of a year and a half, at last returned to the sentence and judgment of Henry cardinal dc Columna, and, confirming the same, commanded John Huss's procurators, that they should leave off to defend him any more, for they would suffer it no longer: whereupon, when his procurators would not cease their instant suit, certain of them were cast into prison, and grievously punished; the others, leaving their business undone, returned into Bohemia.
The Bohemians against the pope and his doings.The Bohemians, notwithstanding, little cared for all this; but, continuing still, as they grew more in knowledge, so the less they regarded the pope, complaining daily against him and the archbishop for stopping the word of God, and the gospel of Christ to be preached, saying, that by their indulgences, and other practices of the court of Rome, and of the bishop's consistory, they sought their own profit, and not that of Jesus Christ; that they plucked from the sheep of Christ the wool and milk, and did not feed them, either with the word of God, or with good examples. Teaching, moreover, and affirming, that the commandments of the pope and prelates are not to be obeyed, but so far as they follow the doctrine and life of Christ and of his apostles; and that lay-men ought to judge the works of prelates, as Paul judged the works of Peter in correcting him [Gal. ii.]. Furthermore, they had amongst them certain notes and observations, whereby they might discern how far, and wherein, they might obey their prelates; they derided also and scorned the pope's jurisdiction, because of the schism that was then in the church, when there were three popes together, one striving against another for the papacy.[1]
Over and besides this, at the same time John Huss did propound publicly, and by the notaries caused to be written, Three doubts of John Huss propoundedthree doubtful questions, the tenor whereof followeth here word for word, and is this; "Forasmuch," saith he, "as it is good for men being in doubt to ask counsel, whereby all dubitation removed, they may be able more firmly to adhere to the truth; three doubts arise here to be solved: The first doubt is. Whether we ought to believe in the pope? The second. Whether it be possible for any man to be saved, who confesseth not with his mouth unto a mortal priest? The third doubt is, Whether any of the doctors do hold or say, that some of Pharaoh's host being drowned in the Red Sea, and of the Sodomites being subverted, be saved?
As concerning the first, he did hold negatively, alleging the saying of Bede upon this place of the apostle, Credere in Deum. Credere Deo. Credere Deum."To him that believeth upon him which justifieth the wicked, his faith is imputed to righteousness" [Rom. iv.]. Upon this place saith Bede, "Aliud est credere in Deum, aliud credere Deo, aliud credere Deum," &c. "The second doubt" saith he, "the master of the sentences[2] doth answer, lib. iv. dist. 17. cap. 11, in these words, 'What is then to be holden or said herein? Certes, that without the confessionAgainst avarice confession of the mouth, and assoiling of the outward pain, sins be forgiven through contrition and humility of the heart,'" &c. For the third doubt he brought in the words of St. Jerome upon the prophet Nahum, speaking of the Egyptians destroyed in the sea, and of the Sodomites destroyed with fire, and of the Israelites destroyed in the desert. "Know you," saith Jerome, "that God, therefore, punished them