Chapter 25

[425]Werunsky Excerpta ex Registris Clement. VI. et Innoc. VI., Innsbruck, 1885, pp. 8, 40, 63.--Schmidt, Päbstliche Urkunden und Regesten, Halle, 1886, p. 383.[426]Boccaccio, Decamerone, Giorn.I--Alberti Argentinens. Chron, ann. 1348-9 (Urstisius, II. 147).--Trithem. Chron. Hirsaug. ann. 1248.--Aventinus, Annal. Boiorum Lib.VII. c. 20.--Grandes Chroniques V. 485-6.--Guillel. Nangiac. Contin. ann. 1348-9.--Froissart, Lib.I. P. ii. ch. 5.--Meyeri Annal. Flandr. ann. 1349.--Henrici Rebdorff. Chron. ann. 1347.--Alberti Argent. de Gestis Bertold. (Urstisius, II. 177).--Mascaro, Memorias de Bezes, ann. 1348.--Gesta Treviror. ann. 1349.--Chron. Cornel. Zantfliet (Martene Ampl. Coll. V. 253-4).--Erphurd. Variloq. ann. 1348-9 (Menken. II. 506-7). Accusations such as were brought against the Jews were no new thing. In 1321 all the lepers throughout Languedoc were burned on the charge that they had been bribed by the Jews to poison the wells. Doubtless torture was employed to obtain the confessions which were freely made. The story went that the King of Granada, finding himself hard pressed by the Christians, gave great sums to leading Jews to effect in this way the desolation of Christendom. The Jews, fearing that they would be suspected, employed the lepers. Four great councils of lepers were held in various parts of Europe, where every lazar-house was represented except two in England; there the attempt was resolved upon, and the poison was distributed. King Philippe le Long was in Poitou at the time; when the news was brought him he returned precipitately to Paris, whence he issued orders for the seizure of all the lepers of the kingdom. Numbers of them were burned, as well as Jews. At the royal castle of Chinon, near Tours, an immense trench was dug, and filled with blazing wood, where, in a single day, one hundred and sixty Jews were burned. Many of them, of either sex, sang gayly as though going to a wedding, and leaped into the flames, while mothers cast in their children for fear that they would be taken and baptized by the Christians present. The royal treasury is said to have acquired one hundred and fifty thousand livres from the property of Jews burned and exiled.--Guillel. Nangiac. Contin. ann. 1321.--Grandes Chroniques V. 245-51.--Chron. Cornel. Zantfliet. ann. 1321.[427]Amalr. Augerii Hist. Pontif. Roman. ann. 1320 Muratori, S. R. I. III.II. 475.--Johann. S. Victor. Chron. ann. 1320 (Ib. p. 485).--Chron. Anon. ann. 1330 (Ib. p. 499).--Pet. de Herentals ann. 1320 (Ib. p. 500).--Guillel. Nangiac. Contin. ann. 1320.--Grandes Chroniques, V. 245-6.--Cronaca di Firenze ann. 1335 (Baluz. et Mansi IV. 114).--Villani, Lib.XI. c. 23.--Lami, Antichità Toscane, p. 617. Venturino was acquitted of the charge of heresy, but his free speech offended the pope; he was forbidden to preach or hear confessions, and was sentenced to live in retirement at Frisacca, in the mountains of Ricondona (Villani l. c.). He died in 1346, at Smyrna, whither he had gone as a missionary. He had preached with wonderful success in all the countries of Europe, including Spain, England, and Greece. His face, when preaching, shone with celestial light, and his miracles were numerous (Raynald. ann. 1346, No. 70).[428]Erphurdian. Variloq. ann. 1349.--Chron. Magdeburgens. ann. 1348 (Meibom. Rer. German. II. 342).--Alberti Argentinens. Chron. ann. 1349.--Closener’s Chronik (Chron. der deutschen Städte, VIII. 105 sqq.).--Trithem. Chron. Hirsaug. ann. 1348--Hermann. Corneri Chron. ann. 1350.--Guillel. Nangiac. Contin. ann. 1349.--Grandes Chroniques, V. 492-3.--Froissart, Liv. I. P.II. ch. 5.--Gesta Treviror. ann. 1349.--Meyeri Annal. Flandriæ ann. 1349.--Chron. Ægid. Li Muisis (De Smet, Corp. Chron. Flandr. II. 349-51).--Henr. Rebdorff. Annal. ann. 1347.[429]Alberti Argentinens. Chron. ann. 1349.--Trithem. Chron. Hirsaug. ann. 1348.[430]Von der Hardt. T. III. pp. 95-105.[431]Trithem. Chron. Hirsaug. ann. 1348.--Hartzheim IV. 471-2.--Meyeri Ann. Flandr. ann. 1349.[432]Raynald, ann. 1353, No. 26, 27.--Trithem. Chron. Hirsaug. ann. 1356.--Naucleri Chron. ann. 1356.--Hartzheim IV. 483.[433]Mosheim de Beghardis, pp. 333-4.[434]Mosheim de Beghardis, pp. 335-7.--Chron. Magdeburg. (Leibnitii Scriptt. R. Brunsv. III. 749).--Herm. Korneri Chron. (Eccard. II. 1113).--Cat. Prædic. Prov. Saxon. (Martene Ampl. Coll. VI. 344).--Böhmer, Regest. Karl IV. No. 4761.[435]Mosheim de Beghardis pp. 343-55.[436]Mosheim de Beghardis pp. 356-62.--Mosheim suggests that the distinction between the houses of the Beghards and the Beguines probably arose from the former being larger and situated in the cities, the latter smaller, more numerous, and scattered among the towns and villages.[437]Chron. Magdeburg. (Leibnitii S. R. Brunsv. III. 749).--Herm. Corneri Chron. (Eccard. Corp. Hist. III. 1113-4).--Raynald. ann. 1372, No. 34.--Ripoll II. 275.--Mosheim de Beghardis pp. 380-3.[438]Mosheim de Beghardis pp. 368-74, 378-9.--Böhmer, Regest. Karl. IV. No. 4761.[439]Mosheim de Beghardis pp. 364-66.--Martini Append. ad Mosheim pp. 541-2.[440]Cat. Prædic. Prov. Saxon. (Martene Ampl. Coll. VI. 344).--Raynald. ann. 1372, No. 33, 34.--Mosheim de Beghardis pp. 388-92.--Martini Append. ad Mosheim pp. 647-8.[441]Martene Thesaur. II. 960-1.--Chron. Cornel. Zantfliet (Martene Ampl. Coll. V. 293, 301-2).--Raynald. ann. 1372, No. 33.--Meyeri Annal. Flandriæ ann. 1373.--Mag. Chron. Belgic. ann. 1374.--Trithem. Chron. Hirsaug. ann. 1374.--P. de Herentals Vit. Gregor. XI. ann. 1375 (Muratori S. R. I. III. ii. 674-5).[442]Mosheim de Beghardis pp. 394-8.--Haupt, Zeitschrift für K.G. 1885, pp. 525-6, 553-4, 563-4.--Hæmmerlin Glosa quarumd. Bullar. per Beghardos impetratar. (Basil. 1497, c. 4 sqq.).[443]Höfler, Prager Concilien, pp. 26-7.--Trithem. Chron. Hirsaug. ann. 1392.--Jundt, Les Amis de Dieu, p. 3.--Haupt, ubi sup. p. 510.[444]There has recently been discovered at St. Florian, in Austria, an epistle written in 1368 by the Waldenses of Lombardy to some of their German brethren on the occasion of the withdrawal of certain members of the sect, who alleged in justification that the Waldenses were ignorant, that they had no divine authority, and that they were mercenary. Evidently the local church had appealed to the Lombards as to a central head, for an answer to these accusations, and the reply, together with a rejoinder by one of the apostates, throws valuable light upon the current beliefs of the sectaries. It appears that they carried their origin back to the primitive Church, claiming that their predecessors had opposed the reception of the Donation of Constantine, and that when Silvester refused to reject the perilous gift a voice sounded from heaven, “This day hath poison been spread in the Church of God.” As they were unyielding, they were driven out and persecuted, since when they had preserved the genuine tradition of the Church in obscurity and affliction. They asserted that Peter Waldo had been ordained to the priesthood, and that they possessed full authority, transmitted from God, but nothing is said as to the apostolical succession, and the apostate, Sigfried, reproaches them with only hearing confessions and sending their disciples to the Catholic churches for the other sacraments. There is no word as to transubstantiation, which must therefore have been an accepted doctrine among them, and their frequent quotations from Augustine and Bernard show that they admitted the authority of the doctors of the Church. They allude to two Franciscans who had recently joined the sect, to a priest who had done so and had been burned, and to a Bishop Bestardi, who, for the same offence, had been summoned to Rome, whence he had never returned.--Comba, Histoire des Vaudois d’Italie, I. 243-55.[445]Index Error. Waldens. (Mag. Bib. Pat. XIII. 340).--Petri Herp Annal. Francofurt. ann. 1389 (Senckenberg Select. Juris II. 19).--Gudeni Cod. Diplom. III. 598-600.--Serrarii Hist. Mogunt. Lib. v. p. 707.--Hist. Ordin. Carthus. (Martene Ampl. Coll. VI. 214).--Modus examinandi Hsereticos (Mag. Bib. Pat. XIII. 341-2). John Wasmod subsequently wrote a tract against the Beghards which has been printed by Haupt (Zeitschrift fur Kirchengeschichte, 1885, pp. 567-76). Its chief interest lies in its attributing to the Beghards the tenets of the Waldenses. There is no allusion to pantheism, to union with God, to refusal of the sacraments, to the denial of hell and purgatory. Either he confounds the sects, or else the Waldenses concealed themselves under the guise of Beghards, or else there were among the Beghards a certain number who constituted a church separate from that of Rome without adopting the distinctive principles of Amaurianism. Wasmod tells us that they do not easily receive applicants, whose obedience they test by making them eat putrid flesh, drink water foul with maggots, etc., at the risk of their lives. One of their strongest arguments is found in the corruption of the Church, which is thus deprived of the power of the keys. Distinctively referable to Beghardism is the assertion that these heretics are greatly favored and defended by the magistrates of the cities; and not very flattering to Rome is the explanation that the bulls in favor of the Beguines were obtained by the use of money.[446]Gretseri Prolegom. c. 6 (Mag. Bib. Pat. XIII. 292).--Refutat. Waldens. (Ib. p. 335).--P. de Pilichdorf. c. 15 (Ib. p. 315).--Wattenbach, Sitzungsberichte der Preuss. Akad. 1886, pp. 49-9, 51.[447]Wattenbach, op. cit. pp. 49-50, 54-55.--Flac. Illyr. Cat. Test. Veritatis Lib.XV. pp. 1506, 1524; Lib.XVIII. p. 1803 (Ed. 1608).[448]W. Preger, Beiträge, pp. 51, 53-4, 68, 72.--P. de Pilichdorf c. 15 (Mag. Bib. Pat. XIII. 315).[449]Hoffmann, Geschichte der Inquisition, II. 384-90.--C. Schmidt, Real-Encyklop. s.V. Winkeler.[450]Martini Append, ad Mosheim pp. 652-66, 674-5.--Mosheim pp. 409-10, 430-1.--Hartzheim V. 676--Haupt. Zeitschrift für K. G. 1885, pp. 565-7.[451]Mosheim de Beghardis pp. 225-8, 383-4.--Martini Append, ad Mosheim pp. 656-7.--Herm. Corneri Chron. ann. 1402-3 (Eccard. Corp. Hist. II. 1185-6).--Raynald. ann. 1403, No. 23.[452]Chron. Cornel. Zantfliet ann. 1400 (Martene Amplis. Coll. V. 358.)--Haupt. Zeitschrift für K. G. 1885, pp. 513-15.--Chron. Glassberger ann. 1410 (Analecta Franciscana II. 233-5).--Martini Append. ad Mosheim p. 559.--Mosheim p. 455.--Serrarii Lib.V. (Scriptt. Rer. Mogunt. I. 724). In 1399 an outbreak very similar to that of the Flagellants took place in Italy, stimulated by a pestilence which was ravaging the land. The pilgrims were known asBianchi, from the white linen vestments which they wore, and they first brought to popular notice the “Stabat Mater,” which was their favorite hymn. The only reference to flagellation, however, is that in Genoa they were joined by the old fraternities of the Verberati or guilds, founded in 1306, which publicly used the scourge. The Archbishop of Genoa and many of the Lombard bishops lent the movement their countenance; universal peace was proclaimed, enemies forgave each other, and even the strife of Guelf and Ghibelline for a moment was forgotten. When we are told that twenty-five thousand Modenese made the pilgrimage to Bologna, we can readily understand why suspicious rulers, such as Galeazzo Visconti and the Signory of Venice, forbade the entry of their states to such armies. Boniface IX. probably felt the same alarm when the movement reached Rome, and the whole population, including some of the cardinals, put on white garments and marched in procession through the neighboring towns. He caused one of the leaders to be seized at Aquapendente; the free use of torture brought a confession that the whole affair was a fraud, and the poor wretch was burned, when the movement collapsed.--Georgii Stella Annal. Genuens. ann. 1399 (Muratori, S. R. I. XVII. 1170).--Mattæi de Griffonibus Memor. Historial. ann. 1399 (Ib. XVIII. 207).--Cronica di Bologna ann. 1399 (Ib. XVIII. 565).--Annal. Estens. ann. 1398 (Ib. XVIII. 956-8).--Conrad Urspurgens. Chron. Contin. ann. 1399.--Theod. a Niem de Schismate, Lib.II. c. 26.[453]Nider Formicar. Lib.III. c. 2.--Haupt, Zeitschrift für K. G. 1885, pp. 510-11.--Gersoni de Consolat. Theolog. Lib.IV. Prosa iii.; Ejusd. de Mystica Theol. speculat. P.I. consid. viii.; Ejusd. de Distinct, verar. Vision. a falsis, SignumV.[454]Baluz. et Mansi I. 288-93.--Altmeyer, Les Précurseurs de la Réforme aux Pays-Bas, I. 84.[455]Theod. Vrie, Hist. Concil. Constant. Lib.IV. Dist. 13.--Marieta, Los Santos de España, Lib.XI. c. xxviii.--Gobelini Person. Cosmodrom. Æt.VI. c. 93.--Chron. S. Ægid. in Brunswig (Leibnitii S. R. Brunsv. III. 595).--Gieseler, Lehrbuch der Kirchengeschichte, II.III. 317-18.--Herm. Corneri Chron. ann. 1416 (Eccard. Corp. Hist. II. 1206).--Andreæ Gubernac. Concil. P.IV. c. 11 (Von der Hardt VI. 194)--Chron. Magdeburgens. ann. 1454 (Meibom. Rer. German. II. 363).--Haupt, Zeitschrift für Kirchengeschichte, 1887, 114-18.--Herzog, Abriss. II. 405. In 1448, when pestilence and famine in Italy brought men to a sense of their sins, the eloquence of Frà Roberto, a Franciscan, excited multitudes to repentance, and the streets of the cities were again filled with Flagellants, disciplining themselves and weeping (Illescas, Historia Pontifical, II. 130).[456]Conc. Constant. Decret. Reform. Lib.III. Tit.X. c. 13; Tit.V. c. 5 (Von der Hardt, I. 715-17).--Hemmerlin Glosa quarund. Bullar. (Opp. c. d.).--De Rebus Malthæi Grabon (Von der Hardt, III. 107-20).[457]Von der Hardt, IV. 1518.--Concil. Salisburg.XXXIV. c. 32 (Dalham, Concil Salisb. p. 186).[458]Hemmerlin Glosa quarund. Bullar; Ejusd. Lollardorum Descriptio.--Nider Formicar.III. 5, 7, 9.[459]Concil. Herbipolens. ann. 1446 (Hartzheim V. 336).. Mosheim de Beghardis pp. 173-9, 190, 194-5.--Addis and Arnold’s Catholic Dictionary, p. 73.[460]Trithem. Chron. Hirsaug. ann. 1460.--.Hartzheim V. 464, 507, 560, 578.--Wadding, ann. 1492, No. 8.--Martini Append, ad Mosheim p. 579.[461]Concil. Senens. ann. 1423 (Harduin. VIII. 1016-17).--.Ullumnn’s Reformers before the Reformation, Menzies’ Transl. I. 383-4.--Flac. Illyr. Catal. Test. Veritatis Lib.XIX. p. 1836 (Ed. 1608).--Comba, Histoire des Vaudois d’Italie, I. 97.--Hoffmann, Geschichte der Inquisition, II. 390-1.[462]Wattenbach, Sitzungsberichte der Preuss. Akad. 1886, pp. 57-8,[463]Hist. Persecut. Eccles. Bohem. pp. 71-2 (s. 1. 1648). Camerarii Hist. Frat.] Orthodox, pp. 116-17 (Heidelbergæ, 1605).--Ripoll III. 577.[464]Ullmann, op. cit. I. 195-207.--Æn. Sylvii Epist. 400 (Opp. 1571, p. 932).--Fasciculus Rerum Expetendarum et Fugiendarum II. 115-28 (Ed. 1690).--Freber et Struv. II. 187-266.--Wadding. ann. 1461, No. 5.--Ripoll III. 466.--Chron. Glassberger ann. 1462.[465]Trithem. Chron. Hirsaug. ann. 1476.--Ullmann, op. cit. I. 377 sqq.[466]D’Argentré I.II. 291-8.--Ullmann, op.cit. I. 258-9, 277-94, 356-7.--Trithem. Chron. Hirsaug. ann. 1479.--Conr. Ursperg. Chron. Continuat. ann. 1479,--Melanchthon. Respons. ad Bavar. Inquis., Witebergæ, 1559, Sig. B 3.[467]Ripoll IV. 5.--Synod Bamberg. ann. 1491, Tit. 44 (Ludewig Scriptt. Rer. Germ. I. 1242-44).--D’Argentré I.II. 342.[468]Pauli Langii Chron. Citicens. (Pistorii Rer. Germ. Scriptt. I. 1276-6.)--Gieseler, Lehrbuch der Kirchengeschichte II.IV. 532 sq.--Herzog, Abriss, II. 397-401.--Spalatini Annal. ann. 1515 (Menken. II. 591).--Eleuth. Bizeni Joannis Reuchlin Encomion (sine nota. sed c. ann. 1516).--II. Corn. Agrippæ Epist.II. 54[469]Ripoll IV. 378.--Lutheri Opp., Jenæ, 1564, I. 185 sqq.--Henke, Neuere Kirchengeschichte, I. 42-6.[470]Dubrav. Hist. Bohem. Lib. 14 (Ed. 1587, pp. 380-1).[471]Palacky, Beziehungen der Waldenser, Prag, 1869, p. 10.--Potthast No. 11818. Palacky (pp. 7-8) conjectures that these heretics were Cathari, but his reasoning is quite inadequate to overcome the greater probability that they were of Waldensian origin. He is, however, doubtless correct in suggesting that the allusion to princes and magnates may properly connect the movement with the commencement of the conspiracy which finally dethroned King Wenceslas I. in 1253. Wenceslas was a zealous adherent of the papacy and opponent of Frederic II., and the connection between antipapal politics and heresy was too close for us to discriminate between them without more details than we possess.[472]Wadding. ann. 1257, No. 16.--Potthast No. 16819.--Höfler, Prager Concilien. Einleitung, p. xix.[473]Palacky. op. cit. pp. 11-13.--Schrödl, Passavia Sacra, Passau, 1879, p. 242.--Dubravius (Hist. Bohem. Lib. 20) relates that in 1315 King John burned fourteen Dolcinists in Prague. Palacky (ubi sup.) argues, and I think successfully, that this relates to the above affair and that there were no executions.[474]Wadding. ann. 1318, No. 2-6.--Ripoll II. 138-9, 174-6.--Gustav Schmidt, Päbstliche Urkunden und Regesten, Halle, 1886, p. 105.--Raynald. ann. 1319, No. 43.[475]Palacky, op. cit. pp. 15-18.--Flac. Illyr. Catal. Test. Veritatis Lib.XV. p. 1505 (Ed. 1608).--Raynald. ann. 1335, No. 61-2.--Wadding. ann. 1335, No. 3-4.[476]Krasinsky, Reformation in Poland, London, 1838, I. 55-6.--Raynald. ann. 1341, No. 27.[477]Werunsky Excerptt. ex Registt. Clem. VI. pp. 28, 47.--Raynald. ann. 1347, No. 11.[478]Œn. Sylvii Hist. Bohem. c. 36.--Naucleri Chron. ann. 1360.--Höfler, Prager Concilien, pp. 2, 3, 5, 7.--Loserth, Hus und Wicklif, Prag, 1884, pp. 261 sqq.--Werunsky Excerptt. ex Registt. Clem. VI. pp. 1, 2, 3, 13, 25. Dispensations for children to hold preferment were an abuse of old date, as we have seen in a former chapter. In 1297 Boniface VIII. authorized a boy of Florence, twelve years old, to take a benefice involving the cure of souls.--Faucon, Registres de Boniface VIII. No. 1761, p. 666.[479]Werunsky op. cit. pp. 89, 94, 98, 99, 102, 111, 120, 135, 136, 140, 141.--Gudeni Cod. Diplom. III. 509.--Hartzheim Concil. Germ. IV. 510.[480]Höfler, Prager Concilien, pp. 2, 5, 12, 14, 26-7.--Loserth, Hus und Wiclif, pp. 32-33, 37.--W. Preger, Beiträge, p. 51.--Flac. Illyr. Catal. Test. Veritatis Lib. xv. p. 1506 (Ed. 1608).[481]Mosheim de Beghardis p. 381.[482]Loserth, Hus und Wiclif, pp. 49, 50-2.--Lechler (Real Encyklopädie, X. 1-3).--Raynald. ann. 1374, No. 10-11.[483]Höfler, Prager Concilien, pp. 33, 37-9.--De Schweinitz, History of the Unitas Fratrum (Bethlehem, Pa., 1885, pp. 25-6).[484]Loserth, Hus und Wiclif, pp. 54, 56-7, 63-4, 68-9.--Montet, Hist. Lit. des Vaudois, p. 150.--Pseudo-Pilichdorf Tract. contra Waldens. c. 15 (Mag. Bib. Pat. XIII. 315).[485]Arnold’s English Works of Wyclif, III. 454-96. Cf. Væ Octuplex (Ib. II. 380); Of Mynystris in the Chirch (Ib. II. 394); Vaughan’s Tracts and Treatises, p. 226; TrialogiIII. 6, 7; Trialogi Supplem. c. 2.--Losertb, Mittheilungen des Vereines für Gesch. der Deutschen in Böhmen, 1886, pp. 384 sqq.[486]Trialogi II. 14; IV. 22.--Jo. Hus de Ecclesia, c. 1 (Monument. I. fol. 196-7, Ed. 1558).--Wil. Wodford adv. Jo. Wiclefum (Fascic. Rer. Expetend. et Fugiend. I. 250, Ed. 1690).--In the condemnation of the innovations by the Council of Prague, in 1412, predestination is not among the errors enumerated (Höfler, Prager Concilien, p. 72), though it appears in the final proceedings against Huss in the Council of Constance (P. Mladenowic Relatio, Palacky Documenta. p. 317).[487]Raynald. ann. 1377, No. 4-6.--Lechler’s Life of Wickliff, Lorimer’s Translation, II. 288-90, 343-7.--Loserth, Hus und Wiclif, pp. 101-2, 121.--Palacky Documenta Mag. Johannis Hus, p. 189, 203, 313, 374-6, 426-8, 467.--Harduin. Concil. VIII. 203.--Von der Hardt III.XII. 168; IV. 153, 328.--Jo. Hus Replica contra P. Stokes (Monument. I. 108a).--Höfler, Prager Concilien. p. 53.[488]Loserth, op. cit. pp. 79, 114, 161 sqq.--Mittheilungen des Vereines für Gesch. d. Deutschen in Böhmen, 1886, 395 sqq.--Jo. Hus Monument. I. 25a, 108a.--Nider Formicar. Lib.III. c. 9. fol. 50a.--Von der Hardt IV. 328.--Gobelin. Personæ Cosmodrom. Ætat.VI. c. 86-7 (Meibom. Rer. German. I. 319-21).[489]Loserth, op. cit. pp. 13, 75-8, 98-100.--Jo. Hus Monument. II. 25-52. Even Æneas Sylvius (Hist. Bohem. c. 35) speaks of Huss as distinguished for the purity of his life; and the Jesuit Balbinus says that his austerity and modesty, his kindness to all, even to the meanest, won for him universal favor. No one believed that so holy a man could deceive or be deceived, so that the memory of the thief was worshipped at Prague as that of a saint (Bohuslai Balbini Epit. Rer. Bohem. Lib.V. C. V.p. 431).[490]Palacky Documenta, pp. 3, 56.--Berger, Johannes Hus u. König Sigmund, p. 5.--Loserth, op. cit. pp. 82, 98-100, 103-5, 111-12, 270.--Höfler, Prager Concilien, pp. 43-6, 51-3, 57, 60, 61-2.--Hist. Persecut. Eccles. Bohem. p. 29. Wickliff continued to the end to be the chief authority of the Hussites. A half a century later he is appealed to by both factions into which they were divided. See Peter Chelcicky’s reply to Rokyzana, in Goll, Quellen und Untersuchungen zur Geschichte der Böhmischen Brüder, II. 83-4.[491]Loserth, pp. 105-6.--Palacky Documenta, pp. 345-6, 363-4.[492]Loserth, op. cit. pp. 106-10, 123-4.--Palacky Documenta, pp. 181, 347, 350--62.--Höfler, Prager Concilien, pp. 64-70.--Raynald. ann. 1409, No. 89.[493]Æneæ; Sylv. Hist. Bohem. c. 35.--Loserth, op. cit. p. 137.--Palacky Documenta, pp. 184-5, 342-3.--Palacky, Beziehungen, pp. 19-20--Jo. Hus Monument. I. 2-3.[494]Loserth, op. cit. pp. 120, 123-4.--Höfler, Prager Concilien, pp. 5, 15, 18, 31, 32, 46, 57.[495]Loserth, op. cit. pp. 121-3, 130.--Palacky Documenta, pp. 19-21, 191, 233.--Mladenowic Relatio (Palacky p. 319).--Jo. Hus Disputatio contra Indulgent. (Monument. I. 174-89); Ejusd. contra Bull. PP. Joannis (Ib. I. 189-91); Ejusd. Serm. XXII. de Remissione Peccatorum (Ib. II. 74-5).[496]Loserth, op. cit. p. 131.--Palacky Documenta, p. 640.--De Schweinitz, Hist. of the Unitas Fratrum, pp. 41-2.--Stephani Cartus. Antihussus c. 5 (Pez Thesaur. Anecd. IV.II. 380, 382).[497]Höfler, Prager Concilien, pp. 73, 110.--Loserth, op. cit. pp. 132-5.--J. Hus Monument. I. 17; Ejusd. de Ecclesia c. 14 (Monument. I, 223. Cf. Wicklif. de Eccles. c. 18,ap.Loserth, p. 188).--Palacky Documenta, pp. 458, 464-66.[498]Höfler, Prager Concilien, pp. 73-100.--Loserth, op. cit. pp. 142-5.--Palacky Documenta, p. 510.--Mladenowic Relatio (Palacky Documenta, p. 246).[499]Von der Hardt IV. 313.[500]Leonardi Aretini Comment. (Muratori S.R.I. XIX. 927-8). --Harduin. VIII. 231.--Theod. a Niem Vit. Joann. XXIII. Lib.II. c. 37 (Von der Hardt II. 384).--Palacky Documenta, pp. 512-18. For the confusion existing in Germany, caused by the Schism, see Haupt, Zeitschrift für Kirchengeschichte, 1883, pp. 356-8.[501]Jo. Fistenport. Chron. ann. 1415 (Hahn. Coll. Monum. I. 401).--Dacherii Hist. Magnatum (Von der Hardt V.II. 50).--Theod. a Niem Vita Joann. XXIII. Lib.I. c. 40 (Ib. II. 388).--Nider Formicar. Lib.V. c. ix.[502]Stephani Cartus. Dial. Volatilis c. 11, 14, 21 (Pez Thesaur. Anecd. IV.II. 465, 473, 492).--The three sermons prepared for this purpose are printed in Huss’s works (Monument. I. 44-56). The first is on the sufficiency of the law of Christ for the government of the Church: the second is an elaborate exposition of his belief; the third on Peace, in which he attributes the schisms and troubles of the Church to the pride and greed and vices of the clergy.[503]Mladenowic Relatio (Palacky Documenta, p. 237).--Von der Hardt IV. 754.--Jo. Hus Monument. I. 2-4, 57, 68.--Palacky Documenta, pp. 70, 73.[504]Richentals Chronik des Constanzer Concils p. 76 (Tübingen, 1882).--Jo. Hus Epistt. iii. vi. (Monument. I. 57-8).--Monument. I. 4a[505]Richentals Chronik p. 58.--Jo. Hus Epistt. iv. vi. vii. (Monument. I. 58-9).[506]Hus Epistt. v. vi. (Monument. I. 58).--Monument. I. 4b.--Laur. Byzyn. Diar. Bell. Hussit. ann. 1414 (Ludewig Reliq. MSS. VI. 124).--Palacky Document. p. 170.--Richentals Chronik pp. 76-77.--Mladenowic Relatio (Palacky, pp. 247-8).--Naucleri Chron. ann. 1414.[507]Richentals Chronik p. 77.--Jo. Hus Monument. I. 5b.--Von der Hardt IV. 22, 32, 212.--Mladenowic Relatio (Palacky Document. pp. 246-52). The special rigor of confinement near the latrines was well understood. In 1317, when John XXII. delivered some Spiritual Franciscans to their brethren for safe-keeping, Friar François Sanche “posuerunt fratres in quodum carcere juxta latrinas.”--Historia Tribulationum (Archiv. für Litteratur-u. Kirchengeschichte, 1886, p. 146).[508]Von der Hardt IV. 11-12, 22.--Mladenowic Relatio (Palacky, p. 251).[509]Palacky Documenta, p. 238.--Von der Hardt IV. 12, 28.--Richentals Chronik p. 76.--Jo. Hus Epist. lvii. (Monument. I. 75).--Mladenowic Relatio (Palacky, p. 253).[510]Von der Hardt IV. 189, 209. Berger’s labored collection of safe-conducts and their comparison with the one given to Huss (Johann Hus u. König Sigmund pp. 180-208) prove nothing but his own industry. Huss went to Constance as an excommunicate to defend himself and his faith. Sigismund. knowing this, gave him a safe-conduct without limitation or condition. The only contemporaneous documents with which this can fairly be compared are those offered by the council and by Sigismund to John XXIII. when they summoned him back to Constance, May 2, 1415, and the one offered by the council to Jerome of Prague, April 17. Of these the first was limited by the clause “justitia tamen semper salva,” the second by “in quantum idem dominus rex tenetur sibi dare de jure et servare alios salros conductus sibi datos,” the third by “quantum in nobis est et fides exegit orthodoxa” (V. d. Hardt IV. 119, 143, 145). No ingenious reasoning can explain this away. The allusion in Sigismund’s safe-conduct to other letters already given by him to the pope refers to those which John had required of him and of the city of Constance before he would trust himself there (Raynald. ann. 1413, No. 22-3). These the council set aside as coolly as it did that of Huss. Sigismund, as we shall see, had no power to give a safe conduct that would protect a heretic, but Berger’s argument that he therefore could not have designedly issued an unlimited one to Huss (Berger, op. cit. 92-3, 109) is worthless in view of his readiness, which Berger freely concedes (p. 85), to enter into engagements which he knew he could not fulfil. From his indignation it is evident that he was unacquainted with the niceties of the canon law; but even if he were, his giving the letters is easily explicable by the fact, which Berger has well pointed out (pp. 100-1), that Huss’s certificates of orthodoxy, obtained in August, were laid before him (Palacky Document, p. 70). He could thus easily persuade himself that there was no risk of his pledge causing him trouble. It was of the greatest moment to him that Huss should be reconciled to the Church, and to a man of his temperament it was inconceivable that Huss’s delicate conscientiousness would in the end render martyrdom inevitable. Hefele (Conciliengeschichte VII. 234), following Palacky, calls attention to the absence, in the letter of the Bohemian magnates to the council, September 2, 1415, of any reproach for violating the safe-conduct, and he argues thence that they admitted that it could not protect Huss from judgment as a heretic. So little is this the case that they emphatically declare that Huss was not a heretic, and if there is no allusion to the safe-conduct this is evidently attributable to their referring to certain previous letters to Sigismund which the council had ordered burned, and which they defiantly desired to be considered as embodied and repeated in the present one (Monument I. 78). Anything they might have to say on the subject must have been said in those letters, which presumably were the occasion of the projected decree of September 23, 1415, punishing as fautors of heresy all who vilified Sigismund for permitting the violation of his safe-conduct.[511]Martene Thesaur. II. 1611.--Von der Hardt II. x. 255; IV. 26.--Palacky Documenta, p. 612.--Berger, Johann Hus u. König Sigmund, pp. 133, 136.--Fistenport. Chron. ann. 1419 (Hahn Collect. Monument. I .404).--Ægid. Carlerii Lib. de Legationibus (Monument. Conc. General. Sæc. XV. T. I. pp. 531, 536-7, 595-6, 612-13, 662-73, 680-4, 688-93, 695-7).--Thomæ Ebendorferi Diar. (Ib. p. 767).--Jo. de Turonis Regestr. (Ib. pp. 834-5). Even in France Sigismund was reproached for surrendering Huss after giving him a safe-conduct, and was accused of disregarding other engagements of the same kind.--(Martene Ampl. Coll. II. 1444-5.) Yet had he persisted he would have been liable to excommunication and heavy penalties as an impeder of the Inquisition; and had he carried out his threat of forcibly liberating Huss, under the bullAd extirpandahe would have been punishable by perpetual relegation and the forfeiture of all his dominions (Mag. Bull. Rom. Ed. Luxemb. 1742, I. 92, 149).

[425]Werunsky Excerpta ex Registris Clement. VI. et Innoc. VI., Innsbruck, 1885, pp. 8, 40, 63.--Schmidt, Päbstliche Urkunden und Regesten, Halle, 1886, p. 383.

[426]Boccaccio, Decamerone, Giorn.I--Alberti Argentinens. Chron, ann. 1348-9 (Urstisius, II. 147).--Trithem. Chron. Hirsaug. ann. 1248.--Aventinus, Annal. Boiorum Lib.VII. c. 20.--Grandes Chroniques V. 485-6.--Guillel. Nangiac. Contin. ann. 1348-9.--Froissart, Lib.I. P. ii. ch. 5.--Meyeri Annal. Flandr. ann. 1349.--Henrici Rebdorff. Chron. ann. 1347.--Alberti Argent. de Gestis Bertold. (Urstisius, II. 177).--Mascaro, Memorias de Bezes, ann. 1348.--Gesta Treviror. ann. 1349.--Chron. Cornel. Zantfliet (Martene Ampl. Coll. V. 253-4).--Erphurd. Variloq. ann. 1348-9 (Menken. II. 506-7). Accusations such as were brought against the Jews were no new thing. In 1321 all the lepers throughout Languedoc were burned on the charge that they had been bribed by the Jews to poison the wells. Doubtless torture was employed to obtain the confessions which were freely made. The story went that the King of Granada, finding himself hard pressed by the Christians, gave great sums to leading Jews to effect in this way the desolation of Christendom. The Jews, fearing that they would be suspected, employed the lepers. Four great councils of lepers were held in various parts of Europe, where every lazar-house was represented except two in England; there the attempt was resolved upon, and the poison was distributed. King Philippe le Long was in Poitou at the time; when the news was brought him he returned precipitately to Paris, whence he issued orders for the seizure of all the lepers of the kingdom. Numbers of them were burned, as well as Jews. At the royal castle of Chinon, near Tours, an immense trench was dug, and filled with blazing wood, where, in a single day, one hundred and sixty Jews were burned. Many of them, of either sex, sang gayly as though going to a wedding, and leaped into the flames, while mothers cast in their children for fear that they would be taken and baptized by the Christians present. The royal treasury is said to have acquired one hundred and fifty thousand livres from the property of Jews burned and exiled.--Guillel. Nangiac. Contin. ann. 1321.--Grandes Chroniques V. 245-51.--Chron. Cornel. Zantfliet. ann. 1321.

[427]Amalr. Augerii Hist. Pontif. Roman. ann. 1320 Muratori, S. R. I. III.II. 475.--Johann. S. Victor. Chron. ann. 1320 (Ib. p. 485).--Chron. Anon. ann. 1330 (Ib. p. 499).--Pet. de Herentals ann. 1320 (Ib. p. 500).--Guillel. Nangiac. Contin. ann. 1320.--Grandes Chroniques, V. 245-6.--Cronaca di Firenze ann. 1335 (Baluz. et Mansi IV. 114).--Villani, Lib.XI. c. 23.--Lami, Antichità Toscane, p. 617. Venturino was acquitted of the charge of heresy, but his free speech offended the pope; he was forbidden to preach or hear confessions, and was sentenced to live in retirement at Frisacca, in the mountains of Ricondona (Villani l. c.). He died in 1346, at Smyrna, whither he had gone as a missionary. He had preached with wonderful success in all the countries of Europe, including Spain, England, and Greece. His face, when preaching, shone with celestial light, and his miracles were numerous (Raynald. ann. 1346, No. 70).

[428]Erphurdian. Variloq. ann. 1349.--Chron. Magdeburgens. ann. 1348 (Meibom. Rer. German. II. 342).--Alberti Argentinens. Chron. ann. 1349.--Closener’s Chronik (Chron. der deutschen Städte, VIII. 105 sqq.).--Trithem. Chron. Hirsaug. ann. 1348--Hermann. Corneri Chron. ann. 1350.--Guillel. Nangiac. Contin. ann. 1349.--Grandes Chroniques, V. 492-3.--Froissart, Liv. I. P.II. ch. 5.--Gesta Treviror. ann. 1349.--Meyeri Annal. Flandriæ ann. 1349.--Chron. Ægid. Li Muisis (De Smet, Corp. Chron. Flandr. II. 349-51).--Henr. Rebdorff. Annal. ann. 1347.

[429]Alberti Argentinens. Chron. ann. 1349.--Trithem. Chron. Hirsaug. ann. 1348.

[430]Von der Hardt. T. III. pp. 95-105.

[431]Trithem. Chron. Hirsaug. ann. 1348.--Hartzheim IV. 471-2.--Meyeri Ann. Flandr. ann. 1349.

[432]Raynald, ann. 1353, No. 26, 27.--Trithem. Chron. Hirsaug. ann. 1356.--Naucleri Chron. ann. 1356.--Hartzheim IV. 483.

[433]Mosheim de Beghardis, pp. 333-4.

[434]Mosheim de Beghardis, pp. 335-7.--Chron. Magdeburg. (Leibnitii Scriptt. R. Brunsv. III. 749).--Herm. Korneri Chron. (Eccard. II. 1113).--Cat. Prædic. Prov. Saxon. (Martene Ampl. Coll. VI. 344).--Böhmer, Regest. Karl IV. No. 4761.

[435]Mosheim de Beghardis pp. 343-55.

[436]Mosheim de Beghardis pp. 356-62.--Mosheim suggests that the distinction between the houses of the Beghards and the Beguines probably arose from the former being larger and situated in the cities, the latter smaller, more numerous, and scattered among the towns and villages.

[437]Chron. Magdeburg. (Leibnitii S. R. Brunsv. III. 749).--Herm. Corneri Chron. (Eccard. Corp. Hist. III. 1113-4).--Raynald. ann. 1372, No. 34.--Ripoll II. 275.--Mosheim de Beghardis pp. 380-3.

[438]Mosheim de Beghardis pp. 368-74, 378-9.--Böhmer, Regest. Karl. IV. No. 4761.

[439]Mosheim de Beghardis pp. 364-66.--Martini Append. ad Mosheim pp. 541-2.

[440]Cat. Prædic. Prov. Saxon. (Martene Ampl. Coll. VI. 344).--Raynald. ann. 1372, No. 33, 34.--Mosheim de Beghardis pp. 388-92.--Martini Append. ad Mosheim pp. 647-8.

[441]Martene Thesaur. II. 960-1.--Chron. Cornel. Zantfliet (Martene Ampl. Coll. V. 293, 301-2).--Raynald. ann. 1372, No. 33.--Meyeri Annal. Flandriæ ann. 1373.--Mag. Chron. Belgic. ann. 1374.--Trithem. Chron. Hirsaug. ann. 1374.--P. de Herentals Vit. Gregor. XI. ann. 1375 (Muratori S. R. I. III. ii. 674-5).

[442]Mosheim de Beghardis pp. 394-8.--Haupt, Zeitschrift für K.G. 1885, pp. 525-6, 553-4, 563-4.--Hæmmerlin Glosa quarumd. Bullar. per Beghardos impetratar. (Basil. 1497, c. 4 sqq.).

[443]Höfler, Prager Concilien, pp. 26-7.--Trithem. Chron. Hirsaug. ann. 1392.--Jundt, Les Amis de Dieu, p. 3.--Haupt, ubi sup. p. 510.

[444]There has recently been discovered at St. Florian, in Austria, an epistle written in 1368 by the Waldenses of Lombardy to some of their German brethren on the occasion of the withdrawal of certain members of the sect, who alleged in justification that the Waldenses were ignorant, that they had no divine authority, and that they were mercenary. Evidently the local church had appealed to the Lombards as to a central head, for an answer to these accusations, and the reply, together with a rejoinder by one of the apostates, throws valuable light upon the current beliefs of the sectaries. It appears that they carried their origin back to the primitive Church, claiming that their predecessors had opposed the reception of the Donation of Constantine, and that when Silvester refused to reject the perilous gift a voice sounded from heaven, “This day hath poison been spread in the Church of God.” As they were unyielding, they were driven out and persecuted, since when they had preserved the genuine tradition of the Church in obscurity and affliction. They asserted that Peter Waldo had been ordained to the priesthood, and that they possessed full authority, transmitted from God, but nothing is said as to the apostolical succession, and the apostate, Sigfried, reproaches them with only hearing confessions and sending their disciples to the Catholic churches for the other sacraments. There is no word as to transubstantiation, which must therefore have been an accepted doctrine among them, and their frequent quotations from Augustine and Bernard show that they admitted the authority of the doctors of the Church. They allude to two Franciscans who had recently joined the sect, to a priest who had done so and had been burned, and to a Bishop Bestardi, who, for the same offence, had been summoned to Rome, whence he had never returned.--Comba, Histoire des Vaudois d’Italie, I. 243-55.

[445]Index Error. Waldens. (Mag. Bib. Pat. XIII. 340).--Petri Herp Annal. Francofurt. ann. 1389 (Senckenberg Select. Juris II. 19).--Gudeni Cod. Diplom. III. 598-600.--Serrarii Hist. Mogunt. Lib. v. p. 707.--Hist. Ordin. Carthus. (Martene Ampl. Coll. VI. 214).--Modus examinandi Hsereticos (Mag. Bib. Pat. XIII. 341-2). John Wasmod subsequently wrote a tract against the Beghards which has been printed by Haupt (Zeitschrift fur Kirchengeschichte, 1885, pp. 567-76). Its chief interest lies in its attributing to the Beghards the tenets of the Waldenses. There is no allusion to pantheism, to union with God, to refusal of the sacraments, to the denial of hell and purgatory. Either he confounds the sects, or else the Waldenses concealed themselves under the guise of Beghards, or else there were among the Beghards a certain number who constituted a church separate from that of Rome without adopting the distinctive principles of Amaurianism. Wasmod tells us that they do not easily receive applicants, whose obedience they test by making them eat putrid flesh, drink water foul with maggots, etc., at the risk of their lives. One of their strongest arguments is found in the corruption of the Church, which is thus deprived of the power of the keys. Distinctively referable to Beghardism is the assertion that these heretics are greatly favored and defended by the magistrates of the cities; and not very flattering to Rome is the explanation that the bulls in favor of the Beguines were obtained by the use of money.

[446]Gretseri Prolegom. c. 6 (Mag. Bib. Pat. XIII. 292).--Refutat. Waldens. (Ib. p. 335).--P. de Pilichdorf. c. 15 (Ib. p. 315).--Wattenbach, Sitzungsberichte der Preuss. Akad. 1886, pp. 49-9, 51.

[447]Wattenbach, op. cit. pp. 49-50, 54-55.--Flac. Illyr. Cat. Test. Veritatis Lib.XV. pp. 1506, 1524; Lib.XVIII. p. 1803 (Ed. 1608).

[448]W. Preger, Beiträge, pp. 51, 53-4, 68, 72.--P. de Pilichdorf c. 15 (Mag. Bib. Pat. XIII. 315).

[449]Hoffmann, Geschichte der Inquisition, II. 384-90.--C. Schmidt, Real-Encyklop. s.V. Winkeler.

[450]Martini Append, ad Mosheim pp. 652-66, 674-5.--Mosheim pp. 409-10, 430-1.--Hartzheim V. 676--Haupt. Zeitschrift für K. G. 1885, pp. 565-7.

[451]Mosheim de Beghardis pp. 225-8, 383-4.--Martini Append, ad Mosheim pp. 656-7.--Herm. Corneri Chron. ann. 1402-3 (Eccard. Corp. Hist. II. 1185-6).--Raynald. ann. 1403, No. 23.

[452]Chron. Cornel. Zantfliet ann. 1400 (Martene Amplis. Coll. V. 358.)--Haupt. Zeitschrift für K. G. 1885, pp. 513-15.--Chron. Glassberger ann. 1410 (Analecta Franciscana II. 233-5).--Martini Append. ad Mosheim p. 559.--Mosheim p. 455.--Serrarii Lib.V. (Scriptt. Rer. Mogunt. I. 724). In 1399 an outbreak very similar to that of the Flagellants took place in Italy, stimulated by a pestilence which was ravaging the land. The pilgrims were known asBianchi, from the white linen vestments which they wore, and they first brought to popular notice the “Stabat Mater,” which was their favorite hymn. The only reference to flagellation, however, is that in Genoa they were joined by the old fraternities of the Verberati or guilds, founded in 1306, which publicly used the scourge. The Archbishop of Genoa and many of the Lombard bishops lent the movement their countenance; universal peace was proclaimed, enemies forgave each other, and even the strife of Guelf and Ghibelline for a moment was forgotten. When we are told that twenty-five thousand Modenese made the pilgrimage to Bologna, we can readily understand why suspicious rulers, such as Galeazzo Visconti and the Signory of Venice, forbade the entry of their states to such armies. Boniface IX. probably felt the same alarm when the movement reached Rome, and the whole population, including some of the cardinals, put on white garments and marched in procession through the neighboring towns. He caused one of the leaders to be seized at Aquapendente; the free use of torture brought a confession that the whole affair was a fraud, and the poor wretch was burned, when the movement collapsed.--Georgii Stella Annal. Genuens. ann. 1399 (Muratori, S. R. I. XVII. 1170).--Mattæi de Griffonibus Memor. Historial. ann. 1399 (Ib. XVIII. 207).--Cronica di Bologna ann. 1399 (Ib. XVIII. 565).--Annal. Estens. ann. 1398 (Ib. XVIII. 956-8).--Conrad Urspurgens. Chron. Contin. ann. 1399.--Theod. a Niem de Schismate, Lib.II. c. 26.

[453]Nider Formicar. Lib.III. c. 2.--Haupt, Zeitschrift für K. G. 1885, pp. 510-11.--Gersoni de Consolat. Theolog. Lib.IV. Prosa iii.; Ejusd. de Mystica Theol. speculat. P.I. consid. viii.; Ejusd. de Distinct, verar. Vision. a falsis, SignumV.

[454]Baluz. et Mansi I. 288-93.--Altmeyer, Les Précurseurs de la Réforme aux Pays-Bas, I. 84.

[455]Theod. Vrie, Hist. Concil. Constant. Lib.IV. Dist. 13.--Marieta, Los Santos de España, Lib.XI. c. xxviii.--Gobelini Person. Cosmodrom. Æt.VI. c. 93.--Chron. S. Ægid. in Brunswig (Leibnitii S. R. Brunsv. III. 595).--Gieseler, Lehrbuch der Kirchengeschichte, II.III. 317-18.--Herm. Corneri Chron. ann. 1416 (Eccard. Corp. Hist. II. 1206).--Andreæ Gubernac. Concil. P.IV. c. 11 (Von der Hardt VI. 194)--Chron. Magdeburgens. ann. 1454 (Meibom. Rer. German. II. 363).--Haupt, Zeitschrift für Kirchengeschichte, 1887, 114-18.--Herzog, Abriss. II. 405. In 1448, when pestilence and famine in Italy brought men to a sense of their sins, the eloquence of Frà Roberto, a Franciscan, excited multitudes to repentance, and the streets of the cities were again filled with Flagellants, disciplining themselves and weeping (Illescas, Historia Pontifical, II. 130).

[456]Conc. Constant. Decret. Reform. Lib.III. Tit.X. c. 13; Tit.V. c. 5 (Von der Hardt, I. 715-17).--Hemmerlin Glosa quarund. Bullar. (Opp. c. d.).--De Rebus Malthæi Grabon (Von der Hardt, III. 107-20).

[457]Von der Hardt, IV. 1518.--Concil. Salisburg.XXXIV. c. 32 (Dalham, Concil Salisb. p. 186).

[458]Hemmerlin Glosa quarund. Bullar; Ejusd. Lollardorum Descriptio.--Nider Formicar.III. 5, 7, 9.

[459]Concil. Herbipolens. ann. 1446 (Hartzheim V. 336).. Mosheim de Beghardis pp. 173-9, 190, 194-5.--Addis and Arnold’s Catholic Dictionary, p. 73.

[460]Trithem. Chron. Hirsaug. ann. 1460.--.Hartzheim V. 464, 507, 560, 578.--Wadding, ann. 1492, No. 8.--Martini Append, ad Mosheim p. 579.

[461]Concil. Senens. ann. 1423 (Harduin. VIII. 1016-17).--.Ullumnn’s Reformers before the Reformation, Menzies’ Transl. I. 383-4.--Flac. Illyr. Catal. Test. Veritatis Lib.XIX. p. 1836 (Ed. 1608).--Comba, Histoire des Vaudois d’Italie, I. 97.--Hoffmann, Geschichte der Inquisition, II. 390-1.

[462]Wattenbach, Sitzungsberichte der Preuss. Akad. 1886, pp. 57-8,

[463]Hist. Persecut. Eccles. Bohem. pp. 71-2 (s. 1. 1648). Camerarii Hist. Frat.] Orthodox, pp. 116-17 (Heidelbergæ, 1605).--Ripoll III. 577.

[464]Ullmann, op. cit. I. 195-207.--Æn. Sylvii Epist. 400 (Opp. 1571, p. 932).--Fasciculus Rerum Expetendarum et Fugiendarum II. 115-28 (Ed. 1690).--Freber et Struv. II. 187-266.--Wadding. ann. 1461, No. 5.--Ripoll III. 466.--Chron. Glassberger ann. 1462.

[465]Trithem. Chron. Hirsaug. ann. 1476.--Ullmann, op. cit. I. 377 sqq.

[466]D’Argentré I.II. 291-8.--Ullmann, op.cit. I. 258-9, 277-94, 356-7.--Trithem. Chron. Hirsaug. ann. 1479.--Conr. Ursperg. Chron. Continuat. ann. 1479,--Melanchthon. Respons. ad Bavar. Inquis., Witebergæ, 1559, Sig. B 3.

[467]Ripoll IV. 5.--Synod Bamberg. ann. 1491, Tit. 44 (Ludewig Scriptt. Rer. Germ. I. 1242-44).--D’Argentré I.II. 342.

[468]Pauli Langii Chron. Citicens. (Pistorii Rer. Germ. Scriptt. I. 1276-6.)--Gieseler, Lehrbuch der Kirchengeschichte II.IV. 532 sq.--Herzog, Abriss, II. 397-401.--Spalatini Annal. ann. 1515 (Menken. II. 591).--Eleuth. Bizeni Joannis Reuchlin Encomion (sine nota. sed c. ann. 1516).--II. Corn. Agrippæ Epist.II. 54

[469]Ripoll IV. 378.--Lutheri Opp., Jenæ, 1564, I. 185 sqq.--Henke, Neuere Kirchengeschichte, I. 42-6.

[470]Dubrav. Hist. Bohem. Lib. 14 (Ed. 1587, pp. 380-1).

[471]Palacky, Beziehungen der Waldenser, Prag, 1869, p. 10.--Potthast No. 11818. Palacky (pp. 7-8) conjectures that these heretics were Cathari, but his reasoning is quite inadequate to overcome the greater probability that they were of Waldensian origin. He is, however, doubtless correct in suggesting that the allusion to princes and magnates may properly connect the movement with the commencement of the conspiracy which finally dethroned King Wenceslas I. in 1253. Wenceslas was a zealous adherent of the papacy and opponent of Frederic II., and the connection between antipapal politics and heresy was too close for us to discriminate between them without more details than we possess.

[472]Wadding. ann. 1257, No. 16.--Potthast No. 16819.--Höfler, Prager Concilien. Einleitung, p. xix.

[473]Palacky. op. cit. pp. 11-13.--Schrödl, Passavia Sacra, Passau, 1879, p. 242.--Dubravius (Hist. Bohem. Lib. 20) relates that in 1315 King John burned fourteen Dolcinists in Prague. Palacky (ubi sup.) argues, and I think successfully, that this relates to the above affair and that there were no executions.

[474]Wadding. ann. 1318, No. 2-6.--Ripoll II. 138-9, 174-6.--Gustav Schmidt, Päbstliche Urkunden und Regesten, Halle, 1886, p. 105.--Raynald. ann. 1319, No. 43.

[475]Palacky, op. cit. pp. 15-18.--Flac. Illyr. Catal. Test. Veritatis Lib.XV. p. 1505 (Ed. 1608).--Raynald. ann. 1335, No. 61-2.--Wadding. ann. 1335, No. 3-4.

[476]Krasinsky, Reformation in Poland, London, 1838, I. 55-6.--Raynald. ann. 1341, No. 27.

[477]Werunsky Excerptt. ex Registt. Clem. VI. pp. 28, 47.--Raynald. ann. 1347, No. 11.

[478]Œn. Sylvii Hist. Bohem. c. 36.--Naucleri Chron. ann. 1360.--Höfler, Prager Concilien, pp. 2, 3, 5, 7.--Loserth, Hus und Wicklif, Prag, 1884, pp. 261 sqq.--Werunsky Excerptt. ex Registt. Clem. VI. pp. 1, 2, 3, 13, 25. Dispensations for children to hold preferment were an abuse of old date, as we have seen in a former chapter. In 1297 Boniface VIII. authorized a boy of Florence, twelve years old, to take a benefice involving the cure of souls.--Faucon, Registres de Boniface VIII. No. 1761, p. 666.

[479]Werunsky op. cit. pp. 89, 94, 98, 99, 102, 111, 120, 135, 136, 140, 141.--Gudeni Cod. Diplom. III. 509.--Hartzheim Concil. Germ. IV. 510.

[480]Höfler, Prager Concilien, pp. 2, 5, 12, 14, 26-7.--Loserth, Hus und Wiclif, pp. 32-33, 37.--W. Preger, Beiträge, p. 51.--Flac. Illyr. Catal. Test. Veritatis Lib. xv. p. 1506 (Ed. 1608).

[481]Mosheim de Beghardis p. 381.

[482]Loserth, Hus und Wiclif, pp. 49, 50-2.--Lechler (Real Encyklopädie, X. 1-3).--Raynald. ann. 1374, No. 10-11.

[483]Höfler, Prager Concilien, pp. 33, 37-9.--De Schweinitz, History of the Unitas Fratrum (Bethlehem, Pa., 1885, pp. 25-6).

[484]Loserth, Hus und Wiclif, pp. 54, 56-7, 63-4, 68-9.--Montet, Hist. Lit. des Vaudois, p. 150.--Pseudo-Pilichdorf Tract. contra Waldens. c. 15 (Mag. Bib. Pat. XIII. 315).

[485]Arnold’s English Works of Wyclif, III. 454-96. Cf. Væ Octuplex (Ib. II. 380); Of Mynystris in the Chirch (Ib. II. 394); Vaughan’s Tracts and Treatises, p. 226; TrialogiIII. 6, 7; Trialogi Supplem. c. 2.--Losertb, Mittheilungen des Vereines für Gesch. der Deutschen in Böhmen, 1886, pp. 384 sqq.

[486]Trialogi II. 14; IV. 22.--Jo. Hus de Ecclesia, c. 1 (Monument. I. fol. 196-7, Ed. 1558).--Wil. Wodford adv. Jo. Wiclefum (Fascic. Rer. Expetend. et Fugiend. I. 250, Ed. 1690).--In the condemnation of the innovations by the Council of Prague, in 1412, predestination is not among the errors enumerated (Höfler, Prager Concilien, p. 72), though it appears in the final proceedings against Huss in the Council of Constance (P. Mladenowic Relatio, Palacky Documenta. p. 317).

[487]Raynald. ann. 1377, No. 4-6.--Lechler’s Life of Wickliff, Lorimer’s Translation, II. 288-90, 343-7.--Loserth, Hus und Wiclif, pp. 101-2, 121.--Palacky Documenta Mag. Johannis Hus, p. 189, 203, 313, 374-6, 426-8, 467.--Harduin. Concil. VIII. 203.--Von der Hardt III.XII. 168; IV. 153, 328.--Jo. Hus Replica contra P. Stokes (Monument. I. 108a).--Höfler, Prager Concilien. p. 53.

[488]Loserth, op. cit. pp. 79, 114, 161 sqq.--Mittheilungen des Vereines für Gesch. d. Deutschen in Böhmen, 1886, 395 sqq.--Jo. Hus Monument. I. 25a, 108a.--Nider Formicar. Lib.III. c. 9. fol. 50a.--Von der Hardt IV. 328.--Gobelin. Personæ Cosmodrom. Ætat.VI. c. 86-7 (Meibom. Rer. German. I. 319-21).

[489]Loserth, op. cit. pp. 13, 75-8, 98-100.--Jo. Hus Monument. II. 25-52. Even Æneas Sylvius (Hist. Bohem. c. 35) speaks of Huss as distinguished for the purity of his life; and the Jesuit Balbinus says that his austerity and modesty, his kindness to all, even to the meanest, won for him universal favor. No one believed that so holy a man could deceive or be deceived, so that the memory of the thief was worshipped at Prague as that of a saint (Bohuslai Balbini Epit. Rer. Bohem. Lib.V. C. V.p. 431).

[490]Palacky Documenta, pp. 3, 56.--Berger, Johannes Hus u. König Sigmund, p. 5.--Loserth, op. cit. pp. 82, 98-100, 103-5, 111-12, 270.--Höfler, Prager Concilien, pp. 43-6, 51-3, 57, 60, 61-2.--Hist. Persecut. Eccles. Bohem. p. 29. Wickliff continued to the end to be the chief authority of the Hussites. A half a century later he is appealed to by both factions into which they were divided. See Peter Chelcicky’s reply to Rokyzana, in Goll, Quellen und Untersuchungen zur Geschichte der Böhmischen Brüder, II. 83-4.

[491]Loserth, pp. 105-6.--Palacky Documenta, pp. 345-6, 363-4.

[492]Loserth, op. cit. pp. 106-10, 123-4.--Palacky Documenta, pp. 181, 347, 350--62.--Höfler, Prager Concilien, pp. 64-70.--Raynald. ann. 1409, No. 89.

[493]Æneæ; Sylv. Hist. Bohem. c. 35.--Loserth, op. cit. p. 137.--Palacky Documenta, pp. 184-5, 342-3.--Palacky, Beziehungen, pp. 19-20--Jo. Hus Monument. I. 2-3.

[494]Loserth, op. cit. pp. 120, 123-4.--Höfler, Prager Concilien, pp. 5, 15, 18, 31, 32, 46, 57.

[495]Loserth, op. cit. pp. 121-3, 130.--Palacky Documenta, pp. 19-21, 191, 233.--Mladenowic Relatio (Palacky p. 319).--Jo. Hus Disputatio contra Indulgent. (Monument. I. 174-89); Ejusd. contra Bull. PP. Joannis (Ib. I. 189-91); Ejusd. Serm. XXII. de Remissione Peccatorum (Ib. II. 74-5).

[496]Loserth, op. cit. p. 131.--Palacky Documenta, p. 640.--De Schweinitz, Hist. of the Unitas Fratrum, pp. 41-2.--Stephani Cartus. Antihussus c. 5 (Pez Thesaur. Anecd. IV.II. 380, 382).

[497]Höfler, Prager Concilien, pp. 73, 110.--Loserth, op. cit. pp. 132-5.--J. Hus Monument. I. 17; Ejusd. de Ecclesia c. 14 (Monument. I, 223. Cf. Wicklif. de Eccles. c. 18,ap.Loserth, p. 188).--Palacky Documenta, pp. 458, 464-66.

[498]Höfler, Prager Concilien, pp. 73-100.--Loserth, op. cit. pp. 142-5.--Palacky Documenta, p. 510.--Mladenowic Relatio (Palacky Documenta, p. 246).

[499]Von der Hardt IV. 313.

[500]Leonardi Aretini Comment. (Muratori S.R.I. XIX. 927-8). --Harduin. VIII. 231.--Theod. a Niem Vit. Joann. XXIII. Lib.II. c. 37 (Von der Hardt II. 384).--Palacky Documenta, pp. 512-18. For the confusion existing in Germany, caused by the Schism, see Haupt, Zeitschrift für Kirchengeschichte, 1883, pp. 356-8.

[501]Jo. Fistenport. Chron. ann. 1415 (Hahn. Coll. Monum. I. 401).--Dacherii Hist. Magnatum (Von der Hardt V.II. 50).--Theod. a Niem Vita Joann. XXIII. Lib.I. c. 40 (Ib. II. 388).--Nider Formicar. Lib.V. c. ix.

[502]Stephani Cartus. Dial. Volatilis c. 11, 14, 21 (Pez Thesaur. Anecd. IV.II. 465, 473, 492).--The three sermons prepared for this purpose are printed in Huss’s works (Monument. I. 44-56). The first is on the sufficiency of the law of Christ for the government of the Church: the second is an elaborate exposition of his belief; the third on Peace, in which he attributes the schisms and troubles of the Church to the pride and greed and vices of the clergy.

[503]Mladenowic Relatio (Palacky Documenta, p. 237).--Von der Hardt IV. 754.--Jo. Hus Monument. I. 2-4, 57, 68.--Palacky Documenta, pp. 70, 73.

[504]Richentals Chronik des Constanzer Concils p. 76 (Tübingen, 1882).--Jo. Hus Epistt. iii. vi. (Monument. I. 57-8).--Monument. I. 4a

[505]Richentals Chronik p. 58.--Jo. Hus Epistt. iv. vi. vii. (Monument. I. 58-9).

[506]Hus Epistt. v. vi. (Monument. I. 58).--Monument. I. 4b.--Laur. Byzyn. Diar. Bell. Hussit. ann. 1414 (Ludewig Reliq. MSS. VI. 124).--Palacky Document. p. 170.--Richentals Chronik pp. 76-77.--Mladenowic Relatio (Palacky, pp. 247-8).--Naucleri Chron. ann. 1414.

[507]Richentals Chronik p. 77.--Jo. Hus Monument. I. 5b.--Von der Hardt IV. 22, 32, 212.--Mladenowic Relatio (Palacky Document. pp. 246-52). The special rigor of confinement near the latrines was well understood. In 1317, when John XXII. delivered some Spiritual Franciscans to their brethren for safe-keeping, Friar François Sanche “posuerunt fratres in quodum carcere juxta latrinas.”--Historia Tribulationum (Archiv. für Litteratur-u. Kirchengeschichte, 1886, p. 146).

[508]Von der Hardt IV. 11-12, 22.--Mladenowic Relatio (Palacky, p. 251).

[509]Palacky Documenta, p. 238.--Von der Hardt IV. 12, 28.--Richentals Chronik p. 76.--Jo. Hus Epist. lvii. (Monument. I. 75).--Mladenowic Relatio (Palacky, p. 253).

[510]Von der Hardt IV. 189, 209. Berger’s labored collection of safe-conducts and their comparison with the one given to Huss (Johann Hus u. König Sigmund pp. 180-208) prove nothing but his own industry. Huss went to Constance as an excommunicate to defend himself and his faith. Sigismund. knowing this, gave him a safe-conduct without limitation or condition. The only contemporaneous documents with which this can fairly be compared are those offered by the council and by Sigismund to John XXIII. when they summoned him back to Constance, May 2, 1415, and the one offered by the council to Jerome of Prague, April 17. Of these the first was limited by the clause “justitia tamen semper salva,” the second by “in quantum idem dominus rex tenetur sibi dare de jure et servare alios salros conductus sibi datos,” the third by “quantum in nobis est et fides exegit orthodoxa” (V. d. Hardt IV. 119, 143, 145). No ingenious reasoning can explain this away. The allusion in Sigismund’s safe-conduct to other letters already given by him to the pope refers to those which John had required of him and of the city of Constance before he would trust himself there (Raynald. ann. 1413, No. 22-3). These the council set aside as coolly as it did that of Huss. Sigismund, as we shall see, had no power to give a safe conduct that would protect a heretic, but Berger’s argument that he therefore could not have designedly issued an unlimited one to Huss (Berger, op. cit. 92-3, 109) is worthless in view of his readiness, which Berger freely concedes (p. 85), to enter into engagements which he knew he could not fulfil. From his indignation it is evident that he was unacquainted with the niceties of the canon law; but even if he were, his giving the letters is easily explicable by the fact, which Berger has well pointed out (pp. 100-1), that Huss’s certificates of orthodoxy, obtained in August, were laid before him (Palacky Document, p. 70). He could thus easily persuade himself that there was no risk of his pledge causing him trouble. It was of the greatest moment to him that Huss should be reconciled to the Church, and to a man of his temperament it was inconceivable that Huss’s delicate conscientiousness would in the end render martyrdom inevitable. Hefele (Conciliengeschichte VII. 234), following Palacky, calls attention to the absence, in the letter of the Bohemian magnates to the council, September 2, 1415, of any reproach for violating the safe-conduct, and he argues thence that they admitted that it could not protect Huss from judgment as a heretic. So little is this the case that they emphatically declare that Huss was not a heretic, and if there is no allusion to the safe-conduct this is evidently attributable to their referring to certain previous letters to Sigismund which the council had ordered burned, and which they defiantly desired to be considered as embodied and repeated in the present one (Monument I. 78). Anything they might have to say on the subject must have been said in those letters, which presumably were the occasion of the projected decree of September 23, 1415, punishing as fautors of heresy all who vilified Sigismund for permitting the violation of his safe-conduct.

[511]Martene Thesaur. II. 1611.--Von der Hardt II. x. 255; IV. 26.--Palacky Documenta, p. 612.--Berger, Johann Hus u. König Sigmund, pp. 133, 136.--Fistenport. Chron. ann. 1419 (Hahn Collect. Monument. I .404).--Ægid. Carlerii Lib. de Legationibus (Monument. Conc. General. Sæc. XV. T. I. pp. 531, 536-7, 595-6, 612-13, 662-73, 680-4, 688-93, 695-7).--Thomæ Ebendorferi Diar. (Ib. p. 767).--Jo. de Turonis Regestr. (Ib. pp. 834-5). Even in France Sigismund was reproached for surrendering Huss after giving him a safe-conduct, and was accused of disregarding other engagements of the same kind.--(Martene Ampl. Coll. II. 1444-5.) Yet had he persisted he would have been liable to excommunication and heavy penalties as an impeder of the Inquisition; and had he carried out his threat of forcibly liberating Huss, under the bullAd extirpandahe would have been punishable by perpetual relegation and the forfeiture of all his dominions (Mag. Bull. Rom. Ed. Luxemb. 1742, I. 92, 149).

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