Letters of John Huss, written during his exile and imprisonment

CONTENTS.

INTRODUCTION. — FOOTNOTES:

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.

PRELIMINARY NOTICE. — FOOTNOTES:

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.

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

LETTERS OF JOHN HUSS. — ATTESTATION OF PETER MALDONIEWITZ, CALLED THE NOTARY. — FOOTNOTE:

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]

FIRST SERIES. — FOOTNOTE:

LETTER I. TO THE COLLEGE OF CARDINALS⁠ [24] — FOOTNOTES:

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. — FOOTNOTE:

[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.

LETTER IV. TO THE RECTOR OF THE UNIVERSITY OF PRAGUE. — FOOTNOTES:

LETTER V. TO JOHN BARBAT. — FOOTNOTES:

LETTER VI. TO THE BELIEVERS IN PRAGUE. — FOOTNOTE:

LETTER VII. TO THE SAME.

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.

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.

LETTER XII. TO THE SAME.

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. — FOOTNOTE:

SECOND SERIES. — FOOTNOTE:

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]

LETTER I. TO MASTER MARTIN. — FOOTNOTE:

[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.

LETTER II. JOHN HUSS TO THE BOHEMIANS PREVIOUSLY TO HIS SETTING OUT FOR THE COUNCIL.⁠ [38] — FOOTNOTE:

LETTER III. LETTER WRITTEN FROM NUREMBERG TO HIS CONGREGATION AT PRAGUE. — FOOTNOTE:

LETTER IV. JOHN, CURÉ OF JANOWITZ, TO THE FAITHFUL BELIEVERS OF PRAGUE. — FOOTNOTES:

[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.]

LETTER V. JOHN HUSS TO THE PEOPLE OF BOHEMIA AND HIS FRIENDS. — FOOTNOTE:

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.

LETTER VI. — FOOTNOTE:

LETTER VII. TO THE PEOPLE OF BOHEMIA.

LETTER VIII. TO THE INHABITANTS OF PRAGUE.

LETTER IX.

LETTER X.⁠ [46] TO PETER MALDONIEWITZ. — FOOTNOTES:

[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.

LETTER XI. TO THE BELIEVERS IN PRAGUE. — FOOTNOTE:

LETTER XII.⁠ [50] TO JOHN OF CHLUM. — FOOTNOTES:

LETTER XIII.⁠ [55] TO THE SAME. — FOOTNOTE:

LETTER XIV.⁠ [56] TO THE SAME. — FOOTNOTES:

LETTER XV.⁠ [59] TO THE SAME. — FOOTNOTES:

LETTER XVI.⁠ [63] TO THE SAME. — FOOTNOTES:

[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!

LETTER XVII.⁠ [65] TO THE SAME. — FOOTNOTES:

LETTER XVIII⁠ [69] JOHN HUSS TO HIS BENEFACTORS. — FOOTNOTES:

LETTER XIX.⁠ [71] TO JOHN OF CHLUM. — FOOTNOTE:

LETTER XX.⁠ [72] TO PETER MALDONIEWITZ. — FOOTNOTE:

LETTER XXI.⁠ [73] PETER MALDONIEWITZ TO JOHN HUSS. — FOOTNOTES:

LETTER XXII.⁠ [76] REPLY OF JOHN HUSS TO PETER. — FOOTNOTES:

[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?

LETTER XXIII.⁠ [79] TO JOHN HUSS. — FOOTNOTES:

LETTER XXIV.⁠ [81] JOHN HUSS’S REPLY.⁠ [82] — FOOTNOTES:

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.

LETTER XXV.⁠ [84] TO THE SAME. — FOOTNOTES:

LETTER XXVI.⁠ [86] JOHN OF CHLUM TO JOHN HUSS. — FOOTNOTE:

LETTER XXVII.⁠ [87] TO JOHN OF CHLUM.⁠ [88] — FOOTNOTES:

[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.

LETTER XXVIII.⁠ [92] — FOOTNOTE:

LETTER XXIX.⁠ [93] TO ONE OF HIS FRIENDS. — FOOTNOTES:

[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!

LETTER XXX.⁠ [96] TO HIS NOBLE BENEFACTORS. — FOOTNOTES:

[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.

LETTER XXXI.⁠ [99] — FOOTNOTES:

[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]

LETTER XXXII.⁠ [102] TO HIS FRIENDS. — FOOTNOTES:

[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.

LETTER XXXIII.⁠ [104] TO HIS FRIENDS. — FOOTNOTES:

[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.”

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. — FOOTNOTE:

[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.

LETTER XXXVI.⁠ [107] TO THE FAITHFUL OF BOHEMIA. — FOOTNOTE:

[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.

LETTER XXXVII.⁠ [108] (NOT ADDRESSED TO ANY BODY.) — FOOTNOTES:

[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.

LETTER XXXVIII.⁠ [110] TO HIS DISCIPLE, MASTER MARTIN. — FOOTNOTE:

LETTER XXXIX.⁠ [111] TO THE LORD HAULIKON. — FOOTNOTE:

LETTER XL.⁠ [112] TO SOME FRIENDS. — FOOTNOTE:

[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.

LETTER XLI.⁠ [113] TO JOHN CARDINAL. — FOOTNOTES:

[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.

LETTER XLII.⁠ [115] JOHN CARDINAL TO JOHN HUSS. — FOOTNOTES:

LETTER XLIII.⁠ [118] — FOOTNOTE:

[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.

LETTER XLIV.⁠ [119] TO A FRIEND. — FOOTNOTES:

[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!

LETTER XLV.⁠ [121] TO A FRIEND. — FOOTNOTE:

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.

LETTER XLVI.⁠ [122] TO HIS FRIENDS. — FOOTNOTES:

LETTER XLVII.⁠ [124] TO HIS FRIENDS AT PRAGUE. — FOOTNOTES:

[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.

LETTER XLVIII.⁠ [127] JOHN HUSS TO THE UNIVERSITY OF PRAGUE. — FOOTNOTE:

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.

LETTER XLIX.⁠ [128] TO HIS FRIENDS. — FOOTNOTE:

[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.

LETTER L.⁠ [129] TO THE SAME. — FOOTNOTE:

[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.

LETTER LI.⁠ [130] TO HIS FRIENDS. — FOOTNOTES:

[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.

LETTER LII.⁠ [133] TO JOHN OF CHLUM. — FOOTNOTE:

LETTER LIII.⁠ [134] TO JOHN OF CHLUM. — FOOTNOTE:

LETTER LIV.⁠ [135] TO MASTER JOHN CHRISTIAN. [Exhortation.] — FOOTNOTE:

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.

LETTER LV.⁠ [136] TO HIS BENEFACTORS. — FOOTNOTES:

[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.

LETTER LVI., AND THE LAST.⁠ [138] TO HIS FAITHFUL FRIEND LEDERTZ. — FOOTNOTE: — END OF JOHN HUSS’S LETTERS.

REMARKS ON THE WORKS OF JOHN HUSS. — ANALYSIS OF THE TREATISE ON THE CHURCH. — FINIS. — FOOTNOTES:

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.

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!”

NOTES. — Note A. , p. 2. — Note B. , p. 197. — TREATISES OF JOHN HUSS, ACCORDING TO THE ORDER OF THEIR DATES. — TREATISES WRITTEN BY JOHN HUSS IN HIS PRISON, FOR THE EDIFICATION OF HIS KEEPERS. — TREATISES OMITTED IN THE FIRST EDITION OF THE WORKS OF JOHN HUSS, THE DATES OF WHICH ARE UNKNOWN. — FOOTNOTE: — PRINTED BY NEILL AND COMPANY, EDINBURGH.

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.

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.

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.

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.

WORKS PUBLISHED BY W. WHYTE & CO. — Transcriber’s Note

New Edition, greatly enlarged, in three vols., foolscap 8vo, Price One Guinea,

EXPOSITION OF THE EPISTLE TO THE ROMANS.

By ROBERT HALDANE, Esq.

“In ingenuity, it is equal to Turrestne; in theological accuracy, superior. Equally sound with Brown of Wamphray, it has none of its wearisomeness. It is, at least, as judicious as Scott, and more terse, pointed, and discursive. The only Commentary on Romans that we have read which it does not excel, is that of Calvin.... Calvin and Haldane stand alone—the possessors, as expositors of this Epistle, of nearly equal honours.”—Presbyterian Review.

By the same Author,

THE EVIDENCE AND AUTHORITY OF DIVINE REVELATION;

BEING A VIEW OF THE TESTIMONY OF THE LAW AND THE PROPHETS TO THE MESSIAH, WITH THE SUBSEQUENT TESTIMONIES.

Two vols., Third Edition, Price 12s. cloth.

“The work before us presents the evidence of revelation in a very full, vivid, and interesting manner. One great excellence of this work is, that the subject is treated in such a manner, that the alleged proof is not only evidence of revelation, but evidence and illustration of the distinguishing doctrines of grace.”—Dublin Examiner.

Just Published, in 12mo, Price 8d. stitched,

CHRISTIAN UNION, WITH REFERENCE TO THE LATE MEETING AT LIVERPOOL.

By J. A. HALDANE.

Published in 12mo, Price 3s. cloth,

MAN’S RESPONSIBILITY; THE NATURE AND EXTENT OF THE ATONEMENT; AND THE WORK OF THE HOLY SPIRIT; IN REPLY TO MR HOWARD HINTON AND THE BAPTIST MIDLAND ASSOCIATION.

By J. A. HALDANE.

By the same Author, Price 3s. 6d., 12mo, cloth,

THE DOCTRINE OF THE ATONEMENT, WITH STRICTURES ON THE RECENT PUBLICATIONS OF DRS WARDLAW AND JENKYN ON THE SUBJECT.

“The author is quite at home in the discussion. He has studied the question by the light of the Bible, and not in the Spirit of party; and we think his conclusions fitted to accomplish the object he has in view,—the prevention of, or the restoration from, error, on this momentous doctrine.”—Edinburgh Advertiser.

“For a clear, a distinct, and most able treatment of the question of the Atonement, we must say we have seldom met with a work more worthy of general attention.”—Christian Examiner.

Fourth Thousand.

Just Published, in 18mo, price 1s. 6d. cloth,

ELEMENTS OF SACRED TRUTH FOR THE YOUNG.

By JOHN ABERCROMBIE, M.D.,

Fellow of the Royal College of Physicians, Edinburgh, &c.

Part I.

“The learned Doctor has fulfilled his self-imposed task in a manner which reflects great credit upon him; and his little work can hardly fail to be extensively useful, since it is lucidly written, simple in its arrangement, and pervaded with a warm current of mingled piety and philanthropy.”—Derbyshire Courier.

“This little book, intended chiefly for the young, is marked with that clearness and depth of reasoning which characterize all the writings of the late Dr Abercrombie. Nor is the pious feeling with which the work is imbued less worthy of attention. As a publication likely to be eminently beneficial, we heartily recommend it.”—The Atlas.

By the same Author,

In one volume 18mo, price 3s. 6d. cloth, or elegantly bound in morocco, price 6s.,

ESSAYS AND TRACTS;

CONSISTING OF

I.—Culture and Discipline of the Mind. II.—Harmony of Christian Faith and Character. III.—Think on These Things. IV.—The Contest and the Armour. V.—The Messiah as an Example.

Also, to be had separately,
Twenty-Third Thousand, in 18mo, price 1s.,

THE CULTURE AND DISCIPLINE OF THE MIND:
ADDRESSED TO THE YOUNG.

“We by no means overrate the merits of this Address when we say, that no parent or guardian could render a more useful service to the young engaged in liberal studies, than to put a copy of this earnest, impressive, and most judicious Address into their hands.”—Christian Instructor.

Twenty-Third Thousand, in 18mo, price 1s. 6d.,

THE HARMONY OF CHRISTIAN FAITH AND CHRISTIAN CHARACTER.

“These tracts, as proceeding from an elder of our Church, reflect the highest honour on Dr Abercrombie. It is beautiful to see an individual of his professional celebrity thus coming out of his sphere, and dedicating his talents and a portion of his time to the religious instruction of the poor. Such an example is above all praise.”—Christian Instructor.

THINK ON THESE THINGS.

Twenty-Third Thousand, price 6d.

THE MESSIAH AS AN EXAMPLE.

Sixth Thousand, price 8d.

THE CONTEST AND THE ARMOUR.

Seventh Thousand, price 8d.

Published this day, in 12mo, handsomely bound in cloth, 5s., or if in extra cloth, gilt edges, 5s. 6d.,

JANE BOUVERIE; OR, PROSPERITY AND ADVERSITY.

By CATHERINE SINCLAIR,

Author of “Modern Accomplishments,” “Modern Society,” “Scotland and the Scotch,” “Hill and Valley,” “Holiday House,” “Charles Seymour,” &c. &c.

“Still to ourselves in every place consign’d,
Our own felicity we make or find.”—Goldsmith.

“We take leave of Jane Bouverie, and recommend her affecting autobiography to all who admire the feminine loveliness of a good and graceful woman, sketched without exaggeration, without formality, and simply as represented in the portraiture of every-day life.”—Edinburgh Advertiser.

“There is, as in the other popular works of this clever authoress, much knowledge of character and of the human heart.”—The Torch.

Of whom may be had all of Miss Sinclair’s other Works.

Published, in One Volume 12mo, Fifth Edition, price 7s. 6d.,

LETTERS, CHIEFLY PRACTICAL AND CONSOLATORY;

Designed to Illustrate the Nature and Tendency of the Gospel.

By DAVID RUSSELL, D.D., Dundee.

“These letters exhibit the full development of a mind highly gifted with the power of correct discrimination, richly imbued with the spirit of pure and vital Christianity; and familiarised to comprehensive and connected views of scriptural truths in all their mutual relations and practical bearings.”—Eclectic Review.

Published, in post 8vo, Fourth Edition, price 7s. 6d. cloth,

MEMOIR OF MRS MARGARET WILSON, OF THE SCOTTISH MISSION, BOMBAY.

Including Extracts from her Letters and Journals.

By JOHN WILSON, D.D., M.R.A.S.,

Honorary President of the Bombay Branch of the Royal Asiatic Society, and Missionary of the Free Church of Scotland, Bombay.

Published, in post 8vo, Second Edition, price 5s. 6d. cloth,

SERMONS ON PRACTICAL SUBJECTS.

By DAVID WELSH, D.D., F.R.S.E.

Professor of Divinity and Church History, New College, Edinburgh; formerly Regius Professor of Divinity and Church History in the University of Edinburgh.

“We have seldom perused a volume of Discourses in every respect so excellent as this. Characterised by profound thought, luminous arrangement, and philosophical precision, they are fitted to instruct the most intelligent, whilst they possess the rare but invaluable charm of perfect simplicity in arrangement and style.”—Glasgow Courier.

TREATISES ON THE LORD’S SUPPER.

In 12mo, price 2s. cloth,

THE COMMUNICANT’S COMPANION;

Or, Instruction for the Right Receiving of the Lord’s Supper.

By the Rev. MATTHEW HENRY.

With an Introductory Essay,
By the Rev. JOHN BROWN, D.D., Edinburgh.

In 12mo, price 3s. cloth,

SACRAMENTAL MEDITATIONS AND ADVICES.

By the Rev. JOHN WILLISON,
Late Minister of the Gospel at Dundee.

New Edition, in 12mo, price 3s. cloth,

A CATECHISM ON THE NATURE AND USES OF THE
LORD’S SUPPER.

By the Rev. JOHN WILLISON,
Late Minister of the Gospel at Dundee.

In 18mo, Fourth Edition, price 1s. 6d. cloth,

FOUR ADDRESSES ON SUBJECTS CONNECTED WITH THE LORD’S SUPPER.

By CHARLES WATSON, D.D.
Late Minister of Burntisland.

In 18mo, Fifteenth Edition, price 1s. 6d. cloth,

SACRAMENTAL EXERCISES.

By JABEZ EARLE, D.D.

With an Introductory Essay,
By ANDREW THOMSON, D.D.,
Late Minister of St George’s Church, Edinburgh.

In 18mo, price 3d. stitched,

A CATECHISM FOR THE INSTRUCTION OF COMMUNICANTS IN THE NATURE AND USES OF THE LORD’S SUPPER.

And in the Doctrines and Duties connected with that Ordinance.

By ANDREW THOMSON, D.D.,
Late Minister of St George’s Church, Edinburgh.