# The Acts and Monuments of John Foxe/Volume 3/Other Nineteen Articles objected against John Huss, being in Prison

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Other Nineteen Articles objected against John Huss, being in Prison.
First article. Paul, how he was both a blasphemer, and also a member of Christ.The first article: 'Paul, according unto present justice, was a blasphemer and none of the church, and therewithal was in grace, according unto predestination of life everlasting.' Answer: This proposition is not in the book, but this which followeth. 'Whereby it doth seem probable, that as Paul was both a blasphemer, according to present justice, and therewithal, also, was a faithful child of our holy mother the church, and in grace according to predestination of life everlasting: so Iscariot was both in grace, according unto present justice, and was never of our holy mother the church, according to the predestination of life everlasting, forasmuch as he lacked that predestination. And so Iscariot, albeit he was an apostle, and a bishop of Christ, which is the name of his office, yet was he never any part of the universal church.'
Second article. Predestination.The second article: 'Christ doth more love a predestinate man being sinful, than any reprobate in what grace possible soever he be.' Answer: My words are in the fourth chapter of my book entituled, 'Of the Church:' 'And it is evident that God doth more love any predestinate being sinful, than any reprobate in what grace soever he be for the time; forasmuch as he willeth that the predestinate shall have perpetual blessedness, and the reprobate shall have eternal fire.' Wherefore God partly infinitely loving them both as his creatures, yet he doth more love the predestinate, because he giveth him greater grace, or a greater gift, that is to say, life everlasting, which is greater and more excellent than grace only, according to present justice. And the third article of those articles before, soundeth very near unto this: that the predestinate cannot fall from grace. For they have a certain radical grace rooted in them, although they be deprived of the abundant grace for a time. These things are true in the compound sense.
Third article. Whoso committeth deadly sin, swerveth from the faith.The third article: 'All the sinful, according to present justice, are not faithful, but do swerve from the true catholic faith, forasmuch as it is impossible that any man can commit any deadly sin but in that point, that he doth swerve from the faith.' Answer: I acknowledge that sentence to be mine, and it appeareth, that if they did think upon the punishment which is to be laid upon sinners, and did fully believe, and had the faith of the divine knowledge and understanding, &c. then, undoubtedly, they would not so offend and sin. This proposition is verified by the saying of the prophet Isaiah, 'Thy rulers are unfaithful, misbelievers, fellows and companions of thieves; they all love bribes and follow after rewards.' Behold, the prophet calleth the rulers of the church 'infidels,' for their offences; for all such as do not keep their faith inviolate unto their principal Lord, are unfaithful servants, and they also are unfaithful children who keep not their obedience, fear, and love unto God, their Father. Item, This proposition is verified by the saying of the apostle, Titus i. 'They do confess that they know God, but by their works they do deny him.' And forasmuch as they who are sinful, do swerve away from the meritorious work of blessedness, therefore they do swerve from the true faith grounded upon charity, forasmuch as faith without works is dead. To this end doth also appertain that which the Lord speaketh [Matt. xxiii.] of the faithful and unfaithful servant.
Fourth article. Binding and losing, unless they be well understood, minister too much feat of presumption.The fourth article: 'These words of John xxii.: Receive the Holy Ghost; and, Whatsoever you shall bind upon earth, &c. and Matthew [xvi. and xviii.], For lack of understanding shall terrify many Christians, and they shall be wonderfully afraid, and others shall be deceived by them, presuming upon the fulness of their power and authority.' Answer: This sentence I do approve and allow, and therefore I say in the same place, that it is first of all to be supposed, that the saying of our Saviour is necessary, as touching the virtue of the word, forasnmch as it is not possible for a priest to bind and loose, except that binding and loosing be in heaven. But, for the lack of the true understanding of those words, many simple Christians shall be made afraid, thinking with themselves, ​that whether they be just or unjust, the priests may, at their pleasures, whensoever they will, bind them. And the ignorant priests do also presume and take upon them to have power to bind and loose whensoever they will. For many foolish and ignorant priests do say, that they have power and authority to absolve every man confessing himself, of what sin or offence soever it be, not knowing that in many sins it is forbidden them, and that it may happen that a hypocrite do confess himself, or such a one as is not contrite for his sin; whereof proof hath oftentimes been found, and it is evident, forasmuch as the letter doth kill, but the Spirit doth quicken.
Fifth article. Binding and loosing chiefly and principally belong to Christ.The fifth article: 'The binding and loosing of God, is simply and plainly the article, chief and principal.' Answer: This is evident, forasmuch as it were blasphemous presumption to affirm, that a man may remit and forgive an evil fact or offence done against such a Lord, the Lord himself not approving or allowing the same. For by the universal power of the Lord, it is necessary that he do first absolve and forgive, before his vicar do the same; neither is there one article of our faith, which ought to be more common or known unto us, than that it should be impossible for any man of the militant church to absolve or bind, except in such case as it be conformable to the head of the church, Jesu Christ. Wherefore every faithful Christian ought to take heed of that saying: 'If the pope, or any other, pretend by any manner of sign to bind or loose, that he is thereby bound or loosed, for he that doth grant or confess that, must also, consequently, grant and confess that the pope is without sin, and so that he is a god; for otherwise he must needs err and do contrary unto the keys of Christ.' This saying proveth the fact of the pope, who always in his absolution presupposeth contrition and confession. Yea, moreover, if any letter of absolution be given unto any offender, which doth not declare the circumstances of the offence which ought to be declared, it is said that thereby the letter of absolution is of no force and effect. It is also hereby evident, that many priests do not absolve those who are confessed, because that either through shamefastness they do cloak or hide greater offences, or else that they have not due contrition or repentance: To true absolution four things are required.for unto true absolution there is first required Contrition. Secondly, A purpose and intent to sin no more. Thirdly, True confession. And fourthly, Steadfast hope of forgiveness. The first appeareth by Ezekiel. 'If the wicked do repent him,' &c. The second, in John v., 'Do thou not sin any more.' The third part, by this place of Luke: 'Show yourselves unto the priests.' And the fourth is confirmed by the saying of Christ: 'My son, believe, and thy sins are forgiven thee.' I also added many other probations in my treatise out of the holy fathers, Augustine, Jerome, and the Master of the Sentences.
Sixth article.The sixth article: 'The priests do gather and heap up out of the Scriptures those things which serve for the belly; but such as appertain to the true imitation and following of Christ, those they reject, and refuse as impertinent unto salvation.' Answer: This, St. Gregory doth sufficiently prove in his seventeenth Homily, alleging the saying of Christ, 'The harvest is great, the workmen are few;' speaking also that which we cannot say without grief or sorrow, Priests more given to their own lucre and belly, than to the service of Christ.that 'albeit there be a great number who willingly hear good things, yet there lack such as should declare the same unto them; for behold, the world is full of priests, but notwithstanding there is a scarcity of workmen in the harvest of the Lord. We take upon us willingly priesthood, but we do not fulfil and do the works and office of priesthood.' And immediately after he saith, 'We are fallen unto outward affairs and business, for we take upon us one office for honour's sake, and we do exhibit and give another to ease ourselves of labour. We leave preaching, and as far as I can perceive we are called bishops to our pain, who do retain the name of honour, but not the verity.' And immediately after he saith, 'We take no care for our flock; we daily call upon them for our stipend and wages; we covet and desire earthly things with a greedy mind; we gape after worldly glory; we leave the cause of God undone, and make haste about our worldly affairs and business; we take upon us the place of sanctity and holiness, and we are wholly wrapped in worldly cares and troubles,' &c. This writeth St. Gregory, with many other things more in the same place. Also in his Pastoral, in his Morals, and in his Register. Also St. Bernard, as in many other places, so likewise in his 33d Sermon upon the Canonicals, he ​saith, 'All friends and all enemies, all kinsfolks and adversaries, all of one household, and no peace-makers; they are the ministers of Christ, and serve Antichrist; they go honourably honoured with the goods of the Lord, and yet they do honour,' &c.
Seventh article.
The pope doing ungodly, is not to be feared.
Eighth article.The eighth article: 'An evil and wicked pope is not the successor of Peter, but of Judas.' Answer: I wrote thus in my treatise; 'If the pope be humble and meek, neglecting and despising the honours and lucre of the world; if he be a shepherd, taking his name by the feeding of the flock of God (of which feeding the Lord speaketh, saying. Feed my sheep); if he feed the sheep with the word, and with virtuous example, and become even like his flock with his whole heart and mind; if he do diligently and carefully labour and travail for the church, then is he, without doubt, the true vicar of Christ. The pope doing contrary to Christ, is not the vicar of Christ, but Antichrist.But if he walk contrary unto these virtues, forasmuch as there is no society between Christ and Belial, and Christ himself saith. He that is not with me, is against me: how is he then the true vicar of Christ or Peter, and not rather the vicar of Antichrist? Christ called Peter himself, Satanas, when he did contrary him but only in one word, and that with a good affection; even him whom he had chosen his vicar, and specially appointed over his church. Why then should not any other, being more contrary to Christ, be truly called Satanas, and consequently Antichrist, or at least the chief and principal minister or vicar of Antichrist? There be infinite testimonies of this matter in St. Augustine, Jerome, Cyprian, Chrysostome, Bernard, Gregory, Remigius, and Ambrose,' &c.
Ninth article.The ninth article: 'The pope is the same beast of whom it is spoken in the Apocalypse, 'Power is given unto him to make war upon the saints.' Answer: I deny this article to be in my book.
Tenth article. To preach against the pope's commandment.The tenth article: 'It is lawful to preach notwithstanding the pope's inhibition.' Answer: The article is evident, forasmuch as the apostles did preach contrary to the commandment of the bishops of Jerusalem. And St. Hilary did the like, contrary to the commandment of the pope, who was an Arian. It is also manifest by the example of cardinals, who, contrary to the commandment of pope Gregory XII., sent throughout all realms such as should preach against him. It is also lawful to preach under appeal, contrary unto the pope's commandment. And finally, he may preach who hath the commandment of God, whereunto he ought chiefly to obey.
Eleventh article.The eleventh article: 'If the pope's commandment be not concordant and agreeable with the doctrine of the gospel or the apostles, it is not to be obeyed.' Answer: I have thus written in my book; 'The faithful disciple of Christ ought to weigh and consider, whether the pope's commandment be expressly and plainly the commandment of Christ or any of his apostles, or whether it have any foundation or ground in their doctrine or no; and that being once known or understood, he ought reverently and humbly to obey the same. How far prelates are to be obeyed.But if he do certainly know that the pope's commandment is contrary and against the holy Scripture, and hurtful unto the church, then he ought boldly to resist against it, that he be not partaker of the crime and oftence by consenting thereunto.' This I have handled at large in my treatise, and have confirmed it by the authorities of Augustine, Jerome, Gregory, Chrysostome, Bernard and Bede, and with the holy Scripture and canons, which for brevity's cause I do here pass over. I will only rehearse the saying of St. Isodore, who writeth thus: 'He who doth ride, and doth say or command any thing contrary and beside the will of God, or that which is evidently commanded in the Scriptures, he is honoured as a false witness of God, and a church-robber.' Whereupon we are bound to obey no prelate, but in such case as he do command or take counsel of the counsels and commandments of Christ. Likewise St. Augustine upon this saying, upon the chair of Moses, &c. saith: Secondly, they teach ​in the chair of Moses the law of God: ergo, God teacheth by them. But if they will teach you any of their own inventions, do not give ear unto them, neither do as they command you' Also, in the saying of Christ, 'He that heareth you, heareth me,' all lawful and honest things be comprehended, in which we ought to be obedient, according to Christ's saying, 'It is not you which do speak, but the Spirit of my Father which speaketh in you.' Let therefore my adversaries and slanderers learn, that there be not only twelve counsels in the gospel, in which subjects ought to obey Christ and his appointed ministers, but that there are as many counsels and determinations of God, as there be lawful and honest things joined with precepts and commandments of God, binding us thereunto under the pain of deadly sin: for every such thing doth the Lord command us to fulfil in time and place, with other circumstances, at the will and pleasure of their minister.
Twelfth article.The twelfth article: 'It is lawful for the clergy and laity, by their power and jurisdiction, to judge and determine of all things pertaining to salvation, and also of the works of prelates.' Answer: I have thus written in my book; 'That it is lawful for the clergy and laity to judge and determine of the works of their heads and rulers;' it appeareth by this: that the judgment of the secret counsels of God in the court of conscience is one thing, and the judgment of the authority and power of the church is another. Wherefore subjects first ought principally to judge and examine themselves [1 Cor. xi.] Secondly, they ought to examine all things which pertain unto their salvation, for a spiritual man judgeth and examineth all things. And this is alleged as touching the first judgment, and not the second; as the enemy doth impute it unto me. Whereupon in the same place I do say that the layman ought to judge and examine the works of his prelate, like as Paul doth judge the doings of Peter in blaming him. Secondly, to avoid them, according to this saying, 'Beware of false prophets,' &c. Secret in the court of conscience. Open in the court of authority.Thirdly, to ride over the ministry: for the subject ought by reason to judge and examine the works of the prelates. And if they be good, to praise God therefore and rejoice: but if they be evil, they ought with patience to suffer them, and to be sorry for them, but not to do the like, lest they be damned with them, according to this saying: 'If the blind lead the blind, both fall into the ditch.'
Thirteenth article. To godward all wicked ministres be suspended.The thirteenth article: 'God doth suspend, of himself, every wicked prelate from his ministry, while he is actually in sin; for by that means that he is in deadly sin, he doth offend and sin whatsoever he do, and consequently is forbidden so to do; therefore also is he suspended from his ministry.' Answer: This is proved as touching suspension from dignity, by Hosea iv., and Isaiah, and Malachi i. And Paul, in 1 Cor. xi., suspendeth all such as be sinful, or in any grievous crime or offence, from the eating of the body of the Lord, and the drinking of his blood; and consequently suspendeth all sinful prelates from the ministration of the reverend sacrament. And God doth suspend the wicked and sinful from the declaration of his righteousness [Psalm xlix.] Forasmuch then as to suspend, in effect, is to prohibit the ministry, or any other good thing for the offence' sake; or, as the new laws do determine or call it, to interdict or forbid, it is manifest by the Scriptures before rehearsed, that God doth prohibit the sinful, being in sin, to exercise or use their ministry or office, which, by God's commandment, ought to be exercised without offence. Whereupon he saith by Isaiah the prophet, 'Ye that carry the vessels of the Lord, be ye cleansed and made clean;' and to the Corinthians it is said, 'Let all things be done with love and charity,' &c. The same thing also is commanded by divers and sundry canons, which I have alleged in my treatise.
Fourteenth article. The laypeople supplanted by the clergy.The fourteenth article. (The answer which he made to the twenty-fifth article, in prison, sufficeth for this; that is to say, that the clergy, for their own preferment and exaltation, do supplant and undermine the lay-people, do increase and multiply their covetousness, cloke and defend their malice and wickedness, and prepare a way for Antichrist. The first part he proveth by experience, by the example of Peter de Luna, who named himself 'Benedict,' by the example of Angelus Coriarius, who named himself 'Gregory XII.;' and also by the example of John XXIII.; likewise by Ezekiel xiii. and xxiv., and out of Gregory, who saith, 'What shall become of the flock, when the shepherds themselves are become wolves,' &c.; also out of Hosea, Micah, and other of the prophets, and many places of St. Bernard.^ The second part is proved by Jeremiah viii., Gregory, ​In his seventeenth Homily, and St. Bernard, upon the Canonicals. The third part of this article is also proved by experience; for who defendeth the wickedness of any schism but only the clergy, alleging Scriptures, and bringing reasons there-for? Who excuseth simony, but only the clergy? likewise covetousness (in heaping together many benefices), luxuriousness, and fornication? For how many of the clergy are there now-a-days who do say, it is no deadly sin; alleging (albeit disorderly) the saying of Genesis, 'Increase and multiply?' Hereby also is the fourth part of the article easily verified. For the way of Antichrist is wickedness and sin, of which the apostle speaketh to the Thessalonians; Gregory in his Register, Pastoral, and Morals: also St. Bernard, upon the Canonicals, plainly saith; 'Wicked and evil priests prepare the way for Antichrist.'
Fifteenth article. The dishonesty of such as gathered charges against Huss.The fifteenth article: 'John Huss doth openly teach and affirm, that these conclusions aforesaid are true.' The answer is manifest by that which I have before written. For some of these propositions I did write and publish; others mine enemy did feign; now adding, then diminishing and taking away; now falsely ascribing and imputing the whole proposition unto me: which thing the commissioners themselves did confess before me; whom I desired, for the false invention and feigning of those articles, that they would punish those whom they themselves knew and confessed to be mine enemies.
Sixteenth article.The sixteenth article. Hereby also it appeareth, that it is not true which they have affirmed in the article following; that is to say, that all the aforesaid conclusions be false, erroneous, seditious, and such as do weaken and make feeble the power and strength of the church, invented contrary to the holy Scriptures and the church. But if there be any such, I am ready most humbly to revoke and recant the same.
Seventeenth article.The seventeenth article. There was also an objection made against me as touching the treatises which I wrote against Paletz and Stanislaus de Znoyma; which I desired, for God's sake, they might be openly read in the audience of the whole council; and said that I, notwithstanding my former protestation, would willingly submit myself to the judgment of the whole council.
Eighteenth article.The eighteenth article. There was also another article objected against me in this form: 'Item, John Huss said and preached, that he should go to Constance, and if so be that for any manner of cause he should be forced to recant what he had before taught, yet, notwithstanding, he never purposed to do it with his mind; forasmuch as whatsoever he had before taught, was pure and true, and the sound doctrine of Christ.' Answer: This article is full of lies, to the inventor whereof I suppose the Lord saith thus; 'All the day long thou hast imagined mischief and wickedness, and with thy tongue, as with a sharp razor, thou hast wrought deceit: thou hast delighted and loved rather to talk of wickedness and mischief, than of equity and justice.' Verily I do grant, that I left behind me a certain epistle to be read to the people, which did contain, that all such as did weigh and consider my careful labours and travails, should pray for me, and steadfastly preserve and continue in the doctrine of our Lord Jesus Christ, knowing for a certainty, that I never taught them any such errors, as mine enemies do impute or ascribe unto me; and if it should happen that I were overcome by false witness, they should not be vexed or troubled in their minds, but steadfastly continue in the truth.
Nineteenth article.The nineteenth article. Last it was objected against me, that after I was come into Constance, I did write unto the kingdom of Bohemia, that the pope and the emperor received me honorably, and sent unto me two bishops to make agreement between me and them; and that this seemeth to be written by me to this end and purpose, that they should confirm and establish me and my hearers in the errors which I had preached and taught in Bohemia. This article is falsely alleged, even from the beginning; for how manifestly false should I have written, that the pope and the emperor did honour me, when I had otherwise written before, that as yet we knew not where the emperor was? And before the emperor himself came to Constance, I was, by the space of three weeks, in prison. And to write that I was honoured by my imprisonment, the people of the kingdom of Bohemia would repute the honour as no great renown and glory unto me. Howbeit, mine enemies may in derision say unto me, that according to their wills and pleasures I am exalted and honoured. Wherefore this article is wholly, throughout, false and untrue.
* ↑ The reference is to the first series, consisting of twenty-six. See page 459.—Ed.
* ↑ John Huss need not prove this article, the pope will prove it himself.