book iii
.
LETTER I.
TO MASTER MARTIN.
[John Huss wrote this letter previous to his departure from Bohemia, and left it sealed up in the hands of the person to whom it was addressed, requesting it not to be opened until after his death.]
Master Martin, my much beloved brother in Christ, I exhort thee to fear God, to keep his commandments, and to watch over thyself when in female company. Be provident in listening to their confessions, that Satan may not deceive thee by honied words; for Saint Augustin has said--“Trust not thyself to devotion; for corruption is sometimes the greater in proportion as the devotion is apparent; and disordered passions may conceal themselves under a mask of piety....” Beware, then, of incurring an irreparable loss: and I trust you will remain pure from all commerce with women, for I have taught thee, from thy youth upwards, to serve Jesus Christ.[37] Know, therefore, it is for having condemned the avarice and disorderly life of priests, that, by the grace of God, I suffer a persecution, which will soon be extinguished by my death. I do not fear to be confounded for the name of Jesus Christ.
I conjure thee not to seek after benefices. Nevertheless, if thou art called to a cure, let the glory of God, the salvation of souls, and labour alone, occupy you, and not the possession of riches. If thou shouldst obtain a church, take not a young woman for servant, and avoid ornamenting thy house more than thy soul; above all, bestow thy cares on the spiritual edifice; be pious and humble with the poor, and consume not thy estate with feasting. If thou dost not amend thy life, and abstain from sumptuous clothing and superfluities, I fear that thou mayest be chastened, as I myself am,--I who have used such things, seduced by the custom and approbation of the wicked, and troubled by a spirit of pride which is in opposition to God. From thy youth, thou hast known my preaching and private exhortations; it is, therefore, useless to write thee more; but I conjure thee, by the mercy of our Lord, not to follow me in any of the vanities into which thou hast seen me fall. Know, alas! that before receiving the priesthood, I lost much time in playing at chess, and through this game often suffered myself to be provoked, as well as provoked others to anger. I recommend myself to thy prayers before God, for this sin, and for my other innumerable transgressions. I invoke his mercy for me, that he may deign to direct my life, and that after the victory over the perverse powers of this age, over the flesh, the world, and Satan, he may open to me at the day of judgment the celestial country. Adieu, then, in Jesus Christ, with all those who keep his laws. Receive my grey gown as a mark of my remembrance of thee; nevertheless, if thou art ashamed of the grey colour, dispose of it for the best, and as thou thinkest proper. Thou wilt give my white gown to the Curé, my disciple; thou wilt also give to George or to Suzikon, sixty silver groschen, or my grey gown, because he has faithfully served me.
_Outside the letter, Huss wrote_--
I conjure thee not to open this letter before thou hast ascertained the certainty of my death.
FOOTNOTE:
[37] Ergo cave ne irrecuperabilem perdas, quam spero retines, virginitatem; memento quia a juventate tua docui te servere Christo-Jesu.
LETTER II.
JOHN HUSS TO THE BOHEMIANS PREVIOUSLY TO HIS SETTING OUT FOR THE COUNCIL.[38]
I, John Huss, in hope, priest and minister of Jesus Christ, to all our well-beloved and faithful brethren and sisters, who have heard from my mouth the divine word, and who have received the mercy and peace of God and of the Holy Ghost, I pray they may continue to walk without blame in the truth as it is in Jesus Christ.
You know, dear brethren, that for a long time I have instructed you in the faith, teaching you the word of the Lord, and not things foreign to the truth; for I have always sought, seek now, and shall seek unto the end, your salvation. I had intended, before I set out for Constance, to refute the false testimonies, and confound the false witnesses, who wish to bring me to the scaffold, but time has not permitted me, and I will do it at a later period. You, then, who know these things, think not, suppose not, that I encounter unworthy treatment for any false doctrines. Dwell in the truth, and confide yourselves to the mercy of God, who has given you the truth through me, his faithful preacher, to know and defend the truth, and beware of false teachers.... As to me, I am setting out to travel with a safe-conduct from the Emperor, to meet and confound my numerous and mortal enemies, as will appear clearer than the day, when they stand before me and produce against me their false testimonies.
Mine enemies in the Council, more numerous than were Christ’s, are found amongst the bishops, and doctors, and also amongst the princes of this age, and the Pharisees. But I confide myself entirely to Almighty God and my Saviour; I hope, therefore, he will grant my ardent prayer, and put prudence and wisdom in my mouth, that I may be able to resist them; that he may bestow on me his Holy Spirit to fortify me in the truth; so that the gates of hell shall not be able to lead me from it, and that I may face, with an intrepid heart, temptation, imprisonment, and the sufferings of a cruel death.
Christ has suffered for his well-beloved; should we, then, be astonished at his leaving us his example, in order that we may patiently suffer all things for our own salvation? He is God, and we are his creatures; he is the Lord, and we are his servants; he is the Master of the world, and we are but frail mortals; he is not in want of anything, and we are utterly destitute; he has suffered, and should not we suffer also, especially when suffering is unto us a purification? Truly, he who confides in Christ, and dwells in his truth, cannot perish. Therefore, my beloved brethren, pray to him incessantly to bestow his Spirit upon me, that I may dwell in the truth, and be delivered from all evil; and if my death should contribute to his glory, pray that it may come quickly, and that he may give me strength to support my afflictions with constancy. But if it be better, in the interest of my salvation, that I should return amongst you, we will ask of God, that I leave the Council without a blemish; that is to say, that I may keep back nothing of the truth of the gospel of Christ, in order that we may distinguish its light more purely, and leave to our brethren a fine example. Probably you may never again see my countenance at Prague; but if the will of Almighty God should deign to restore me to you, let us advance, then, with a better heart in the knowledge and love of his law. The Lord is merciful and just, and gives peace to his children in this world and after death. Let him watch over you who has purified us by the sprinkling of his precious blood--of that blood which is the eternal pledge of our salvation! May he permit you to accomplish his will; and when you shall have accomplished it, may he bestow on you peace and eternal glory, through Jesus Christ, with all those who have dwelt in the truth!
FOOTNOTE:
[38] This letter was written in Bohemia by Huss; several translations of it were made by his adversaries to injure him before the Council.
LETTER III.
LETTER WRITTEN FROM NUREMBERG TO HIS CONGREGATION AT PRAGUE.
Salvation be to you through Jesus Christ! Learn that from the day I left Bohemia, I have travelled on horseback, and without concealment, my face being uncovered. As I approached Pernau, I found the Curé and his vicars waiting my arrival. When I entered the town[39] he drank a large cup of wine to my health, and, with his vicars, listened, in a spirit of charity, to my doctrine, and said that he had always been my friend. All the Germans saw me afterwards with pleasure in the new town. We went from thence to Weyden, where we beheld a great crowd, as if in admiration; and when we had come to Saltzbach, I said to the consuls and ancients of the city: “I am that John Huss, of whom, without doubt, you have heard so much ill spoken. Behold me; assure yourselves of the truth, by interrogating me yourselves.” After much questioning, they received perfectly well all I said to them. We _afterwards_ traversed Inspruck, and passed the night in the town of Lauff, where the Curé, a celebrated purist, came, accompanied by his vicars. I had a long conference with him; and he also received my words with great attention. We arrived next at Nuremberg, where some traders, who preceded us, had announced my arrival; which caused the people to assemble in the thoroughfares, demanding which was John Huss. The Curé, John Heluvel, wrote to me before dinner, stating his wish to have a long conversation with me. I invited him to come, and he did so. The citizens and masters afterwards assembled together, in the desire of seeing and conferring with me. As soon as they came, I rose from the table and went to meet them; and as the masters desired to argue with me, I told them that I spoke in public, and that all who wished to listen should hear me; and from that moment until night-time, we discussed religious matters in the presence of the consuls and citizens.
There was present a doctor whose words were deceitful; and I perceived that Albert, Curé of Saint Sebold, saw, with pain, the approbation given to my doctrines. Nevertheless, all the citizens and masters remained satisfied. “Master,” said they, “truly, all that we have just heard is catholic; we have ourselves taught these things for many years; we have held them to be true, and still consider them such; truly you will return from this Council with honour.” We separated in the best terms with each other. Know that I have not yet met with an enemy; and in all the hotels where I stop I am well received. No hatred is stronger against me than that of some men from Bohemia. What more can I say to you? The nobles, Wenceslaus, and John de Chlum, act piously and nobly towards me. They are like heralds and advocates of the truth. God assisting, all goes on well. The Emperor is in the kingdom; Wenceslaus Lesma follows him, and we shall arrive in the night at Constance, where Pope John is shortly expected. We understand he follows the Emperor at a distance of sixty miles.
[Written at Nuremberg on the Sunday before the festival of the Eleven thousand Virgins.]
FOOTNOTE:
[39] Huss adds, _in stubam_; but the sense which he attached to this word is doubtful.
LETTER IV.
JOHN, CURÉ OF JANOWITZ, TO THE FAITHFUL BELIEVERS OF PRAGUE.
[Fragments of a letter attributed to John, Curé of Janowitz, and inserted in the Latin collection of John Huss’s letters.[40]]
Very dear Friends, I desire you to be informed that an auditor of the Sacred Apostolical Palace came to our lodging with the Bishop and the Ecclesiastical Judge of Constance. They conversed with the master;[41] and there has been a long debate between the Pope and the Cardinals on the subject of his interdiction. They have decided a messenger should go from them to the master, and inform him that the Pope, of his full power, suspends the interdiction and sentence excommunicating him, and prays him, in order to prevent scandal and public rumour, not to present himself in places where the Pope and the Cardinals solemnly officiate; granting him otherwise full liberty to visit the town, the churches, and all other places he pleases. We have understood that they all fear the next sermon which Master John intends delivering to the clergy; and, in fact, some one yesterday--we know not whether a friend or an enemy--spread the report that John Huss will preach to the clergy next Sunday in the Cathedral of Constance, and will give a ducat to all who are present. We are at present entirely at liberty in the town. The Master officiates every day, and acts everywhere freely. He does not keep at a distance from the king’s council, that, in the cause of truth, which is also his own, nothing may be undertaken against him before the arrival of the King of Hungary.[42] The Council has not yet taken the affair into consideration; up to this time there has not arrived any ambassador from the king or prince, neither from Gregory nor Benedict; and we do not think the Council will open its sittings before several weeks. Let all those who are personally cited be careful of themselves, and know well that their names are publicly affixed to the church-doors. Michael Causis chants his high deeds. The Seigniors John Lepka and Wenceslaus of Lesma are the intrepid and zealous defenders of the truth.[43]
[Written at Constance on the Sunday before Saint Martin’s day.]
FOOTNOTES:
[40] This letter is important, as it shews in what manner Huss was treated during the early part of his stay at Constance.
[41] With John Huss.
[42] The King of Hungary, to whom John of Janowitz here alludes, is Sigismund, the second son of Charles IV., and brother of Wenceslaus, King of Bohemia. This prince succeeded Robert to the imperial throne; and the distinguished part he took in the Council of Constance is well known. At that period he had not yet been crowned, and was usually only designated by the titles of _King of Hungary_, and _King of the Romans_, although he was, in fact, Emperor. To avoid all confusion, we have already given him his imperial title, and shall continue doing so throughout.
[43] John of Janowitz terminates his letter with the following _jeu de mots_:--“Auca nondum est assata, nec timet de assatione, quia præsenti anno, sabbato ante Martini festum, occurrit ipsius celebris vigilia, ubi ante non comeduntur.”
LETTER V.
JOHN HUSS TO THE PEOPLE OF BOHEMIA AND HIS FRIENDS.
Salutation through Jesus Christ. We entered Constance after the festival of All-Saints’ day, without having suffered injury in the towns we passed through, and where we delivered public discourses in Latin and German. We lodge at Constance, in the Great Square, near the Pope’s hotel; and we have arrived without a safe-conduct.[44] The next day, Michael Causis stuck up a notice on the church, containing an accusation against me; he affixed his signature to it, with a long commentary, which indicated, amongst other things, that this accusation was directed against the obstinate John Huss, excommunicated and suspected of heresy. I endeavour, with God’s aid, not to pay attention to it, knowing that God has created him my enemy on account of my sins, in order to judge whether I am willing or able to suffer something for his name’s sake.
Lutzembock and John of Lepka have visited the Pope, and spoken to him about me: he answered, that he did not wish to resort to violent measures. It is rumoured, though vaguely, that Pope Benedict is coming from Spain to be present at the Council. We have learned to-day, that the Dukes of Brabant and Burgundy have withdrawn from the camp. The Pope and the Council must wait for the Emperor, who is to be crowned at Aix; and as this town is seventy miles distant from Constance, I do not think the Emperor can be here before Christmas; the Council will be then near its close, unless it is broken up about Easter. The living here is exceedingly expensive, a bed costing half a florin a-week. Horses are at a high price, and seven florins are paid for a horse that might be bought in Bohemia for six drachms. The Seignior John and myself have sent ours to the town of Ravensburg, four miles from here, and I think I shall not be long before I shall want common necessaries. Mention my uneasiness to our friends, whom it would take too long to name severally. The Seignior Lutzembock has gone to-day to rejoin the Emperor, and has prohibited me from undertaking any thing before the arrival of Sigismund. I hope I shall answer before a public audience. Many Italians and Parisians are here, but few bishops and archbishops: the cardinals, also, are numerous. When I traversed Constance on horseback, I was surrounded by a large crowd of horsemen, and the multitude pressed round me. Our Bohemians have spent all their money on the road, and are already in want. I pity greatly their distress, but I cannot give to all. I have only kept my horse Robstein, the swiftest horse here, and which I guard, in case I should wish to leave this city, and rejoin the Emperor. Salute our friends, without excepting any one. This letter is the fourth I write from a foreign country, and I date it, Sunday night after All-Saints’ day. Not one of our Bohemian knights is at Constance, with the exception of the Seignior John Lepka, who has protected and conducted me like a true knight. He preaches more than I do, and proclaims everywhere my innocence. Pray to God to sustain my courage.
+John Huss+, servant of God in hope.
FOOTNOTE:
[44] Without a safe-conduct from the Pope. See Letter VI.
LETTER VI.
Know, my well-beloved friends, that I am well in every respect. I have arrived at Constance without any safe-conduct from the Pope. Pray, then, to God that he may grant me firmness; for many and redoubtable adversaries rise up here against me, excited especially by the seller of indulgences, the Deacon of Padua, and Michael Causis, who are unceasingly plotting against me. Nevertheless, I fear them not, being in hope that, after a great combat will come a great victory, and after the victory my reward, and the confusion of my persecutors.
The Pope will not put an end to the affair: “What can I do?” says he; “it is you who are to act.” Two bishops, however, and a doctor, have conversed with John Lepka, that we might agree without noise. I conceive they are afraid that I should answer in public, but I hope I shall be permitted to do so when the Emperor is present.
We have been well received, and honourably treated in all the towns we have passed through, and we have published declarations[45] in Latin and German. In the imperial towns we held discussions with the masters. The Bishop of Lubeck, who preceded us, and was a night in advance of us, reported everywhere on the road that I was conducted in chains, in a cart; and told the people he kept aloof from me, because I seduced the minds of men. In consequence, whenever we approached a town, the crowd ran to meet us, as if to a show. But this falsehood has turned to the confusion of my enemies, and the people rejoiced on learning the truth. Truly Jesus Christ is with me, like a valiant warrior, and I defy all the power of my enemies. Live purely, and pray fervently, that the God of mercy may assist me, and defend, through me, his Word.
_Written on Saint Leonard’s eve._
I think, should the Council be prolonged, I shall want for common necessaries: ask, therefore, for some assistance for me, but only under condition agreed on, from those whom you discover to be really my friends. Salute our brethren and sisters, and invite them to pray to God for me, since I am in need of it.
FOOTNOTE:
[45] Intimationes.
LETTER VII.
TO THE PEOPLE OF BOHEMIA.
May the grace and peace of our Lord Jesus Christ be with you, so that, being delivered from sin, you may walk in grace, increase in modesty and virtue, and enjoy, after this life, life eternal!
My well-beloved, I conjure you all who live according to God’s law, disdain not to occupy yourselves with the salvation of souls: be careful, when listening to the word of God, that you are not deceived by false apostles, who do not condemn sins, but who excuse them: they flatter the priests: they do not shew to the people their transgressions: they glorify themselves, extol their works, and exalt their own virtue; but they deign not to imitate Jesus Christ in his humility, in his poverty, in his cross, in his sufferings. It is of them our merciful Saviour has said--“False Christs and false prophets shall rise, and deceive many.” And to warn his elect against them, he has said to them, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves; ye shall know them by their fruits.” And truly the followers of Christ have the greatest need to be prudent and careful; for the Saviour has said, “insomuch that if it were possible they shall deceive the very elect.” Watch, therefore, my beloved, through fear of falling into the snares of Satan. It is necessary you should be the more circumspect in proportion as Antichrist places in your way greater obstacles. The last judgment is nigh, death will swallow up many, but the kingdom of God is waiting for his elect, since for them he delivered up his body. Fear not death; love one another; and endeavour, without ceasing, to understand the will of God. Let the terrible and formidable day of judgment be present ever before your eyes, for fear that you may sin; think also of the joys of eternal life, to which all your efforts should be directed; think also of the passion of our Saviour, that you may bear with humility all things with him and for him; for if you bear in mind his sufferings and his cross, nothing will appear too rigorous for you; you will accept, without murmurings, tribulations, calumnies, outrages, chains; and, should it be required, you will not hesitate to lay down your life for the holy truth. Know, dearly-beloved, that Antichrist has recourse, in his rage against you, to divers persecutions; but he has been powerless against a great number; he has not been able even to remove a single hair from their heads; learn to know him by my example, although he is violently irritated against me. Wherefore, I conjure you all to intercede for me in your prayers at the throne of God, that he may grant me wisdom, mildness, patience, as well as strength, to keep always in the heavenly truth. It is that which has already conducted me to Constance; and during the whole journey I have publicly and openly declared my name, as became a servant of God. Nowhere did I conceal myself; but in no place have I found more dangerous or declared enemies than in this city; and I should not have had them for adversaries, if some Bohemian impostors, for the money which they had received, and seduced by avarice, had not persuaded them that I mislead the people from the good way. But I have good hope, by the mercy of our Saviour and your prayers, that I shall persevere until death in the immutable truth of our Heavenly Father.
Know, lastly, that every one here has his duty assigned him; I alone am neglected. It is the Pope who has regulated every thing here. I recommend myself to our sweet Lord Jesus Christ, to the true God, to the Son of the Virgin Mary, who ransomed us by a bitter death, and not through our merits, from eternal punishment, from the power of the devil and sin.
On Saint Fabin’s eve (January 19), written at Constance, 1415.
LETTER VIII.
TO THE INHABITANTS OF PRAGUE.
[Huss conjures them to remember his doctrines, and to cling to the Word of God.]
May God be with you! I conjure you, dearly-beloved, to attach yourselves to the cause of the Lord; for several endeavour to stifle the word, and take away from you the Gospel of Christ, which I have preached unto you, in order to turn men from their salvation. Reflect, in the second place, on the slights and outrages which your nation inflicts on you;--which hypocrites wickedly excite against you; think of the infamies and insults heaped upon you; in a word, support all things with joy and patience.
If Satan insults you, if Antichrist holds you in derision, he cannot harm you more than a dog tied-up, as long as you love the Word of God and defend it with all your power. Look at me! Satan has persecuted me for some years past, but he has not been able to do me any harm, because I trust in God. I will even say more, God strengthens in me every day joy and contentment. Remember also, that to deny a thing, is to abjure what one believes, be it the true faith or a heresy. If a man is a Christian, and if, through fear of death or persecution, and seduced by the wiles of the demon, he joins the sect of Jews and Pagans, and declares on oath that he does not wish to be a Christian, he denies the true faith. But if another has adopted a heresy; if, for example, he does not believe Jesus Christ to be God; if, in the end, he abjures this opinion, it cannot be said of him that he persists in his error. Acknowledging, therefore, how much he sins who denies the truth when he has once come to a knowledge of it, or who adheres to error or heresy, and esteeming more than all, the Word of God, let us celebrate his glory above all things, and live in charity with all men. Wrestle courageously against the imposture of Antichrist, having with you your Saviour, who strengthens you, and whom no one can vanquish. He will not forsake you, if you do not forsake him; but will bestow on all the faithful who believe in him, an eternal reward. I wrote these things, not being able to come to you in person--1415.
LETTER IX.
[John Huss to a priest, whom he reminds of his duties.]
My very dear Brother,--Be zealous in preaching the Scriptures, fill the office of a good preacher of the Gospel, remember thy vocation, and work like a favoured soldier of Christ. Live, first of all, piously and purely; afterwards, teach faithfully and sincerely. Be unto others an example in every good work; leave nothing to be desired in thy discourses; recommend virtue, and bring back those who live wickedly to the remembrance of eternal punishment; point out the joys of heaven to those who live in faith and piety; preach assiduously but briefly; explain, lastly, the Holy Scriptures prudently and with profit. Take heed of affirming any thing uncertain and doubtful, for fear of being taken up by adversaries who delight to find their neighbour in fault, and bring contempt on God’s ministers; exhort to confession and to the Communion of the Body and Blood of Jesus Christ, under both forms, that those who sincerely repent of their sins may often communicate.
I exhort thee, dear brother, not to frequent taverns or strangers, in order not to live like the common run of men; for the more the priest keeps aloof from public places, and dissipation, the more he is acceptable to God. Nevertheless, refuse not thine assistance to others, according to thy means. Preach with all thy might against voluptuousness; it is a wild beast that devours men, for whom the humanity of Christ has suffered. Wherefore, my dear friend, I conjure you to avoid all impurity; for even when thou shalt most endeavour to be useful, temptation will conceal itself, in order to lay hold of thee. Shun entirely the company of young women, and trust not to their devotion. Saint Augustin has said: “_Quo religiosior, eo ad luxuriam proclivior, et sub prætextu religionis latet dolus aut venenum fornicationis_.” Know, my dear friend, that their society has seduced many, whom the life of the age has not destroyed. Introduce not, under any pretext, women into thy dwelling, and do not hold too frequent intercourse with them; lastly, whatever thou doest, fear God, and keep his commandments, for so thou shalt be in the right path; thou shalt not perish, but shalt curb thy flesh, master the world, vanquish the demon, put on a divine spirit, find life, strengthen others, and place on thy own head a crown of glory, which shall be given thee, by the equitable and sovereign Dispenser of all justice.
LETTER X.[46]
TO PETER MALDONIEWITZ.
[John Huss wrote the following letters in the prison where he was first detained, at the Monastery of the Minor Brothers, near the Lake of Constance, outside the city walls.]
I have written nothing at present on my captivity except the letter, if, indeed, thou hast sent it, in which I besought to be prayed for. Thou understandest, without doubt, that I allude to the letter I addressed to Master Jacobel, and in which I wrote: “My enemies have said that I shall not obtain an audience, unless I, first of all, pay two thousand ducats to the ministers of Antichrist for their expenses.”[47] Michael[48] has brought a copy of this letter, and the answer of Master Jacobel, which, I have reason to believe, is severe for me. He came with the patriarch, accompanied by scribes and witnesses, amongst whom was Master Nicholas. Stoggis stood up right in front of me. One of the commissioners handing me the copy to read over, asked me to declare on oath if it was mine. I answered; Yes, and I do not believe, since the cruel salutations of Master Paletz, that any thing troubled me more than these letters. I shudder at the wickedness of Michael, and of his accomplices. As to Master Jacobel, who preaches that we should beware of hypocrites, he is deceived by them more than any one, and delivers himself up to them. I have not read his letter, but I believe it to be severe. There were two copies in the same paper, and I thought at first it was not an answer to mine, but a copy of the letter of the Curé of Janowitz.
FOOTNOTES:
[46] This is the 43d in the collection of John Huss’s Works.
[47] The letter thus alluded to has not come down to us.
[48] Michael Causis.
LETTER XI.
TO THE BELIEVERS IN PRAGUE.
[A letter written from Constance, by John Huss, to the community of Prague, during the early part of his imprisonment.[49]]
May God be with you; so that, in wrestling against Satan and the world, you may persevere to the end. I conjure you, well-beloved, from the prison which I inhabit, to pray to God for me, who do not blush to bear affliction for him: pray that he may assist me; for all my life lies in him, and your prayers. Beseech him, therefore, to grant his Spirit unto me, that I may confess his name, even unto death. I cling to his mercy and truth; and if at this time he deign to receive me, let his holy will be done! But if it be his will I should live and be restored to you, let his holy will again be blessed. I shall be in need of his Divine assistance, although I am assured that he will not permit me to be tried beyond my strength, and exposed to a peril that will not ensure my salvation and yours; for the end of temptation, should we hold fast in the truth, is to effect our salvation. Know, dearly-beloved, that the letters I have left you, have been translated by my adversaries, who have added to them many falsehoods. They write so many articles and lies against me, that I have enough to do to answer them from my prison. Their malice equals their fury. Jesus Christ, our merciful Lord, has said to them whom he loved, “I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.” Remember, beloved, that I have never had anything more at heart from the beginning than your salvation; it is in his name that I have taught you the Word of God, and I shall never cease doing so, even from the bottom of my prison. I do not doubt but that you will make some mention of me.
[Written on the eve before St Fabin’s day.]
FOOTNOTE:
[49] This letter was read at Prague, in the Chapel of Bethlehem, and in the other churches.
LETTER XII.[50]
TO JOHN OF CHLUM.
[He exhorts him not to depart, as likewise his friends, before the end of the trial.]
Excellent Lord, I rejoice greatly at your good health, your presence here, and the firm perseverance of your good and faithful heart in the trouble which you take for me in my misfortunes. God has given you that constancy to a higher degree than to any other person; he bestows you on me for my support, and I hope it will be for your welfare in this life and in the next.
I beseech you, then, by the mercy of God, to wait for the termination of the affair, like a soldier of Jesus Christ. If the Seignior John of Janowitz, who lived with us, is in good health, I ask you to keep him also near you.
I think often with pleasure of the noble Seignior Wenceslaus Duba. I pray you to transmit to him, saluting him from me, what I say of him in my prison, and thank him for his undeviating fidelity. Salute also all the other faithful Bohemians.
I accuse myself, that, on the unexpected appearance of Master Christian, my faithful master and benefactor, I could not restrain the tears which flowed from my eyes.
I was told you had left some time since with all your suite, but my soul is comforted. The God of all goodness at one time consoles, at another afflicts me; but I hope he will not forsake me in my trials. I have again suffered horribly from the stone, from which I had never suffered previously to my imprisonment; I have also been attacked by fever, and seized with vomitings, and my jailors, who took me out of the prison, thought I should have died here.
There are now presented to me many articles, heaps of falsehoods, besides those concerning which you have already received many answers. I have not dared reply to the writing which you transmitted to me, on the subject of the articles of the Parisian Doctors; for I could not do it secretly, being closely watched. It is better for me to abstain, rather than place in peril this faithful friend whom I recommend to you.[51]
I would willingly see you with the Seignior Wenceslaus and Master Christian. If you speak to the vice-chamberlain, I think he will permit you to be admitted. Converse before my guards in Latin.... I did not dare keep the articles about my person. Make Peter copy what I have written on the Ten Commandments of God.
If I live I will answer the articles of the Chancellor of Paris;[52] if I die, God will answer them for me at the day of judgment.
I know not where is my faithful brother in Christ. Is Master Christian with you? I pray you salute him, as likewise the Seignior Wenceslaus, and the other faithful Bohemians.[53]
Torment not yourself about the living being dear here. Live as you can; and should God permit me to leave the prison, you will not repent these expenses.
If you see the Seignior Henry of Plumlovitz, or Stibor of Botz, salute them for me.
It will be eight weeks to-morrow that John Huss has been confined in this refectory.[54]
Noble and good Seignior, and defender of the truth, remain here with constancy, you and the Seignior Henry, until the end arrives; and I hope that our Saviour Jesus Christ will permit it to contribute to his glory and to the ransom of my sins.
I should behold with pleasure the Emperor commanding me to transmit him my answers on the articles of Wycliffe. Oh! if God would deign to put wisdom in his mouth, that he might comport himself amongst the princes as the defender of the truth!
I have finished to-day an essay on the Body of Christ; yesterday I wrote another on Marriage. You will get them copied. Some Polish knights, and a single Bohemian in their company, have visited me.
FOOTNOTES:
[50] _Hist. et Monum. Johann. Huss_, Epist. li.
[51] John Huss speaks twice in this letter of a friend whom he does not name.
[52] John Gerson. Huss adds,--Scribet in manifesto _Zeleznyian_. The meaning of this latter word is not clear.
[53] John Huss here repeats what he had said in a former part of this letter, which is written in Latin, and is often very obscure, indicating a certain derangement, occasioned, without doubt, by acute sufferings.
[54] In the refectory of the Minor Brothers. The date of this letter is thus fixed as 22d January 1415.
LETTER XIII.[55]
TO THE SAME.
[John Huss, so many times and so perfidiously questioned by his adversaries, declares again what he acquiesces in.]
Noble and good Seignior, I have great consolation experienced, and I implore you in the name of God not to lose patience in taking so much trouble about me for so long a time; the God of truth and of justice will reward you for it.
The Commissioners during several days wished to confide my affair to twelve or thirteen head lawyers. I refused to consent to it. But, after having written my answers to the forty-five articles of Wycliffe, as well as to those of my own, which are alleged against me, I wrote with my own hand a protest, by which I declared that I wished to appear before the whole Council, and there uphold my faith. In it will be seen the articles which have been falsely extracted from my treatise on _The Church_, being added to and taken from, as well as the answer which I wrote in prison, without the assistance of any book.
I have never in my life found in my misfortune a more cruel comforter than Paletz.
All the clerks of the Pope’s chamber, as well as my keepers, treat me with great attention. The Lord delivered Jonas from the belly of the whale; Daniel from the lion’s den; the three young men from the fiery furnace: and Susanna from the sentence of false witnesses; he can also deliver me, if it should promote his glory and the preaching of his word; if, on the contrary, my death is agreeable to the Lord, let God’s name be blessed. If, at least, I was permitted to see only once the Emperor with our Bohemians, I should be consoled in my affliction.
I rejoiced in the news which I have received; truly the Lord has comforted me. I was happy to hear of the Seignior Henry Snopek being in good health. I wish to have a Bible sent me. Do not grieve on my account. I conjure you to treat well this faithful friend, to whom I am under particular obligations.
FOOTNOTE:
[55] _Hist. et Monum. Johann. Huss_, Epist. lii.
LETTER XIV.[56]
TO THE SAME.
[Huss desires to have several things in his prison to beguile the time, and fortify himself by the perusal of the Holy Scriptures.]
My good Seignior, endeavour to obtain a Bible for me, and send it by this excellent man;[57] and if Peter, your secretary, has any ink, let him give me some, with a few pens and an inkstand.
I have no news of my Polish servant, nor of Master Cardinal; I have learned only that your noblemen are here with the Emperor; wherefore, I conjure you to entreat his Majesty in my favour, and in the name of Almighty God, who has so generously bestowed his gifts upon him, and on account of the justice and truth which ought to be made manifest for the honour of God and the advancement of his Church; beseech his Majesty to deliver me from my chains, that I may be enabled to dispose of myself, and appear before a public assembly. Learn that I have been very ill, and have been obliged to take remedies, but that I am now better. Salute, I pray you, the Bohemian noblemen who are at the King’s court.
_Written in prison, and by the well-known hand of Peter our secretary._[58]
FOOTNOTES:
[56] _Hist. et Monum. Johan. Huss_, Epist. liii.
[57] Huss transmits, without doubt, this message by one of the keepers, whom he praises in another letter.
[58] Peter Maldoniewitz.
LETTER XV.[59]
TO THE SAME.
[He exhorts his friends to beware of the snares of his adversaries, who, like the Corycæans, listen to and envenom all things.][60]
I have passed nearly the whole of last night in answering in writing the articles that Paletz has drawn up; he labours directly for the purpose of procuring my condemnation. May God pardon him, and be my aid!
They affirm that the article concerning the depriving the clergy of their property is heretical. Make the Emperor understand that if this article is condemned as a heresy, it will follow that he himself, as well as his father the Emperor and King of Bohemia,[61] will be condemned as heretics, for having stripped the bishops of temporal wealth. Do not send a letter by any one whom you cannot answer for as for yourself.
Tell Doctor Schmitz to beware of coming here, or Master Jerome, or any of our friends.
I am astonished that the Emperor has forgotten me, and does not communicate with me. Perhaps I shall be condemned before I have said a word to him. It is for him to see if it is to his honour to act thus.
Noble and good Seignior John, my excellent benefactor, my intrepid defender, I conjure you not to let yourself be troubled on my account, nor for the losses from which you suffer; Almighty God will reward you with usury. Salute, I pray you, our Bohemian Lords; I do not know any thing concerning them, but I think that the Seignior Wenceslaus Duba is here, as well as Henry Latzembock.
If you decide upon any thing, let me know of it. Let John Bradazk, who is so dear to me, pray to God, with all the others, for me, and cause the Emperor to ask for the answers signed by my hand; those I have drawn up for the articles of Wycliffe, as well as for those imputed to myself.
Let these answers be copied, but not shewn more than is necessary, and let the copies not be too much multiplied, in order that the articles may remain quite distinct. I know not if the petition will be read which I forwarded to the Patriarch, to lay before the Council. I think he will not present it. If it pleased God, the Emperor, by means of one or two articles, might reduce to nothing the conclusions of the Doctors of Prague, concerning the subtraction of property, the donation of Constantine, and alms. I did not wish to deny these articles. It would be necessary for the Emperor to allege some good motives, and that these were suggested to him by some one who is not one of ours. If I was free, I would speak alone with the Emperor. See him, in order that the affair which concerns you, and to which you are attached, should not be secretly transferred elsewhere, to prevent your interfering in it any longer.
Let Master John Cardinal be prudent, for those he imagines to be friends are spies; and I have heard it said by several of those who questioned me, A certain John Cardinal has confounded together the Pope and the Cardinals, in saying that they were all simonists. Let Master Cardinal keep as much as possible under the imperial roof, that his person may not be seized as mine was.[62] No one has done me so much harm as Paletz. May God forgive him! Paletz has directed everything. He insisted upon citing all the persons who adhered to my opinions, that they might be constrained to abjure. He has said, in my prison, that all those who came to hear me, maintained that the material bread remained after consecration.
I am surprised none of our Bohemians visit my prison; perhaps they act all for the best. Let this paper be torn directly after it is read.
Send by the bearer of this letter another shirt. Seignior John, insist with the Bohemians, that the citation of all those who are called upon to appear, may be annulled; that the Emperor may consider his heritage, and not suffer any ill-disposed person to harm it. Why can I not speak to him once before being condemned? for I came here after his desire, and with the promise that I should be permitted to return safe and sound to Bohemia.
FOOTNOTES:
[59] _Hist. et Monum. Johann. Huss_, Epist. liv.
[60] Luther adds: “_Male loquentes etiam Cardinali Hostiensi_.” He is deceived when he takes the Cardinal Osti for Master John Cardinal, referred to in this letter: the latter was a Doctor of Prague, and a friend of John Huss. The manner in which Huss expresses himself on this subject, suffices to shew Luther’s error.
[61] The Emperor Charles IV.
[62] This alone is sufficient to prove that the person in question was not Cardinal Osti, President of the Council.
LETTER XVI.[63]
TO THE SAME.
[He informs his friends of Pope John’s flight, and requests the Bohemian Nobles to employ their efforts to obtain his deliverance.]
My keepers have already taken themselves away. I am no longer supplied with food, and I am ignorant of the fate that awaits me in my prison. I implore you to go with the other Nobles to the Emperor, to induce him to put an end to my captivity, that he fall not, on account of me, into sin and confusion. I beseech you also to come and see me with our Nobles of Bohemia, for it is necessary that I should speak with you.
Noble Seignior John, go and speedily find the Emperor with the Seignior Wenceslaus and all the others; it would be dangerous to wait: it is important for me that it should be done as soon as possible. Come quickly, and learn the other things which I desire you to do.
I fear that the Grand Master of the Papal Court may carry me away with him this night, for he has remained to-day at the monastery. The Bishop of Constance has written to me that he would not treat any affair with me. The cardinals have done the same.
If you love the unfortunate Huss,[64] take care the king gives me guards of his own court, and that he delivers me from prison this evening.
_Written in prison on Sunday evening._
My noble lord, delay not!
FOOTNOTES:
[63] _Hist. et Monum. Johann. Huss_, Epist. lvi.
[64] Si diligitis miserum anserem.
LETTER XVII.[65]
TO THE SAME.
[He tells him of the consolation which he has received in prison.]
I have received great consolation from the visit of the Bohemian noblemen, but I was much distressed at not having been permitted to see you.[66] Master Christian has left the city, bearing the message of Seignior Henry, and also of Master Jessenitz. I think the Council is much agitated on account of the Pope’s flight.
In all things executed, or to be executed, God should be consulted before human reason. This is what they have not done, and it is why[67]
* * * * *
If God grants me a happy issue I will not forget this faithful friend;[68] but if my death is only deferred, it is to you I recommend him.
I have discovered that the Seignior William is my friend; return him thanks for me.
I saw Wenceslaus Duba shedding tears when he spoke to me, and the Seignior Mozka shewed me all the kindness of a friend.
FOOTNOTES:
[65] _Hist. et Monum. Johann. Huss_, Epist. lv.
[66] The regret thus expressed by Huss would lead to the presumption that this letter, like the preceding, was addressed to John of Chlum, whose name is not found among those of the Seigniors and friends of John Huss, mentioned by the latter as having visited him in prison.
[67] Here the text is deficient.
[68] It is probable that this friend, whom he does not name, is the one to whom he has already alluded in several preceding letters.
LETTER XVIII[69]
JOHN HUSS TO HIS BENEFACTORS.
[He returns them thanks; exhorts them to live purely; and reminds them of the conduct of the Council towards Pope John XXIII. after his flight.]
Most generous Lords, faithful defenders of the truth, and my consolers; you whom God has sent as angels to me, I cannot fully express to you how grateful I feel for all the constancy and charitable kindness that you have shewn to me a poor sinner, but a servant in the hope of our Lord Jesus Christ. I trust the Divine Jesus, our Creator, Redeemer, and Saviour, will reward you in the present life, and give himself unto you, as the most precious gift in the life to come. I exhort you, therefore, by his mercy, to bind yourselves strongly to his law and holy commandments.
Noble Lord Wenceslaus, in taking a spouse, live purely in marriage, and renounce the vanities of the age; and you, Lord John of Chlum, you who already serve no longer the kings of the earth, dwell with your wife and your children under the yoke of the Lord.
You behold how the wheel of the vanities of the world turns round, raising one man and depressing another, but giving to all whom it raises a fleeting joy; after which comes the eternal punishment in fire and darkness.
You know of what description are these spiritual princes who call themselves the true vicars of Christ and his Apostles; who proclaim themselves the Holy Church, and the very Sacred Council that is infallible; and which, nevertheless, transgressed in adoring John XXIII., and in calling him most holy, when they knew him to be a manslayer, impure, a simonist, and a heretic, as they have declared him to be in the sentence which condemns him. Behold how they have struck off the head of the Church; they have torn out the heart of the Church; they have dried up the inexhaustible fountain of the Church; they have violated and destroyed the imperishable refuge of the Church, where every Christian should find a refuge!
May God pardon Stanislaus, Paletz, and their brethren; for they thus designated the Pope in the sentence which they rendered by the mouth of Stanislaus.[70]
* * * * *
And now Christendom is without a Pope; it has Jesus Christ for the Head, who directs it--for the heart that vivifies it by grace--for the fountain which waters it with the seven gifts of the Holy Ghost--for the imperishable and never-failing refuge, to which I have recourse in my misfortune, in the firm hope that there I shall always find direction, assistance, and an all-sufficient regeneration, and that God will fill me with infinite joy, by delivering me from my sins, and from this miserable life!
The Council erred several times in erroneously rejecting some articles from my books, as tainted with corruption, and mutilating several passages, as will be seen on comparing these articles with my books. It is there evident to both of us that Jesus Christ, the infallible Judge, will not sanction all that has been done and said at this Council. Happy, then, are they who, keeping his law, perceive, detest, and avoid vain pomp, avarice, hypocrisy, the fraud of Christ’s enemies, and who wait with patience the coming of the Sovereign Judge and his angels.
I conjure you, by the bowels of Jesus Christ, to avoid bad priests, and to love good ones, according to their works. I conjure you and the faithful Barons, not to permit, according to your power, worthy priests to be oppressed. It is for that purpose that God has raised you above others; and I think there will be in Bohemia a great persecution of the faithful servants of God, if he does not relieve them by the arms of the secular lords whom he has enlightened by his Word, more than by our spiritual chiefs. Oh! what madness to condemn as erroneous the Gospel of Christ and the Epistle of St Paul, who professes to have received the truth, not from men, but from God; and to reject the example of Jesus Christ himself, of his apostles, and of the other saints, in condemning the Communion of the Cup of our Lord, instituted for all adult believers. Do they not say, the permission given to devout laymen to participate with the lips in the Cup of Christ is an error! And if a priest presents them this Cup to drink of, he is reputed in fault, and, should he persist, is condemned as a heretic!
O, St Paul, thou hast said unto all the faithful--“For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come,” that is to say, until the judgment-day, when he shall come; and, behold, already the custom of the Romish Church opposes the accomplishment of thy Word!
FOOTNOTES:
[69] _Hist. et Monum. Johann. Huss_, Epist. xix.
[70] John Huss repeats again here what he had previously said relative to the Pope. We omit it as superfluous.
LETTER XIX.[71]
TO JOHN OF CHLUM.
[He alludes to the injuries which he had to suffer from the Council and deputies.]
If my letter has not yet been sent to Bohemia, keep it, and do not send it, for harm might come from it.
The Emperor might well ask who was to be judge, since the Council has not cited me to appear before him, nor have I been accused in his presence. Nevertheless, the Council has cast me into prison, and ordered its procurator to proceed against me.
If I obtain a public audience, I ask, noble and excellent Seignior John, that the Emperor should be present, and a place near him assigned to me, in order that he may hear me with facility. I also pray, that you, with the Seignior Wenceslaus, and my other protectors, be present, if you can, and hear the words that Jesus Christ, my procurator, shall put in my mouth, that whether I live or die, you may be unto me true witnesses, that impostors may not say that I abjured the truth which I preached.
Know, that in presence of witnesses and notaries, I demanded, in my prison, from the commissioners, that they would send me an advocate and procurator; they promised to do so, and afterwards refused them to me. I then confided myself to the Lord Jesus, that he may enlighten, plead, and judge my cause. I do not think that there are other subjects of accusation against me than these: _First_, The obstacle I raised against the publication of the bull of the Crusades: they are in possession of my treatise; they have read it to me, and I have acknowledged it. _Secondly_, They accuse me of having officiated when under excommunication. _Thirdly_, My appeal to the Pope is imputed to me as a crime: they read this appeal in my presence, and, before all, I joyfully exclaimed that this appeal should be mine. _Lastly_, in the fourth place, I am accused of having left behind me at Prague a writing which my enemies have interpreted against me, and in which I said--“I quit the city without a safe-conduct.” You will answer this by saying, when I left Prague, I had no safe-conduct from the Pope; and, in fact, I had none; and I was not aware, when I wrote that letter, that you were to accompany me in my journey....
After the public audience, should I obtain it, may the Emperor not permit me to be cast again into prison,--may I gather the fruits of your good counsels, and of those of your friends; and, if it should please God, tell the Emperor several things, for the advantage of Christendom, and for his own good.
FOOTNOTE:
[71] _Hist. et Monum. Johann. Huss_, Epist. xlix.
LETTER XX.[72]
TO PETER MALDONIEWITZ.
[John Huss’s Dream.]
Explain this night’s dream. I thought they wanted to destroy, at Bethlehem, all the representatives of Christ, and that they destroyed them. The next morning, on rising, I saw many painters, who were painting finer and more numerous images. I looked at them with joy: the painters said, with the crowd--“Let the bishops and priests come now, and let them endeavour to destroy these designs!” Upon this, great multitudes rejoiced at Bethlehem, and I with them; and on awaking, I found that I was laughing.
Several have published, that they wished to destroy what is written at Bethlehem. I will send a copy of the treatises, which I have transcribed in duplicate.
FOOTNOTE:
[72] _Hist. et Monum. Johann. Huss_, Epist. xliv.
LETTER XXI.[73]
PETER MALDONIEWITZ TO JOHN HUSS.
[Peter explains the dream to John Huss, according to the interpretation of John of Chlum, whom, in pleasantry, they used to call the Doctor of Bibrach; because, during John Huss’s stay in the imperial town of Bibrach, as John of Chlum frequently conferred with the priests and other lettered men, relative to the obedience due to the Pope, excommunication, and other similar matters, the report was disseminated in the town, that the nobleman, John of Chlum, had been created Doctor in Theology.]
Dearest friend, Be not in any respect uneasy respecting the public audience, for it occupies more attention than usual, as well as your affairs; and we hope, with the grace of God, that every thing will terminate happily. But trouble not your head with phantoms; forget them, and think only in what manner you may reply to the objections that will be made against you. And yet the word of truth, which cannot err, forbids you to meditate too much; for it declares, that when you are brought before men, it shall be suggested to you at the moment what you ought to say.
This is the explanation of your dream:--The image of Christ, painted on the walls of the chapel, is his life, which we ought to imitate; it is the same for the holy and ineffaceable Scripture which is represented on the same place, and which, towards the evening, the enemies of the cross endeavour to rub out, the sun withdrawing itself from them on account of the iniquities of their life; all these things, then, appear forgotten in the eyes of the world; but the next day, when the sun of justice shall have risen again, the preachers of Christ’s word will renew these same images, and will retrace them in a more brilliant manner, then preaching on the house-tops what was before only whispered in the ear, and, as it were, delivered up to oblivion. The result will be a great source of joy to believers; and although the humble bird,[74] at present placed on the altar, may be delivered up to suffering in putting off a feeble body; yet our firm hope is, that hereafter awakening, after this miserable life, as from a dream, it will live with Him who is in Heaven, and will laugh to scorn those impious persons, who endeavoured to destroy the image of Christ and the Holy Scriptures; and that at the last with the divine protection, he will again, in a more remarkable manner, retrace the latter, for his flock and his dear friends. This is the explanation given by the Doctor of Bibrach,[75] in comparing this dream with one of Daniel’s visions.
* * * * *
Your friends and faithful disciples are happy in receiving your letters. The Ambassador of the King of France has arrived to-day at Constance.
FOOTNOTES:
[73] _Hist. et Monum. Johann. Huss_, Epist. xlv.
[74] Auca, _goose_, the signification of _Huss_ in Bohemia.
[75] Peter adds, “Correspondenter hunc locum visionis Danielis exponens conformiter illi; quo auca in mari natitans petræ inniti videbatur, quorum utrumque inconvulsam sustentaminis innuit firmitatem.”
LETTER XXII.[76]
REPLY OF JOHN HUSS TO PETER.
[He explains his dream himself, and comforts himself by the Holy Scriptures.]
I have received much consolation from what the Doctor of Bibrach has desired you to write to me; his explanation is in accordance with my own ideas. I forget neither this precept of Cato--“Disturb not thyself with dreams;” nor the order of God--“Pay not observance to visions;” and yet I hope that the life of Christ, which I imprinted at Bethlehem by his word in the hearts of my hearers, and which his enemies have endeavoured to destroy, by forbidding me to preach in that place, and by wishing to pull it down,--I hope, I say, that this same life shall be sketched hereafter far more effectively by preachers of greater eloquence than myself, to the great joy of the people who cling with all their might to the life of Christ; greatly shall I rejoice when I awake, as our Doctor expresses it,--that is to say, when I shall rise from the bosom of the dead!
And as to the Scripture printed on the walls of Bethlehem, and relative to which Paletz is so much irritated, declaring that I have abused the people about it, this same Paletz insists on its being destroyed; and in order to overwhelm me as much as possible, he has greeted me in a most dreadful manner, as I shall relate hereafter, with God’s permission.
With respect to what I ought to reply to the objections that may be brought against me, I rely on the Divine Saviour, to whom I have appealed--whom, in presence of the commissioners, I have chosen for my Judge and Advocate, declaring firmly, that “I selected for my advocate and judge the Lord Jesus, him who would soon judge us all.” I committed my cause to him, as he had confided his to his Father. It is he who has declared, as our doctoral lord of Bibrach remarks,--“Take no heed of what you shall say; for I will give you a wisdom and eloquence which your enemies will not be able to resist.”
Jerome has written:--“The Lord has said to us, Do not allow yourselves to be troubled; fear nothing; you shall march to the combat, but it is I who will fight; your mouth shall open, but it is I who will speak; you shall be betrayed by your relations, your friends, your brothers; and they will deliver you up to death. The injuries that we receive from the persons who are strangers to us are less cruel than others; our sufferings are so much the more bitter, that we expected more from those who inflicted them on us; for we suffer not only in our body, but also in our mind, from charity being destroyed.” This is what Jerome says; and as to me, my grief proceeds, above all, from Paletz.
In truth, the Doctor of Bibrach has the advantage over Lord Henry, and over Master John of Janowitz. The other dreams will be also explained, if it please God.[77]
Let the Doctor of Bibrach keep to himself alone what he has imparted to me, relative to my letters; for Christ has said,--“A man’s enemies are of his own household, and you shall be betrayed by your own relatives.”
Farewell! Be firm and constant all you that dwell in this city of Constance.[78] Greet all my friends for me, but prudently, for fear the question be asked, How you know that I have sent them a greeting?
FOOTNOTES:
[76] _Hist. et Monum. Johann. Huss_, Epist. xlvi.
[77] The Latin text has the word _cætera_; but it is probable that dreams are meant.
[78] Habete constantiam in Constantia omnes qui simul estis.
LETTER XXIII.[79]
TO JOHN HUSS.
[Huss is informed of several circumstances by his friends.]
Dearest friend,--Learn that your acts and the truth have never been more the objects of secret and unjustifiable snares than at present; however, your affair is postponed in consequence of a train of incidents that have occurred, and which were not in any way connected with it.
All your friends, and particularly Christian, are most attentive to the good widow, as to a second Sareptan.[80]
A bit of triangular paper has fallen into the hands of your enemies: it has been the subject of a denunciation; and the informations were lodged so promptly, that it was impossible to prevent the act.
The Doctor of Bibrach has been demanding, by what means, and by what occasion, he can write to you: the conclusion that has been drawn, is, that he is negligent about doing so. Write, I pray you, a few words of consolation for your most attached friends.
FOOTNOTES:
[79] _Hist. et Monum. Johann. Huss_, Epist. l.
[80] This is the person who received John Huss into her house at Constance.
LETTER XXIV.[81]
JOHN HUSS’S REPLY.[82]
May the God of mercy preserve and strengthen you in his grace; and may he impart to you, as well as to me, constancy in this city; for if we continue constant, we shall obtain the succour of the Lord. It is now that I learn to understand the saying of the Psalmist: Pray and meditate on the sufferings of Christ and the martyrs: for Isaiah has declared, that experience gives intelligence, and unless a man has undergone temptation, he can know nothing.
I do not understand what the Doctor of Bibrach inquires about; and I form no conjectures relative to his being negligent in writing. I only wish that he may be in good health; but that the health of the soul may be first fortified in him by the Lord. What I desire most ardently for him, is the improvement of his soul’s health as well as that of his body, and after this life, eternal happiness with the saints.[83]
Rejoice all you who are united in the Lord; salute each other, and prepare yourselves to partake worthily of the body of the Lord before the Feast of Easter. I have not been able to participate in this holy sacrament for a length of time; and I shall still be deprived of it as long as it shall be the good pleasure of the Lord. It was the same with the apostles of Christ and a great number of the saints, who were debarred from the sacrament in prison and in desert places.
I rejoice that you are together, and that Zelizna Brada is with you in good health. I also am well, being, as I hope, in Jesus Christ; and I shall be still better after death, if I observe faithfully God’s commandments. Oh! that God would accord me sufficient time to reply to the Chancellor of Paris, who so rashly and unjustly, and in presence of so great an assembly, did not blush to accuse his fellow-creature of errors! But God, perhaps, by my death, or by his, will render all writing on my part useless, and in his last judgment will clear up every thing, far better than I could do by any work of mine.
FOOTNOTES:
[81] This letter has been, I own, classed under the same title and the same figure as the preceding one in the collection of John Huss’s Works.
[82] Huss commenced this letter by the following verses, which he wrote with his own hand, to console himself, and wile away the time; they are, however, so filled with _jeux de mots_ and abbreviations, that it is impossible to translate them satisfactorily. We therefore give them in the original.--
Litera gavisus, respondeo capiti istud, Cœtus, lacus, ignis, ac testis restituere Jonam, Danielem, tres Pu...Susannam, quia fuere Justus, castus, puri, hæc conti...Spem retinentes In Domino justo, qui liberat in se sperantes. Poterit qui aucam, Dominus pie, carcere tetro Eripere clausam, quæ se fœdaverit retro, Quam purgat carcer, donat et instruit flere, In lachrymas risus vertens, ut nunc sciat vere Opprobria Christi, blasphemias, lumine recto Cernere injurias et capite Sathanæ secto Vincere morte, vel ut sibi dederit optima vita.
[83] Huss here adds the following verses:--
Nocturnus, gradus, litaniæ, singulæ horæ, Carceri sunt breves, vigiliæ dicere, leves. Passo Christo patimur: sed hæc est passio nostra, Nulla, vel modica, quæ tolleret crimina nostra, Adjuvet vos Christus, ne glutiat nunc Antichristus.
LETTER XXV.[84]
TO THE SAME.
[He again requests that the noblemen who have been his protectors should obtain him a hearing; and he prays earnestly to have the Emperor and the Council applied to on the subject.]
Beloved friend in Christ, endeavour once more to persuade all our noblemen to solicit the Emperor and the Council, that what they promised may take place; for they declared to me,--“The facts alleged against you shall be put down briefly in writing, and in an approaching audience you shall reply.” Our noblemen, by reminding the Emperor and the Council of their own words, can constrain them to do what they have promised. Then in the Council, with the assistance of God, will I loudly proclaim the truth; for, rather than to be thus basely stifled by them, I prefer to have my body burned with fire; but I am anxious that every Christian shall know what are my last words. I, therefore, in the name of the Most High, conjure my noble friends to act with energy, and to give me a last proof of their firmness. My trust in the Lord, noble John, my generous and most faithful friend, is unchangeable. May God award you a fitting recompense for all your kindness. I conjure you not to withdraw until all has been consummated. Oh! why am I not led forth to the funeral pile, rather than be thus prevented from being heard! I still hope that the Almighty God will deliver me from their hands through the merits of the saints. Let me know, I pray you, if I shall to-morrow be heard before the Council. Salute, from me, all my friends in Bohemia, and beseech them to pray to God for me. Should I remain in prison, it will be a great consolation to me, during my melancholy expectation of death, to know that you have exhorted the masters to remain steadfast in the truth, as well as the young maiden Petra and all her family. Recommend Master Jessenitz to take unto himself a wife. Pray my good friend Guzikon and the curé not to be angry with me for not having paid what I owed them, for it was totally out of my power. Let those persons who have aided me with their money, salute my friends in Christ of both sexes, and let them pray to God for me. No one will repay them, as well as our Lord Jesus Christ, the money they had advanced to me, it having been done for his service. I should, however, be well pleased that the richer persons paid the poorer; but I fear that in some this saying may be confirmed,--_Tzosoczy to Smyssli_.[85]
FOOTNOTES:
[84] _Hist. et Monum. Johann. Huss_, Epist. xxxv.
[85] Luther has not translated these words.
LETTER XXVI.[86]
JOHN OF CHLUM TO JOHN HUSS.
[He informs him in what terms the Emperor explained, before the deputies of the Council, his views relative to the audience. He afterwards gives him some intelligence of the position and health of his friends.]
Dearest friend,--Learn that the Emperor held a conference to-day with the deputies of all the nations of the Council relative to your affairs, and in particular concerning the public audience. All at last replied to him that he had certainly promised you a hearing; and your friends insisted on your being placed in an airy and wholesome place, that you may collect your strength and allow your mind to become tranquil, in order that, by a short respite, you may be better able to reply.
Therefore, in the name of God, quit not the truth in the slightest degree, through any dread of losing this miserable life; for it is for your greatest good that God has visited you with this trial.
Your friends in Prague are in good health, and particularly the Lord Schopeck, who rejoices exceedingly that you are shortly about to sustain the desired combat for the truth. We pray you earnestly to consign to paper your final opinion relative to the communion of the cup, and your reasons therefor, in order that it may be communicated to our friends in proper season; for there exists some difference of opinion on the subject amongst the brethren, and many are troubled thereby. They refer the matter to you and to your writings.
Your friends grieve at the reply of your jailor, and particularly Jessewitz; but the past cannot be recalled. They praise amongst themselves, and admire greatly, your firmness.
FOOTNOTE:
[86] _Hist. et Monum. Johann. Huss_, Epist. xlvii.
LETTER XXVII.[87]
TO JOHN OF CHLUM.[88]
[John Huss replies separately to all the articles. He also enumerates the annoyances to which he is subjected by several bishops relative to a quantity of gold pieces which they affirm to be in his possession.]
As well as I can remember, I know nothing more, and I am ignorant for what object the public hearing will be given me. I have protested in writing in presence of notaries; I have also addressed to the whole Council a petition which I shewed to the patriarch, and in which I demand to have permission accorded me to reply separately to each article, as I had already replied by writing. The public audience will perhaps be allowed me for the purpose of replying in a scholastic form, or perhaps God will graciously permit me to preach.
I hope that, by the grace of God, I shall never depart, even slightly, from the truth, such as I know it. Pray to Him, therefore, to protect me!
As to what touches the communion of the cup, you possess the writing in which I have advanced my opinion on the subject, and my reasons for holding it. I have nothing farther to say, except that the Scriptures and the Epistles of Paul prescribe this practice, and that it was in use in the primitive Church. If possible, obtain permission for those who are anxious to partake of it from religious motives, to do so;[89] but be guided in your conduct therein by circumstances.
Let my friends not conceive any alarm at my replies in private. I cannot see how these things could have been otherwise, since all was decided by the Council, even previously to my being thrown into prison. In a document published by the Commissioners, and which has been read to me, I am called a heresiarch, and a seducer of the people. But I hope that what I have uttered in the shade, will be, at a later period, preached in the open day.[90]
I was interrogated, the evening of the day on which I saw John Barbat, respecting the forty-seven articles; and I replied as I had done in my preceding protest. Taking each article separately, they asked me if I desired to defend it: my reply was, that I referred the matter to the decision of the Council, as I had previously done, and I asserted of each article, as previously, “It is true; but in such and such a sense.” “Will you defend it?” they asked me; and my answer was, “No; I abide by the decision of the Council.”
I call God to witness, that, under the circumstances, I saw nothing better to reply, as I had antecedently given it under my own hand that I should not defend any thing obstinately, but that I was ready to be instructed. These questions were put to me, because it was reported that I had informed the Emperor that I wished to defend three or four articles. They even asked me what I had declared to the Emperor, and I replied, that I had not said anything of the nature attributed to me.[91] Michael Causis was present, with a paper in his hand, and urging on the patriarch to force me to reply to his questions; and whilst this was going on, some bishops entered. Michael has invented something new. God has been pleased to allow him and Paletz to stand against me for my sins. The former scrutinises my letters and my writings; and Paletz brings forward all the conversations that we held together in bygone years.
The patriarch maintained openly that I was exceedingly rich; and an archbishop said to me, “You have seventy thousand florins.” Michael asked me before them all, “Eh! what has become of that robe-full of florins? How much money of yours have the barons of Bohemia in safe keeping?” Oh! certainly I suffered much to-day. One bishop said to me, “You have established a new law:” another, “You have preached all these articles;” and I replied warmly and strongly, with the aid of God, and concluded by asking, “Why do you overwhelm me with insults?”
Write nothing to me of the witnesses cited to appear, for no step has been taken about them, either by themselves, or by the king, or by the citizens of Prague.
FOOTNOTES:
[87] _Hist. et Monum. Johann. Huss_, Epist. xlviii.
[88] This letter appears as if it were a reply to the preceding one, from what is said in it about the sacrament of the cup.
[89] _Si potest fieri, attentetis ut saltem permittatur per bullam illis dari, qui ex devotione postulaverint._ It is not easy to say what Huss meant by the expression _per bullam_.
[90] Sed spero quod quæ dixi sub tecto prædicabuntur super a tectu.
[91] John Huss adds, _Sed sicut scitis, &c._, “but as you know,” &c., and does not terminate the sentence.
LETTER XXVIII.[92]
[Huss replies to Peter the notary, who had encouraged him to give proofs of constancy.
This letter, says Luther, is a noble testimony in support of the saying of the Apostle Paul, that virtue will improve in affliction, and God brings forth fruits in us by temptation.]
May salvation come to thee from Jesus Christ! I dare not rashly say, with St Peter, since my fervour and courage are infinitely inferior to his, that “though all men shall be offended because of Christ, yet will I never be offended.”
Jesus Christ has never, in express terms, declared me to be blessed like Peter, and has not promised me such precious gifts. I maintain, at the same time, against several together, an attack more vigorous in its nature and more terrible. I, however, can declare, that, having placed my trust in Jesus Christ, I shall adhere to the truth, even unto death, with the aid of the saints and his own.
If the Lord John of Chlum suffers any loss on my account, do thou, my dear Peter, take thought to repair it when thou shalt have returned. Pay attention to the master of the mint, and his wife, who imprudently engaged themselves for me, and to all our other friends, known to the Curé, my disciple. If any horse remains still my property, it ought to come into the possession of Lord John, with the car.
As to thee, if Master Martin or Master Christian live, thou shalt receive from them a part of the sixty-four or seventy pieces of money; and I wish that this portion were larger. Bear in mind, however, that I do not pretend, by this money, to recompense thy ardent and unchangeable love for the truth, or the services that thou hast rendered me, and the consolations which thou hast lavished on me in my hours of difficulty. May God be thy great recompense for all these things, for I possess nothing that is worthy of thy acceptance. Should it be granted me to live at Prague; and if my return to that city is not impossible, I would share every thing with thee like a brother. I do not, however, form any wish to return thither, but inasmuch as it may be in accordance with the will of the Lord in heaven. I do not know to whom I can entrust the viatica which I still possess, and which I had bequeathed to Master Martin. Dispose of my books according to the directions that I sent to him, and choose for thyself from amongst them such of those written by Wycliffe as shall please thee. I am much alarmed for our brethren, who, I fear, will be persecuted, unless the Lord interpose in their favour; and I am apprehensive that many will be offended.
Salute, I pray thee, with a great affection, the Bohemian and Polish noblemen, and render thanks, in particular, to the Lords Wenceslaus de Duba and John de Chlum, who, I hope, will be present at the audience of the Council.
Farewell in Jesus Christ!
FOOTNOTE:
[92] _Hist. et Monum. Johann. Huss_, Epist. xxix.
LETTER XXIX.[93]
TO ONE OF HIS FRIENDS.
[He mentions what happened to him in the audience, which was accorded him four days before the eclipse of the sun.[94]]
The Lord, to-day, gave me a firm and intrepid heart. Two articles were struck out, and I am in hope that a greater number will be treated in like manner. They were all crying out, like the Jews against Jesus. They have not yet come to the principal count, viz., to the avowal that all the incriminated articles are found in my writings. You committed an error in judgment in presenting the treatise against an unknown adversary. Do not shew, with the treatise on the Church, anything besides that against Stanislaus and Paletz.
It is well that they had desired my book to be given back to them; for some persons cried out loudly to have it burned, particularly Michael de Causis, whom I myself heard. I never thought that I had, in that multitude of priests, only the brother, and a Polish doctor whom I knew to be such. I rendered thanks to the Bishop Lytemissel, for he said but these few words: “_Atzo Huss to bie utzmil_.”[95]
I am grateful to you for the manner in which you have arranged the articles: it will be well to have them published under that form. The presidents have asserted that I elsewhere published another definition of the Church, and they wanted to know what it was.
Greet the lords who are believers, and the friends of the truth, and pray to God in my behalf, for I have need of it. I think they will not pardon me the opinion which I quoted from St Augustin respecting the Church, the predestinated members, the elect, and the bad bishops.
Oh! that an audience may be accorded me, in order that I may reply to the arguments by which they attack the articles of my treatises; many of them, now crying out, would then be silent: but the will of God be done!
FOOTNOTES:
[93] _Hist. et Monum. Johann. Huss_, Epist. xxxvi.
[94] This is an error of Luther’s; the first audience was given the day before the eclipse, on June 6.
[95] The meaning of this does not appear.
LETTER XXX.[96]
TO HIS NOBLE BENEFACTORS.
[This letter teaches us in what consists the trial of spiritual combats; it shews how true is what we confess in the Creed, that there is but one holy and universal Church,[97] and that the riches of this Church are common to all. Man is for his fellow-creature, an angel and a God in misfortunes.]
I am delighted that the treatise against an unknown person has not been discovered, as well as several others.
I have been able these latter days to nourish my soul with better things,[98] than since Easter day until last Sunday. I imagined this Council to contain more order and decency. May the noble John, my friend, be blessed in eternity. I should with pleasure learn in what state is Barbat, who refused to follow the counsels of his friends.
Since they are in possession of my book, I have not felt any want of the work. Preserve carefully the list of the first articles, with the proofs; and if you should want any testimonies for any of the articles, assign witnesses. The most important article is that entitled _All that a virtuous man does, he does virtuously_.
I am suffering from a toothach, and during the heat have been seized with vomitings of blood. I suffered also from the stone and headach. These are punishments for my sins, and signs of God’s love. Since they have condemned my treatises, I pray you to suppress the last letter written in Bohemian, which I sent to-day, in order that the people of God should not believe that all my books are condemned, as I was afraid of, from a letter I received yesterday.
It would be desirable that no letter written in this prison should be known; for what God intends to do with me is still very uncertain. I fear that Ulric may have published some of my letters. I conjure you, therefore, in God’s name, to pay the greatest attention to the letters--to your words and acts. Oh! how much I was consoled by receiving your letters, and in writing you mine! I hope, with the grace of God, that men may one day derive instruction from them.
As long as I know you remain with the young Seigniors at Constance, I shall be comforted, even though I should be already condemned to death. I regard it as certain that God has bestowed you on me, as angels to strengthen and console me,--me, a weak and unfortunate man, in the midst of my temptations. What they have been, what they are, and will still be, the Almighty God knows. He who has compassion on me, He who is my refuge, my support, and my deliverer, in Him have I placed my trust.
Two delegates of the Council asked me in prison, “If I possessed several books which I had made use of in my researches?” I answered, that “I possessed them.” They asked me, “Where?” “In Bohemia,” I replied. They inquired of me, “Whether I had none here?” I denied having any, which is the fact, although I had previously brought with me the book of Sentences, the Bible, and some other works. I learned from them that John, my pupil, had withdrawn; and they said to me, “Have you no other observations to offer?” “No; what I have said, is the truth.” “Will you abjure and recant?” “No,” I replied; “but come to the Council; there you shall hear me. I am to appear before it, and there will I answer. Why do you tempt me? Have you come to console a prisoner, or add to his affliction?” Then, after having again exchanged some words, they withdrew. Take care of the books, if you have any; as for me, I am not aware of any.
Tell Master Jessenitz, that the notary has perfidiously changed my evidence concerning the explanation of the bull, which, as you have heard, I strongly affirmed before the Council.
FOOTNOTES:
[96] _Hist. et Monum. Johann. Huss_, Epist. xxxvii.
[97] Catholicism.
[98] _De bonis plus comedi._ I did not think it possible to understand these words but in a figurative manner.
LETTER XXXI.[99]
[John Huss relates with what horror and rage he was greeted by the Council.]
I, Master John Huss, in hope, servant of Christ, and ardently desiring that believers in Christ may not, when I shall have ceased to live, find in my death an opportunity for scandal, and look on me as an obstinate heretic, do take to witness Jesus Christ, for the sake of whose word I have wished to die; and I leave in writing the remembrance of these things for the friends of truth.
I had often declared, both in private, in public, and before the Council, that I would consent to an inquiry, and would submit myself to instruction, abjuration, and punishment, if it was demonstrated to me that I had written, taught, or disseminated, any thing contrary to the truth. But fifty doctors, who stated that they were deputed by the Council, having been frequently corrected by me, and even in public, for having falsely extracted articles from my works, refused me any private explanation, and declared that they would not confer with me, saying _You ought to submit yourself to the decision of the Council_. And the Council mocked when, in the public audience, I quoted the words of Christ and the holy doctors; at one time they reproached me with misunderstanding them, and, at another, the doctors insulted me.[100]...
An English doctor, who had already said to me in private, that Wycliffe had wished to annihilate all science, and had filled his books and his logic with errors, began to discourse on the multiplication of the body of Christ in the consecrated host, and, as his arguments were weak, he was told to be silent; then he cried out: “This man deceives the Council; take care that the Council be not led into error as it was by Berenger.” When he was silent, another discussed noisily concerning the created and common essence. All began to clamour against him. I then demanded that he might be heard, and said to him, “You argue well; I will answer you most willingly.” He also broke down, and he added in a sullen voice: “_This man is a heretic_.” The Seignior Wenceslaus Duba, John de Chlum, and Peter the notary, valiant champions and friends of the truth, know what clamours, what unworthy raillery and blasphemies were poured upon me in this assembly. Stunned by so much noise, I said, “I thought there was to be found in this Council more decency, more piety, and more discipline.” All then began to listen, for the Emperor had commanded silence to be observed.
The cardinal who presided said to me--“You spoke more humbly in your prison.” I answered--“It is true; for then no one clamoured against me, and now they are all vociferous.” He added--“Will you submit to an investigation?” “I consent to it,” replied I, “within the limits which I have fixed.” “Take this for the result of the inquiry,” resumed the cardinal, “that the doctors have declared the articles extracted from your books to be errors, which you ought to efface, in abjuring those already testified against you by witnesses.” The Emperor afterwards said--“This will soon be committed to writing for you, and you will answer it.” “Let that be done at the next audience,” said the cardinal; and the sitting closed. God knows how many trials I have suffered since![101]
FOOTNOTES:
[99] _Hist. et Monum. Johann. Huss_, Epist. xv.
[100] John Huss alludes here to a discussion, not very intelligible, on the community of the essence in the Divine Persons. We give it in the original: Quidam autem cardinalis supremus concilii, et a concilio deputatus in publica audientia, accepta una charta, dixit: Ecce unus magister sacræ theologiæ præsentavit mihi argumentum istud, dicatis ad illud. Erat autem argumentum de essentia communi, quam concessi esse in divinis. Postea ipso deficiente, quamvis reputaretur doctor theologiæ valentissimus, dixi sibi de essentia communi creata, quæ est primum esse creatum communicatum singulis creaturis: ex qua ipse volebat probare remanentiam panis materialis, sed notabiliter ad metam nescientiæ argumenti reductus obmutuit.
[101] For the detailed account of this second audience, consult _The Reformers before the Reformation_, vol. ii.