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06 - Huss and Jerome - The Great Controversy · Sacred Texts Archive

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Chapter six, huss And Jerome. The Gospel had been planted in Bohemia as
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early as the ninth century. The Bible was translated and public worship was conducted
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in the language of the people. But as the power of the pope increased,
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so the word of God was obscured. Gregory the Seventh, who had
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taken it upon him to humble the pride of kings, was no less intent
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upon inslaving the people, and accordingly a bull was issued forbidding public worship to
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be conducted in the Bohemian tongue. The pope declared that it was pleasing to
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the omnipotent that his worship should be celebrated in an unknown language, and that
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many evils and heresies had arisen from not observing this rule. Thus Rome decreed
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that the light of God's words should be extinguished and the people should be shut
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up in darkness. But Heaven had provided other agencies for the preservation of the
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church. Many of the Waldensees and Albigensies, driven by persecution from their homes
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in France and Italy, came to Bohemia. Though they dared not teach openly,
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they labored zealously in secret. Thus the true faith was preserved from century
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to century. Before the days of hus there were men in Bohemia who rose
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up to condemn openly the corruption in the church and the profligacy of the people.
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Their labors excited widespread interest. The fears of the hierarchy were roused,
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and persecution was opened against the disciples of the Gospel. Driven to worship in
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the forests and the mountains, they were hunted by soldiers, and many were
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put to death. After a time, it was decreed that all who departed
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from the Romish worship should be burned. But while the Christians yielded up their
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lives, they looked forward to the triumph of their cause. One of those
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who taught that salvation was only to be found by faith in the crucified Savior,
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declared, when dying, the rage of the enemies of the Truth now
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prevails against us, but it will not be forever. There shall arise one
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from among the common people, without sword or authority, and against him they
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shall not be able to prevail. Luther's time was yet far distant, but
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already one was rising whose testimony against Rome would stir the nations. John huss
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was of humble birth, and was early left an orphan by the death of
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his father. His pious mother, regarding education and the fear of God as
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the most valuable of possessions, sought to secure this heritage for her son.
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Huss studied at the provincial school and then repaired to the university at Prague,
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receiving admission as a charity scholar. He was accompanied on the journey to Prague
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by his mother. Widowed and poor, she had no gift of worldly wealth
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to bestow upon her son, but as they drew near to the great city,
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she kneeled down beside the fatherless youth and invoked for him the blessing of
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their father in heaven. Little did that mother realize how her prayer was to
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be answered. At the university, Huss soon distinguished himself by his untiring application
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and rapid progress, while his blameless life and gentle winning to port gained him
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universal esteem. He was a sincere adherent of the Roman Church and an earnest
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seeker for the spiritual blessings which it professes to bestow. On the occasion of
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a jubilee, he went to confession, paid the last few coins in his
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scanty store, and joined in the processions that he might share in the absolution
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promised. After completing his college course, he entered the priesthood, and rapidly
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attaining to eminence, he soon became attached to the court of the King.
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He was also made professor and afterward rector of the university where he had received
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his education. In a few years, the humble charity scholar had become the
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pride of his country, and his name was renowned throughout Europe. But it
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was in another field that huss began the work of reform. Several years after
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taking priests orders, he was appointed preacher of the Chapel of Bethlehem. The
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founder of this chapel had advocated, as a matter of great importance, the
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preaching of the Scriptures in the language of the people. Notwithstanding Rome's opposition to
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this practice, it had not been wholly discontinued in Bohemia, but there was
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great ignorance of the Bible, and the worst vices prevailed among the people of
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all ranks. These evils. Hus unsparingly denounced appealing to the Word of God
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to enforce the principles of truth and purity which he inculcated. A citizen of
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Prague. Jerome, who afterward became so closely associated with Hus, had,
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on returning from England, brought with him the writings of Wickliffe. The Queen
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of England, who had been a convert to Wickliff's teachings, was a Bohemian
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princess, and through her influence also the reformer's works, were widely circulated in
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her native country. These works Hus read with interest. He believed their author
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to be a sincere Christian, and was inclined to regard with favor the reforms
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which he advocated. Already, though he knew it not, Huss had entered
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upon a path which was to lead him far away from Rome. About this
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time there arrived in Prague two strangers from England, men of learning who had
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received the light and had come to spread it in this distant land. Beginning
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with an open attack on the Pope's supremacy, they were soon silenced by the
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authorities, but being unwilling to relinquish their purpose, they had recourse to other
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measures. Being artists as well as preachers, they proceeded to exercise their skill
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in a place open to the public. They drew two pictures. One represented
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the entrance of Christ into Jerusalem, meek and sitting upon an ass and followed
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by his disciples in travel worn garments and with naked feet. The other picture
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portrayed upon tifical procession the Pope arrayed in his rich robes and triple crown,
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mounted upon a horse magnificently adorned, preceded by trumpeters, and followed by cardinals
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and prelates in dazzling array. Here was a sermon which arrested the attention of
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all classes. Crowds came to gaze upon the drawings. None could fail to
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read the moral, and many were deeply impressed by the contrast between the meekness
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and humility of Christ the Master and the pride and arrogance of the Pope his
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professor servant. There was great commotion in Prague, and the strangers, after
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a time found it necessary for their own safety to depart, But the lesson
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they had taught was not forgotten. The pictures made a deep impression on the
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mind of huss and led him to a closer study of the Bible and of
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Wickliff's writings. Though he was not prepared even yet to accept all the reforms
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advocated by Wickliffe, he saw more clearly the true character of the papacy,
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and with greater zeal denounced the pride, the ambition, and the corruption of
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the hierarchy from Bohemia. The light extended to Germany for disturbances in the University
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of Prague caused the withdrawal of hundreds of German students. Many of them had
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received from Huss their first knowledge of the Bible, and on their return they
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spread the Gospel in their fatherland. Tidings of the work at Prague were carried
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to Rome, and Huss was soon summoned to appear before the Pope. To
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obey would be to expose himself to certain death. The King and Queen of
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Bohemia, the university, members of the nobility, and officers of the government
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united in an appeal to the Pontiff that Hus be permitted to remain at Prague
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and to answer at Rome by deputy. Instead of granting this request, the
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Pope proceeded to the trial and condemnation of Huss, and then declared the city
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of Prague to be under interdict. In that age, this sentence, whenever
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pronounced, created widespread alarm. The ceremonies by which it was accompanied were well
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adapted to strike terror to a people who looked upon the Pope as the representative
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of God himself, holding the keys of heaven and hell, and possessing power
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to invoke temporal as well as spiritual judgments. It was believed that the gates
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of heaven were closed against the regions smitten with interdict, that until it should
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please the Pope to remove the ban, the dead were shut out from the
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abodes of bliss. In token of this terrible calamity, all the services of
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religion were suspended. The churches were closed, marriages were solemnized in the churchyard,
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the dead denied at burial and consecrated ground were interred without the rights of
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suppulter, in the ditches or fields. Thus, by measures which appealed to
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the imagination, Rome essayed to control the consciences of men. The city of
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Prague was filled with tumult. A large class denounced us as the cause of
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all their calamities, and demanded that he be given up to the vengeance of
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Rome. To quiet the storm, the reformer withdrew for a time to his
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native village. Writing to the friends whom he had left at Prague, he
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said, if I have withdrawn from the midst of you. It is to
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follow the precept and example of Jesus Christ, in order not to give room
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to the ill minded to draw on themselves eternal condemnation, and in order not
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to be to the pious a cause of affliction and persecution. I have retired
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also through an apprehension that impious priests might continue for a longer time to prohibit
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the preaching of the Word of God amongst you. But I have not quitted
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you to deny the divine truth for which, with God's hisstorance, I am
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willing to die. Has did not cease his labors, but traveled through the
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surrounding country, preaching to eager crowds. Thus, the measures to which the
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Pope resorted to suppress the Gospel were causing it to be the more widely extended.
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We can do nothing against the truth, but for the truth. The
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mind of Us at this stage of his career would seem to have been the
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scene of a painful conflict. Although the Church was seeking to overwhelm him by
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her thunderbolts, he had not renounced her authority. The Roman Church was still
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to him the spouse of Christ, and the pope was the representative and vicar
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of God. What Haus was warring against was the abuse of authority, not
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the principle itself. This brought on a terrible conflict between the convictions of his
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understanding and the claims of his conscience. If the authority was just and infallible,
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as he believed it to be, how came it that he felt compelled
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to disobey it. To obey, he saw, was to sin. But
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why should obedience to an infallible church which lead to such an issue. This
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was the problem he could not solve. This was the doubt that tortured him
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hour by hour. The nearest approximation to a solution which he was able to
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make was that it had happened again, as once before in the days of
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the Savior, that the priests of the Church had become wicked persons and were
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using their lawful authority for unlawful ends. This led him to adopt for his
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own guidance and to preach to others for theirs, the maxim that the precepts
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of Scripture conveyed through the understanding are to rule the conscience. In other words,
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that God speaking in the Bible and not the Church speaking through the priesthood
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is the one infallible guide. When after a time the excitement in Prague subsided,
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Huss returned to his chapel of Bethlehem to continue with greater zeal and courage
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the preaching of the Word of God. His enemies were active and powerful,
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but the Queen and many of the nobles were his friends, and the people
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in great numbers sided with him. Comparing his pure and elevating teachings and holy
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life life with the degrading dogmas which the Romanists preached and the avarice and debauchery
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which they practiced, many regarded it an honor to be on his side.
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Hitherto, Huss had stood alone in his labors. But now Jerome, who
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while in England had accepted the teachings of Wickliffe, joined in the work of
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reform. The two were hereafter united in their lives, and in death they
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were not to be divided. Brilliancy of genius, eloquence, and learning,
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gifts that when popular favor, were possessed in a pre eminent degree by Jerome.
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But in those qualities which constitute real strength of character, Huss was the
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greater. His calm judgment served as a restraint upon the impulsive spirit of Jerome,
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who with true humility perceived his worth and yielded to his counsels. Under
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their united labors, the reform was more rapidly extended. God permitted great light
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to shine upon the minds of these chosen men, revealing to them many of
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the errors of Rome. But they did not receive all the light that was
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to be given to the world through these his servants. God was leading the
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people out of the darkness of Romanism, but there were many and great obstacles
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for them to meet, and He led them on step by step as they
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could bear it. They were not prepared to receive all the light at once,
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like the full glory of the noontide sun, to those who have long
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dwelt in darkness. It would, if presented, have caused them to turn
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away. Therefore He revealed it to the leaders little by little, as it
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could be received by the people. From century to century. Other faithful workers
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were to follow to lead the people on. Still farther in the path of
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reform, the schism in the Church still continued. Three popes were now contending
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for the supremacy, and their strife filled Christendom with crime and tumult, not
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content with hurling anathemas they resorted to temporal weapons, each cast about him to
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purchase arms and to obtain soldiers. Of course, money must be had,
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and to procure this the gifts, offices, and blessings of the church were
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offered for sale. The priests, also imitating their superiors, resorted to simony
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and war to humble their rivals and strengthen their own power. With daily increasing
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boldness, huss thundered against the abominations which were tolerated in the name of religion,
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and the people openly accused the Romish leaders as the cause of the miseries
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that overwhelmed Christendom. Again, the city of Prague seemed on the verge of
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a bloody conflict. As in former ages, God's servant was accused as he
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that troubleth Israel. The city was again placed under interdict, and huss withdrew
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to his native village. The testimony so faithfully born from his loved chapel of
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Bethlehem was ended. He was to speak from a wider stage to all Christendom
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before laying down his life as a witness for the truth to cure the evils
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that were distracting Europe. A general Council was summoned to meet at Constance.
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The council was called at the desire of the Emperor Sigismund by one of the
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three rival popes, John twenty. The demand for a council had been far
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from welcome to Pope John, whose character and policy could ill bear investigation even
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by prelates as lax and morals as were the churchmen of those times. He
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dared, not, however, oppose the will of Sigismund. The chief objects
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to be accomplished by the council were to heal the schism in the church and
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to root out heresy. Hence, the two anti popes were summoned to appear
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before it, as well as the leading propagator of the new opinions, John
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huss The former, having regard to their own safety, did not attend in
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person, but were represented by their delegates. Pope John, while ostensibly the
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convoker of the council, came to it with many misgivings, suspecting the Emperor's
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secret purpose to depose him, and fearing to be brought to account for the
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vices which had disgraced the Tiara, as well as for the crimes which had
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secured it. Yet he made his entry into the city of Constance with great
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pomp, attended by ecclesiastics of the highest rank, and followed by a train
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of courtiers. All the clergy and dignitaries of the city, with an immense
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crowd of citizens, went out to welcome him. Above his head was a
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golden canopy, borne by four of the chief magistrates. The host was carried
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before him, and the rich dresses of the cardinals and nobles made an imposing
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display. Meanwhile, another traveler was approaching Constance. Hus was conscious of the
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dangers which threatened him. He parted from his friends as if he were never
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to meet them again, and went on his journey, feeling that it was
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leading him to the stake. Notwithstanding, he had obtained a safe conduct from
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the King of Bohemia and received one also from the Emperor Sigismund. While on
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his journey, he made all his arrangements in view of the probability of his
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death. In a letter addressed to his friends at Prague, he said,
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my brethren, I am departing with a safe conduct from the King to meet
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my numerous and mortal enemies. I confide altogether in the all powerful God,
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in my savior. I trust that he will listen to your ardent prayers,
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that he will infuse his proof, send his wisdom into my mouth in order
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that I may resist them, and that he will accord me his holy spirit
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to fortify me in His truth, so that I may face with courage,
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temptations, prison, and, if necessary, a cruel death. Jesus Christ
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suffered for his well beloved, and therefore ought we to be astonished that he
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has left us his example in order that we may ourselves endure with patience all
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things for our own salvation. He is God and we are his creatures.
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He is the Lord, and we are his servants. He is master of
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the world, and we are contemptible mortals. Yet he suffered, Why then
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should we not suffer also, particularly when suffering is for us a purification.
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Therefore, Beloved, if my death ought to contribute to his glory, pray
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that it may come quickly and that He may enable me to support all my
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calamities with constancy. But if it be better that I return amongst you,
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let us pray to God that I may return without staying. That is,
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that I may not suppress one tittle of the truth of the Gospel, in
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order to leave my brethren an excellent example to follow. Probably therefore you will
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never more behold my face at Prague. But should the will of the all
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powerful God deign to restore me to you, let us then advance with a
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firmer heart in the knowledge and the love of His law. In another letter
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to a priest who had become a disciple of the Gospel, has spoke with
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deep humility of his own errors, accusing himself of having felt pleasure in wearing
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rich apparel and of having wasted hours in frivolous occupations. He then added these
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touching admonitions. May the glory of God and the salvation of souls occupy thy
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mind, and not the possession of benefices and estates. Beware of adorning thy
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house more than thy soul, and above all, give thy care to the
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spiritual edifice. Be pious and humble with the poor, and consume not thy
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substance in feasting. Shouldst thou not amend thy life and refrain from superfluities.
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I fear that thou wilt be severely chastened, as I am myself. Thou
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knowest my doctrine for thou hast received my instructions from thy childhood. It is
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therefore useless for me to write to THEE any further. But I conjure THEE,
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by the mercy of our Lord, not to imitate me in any of
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the vanities into which thou hast seen me fall. On the cover of the
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letter, he added, I conjure THEE, my friend, not to break
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this seal until thou shalt have acquired the certitude that I am dead. On
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his journey, Huss everywhere beheld indications of the spread of his doctrines and the
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favor with which his cause was regarded. The people thronged to meet him,
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and in some towns the magistrates attended him through their streets. Upon arriving at
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Constance, Huss was granted full liberty to the Emperor's safe conduct. Was added
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a personal assurance of protection by the Pope. But in violation of these solemn
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and repeated declarations, the reformer was in a short time arrested by order of
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the Pope and cardinals, and thrust into a loathsome dungeon. Later, he
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was transferred to a strong castle across the Rhine, and there kept a prisoner
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the Pope, profiting little by his perfidy, was soon after committed to the
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same prison. He had been proved before the council to be guilty of the
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basest crimes besides murder, simony and adultery, sins not fit to be named,
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so the council itself declared, and he was finally deprived of the tiara
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and thrown into prison. The anti popes also were deposed, and a new
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pontiff was chosen. Though the pope himself had been guilty of greater crimes than
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Hus had ever charged upon the priests, and for which he had demanded a
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reformation, Yet the same council which decraded the pontiff proceeded to crush the reformer.
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The imprisonment of Hus excited great indignation in Bohemia. Powerful noblemen addressed to
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the council earnest protests against this outrage. The Emperor, who was loath to
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permit the violation of a safe conduct, opposed the proceedings against him. But
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the enemies of the reform were malignant and determined. They appealed to the Emperor's
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prejudices, to his fears, to his zeal for the church, they brought
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forward arguments of great length to prove that faith ought not to be kept with
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heretics nor persons suspected of heresy, though they are furnished with safe conducts from
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the Emperor and kings. Thus they prevailed enfeebled by illness and imprisonment, for
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the damp, foul air of his dungeon had brought on a fever which nearly
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ended his life. Hous was at last brought before the Council, loaded with
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chains. He stood in the presence of the Emperor, whose honor and good
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faith had been pledged to protect him during his long trial, he firmly maintained
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the truth, and in the presence of the assembled dignitaries of Church and State,
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he uttered a solemn and faithful protest against the corruptions of the hierarchy.
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When required to choose whether he would recant his doctrines or suffer death, he
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accepted the martyr's fate. The grace of God sustained him during the weeks of
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suffering that passed before his final sentence. Heaven's peace filled his soul. I
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write this letter, he said to a friend in my prison, and with
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my fettered hand, expecting my sentence of death. Tomorrow, when with the
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assistance of Jesus Christ, we shall again meet in the delicious peace of the
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future life, you will learn how merciful God has shown himself toward me,
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how effectually he has supported me in the midst of my temptations and trials.
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In the gloom of his dungeon, he foresaw the triumph of the true faith.
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Returning in his dreams to the chapel at Prague, where he had preached
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the Gospel, he saw the Pope and his bishops effacing the pictures of Christ
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which he had painted on its walls. This vision distressed him, but on
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the next day he saw many painters occupied in restoring these figures in greater number
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and in brighter colors. As soon as their task was ended, the painters,
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who were surrounded by an immense crowd, exclaimed, Now let the popes
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and bishops come. They shall never efface them. More, said the reformer
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as he related his dream, I maintain this for certain, that the image
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of Christ will never be effaced. They have wished to destroy it, but
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it shall be painted afresh in all hearts by much better preachers than myself.
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For the last time huss was brought before the council. It was a vast
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and brilliant assembly. The Emperor, the Princes of the Empire, the royal
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deputies, the cardinals, bishops and priests, and an immense crowd who had
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come as spectators of the events of the day from all parts of Christendom had
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been gathered the witnesses of this first great sacrifice in the long struggle by which
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liberty of conscience was to be secured. Being called upon for his final decision,
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hus declared his refusal to abjure, and, fixing his penetrating glance upon
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the monarch whose plighted word had been so shamelessly violated, he declared, I
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determined of my own free will to appear before this council under the public protection
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and faith of the Emperor. Here present A deep flush crimsoned the face of
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Sigismund, as the eyes of all in the assembly turned upon him. Having
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been pronounced, the ceremony of degradation began. The bishops clothed their prisoner in
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the Sacerdotal habit, and as he took the priestly robe, he said,
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our Lord Jesus Christ was covered with a white robe by way of insult.
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When Herod had him conducted before Pilot. Being again exhorted to retract, he
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replied, turning toward the people, with what face, then should I behold
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the heavens? How should I look on those multitudes of men to whom I
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have preached the pure gospel? No I esteemed their salvation more than this poor
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body, now appointed unto death. The vestments were removed one by one,
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each bishop pronouncing a curse as he performed his part of the ceremony. Finally,
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they put on his head a cap or pyramidal shaped miter of paper,
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on which were painted frightful figures of demons with the word archaretic conspicuous in front.
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Most joyfully said haswhile I wear this crown of shame for thy sake,
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O Jesus, who for me didstwear a crown of thorns. When he was
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thus arrayed, the prelates said, now we devote thy soul to the devil.
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And I said, John has, lifting up his eyes toward heaven,
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do commit my spirit into thy hands, O Lord Jesus, for thou hast
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redeemed me. He was now delivered up to the secular authorities and led away
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to the place of execution. An immense procession followed hundreds of men at arms,
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priests and bishops in their costly robes, and the inhabitants of Constance.
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When he had been fastened to the stake and all was ready for the fire
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to be lighted, the martyr was once more exhorted to save himself by renouncing
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his errors. What errors said, has shall I renounce? I know myself
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guilty of none. I call God to witness that all that I have written
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and preached has been with the view of rescuing souls from sin and perdition.
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And therefore, most joyfully will I confirm with my blood that truth which I
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have written and preached. When the flames kindled about him, he began to
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sing, Jesus, Thou, son of David, have me on me,
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and so continued till his voice was silenced forever. Even his enemies were struck
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with his heroic bearing. Azella's papist, describing the martyrdom of huss and of
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Jerome, who died soon after, said, both bore themselves with constant mind.
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When their last hour approached, they prepared for the fire as if they
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were going to a marriage feast. They uttered no cry of pain. When
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the flames rose, they began to sing hymns, and scarce could the vehemency
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of the fire stop their singing. When the body of huss had been wholly
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consumed, his ashes, with the soil upon which they rested, were gathered
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up and cast into the rhine, and thus borne onward to the ocean.
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His persecutors vainly imagined that they had rooted out the truths he preached. Little
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did they dream that the ashes that day borne away to the sea were to
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be a seed scattered in all the countries of the earth, that in lands
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yet unknown it would yield abundant fruit and witnesses for the truth. The voice
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which had spoken in the council Hall of Constance had waken, and echoes that
26:00
would be heard through all coming ages. Haus was no more, But the
26:04
truths for which he died could never perish. His example of faith and constancy
26:10
would encourage multitudes to stand firm for the truth in the face of torture and
26:14
death. His execution had exhibited to the whole world the perfidious cruelty of Rome.
26:19
The enemies of truth, though they knew it not, had been furthering
26:23
the cause which they vainly sought to destroy. Yet another stake was to be
26:29
set up at Constance. The blood of another witness must testify for the truth.
26:34
Jerome, upon bidding farewell to Has on his departure for the Council,
26:38
had exhorted him to courage and firmness, declaring that if he should fall into
26:42
any peril, he himself would fly to his assistance. Upon hearing of the
26:48
reformer's imprisonment, the faithful Disciple immediately prepared to fulfill his promise. Without a
26:55
safe conduct, he set out with a single companion for Constance. On arriving
27:00
there, he was convinced that he had only exposed himself to peril without the
27:03
possibility of doing anything for the deliverance of Has. He fled from the city,
27:10
but was arrested on the homeward journey and brought back loaded with fetters and
27:14
under the custody of a band of soldiers. At his first appearance before the
27:18
Council, his attempts to reply to the accusations brought against him were met with
27:22
shouts to the flames. With him to the flames, he was thrown into
27:27
a dungeon, chained in a position which caused him great suffering, and fed
27:32
on bread and water. After some months, the cruelties of his imprisonment brought
27:36
upon Jerome an illness that threatened his life, and his enemies, fearing that
27:41
he might escape them, treated him with less severity. Though he remained in
27:45
prison for one year. The death of Haus had not resulted as the Papists
27:48
had hoped. The violation of his safe conduct had roused a storm of indignation,
27:55
and as the safer course, the Council determined, instead of burning Jerome,
27:59
to force him, if possible, to retract. He was brought before
28:03
the Assembly and offered the alternative to recant or to die at the stake.
28:07
Death at the beginning of his imprisonment would have been a mercy in comparison with
28:11
the terrible sufferings which he had undergone. But now weakened by illness, by
28:15
the rigors of his prison house, and the torture of anxiety and suspense,
28:21
separated from his friends, and disheartened by the death of huss Jerome's fortitude gave
28:26
way, and he consented to submit to the council. He pledged himself to
28:30
adhere to the Catholic faith and accepted the action of the Council in condemning the
28:34
doctrines of Wickliffe and Huss, accepting, however, the holy truths which they
28:40
had taught by this expedient. Jerome endeavored to silence the voice of conscience and
28:45
escape his doom. But in the solitude of his dungeon, he saw more
28:49
clearly what he had done. He thought of the courage and fidelity of Huss,
28:55
and in contrast, pondered upon his own denial of the truth. He
29:00
thought of the divine Master, whom he had pledged himself to serve, and
29:03
who, for his sake endured the death of the Cross. Before his retraction,
29:07
he had found comfort amid all his sufferings in the assurance of God's favor.
29:12
But now remorse and doubt tortured his soul. He knew that still other
29:18
retractions must be made before he could be at peace with Rome. The path
29:22
upon which he was entering could end only in complete apostasy. His resolution was
29:26
taken to escape a brief period of suffering. He would not deny his Lord.
29:33
Soon he was again brought before the Council. His submission had not satisfied
29:37
his judges. Their thirst for blood, quetted by the death of Husk clamored
29:42
for fresh victims. Only by an unreserved surrender of the truth could Jerome preserve
29:48
his life. But he had determined to avow his faith and follow his brother
29:52
martyr to the flames. He renounced his former recantation, and, as a
29:57
dying man, solemnly required an opportunity to make his defense. Fearing the effect
30:03
of his words, the prelates insisted that he should merely affirm or deny the
30:07
truth of the charges brought against him. Jerome protested against such cruelty and injustice.
30:14
You have held me shut up three hundred and forty days in a frightful
30:17
prison, he said, in the midst of filth, noisomeness, stench,
30:21
and the utmost want of everything. You then bring me out before you,
30:25
and lending an ear to my mortal enemies, you refuse to hear me.
30:29
If you be really wise, men and the lights of the world, take
30:32
care not to sin against justice. As to me, I am only a
30:36
feeble mortal. My life is but of little importance. And when I exhort
30:41
you not to deliver an unjust sentence, I speak less for myself than for
30:45
you. His request was finally granted. In the presence of his judges.
30:51
Jerome kneeled down and prayed that the divine Spirit might control his thoughts and words,
30:56
that he might speak nothing contrary to the truth or unworthy of his master
31:02
to him. That day was fulfilled the promise of God to the first disciples.
31:06
Ye shall be brought before governors and kings for my sake. But when
31:10
they deliver you up, take no thought how or what ye shall speak,
31:14
for it shall be given you in that same hour what ye shall speak,
31:18
for it is not ye that speak, but the Spirit of your Father,
31:21
which speaketh in you. The words of Jerome excited astonishment and admiration even in
31:26
his enemies. For a whole year he had been inured in a dungeon,
31:32
unable to read or even to see, in great physical suffering and mental anxiety.
31:37
Yet his arguments were presented with as much clearness and power as if he
31:41
had had undisturbed opportunity for study. He pointed his hearers to the long line
31:47
of holy men who had been condemned by unjust judges. In almost every generation
31:52
have been those who, while seeking to elevate the people of their time,
31:56
have been reproached and cast out, but who in later time have been shown
32:00
to be deserving of honor. Christ himself was condemned as a malefactor at an
32:06
unrighteous tribunal. At his retraction, Jerome had assented to the justice of the
32:12
sentence condemning huss He now declared his repentance and bore witness to the innocence and
32:16
holiness of the martyr. I knew him from his childhood, he said,
32:22
he was a most excellent man, just and holy. He was condemned notwithstanding
32:27
his innocence. I also I am ready to die. I will not recoil
32:30
before the torments that are prepared for me by my enemies and false witnesses,
32:36
who will one day have to render an account of their impostures before the Great
32:39
God, whom nothing can deceive in self reproach for his own denial of the
32:45
truth, Jerome continued, Of all the sins that I have committed since my
32:51
youth, none weighed so heavily on my mind and cause me such poignant remorse
32:55
as that which I committed in this fatal place. When I approved of the
33:00
iniquitous sentence rendered against Wickliffe and against the Holy Martyr John Huss, my master
33:05
and my friend. Yes, I confess it from my heart and declare with
33:08
horror that I disgracefully coiled when, through a dread of death I condemned their
33:13
doctrines. I therefore supplicate Almighty God to deign to pardon me my sins,
33:17
and this one in particular, the most heenous of all. Pointing to his
33:22
judges, he said, firmly, you condemned Wickliffe and John Huss, not
33:27
for having shaken the doctrine of the church, but simply because they branded with
33:30
reprobation the scandals proceeding from the clergy, their pomp, their pride, and
33:36
all the vices of the prelates and priests, the things which they have affirmed
33:39
and which are irrefutable. I also think and declare like them. His words
33:45
were interrupted. The prelates, trembling with rage, cried out, what need
33:51
is there of further proof? We behold with our own eyes the most obstinate
33:53
of heretics. Unmoved by the tempest, Jerome exclaimed, what do you suppose
34:00
that I fear to die? You have held me for a whole year in
34:04
a frightful dungeon. More horrible than death itself. You have treated me more
34:08
cruelly than a turk, Jew or pagan, and my flesh has literally rotted
34:13
off, my bones alive. And yet I make no complaint for lamentation.
34:16
Ill becomes a man of heart and spirit. But I cannot but express my
34:21
astonishment at such great barbarity toward a Christian. I gained. The storm of
34:25
rage burst out, and Jerome was hurried away to prison. Yet there were
34:30
some in the assembly upon whom his words had made a deep impression, and
34:34
who desired to save his life. He was visited by dignitaries of the Church
34:38
and urged to submit himself to the council. The most brilliant prospects were presented
34:44
before him as the reward of renouncing his opposition to Rome. But like his
34:49
master, when offered the glory of the world, Jerome remained steadfast. Prove
34:53
to me from the Holy writings that I am in error, he said,
34:57
and I will abjure it, the Holy exclaimed one of his tempters. Is
35:01
everything to be judged by them who can understand them, till the churches interpreted
35:07
them. Are the traditions of men more worthy of faith than the gospel of
35:10
our Savior, replied Jerome. Paul did not exhort those to whom he wrote
35:15
to listen to the traditions of men, but said, search the scriptures.
35:20
Heretic was the response, I repent, having pleaded so long with you,
35:22
I see that you are urged on by the devil. ERE long sentence of
35:28
condemnation was passed upon him. He was led out to the same spot upon
35:31
which huss had yielded up his life. He went singing on his way,
35:37
his countenance lighted up with joy and peace. His gaze was fixed upon Christ
35:42
and to him death had lost its terrors. When the executioner about to kindle
35:46
the pile stepped behind him, the martyr exclaimed, come forward, boldly,
35:51
apply the fire before my face. Had I been afraid I should not be
35:54
here? His last words, uttered as the flames rose about him, were
36:00
a prayer, Lord, Almighty Father. He cried, have pity on me,
36:04
and pardon me my sins, for thou knowest that I have always loved
36:07
Thy truth. His voice ceased, but his lips continued to move in prayer.
36:13
When the fire had done its work, the ashes of the martyr with
36:15
the earth upon which they rested were gathered up, and, like those of
36:20
Hus, were thrown into the rhine. So perished God's faithful light bearers.
36:25
But the light of the truths which they proclaimed, the light of their heroic
36:29
example, could not be extinguished, as well might men attempt to turn back
36:34
the sun in its course, as to prevent the dawning of that day,
36:37
which was even then breaking upon the world. The execution of Hus had kindled
36:42
a flame of indignation and horror in Bohemia. It was felt by the whole
36:46
nation that he had fallen a prey to the malice of the priests and the
36:50
treachery of the emperor. He was declared to have been a faithful teacher of
36:54
the truth, and the council that decreed his death was charged with the guilt
36:58
of murder. His doctrines now attracted greater attention than ever before. By the
37:04
papal edicts, the writings of Wickliffe had been condemned to the flames, but
37:07
those that had escaped destruction were now brought out from their hiding places and studied
37:13
in connection with the Bible, or such parts of it as the people could
37:15
obtain, and many were thus led to accept the reformed faith. The murderers
37:22
of Hus did not stand quietly by and witness the triumph of his cause.
37:25
The Pope and Emperor united to crush out the movement, and the armies of
37:30
Sigismund were hurled upon Bohemia. But a deliverer was raised up, Siska,
37:36
who soon after the opening of the war became totally blind, yet who was
37:39
one of the ablest generals of his age, was the leader of the Bohemians.
37:45
Trusting in the help of God and the righteousness of their cause, that
37:47
people withstood the mightiest armies that could be brought against them. Again and again,
37:52
the Emperor, raising fresh armies, invaded Bohemia, only to be ignominiously
37:58
repulsed. The Hussites were raised above the fear of death, and nothing could
38:01
stand against them. A few years after the opening of the war, the
38:07
brave Ziska died, but his place was filled by Procopius, who was an
38:10
equally brave and skillful general, and in some respects a more able leader.
38:16
The enemies of the Bohemians, knowing that the blind warrior was dead, deemed
38:21
the opportunity favorable for recovering all that they had lost. The Pope now proclaimed
38:25
a crusade against the Hussites, and again an immense force was precipitated upon Bohemia,
38:31
but only to suffer terrible defeat. Another crusade was proclaimed in all the
38:37
papal countries of Europe. Men, money and munitions of war were raised.
38:43
Multitudes flocked to the papal standard, assured that at last an end would be
38:46
made of the Husside heretics. Confident of victory, the vast force entered Bohemia.
38:52
The people rallied to repel them. The two armies approached each other until
38:57
only a river lay between them. The crusas Satyrs were in greatly superior force,
39:01
but instead of dashing across the stream and closing in battle with the Hussites,
39:06
whom they had come so far to meet, they stood gazing in silence
39:09
at those warriors. Then suddenly a mysterious terror fell upon the host. Without
39:15
striking a blow, that mighty force broke and scattered, as if dispelled by
39:20
an unseen power. Great numbers were slaughtered by the Hussite army, which pursued
39:25
the fugitives, and an immense booty fell into the hands of the victors,
39:30
so that the war instead of impoverishing enriched the Bohemians. A few years later,
39:37
under a new pope, still another crusade was set on foot. As
39:40
before, men and means were drawn from all the papal countries of Europe.
39:45
Great were the inducements held out to those who should engage in this perilous enterprise.
39:50
Full forgiveness of the most heenous crimes was insured to every crusader. All
39:54
who died in the war were promised a rich reward in heaven, and those
39:59
who survived were to rebonner and riches. On the field of battle, again
40:02
of vast army was collected, and crossing the frontier they entered Bohemia. The
40:08
Hussite forces fell back before them, thus drawing the invaders farther and farther into
40:14
the country and leading them to count the victory already won. At last,
40:17
the army of Procopius made a stand, and, turning upon the foe,
40:21
advanced to give them battle. The Crusaders, now discovering their mistake, lay
40:25
in their encampment, awaiting the onset. As the sound of the approaching force
40:30
was heard even before the Hussites were in sight, a panic again fell upon
40:35
the Crusaders, princes, generals and common soldiers, casting away their armour,
40:40
fled in all directions in vain. The papal legate, who was the leader
40:45
of the invasion, endeavored to rally his terrified and disorganized forces. Despite his
40:51
utmost endeavors, he himself was swept along in the tide of fugitives. The
40:55
route was complete, and again an immense booty fell into the hands of the
41:00
victors. Thus, the second time, a vast army, sent forth by
41:05
the most powerful nations of Europe, a host of brave warlike men, trained
41:09
and equipped for battle, fled without a blow before the defenders of a small
41:14
and hitherto feeble nation. Here was a manifestation of divine power. The invaders
41:20
were smitten with a supernatural terror. He who overthrew the hosts of Pharaoh and
41:24
the Red Sea, who put to flight the armies of Midian, before Gideon
41:29
and his three hundred, who in one night laid low the forces of the
41:32
proud Assyrian, had again stretched out his hand to wither the power of the
41:37
oppressor. There were they in a great fear where no fear was, For
41:42
God has scattered the bones of him that in campeth against thee thou hast put
41:45
them to shame because God had despised them. The papal leaders, despairing of
41:52
conquering by force, at last resorted to diplomacy. A compromise was entered into
41:58
that, while professing to grant the Bohemian's freedom of conscience, really betrayed them
42:02
into the power of Rome. The Bohemians had specified four points as the condition
42:07
of peace with Rome. The free preaching of the Bible, the right of
42:12
the whole church to both the bread and wine in the communion and the use
42:15
of the mother tongue in divine worship. The exclusion of the clergy from all
42:20
secular offices and authority, and in cases of crime, the jurisdiction of the
42:23
civil courts over clergy and laity alike. The papal authorities at last agreed that
42:30
the four articles of the Hussites should be accepted, but that the right of
42:34
explaining them, that is, of determining their precise import should belong to the
42:37
Council, in other words, to the Pope and the Emperor. On this
42:43
basis, a treaty was entered into, and Rome gained by dissimulation and fraud
42:46
what she had failed to gain by conflict. For placing her own interpretation upon
42:52
the Hussite articles, as upon the Bible, she could pervert their meaning to
42:55
suit her own purposes. A large class in Bohemia, seeing that it betrayed
43:00
their liberties, could not consent to the compact. Dissensions and divisions arose,
43:06
leading to strife and bloodshed among themselves. In this strife, the noble Procopius
43:10
fell, and the liberties of Bohemia perished. Sigismund, the betrayer of Hassan
43:17
Jerome, now became king of Bohemia, and regardless of his oath to support
43:22
the rights of the Bohemians, he proceeded to establish popery. But he had
43:27
gained little by his subservience Jerome for twenty years, his life had been filled
43:31
with labours and perils, His armies had been wasted and his treasuries drained by
43:37
a long and fruitless struggle. And now, after reigning one year, he
43:40
died, leaving his kingdom on the brink of civil war, and bequeathing to
43:45
posterity a name branded with infamy. Tumults, strife, and bloodshed were protracted
43:51
again. Foreign armies invaded Bohemia, and internal dissension continued to distract the nation.
43:58
Those who remained faithful to the Gospel were subjected to a bloody persecution as
44:02
their former brethren, entering into compact with Rome, imbibed her ears. Those
44:07
who adhered to the ancient faith had formed themselves into a distinct church, taking
44:13
the name of United Brethren. This act drew upon them maledictions from all classes.
44:19
Yet their firmness was unshaken. Forced to find refuge in the woods and
44:22
caves, they still assembled to read God's word and unite in his worship.
44:28
Through messengers secretly sent out into different countries, they learned that here and there
44:31
were isolated confessors of the truth, a few in this city and a few
44:36
in that the object, like themselves of persecution, and that amid the mountains
44:42
of the Alps, was an ancient church, resting on the foundations of Scripture
44:45
and protesting against the idolatrous corruptions of Rome. This intelligence was received with great
44:52
joy, and a correspondence was opened with the Waldensian Christians. Steadfast to the
44:58
Gospel, the Bohemians waited through the night of their persecution, in the darkest
45:02
hour, still turning their eyes toward the horizon, like men who watch for
45:07
the morning. Their lot was cast in evil days, but they remembered the
45:12
words first uttered by huss and repeated by Jerome, that a century must revolve
45:16
before the day should break. These were to the Taborites Hussites what the words
45:22
of Joseph were to the tribes in the house of Bondage. I die,
45:25
and God will surely visit you and bring you out. The closing period of
45:30
the fifteenth century witnessed the slow but sure increase of the churches of the brethren.
45:36
Although far from being unmolested, they yet enjoyed comparative rest. At the
45:40
commencement of the sixteenth century, their churches numbered two hundred in Bohemia and Moravia.
45:47
So goodly was the remnant, which, escaping the destructive fury of fire
45:52
and sword, was permitted to see the dawning of that day which hus had
45:55
foretold. End of Checks, chapter six