of
funeral eulogiums, and the profit derived from them by the priest. He
alludes to this verse--

            De morbo medicus gaudet, de morte sacerdos;[140]

and adds: “What is the use of multiplying vigils in the house of a
rich defunct, unless, indeed, for empty praise? Neither he who pays,
nor he who is paid, care much about the psalms that are sung. What
utility is there in this pompous cortege of the rich at the burial of
a corpse? Why are so many priests sitting luxuriously on cushions
round a coffin, whilst thou, O Christ! stoodst weeping over the tomb
of Lazarus, and humbly invokedst thy Father? We do not weep, but make
merry; we utter not pious groans, but vain clamours.”[141]

John Huss believed in purgatory, although he placed but little
confidence in the efficacy of praying for the dead; and in the
sermon already mentioned, he supports his opinion on this point by
the silence of the Scriptures. “We find no mention made of it,” he
remarks, “except in the Book of Maccabees, which is not placed by the
Jews in the canon of the Old Testament; neither the prophets, nor
Jesus Christ, nor the Apostles, nor the saints who have followed their
footsteps, have explicitly taught that the dead should be prayed for;
but they have publicly declared, that whoever lived without crime
should be deemed holy. For my part, I think that the introduction of
this custom originated in the avarice of the priests, who, though but
little desirous of teaching men to live well after the examples of the
prophets, of Christ and the Apostles, carefully exhort them to make
rich offerings, in the hope of procuring celestial happiness, and a
speedy deliverance from purgatory.”[142]

The first nine sermons collected in the works of John Huss[143] were
preached by him in Prague at different periods, and are followed by
twenty-eight discourses relative to _Antichrist_, in which he openly
designates the Pope, and where he repeats most of the arguments of the
treatise, _On the Anatomy of the Members of Antichrist_.

The last two sermons of John Huss are those which he composed on
arriving at Constance; the one on _Faith_, the other on _Peace_. They
breathe the desire of a reconciliation, which his enemies repulsed, and
he was not permitted to deliver them.

The moral and theological treatises form the fourth part of John Huss’s
works, and the most important of the whole, for they especially shew
his doctrines, and were those which furnished his enemies and judges
with arguments and arms against him.[144]

The principal of the treatises are:--_The Treatise on the Church_,
publicly read in the city of Prague; _The Refutation of the Bull of
John XXIII., concerning Indulgences for the First Crusade_;[145]
_Answer to Stephen Paletz_; _Answer to Stanislas Znöima_; _Refutation
of the Writing of Eight Doctors of Prague_; _The Book of Antichrist_;
and the _Treatise on the Abominations of Priests and Monks_.

All the doctrines and peculiar opinions of John Huss are to be met
with in his celebrated _Treatise on the Church_, and in his _Answers
to Paletz_, _to Stanislas de Znöima_, and _The Eight Doctors_. It may
be discovered, on perusing them, that on a great number of points,
which, a century later, separated the Reformers from the Roman
Catholic Church, Huss shared the opinion of the latter, or at least
did not believe that it was allowable to oppose it; he attacked it,
consequently, much more for its abuses than for its errors.

The horror which he felt at the sight of evil, and especially when it
was committed by men who ought to set an example of every virtue to
others, often carried him too far. Anger mingled its violence with his
indignation, and, in some treatises, amongst others _The Antichrist_,
and _The Abominations of Priests and Monks_, he forgets himself so far
as to indulge in abuse, and employ insulting and offensive expressions.
Nevertheless, it would be unjust to see, on that account, an excuse for
those who condemned him; for these treatises were not known to them,
and were only made public after his death. Besides, the expressions to
be blamed in them belong less to John Huss than to the age in which he
lived. They are to be met with in the writings of the most celebrated
Doctors and orthodox priests; and it seems that, in hazarding a
language which astonishes our more sensitive ears, John Huss had
adopted for his authority the Prophet Ezekiel, from whom he often drew
his inspirations.

Among the doctrines signalized as heretical in the works of Huss are
those on _Predestination_ and _Election_. A heresy was seen in the
definition which Huss gives of the Catholic and the universal Church,
“_This Church_,” says he, “_is the assembly of all the elect, present,
past, and future, including also the angels_.”[146] And lower down
he adds:--“_No particular tie, no human election, renders a person
member of the universal Church, but divine predestination alone; this
predestination is, according to St Augustin, election by the grace of
the Divine will, or preparation to grace in the present life, and to
glory in the future one_.”[147]

To these different passages has been opposed the necessity of the
sacraments for obtaining salvation; and it has thence been concluded,
that, whoever admitted predestination, gratuitous safety of election
and grace, or communion with the universal Church--could attribute
no efficacy to the sacraments--to the communion of the external and
visible Church.[148] Nevertheless, Huss nowhere disputes the virtue of
the sacraments, but, on the contrary, recommends their frequent use.
This doctrine of _predestination_ and _election_ has often divided the
Catholic Church. It has been supported in every age by some of its most
illustrious members, and has had for interpreters St Augustin and
Gerson.[149] The boldest opinions of John Huss have almost all of them
found partizans among men whom Rome venerates as saints and learned
doctors. But he separated from them upon two principal points: in his
eyes, as in those of Wycliffe, the authority of the Church could only
direct the faith and conduct, as long as the decisions of the Church
agreed with the Scriptures; and the priest, whatever his external
dignity might be, was not, in the sight of God, priest, bishop, or
pope, and representative of Jesus Christ, but as far as he took for
model and guide in his private life the example of our Saviour. These
two capital points, on which repose all the doctrine of Wycliffe,
are the real basis of all Christian dissent. Huss, as we stated in a
previous work, acknowledged them without calculating their importance,
without clearly understanding the abyss they opened between him and
the Church of which he believed himself a member. His opinion on this
subject strongly manifests itself in all the above-mentioned treatises.
Even his adversaries are forced to admit that he derived it from the
unshaken conviction that morality and religion are inseparable, and
that they who have the mission of representing Jesus on earth could
not desire or order otherwise than what God himself had willed and
commanded.

On these two points, he goes beyond the limits of the Roman Church,
and openly subjects himself to the reproach addressed to him by one
of the Catholic writers, who judged him most impartially. “It is
greatly to be lamented,” says the writer alluded to, “that such a man
should have so frightful a destiny, and so bitter a death,--he, who
glowed with so ardent a love for Christ and his doctrine,--who shone,
by the integrity of his life, the sincerity of his heart, the ardour
of his mind, his eloquence, and other precious gifts, to so high a
degree, that he might have become an illustrious Reformer, if, after
the example of some very eminent men, such as Gerson, d’Ailly, or
Clémangis, he had devoted his talents to the work of reform in the
Church itself, and not out of its bosom.”[150]

This reproach is best refuted by referring to John Huss’s life, and the
history of his time. Both form the subject of the work, which this one
completes, and to which the reader has been often referred.[151] It
will be there seen that the reform of abuses could not be accomplished
by those whose interests it was to perpetuate them, and that the
corruption of the external and visible Church was then so profound,
that to introduce a reform in it, it was necessary first to leave it
altogether.

                   *       *       *       *       *

Of all John Huss’s treatises, that on _The Church_ is the most complete
and celebrated. We must insert here an analysis of it, which will
terminate this work.


                ANALYSIS OF THE TREATISE ON THE CHURCH.

John Huss defines the universal Church to be the assembly of all the
predestined, past, present, and to come, including the angels. “The
Church,” writes he, “is the most excellent thing created by God. We
ought not therefore to believe in the Church, because it is not God;
but we should believe that there is a holy universal Church, of which
Jesus Christ is the sole Chief. The entire Church and all its parts
ought to honour God; but it ought not to wish that divine worship
should be rendered her.”[152]

“Reprobates,” says Huss, “are not members of the Church. It may occur
that one is in the Church, without being of the Church. Such may be
the case with the popes, bishops, priests, and clergy, although they
style themselves the Church in particular, because it is possible that
they are reprobate: we may also belong to the Church, without being
exteriorly in the Church, like those who commence to be converted to
the faith.”

Huss next examines the celebrated passage of St Matthew: _Thou art
Peter, and on this rock will I build my Church, and the gates of hell
shall not prevail against it; and I will give thee the keys of the
kingdom of heaven, &c._ (Matthew xvi., 18, 19). He considers in it four
things: _The Church_, its _faith_, its _foundation_, and its _power_.
He examines, first of all, whether the Roman Church is the universal
one, as is affirmed by the canon law, where the Pope is called the
chief, and the cardinals, the body of the Church. He denies this to
be the case, for the reason that the Pope and the cardinals do not
compose the whole assembly of the elect. _Thou art Peter, and on this
rock will I build my Church_, signifies, according to Huss, “Thou art
the confessor of the true Rock, which is Christ; and it is on this rock
that I will raise my Church by faith and by grace; but this Church does
not consist in men, constituted in power and dignities, whether secular
or ecclesiastical, because several popes have fallen into error and
crime.”

Huss does not, however, contest great privileges to the Roman Church,
because St Peter founded it; and he does not oppose the Pope and the
cardinals holding the principal rank in the Church, provided they
follow the example of Jesus Christ, and that, stripping themselves of
pomp and ambition, they serve with humility the common mother of all
believers.

Yet the Roman Church can hardly be termed a universal one, because,
in reality, it is a particular Church; the first and most ancient
being that of Jerusalem, and the second that of Antioch, of which the
faithful were the first called Christians.[153]

As to faith, Huss distinguishes several kinds. “The true faith,” says
he, “is faith formed by charity.[154] This, when persevered in, is the
foundation of all the other Christian virtues; it ought necessarily
to be founded on _truth_, which enlightens the understanding, and on
_authority_, which strengthens the soul. This authority can be only
that of God speaking by his word. If the Christian is convinced that
a truth has been dictated by the Holy Ghost in the Scriptures, he
ought, without hesitation, to declare his opinion, and expose his life
for it. The obligation is not the same with regard to the words of
the saints, and popes’ bulls: one is not held to believe them, but
only so far as they agree with the Holy Scriptures. We may, besides,
believe in them as in opinions, because the Pope and his court might
err, through ignorance of the truth. It is, then, one thing to believe
in God, because he cannot err or be deceived, and another to believe
in the Pope, who is liable to error; it is one thing to believe the
Holy Scriptures, and another to believe in a bull, because the latter
is of human invention. It can never be permitted not to follow the
Scriptures, or to oppose them; but it is sometimes allowable not to
believe in a bull, and even to oppose it, as, for instance, when it
has originated in avarice, when it raises to dignity unworthy persons,
or oppresses the innocent; in a word, when it is contrary to the
instructions and commandments of God.[155] As regards the foundation
of the Church, there is but one, which is Jesus Christ. If the
Apostles, therefore, are called the foundations of the Church, it is
in a figurative manner, as being subjected to Jesus Christ, because
it is he who has built the Church, and St Peter is only its basis and
foundation; in the same manner is the Apostles his colleagues. It
must be admitted, that Jesus Christ, who is the corner-stone of the
Church, established Peter in humility, poverty, and faith, and that
it was by these virtues he elevated the Church which he governed. But
to pretend, from these words, _On this rock will I raise my Church_,
that Jesus Christ intended to found the entire Church in the person
of _Peter_, is to believe what is contrary to faith and reason. St
Peter never boasted of being the head of the whole Church, because he
never governed the whole of it; yet there may be allowed to him, with
some of the Fathers, a priority of order over the other Apostles, on
account of the excellence of his virtues; and, _in this sense_, the
words of the blessed St Denis are true: St Peter was the Chief of the
Apostles,[156] which does not mean the Chief of the Universal Church.
The Bishop of Rome may be looked upon as the vicar of St Peter, and the
first in the church which he governs, if he imitate the virtues of this
Apostle; but if he follow an opposite path, he is only the forerunner
of Antichrist.” Huss supports his opinion by citing several of the
Fathers, and amongst others, St Bernard, St Jerome, St Gregory, and St
Chrysostom. “It is not the post which he holds that makes the priest,”
says the last named saint, “but the priest which makes the post; it is
not the place which sanctifies man, but man that sanctifies the place.”

“_Lastly_, As relates to the power of priests, it is purely spiritual;
it consists in instructing, in condemning the culpable by spiritual
punishment, in absolving the penitent, and announcing to them the
remission of their sins; it dwells actually in Jesus Christ, and has
been given, in the person of Peter, to all the Church militant.

“Priests are only the ministers of the Church, and are not able to bind
or loose, remit or retain sins, if God has not previously done so; and
the people greatly err, if they believe that the priests first bind or
unbind, and that God only does so after them; as if God executed the
sentence of priests, whereas, priests ought to execute the judgment of
God, only in accord with Jesus Christ.[157]

“There are two kinds of power: one legitimate, and which should be
obeyed; the other pretended and usurped, which ought to be resisted.
Such is the power of Simoniacs, who, through interest, take advantage
of the keys in order to condemn the innocent and absolve the guilty;
who buy and sell holy orders, bishopricks, canonries, and livings;
who make a traffic of the sacraments; who live in avarice and
voluptuousness, and sully the authority of the priesthood.” Huss
maintains that the power of binding or loosing was equally given to all
the Apostles, and contests the right of the popes to bear the title of
_universal bishop_ and _most holy_. “They have no right,” he says, “to
decorate themselves with it;” and he cites, as proofs, the example of
the Apostles, the canons, the councils, as well as the scandalous lives
of several popes, in whom there was no holiness. “As to the cardinals,
of whom it is said that they form the body of the Church, it would
be necessary, in order to acknowledge it, to know by revelation that
they are predestined to salvation, and that they live as becomes the
successors and vicars of the Apostles; but do they shew themselves as
such? Those men who accumulate livings, gain favours by presents after
the example of Giezi; who go early in the morning, dressed in splendid
clothing, to visit the Pope, mounted on horses richly caparisoned, not
on account of the distance or difficulty of the roads, but to display
their magnificence to the eyes of the world, in opposition to the
example of Christ and his Apostles, who visited on foot, and in humble
clothing, the towns and villages, preaching the Gospel, and announcing
the kingdom of God.[158]

“The Church,” says John Huss, “may be governed without the Pope
and cardinals, as was the case during three hundred years. It was
Constantine who established, in the third century, the universal
domination of the Roman Pontiff. Before the donation, the Bishop of
Rome was like the other bishops;[159] and for that reason, the Roman
pontiffs who succeeded Sylvester, fearing to lose this pre-eminence,
besought the Emperors to confirm it.” John Huss afterwards quotes
Gratian’s decree, confirmed by Lewis-le-Debonnaire, and adds--“St
Peter never required that Lewis-le-Debonnaire should bestow on him
the temporal domain of Rome; he was in possession of the kingdom of
heaven, and consequently greater than Lewis. Would to God that Peter
had replied to him, I accept not your concession. When I was Bishop of
Rome, I did not envy Nero the domination of Rome, and I had no need of
it. I believe it to have been injurious to my successors; it turned
them from the preaching of the Gospel, from prayer, and observing the
commandments of God, and filled them with pride.”

“It is the law of God, and not the arbitrary will of the Pope and
cardinals, that ought to regulate ecclesiastical judgment.” The
adversaries of Huss considered this proposition of his as a crime. He
defends it against them, and makes it a point of honour to acknowledge
only the Scriptures as authority, although he respects the holy
doctors, when their decisions are in harmony with the Divine word.
He rejects the application to Christians of certain passages of
Deuteronomy, in which God orders the Israelites to have their disputes
judged in the place he had chosen, and sentences with death whoever
should not submit himself to the Pontiff and to the judge.[160] “It
is here a question,” says John Huss, “of civil affairs rather than of
religious ones, and the spirit of the Gospel, which, only employing
persuasion, differs greatly from the ancient law, which was one of
rigour. If these distinctions were not established, it would follow
that Jesus was justly condemned, because the high priests Annas and
Caiaphas presided in the places designed by God himself.”

Huss likewise rejects the accusation of wishing to excite the people,
and induce them to disobedience towards their superiors, viz., the
pope, bishops, priests, and all the clergy. He distinguishes three
kinds of obedience: _1st_, Spiritual obedience, which is that which all
Christians, without exception, are expected at all times to render to
the law of Jesus Christ. _2dly_, Secular obedience, which is that which
is due to civil laws, admitting them to be conformable to the law of
God. _3dly_, Ecclesiastical obedience, which is that paid to the laws
invented by the priests of the Church without any express authority
of the Scriptures. “This latter,” he says, “is only obligatory as far
as the things prescribed or forbidden are in conformity with what is
ordered or prohibited by the Word of God;” and he draws this inference,
“_that he who knows of a certainty that the commandments of the Pope
are contrary to what is counselled and commanded by Jesus Christ, or
tends to the ruin of the Church, ought boldly to resist them, for fear
of sanctioning a crime by his consent_.” He invokes, in support of
this opinion the authority of the canon law, as well as the Fathers,
from whom he quotes many passages, extracted especially from Nicholas
Lyra and Saint Augustin.[161] In the last chapters, Huss inveighs
energetically against the abuse of _excommunication_, _suspensions_,
and _interdicts_.

“One ought not to be excommunicated,” continues Huss, “but on account
of a mortal sin which separates from the grace of God. The _major
excommunication_ is pronounced against a public sinner, and it is
that which was pronounced against myself; but blessed be God, who has
not given to this excommunication the power of taking away justice
and virtue from a just man, and of making him become a sinner.... I
am more afraid of the greatest of all excommunications, viz. that
by which the Sovereign Pontiff, in presence of angels and men,
will eternally excommunicate the wicked from all participation in
eternal beatitude.... It is on that One, that he who judges should
reflect, through fear of excommunicating unjustly; for whoever shall
excommunicate a man from temporal interest or pride, or in order
to revenge himself of some injury, and against his conscience,
excommunicates himself.[162]

“As to suspension, it is God who pronounces it against every bad priest
who lives scandalously and criminally. It follows from hence, that
there are but few preachers whom God does not at present suspend from
the ministry of his Word, because there are few who do not reject
the knowledge of the Scriptures, and contradict, by their lives, the
duties which they teach unto others.” Huss concludes from this, that
he was forced to preach against the vices of the clergy. “Wo unto me,”
he exclaims, “if I had remained silent; for, according to the canon
law,[163] not to oppose an error is to approve of it; and to neglect
denouncing the perverse when it is in our power to do so, is to shew
ourselves their accomplices.[164]”

Afterwards passing to the subject of interdicts, a punishment which
ecclesiastical dignitaries may inflict on a country or town, simply
for the fault of one individual, and forbidding divine service to be
celebrated in the place, without distinguishing the innocent from
the guilty, John Huss adds: “One of the manifest proofs that these
censures, which are called _fulminations_, are derived from Antichrist,
is, that they are cast against those who preach the Gospel, and expose
the corruption of the clergy. Interdicts began after the year one
thousand, and by the rage of Satan, when the clergy had become fat on
the misfortunes of the world, and had grown in voluptuousness, pride,
and impatience of submitting to any restraint.”

Huss calls to mind the worldly motives which led the pontiffs, Adrian
IV., Alexander III., Innocent III., Boniface VIII., Innocent IV., and
Clement IV., to interdict towns and countries, in the thirteenth and
fourteenth centuries, and concludes by quoting, against this custom,
an admirable letter of St Augustin to a young bishop, who, on account
of the ill-conduct of a holy father, had excommunicated his whole
family. This is the letter:--“Instruct me, I pray you, by strict reason
or Scripture, in what case, should you know of any, the child should
be excommunicated for the sin of the father, the wife for that of the
husband, the servant for the master, and even the children that may be
born in the house thus excommunicated, since, as long as it remains so,
it is impossible to procure for the children, even when in danger of
death, the grace of regeneration produced by Baptism. The chastisement
which God inflicted on several of the impious who had despised his
law, and in which he included all belonging to them, was an external
punishment, which fell only on the body, in order to fill the living
with dread; but the excommunication resulting from the power given us
by these words: ‘_That which you shall have bound on earth, shall be
bound in heaven_,’ falls even upon the soul; and it is said of souls:
‘The soul of the father belongs to me, as likewise the soul of the son;
and that which has sinned shall die.’ Perhaps you have heard of some
bishops of great repute, who anathemised sinners with the whole of
their families; but if they were asked to explain their conduct, it is
likely they would be embarrassed to assign a good reason for it; and
as I should not myself have known how to answer a similar inquiry, I
have never, on that account, dared to act in this manner, however great
might have been the crimes committed against the Church. Nevertheless,
if God has revealed to you that this may be done with justice, I shall
not despise your youth, and your little experience of the weight of
episcopacy. Behold me, then, an old man, and for many years a bishop,
ready to learn from a young man, my colleague a year since only, how I
should justify myself before God and men, if I inflicted a spiritual
punishment on innocent souls for the sins of others.”[165]

John Huss, after supporting his argument by the imposing authority of
St Augustin, energetically addresses the doctors, his adversaries,
and asks them if they believe in their conscience that it is an
unimportant thing, keeping the middle path between good and evil, to
deprive the innocent of the sacraments, and of sepulture--to prohibit
divine service, and give rise, in consequence, to so much scandal,
calumny, and hatred. “O doctors!” he exclaims, “to what church belongs
this language? Is it that of an apostolical church? Say whether it be
the language of an apostle, or of a saint. Assuredly it is not that
of Jesus Christ, of the Chief of the Holy Church, in whose word is
contained every truth useful to the Church.”[166]

Huss terminates his celebrated treatise by alluding to the condemnation
of the forty-five articles of Wycliffe, by the doctors, without their
being able to demonstrate that any of these articles were heretical,
erroneous, or scandalous. He expresses his astonishment at his
adversaries abstaining from opposing too openly, at Prague, Wycliffe’s
proposition, which authorizes lay lords to strip of their wealth
ecclesiastics of depraved morals. “They are silent,” says he, “like
the priests and Pharisees, and fear prevents them from condemning
this article; but what they dreaded has occurred, and will again come
to pass. _They shall lose their temporal wealth; God grant they may
preserve their souls!_”


                                 FINIS.


FOOTNOTES:

[139] _Hist. et Monum. Johann. Huss_, t. ii., p. 176.

[140] The physician delights in disease, the priest in death.

[141] _Hist. et Monum. Johann. Huss_, Sermo habitus Pragæ in Synodo ad
Clerum, t. ii., p. 77.

[142] Ubi supra, p. 82.

[143] _Hist. et Monum. Johann. Huss_, t. ii.

[144] For the complete list of John Huss’s treatises, see Note B.

[145] For this celebrated writing, consult _Reformers before the
Reformation_, vol. i., b. i.

[146] _De Eccles._

[147] Ibid.

[148] Retrum Hussi doctrina fuerit hæresiea. _Dissert. Hist. Dogmat.
Cappenberg._

[149] Gers. Oper. _De Conosolat. Theolog._, t. i. p. 137.

[150] Maxime quidem dolendum esse ingenue confitemur quod tristissimam
sortem necemque acerbissimam vir ille perpessus est, qui magno exarsit
Christi reique christianæ amore, vitæ integritate voluntate sincera,
maximo animi ardore, præstantissima concionandi facultate aliisque
virtutibus mire excelluit, ita ut reformator extitisset egregius si cum
æqualibus viris præclarissimis, Gersonio, Petro ab Alliaco, Nicolao
Clémangis ea qua potuit ac debuit ratione intra, non extra Ecclesiæ
fines, reformandæ Ecclesiæ operam novasset. _Dissert. hist. dogmat._
Cappenberg.

[151] _The Reformers before the Reformation._

[152] Tota ecclesia et quælibet ejus pars debet Deum colere et nec
ipsa nec ejus pars vult coli pro deo.--_De Eccles. J. Huss, Hist. et
Monum._, t. i., p. 244.

[153] _De Eccles._, p. 258. Compare this opinion with that of Gerson on
the same subject. _Gers. Opera_, v. 11.--_De modis uniendi ac reform.
Eccles. en Concil._ See also the _Reformers before the Reformation_,
Introduction, sect. v.

[154] Unde quicumque habuerit fidem charitate firmatam in communis
sufficit cum virtute perseverantiæ, ad salutem.

[155] The doctrine of the Gallic Church is still more restrictive. It
only acknowledges bulls when they are not contrary to the laws of the
kingdom.

[156] Et dictum beati Dionysii est verum, quod Petrus fuit capitaneus
inter apostolos. _De Eccles._, cap. ix.

[157] _De Eccles._, cap. x. Compare this opinion of John Huss with
that of Wycliffe and Gerson on the same matter, _Reformers before the
Reformation_.

[158] _De Eccles._, cap. xv.

[159] This illegality of the donation of Constantine was not then
discovered.

[160] Deut. xvii.

[161] Consult on this subject, and compare with this passage, Letter V.
of the First Series, pages 24-29.

[162] _De Eccles._, cap. xxii.

[163] Distinct. 83.

[164] Error cui non resistitur approbatur.

[165] _De Eccles._, cap. xxiii.

[166] O doctores, cujus ecclesiæ est ille stylus? Numquam apostolicæ?
Dicite cujus apostoli est stylus ille, vel cujus sancti post apostolos?
Numquam est Christi stylus, illius capitis Ecclesiæ sanctæ, in cujus
stylo omnis veritas utilis Ecclesiæ est contenta. Cap. xxiii.




                                 NOTES.


                            +Note A.+, p. 2.

 PREFACE OF MARTIN LUTHER TO THE FOUR LETTERS OF JOHN HUSS, WHICH HE
   CAUSED TO BE TRANSLATED INTO LATIN, AND WHICH HE PUBLISHED
   SEPARATELY AT WIRTEMBERG, IN THE YEAR 1536.

Of these four Letters, written by John Huss in the Bohemian tongue, I
have procured a Latin translation, with the view of publishing them
forthwith, in the same year fixed for a General Council, at the earnest
request of our illustrious Emperor Charles. I have not taken this
trouble with the view of calling down indignation and contempt upon
the Council of Constance. This, on account of its culpable acts, I
have done elsewhere, and will always be ready to do, in defence of the
interests of the whole Church. My motive in publishing these Letters,
is, if God permits the said Council to assemble, to warn the members
to take care not to follow the example of the Council of Constance, in
which the Truth was exposed to such lengthened and violent attacks;
and yet, nevertheless, now triumphs, and, raising its victorious head,
shews this unworthy assembly in its naked aspect, and stripped of its
tyrannical authority. In this Council, indeed, the cardinals and most
distinguished men aimed principally at extinguishing schism; they
abandoned the cause of religion as below their notice, and left it to
the perverse race of monks and sophists; from whence has sprung, as
formerly from Babylon, all the evil which has produced, in Germany and
in Bohemia, so many calamities, wars, massacres, and inextinguishable
hatreds. The Papacy, freed from schism, did not afterwards behave less
cruelly towards the world, filling the churches with false doctrines,
indulgences, mercenary masses, and all sorts of inventions of priests
and monks. Such are the fruits of this sacred Council; it would,
therefore, be dangerous to trust again, at this time, the interests of
religion to the rage of these perverse men; but it is of consequence
that kings, princes, and bishops, combine all their energies, in order
that similar calamities, and more frightful ones, be not the result of
the new Council now summoned.

Certainly God has sufficiently shewn, in the Council of Constance, how
he resists the proud, how he confounds the lofty in their own designs,
without regard to the external dignity of any one.

I publish, therefore, these Letters with the design of giving salutary
warning. He who, having been thus warned, will not listen to advice,
will perish dreadfully, but not through my fault. May Jesus Christ give
us the spirit of prayer, and grant to those who are called to direct
this Council, to seek first the things which are of God, and to neglect
and undervalue those which concern themselves.


                           +Note B.+, p. 197.

     TREATISES OF JOHN HUSS, ACCORDING TO THE ORDER OF THEIR DATES.

  1^o. Treatise on the Glorified Blood of Jesus Christ.[167]

  2^o. Treatise on the Books of Heretics which should be read and not
  burned.

  3^o. Answer to the Englishman John Stokes, the Calmuniator of
  Wycliffe.

  4^o. Vindication of some of the Articles of Wycliffe.

  5^o. On the Withdrawal of Temporal Goods from the Clergy.

  6^o. On Tithes.

  7^o. On the Crusade published by Pope John XXIII. against Ladislaus.

  8^o. Refutation of the Bull of John XXIII. touching the Indulgences
  for that Crusade.

  9^o. Answer to an Unknown Adversary.

  10^o. Answer to the Preacher in Plzna.

  11^o. Of the Five Duties of a Priest.

  12^o. On the question of knowing whether it be allowable publicly to
  denounce the Views of the Clergy.

  13^o. Researches upon Three Doubts, namely, Whether we must believe
  in the Pope? Whether it be possible to be saved without Confession to
  a Priest? and whether any learned Doctor has said that any of those
  overtaken with Pharaoh, or destroyed with Sodom, can be saved?

  14^o. On what we must Believe?

  15^o. Treatise on the Six Errors received in the Church.

  16^o. Answer to Stephen Paletz.

  17^o. Answer to Stanislaus by Znöima.

  18^o. Refutation of the Writings of Eight Doctors of Theology.

  19^o. Treatise of the Church.

  20^o. The Book of Antichrist.--Anatomy of its Members.

  21^o. Of the Reign, the Life, and the Manners of Antichrist.

  22^o. Of the Abomination of Priests and Monks in the Church of Jesus
  Christ.


  TREATISES WRITTEN BY JOHN HUSS IN HIS PRISON, FOR THE EDIFICATION OF
                              HIS KEEPERS.

  1^o. Explanation of the Apostles’ Creed, of the Decalogue, and of the
  Lord’s Prayer.

  2^o. Of Mortal Sins.

  3^o. Of Marriage.

  4^o. Of the Knowledge and Love of God.

  5^o. Of the Three Enemies of Man.

  6^o. Of the Seven Mortal Sins.

  7^o. Of Penitence.

  8^o. Of the Sacrament of the Body and Blood of Christ.


 TREATISES OMITTED IN THE FIRST EDITION OF THE WORKS OF JOHN HUSS, THE
                      DATES OF WHICH ARE UNKNOWN.

  1^o. Against the Opinion that the Body of Christ is Created in the
  Sacrament of the Altar.

  2^o. Against the Worshipping of Images.

  3^o. Of the Abolition of Sects and Human Traditions.

  4^o. Of Schism and the Unity of the Church.

  5^o. Of Evangelical Perfection.

  6^o. A Fragment on the Mystery of Iniquity.

  7^o. A Fragment on the Revelation of Christ and Antichrist.

  8^o. Fragments on Diverse Subjects.


FOOTNOTE:

[167] This Treatise, approved of by the Archbishop Sbinks, is as early
as the year 1404 or 1405. It was written before John Huss had been
denounced or persecuted by the clergy.


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                           Transcriber’s Note


Errors in punctuation have been fixed.

Spelling has been retained as printed in the original publication,
except as follows:

Page 5: "porens" changed to "porcus"

Page 22: "Chris" changed to "Christ"

Page 75: "latin" changed to "Latin"

Page 201: "Clemangis" changed to "Clémangis"

Page 202: "pars sult" changed to "pars vult"

Enclosed italics font in _underscores_

Enclosed smallcaps font in +plus signs+

The caret (^) serves as a superscript indicator

*** END OF THE PROJECT GUTENBERG EBOOK 77359 ***