Chapter 6 : Huss and Jerome

The gospel had been planted in Bohemia as early as the ninth

century. The Bible was translated, and public worship was conducted

in the language of the people. But as the power of the pope increased,

so the Word of God was obscured. Gregory VII., who had taken it

upon him “to pull down the pride of kings,” was no less intent upon

enslaving the people, and accordingly a bull was issued forbidding

public worship to be conducted in the Bohemian tongue. The pope

declared that “God was pleased that his worship should be celebrated

in an unknown tongue, and that a neglect of this rule had given rise

to many evils and heresies.” Thus Rome decreed that the light of

God’s Word should be extinguished, and the people should be shut

up in darkness. But Heaven had provided other agencies for the

preservation of the church. Many of the Waldenses and Albigenses,

driven by persecution from their homes in France and Italy, came

to Bohemia. Though they dared not teach openly, they labored

zealously in secret. Thus the true faith was preserved from century

to century.

Before the days of Huss, there were men in Bohemia who rose

up to condemn openly the corruption in the church and the profligacy

of the people. Their labors excited widespread interest. The fears

of the hierarchy were roused, and persecution was opened against

the disciples of the gospel. Driven to worship in the forests and

the mountains, they were hunted by soldiers, and many were put

to death. After a time it was decreed that all who departed from

the Romish worship should be burned. But while the Christians [98]

yielded up their lives, they looked forward to the triumph of their

cause. One of those who taught that “salvation was only to be

found by faith in the crucified Saviour,” declared when dying, “The

rage of the enemies of truth now prevails against us, but it will not

be forever; there shall arise one from among the common people,

without sword or authority, and against him they shall not be able

to prevail.” Luther’s time was yet far distant; but already one was

rising, whose testimony against Rome would stir the nations.

John Huss was of humble birth, and was early left an orphan by

the death of his father. His pious mother, regarding education and

the fear of God as the most valuable of possessions, sought to secure

this heritage for her son. Huss studied at the provincial school, and

then repaired to the university at Prague, receiving admission as a

charity scholar. He was accompanied on the journey to Prague by

his mother; widowed and poor, she had no gift of worldly wealth

to bestow upon her son, but as they drew near to the great city, she

kneeled down beside the fatherless youth, and invoked for him the

blessing of their Father in Heaven. Little did that mother realize how

her prayer was to be answered.

At the university, Huss soon distinguished himself by his untiring

application and rapid progress, while his blameless life and

gentle, winning deportment gained him universal esteem. He was a

sincere adherent of the Romish Church, and an earnest seeker for

the spiritual blessings which it professes to bestow. On the occasion

of a jubilee, he went to confession, paid the last few coins in his

scanty store, and joined in the processions, that he might share in

the absolution promised. After completing his college course, he

entered the priesthood, and, rapidly attaining to eminence, he soon

became attached to the court of the king. He was also made professor

and afterward rector of the university where he had received his

[99] education. In a few years the humble charity scholar had become

the pride of his country, and his name was renowned throughout

Europe.

But it was in another field that Huss began the work of reform.

Several years after taking priest’s orders he was appointed preacher

of the chapel of Bethlehem. The founder of this chapel had advocated,

as a matter of great importance, the preaching of the Scriptures

in the language of the people. Notwithstanding Rome’s opposition

to this practice, it had not been wholly discontinued in Bohemia.

But there was great ignorance of the Bible, and the worst vices prevailed

among the people of all ranks. These evils Huss unsparingly

denounced, appealing to the Word of God to enforce the principles

of truth and purity which he inculcated.

A citizen of Prague, Jerome, who afterward became so closely

associated with Huss, had, on returning from England, brought

with him the writings of Wycliffe. The queen of England, who had

been a convert to Wycliffe’s teachings, was a Bohemian princess,

and through her influence also the reformer’s works were widely

circulated in her native country. These works Huss read with interest;

he believed their author to be a sincere Christian, and was inclined to

regard with favor the reforms which he advocated. Already, though

he knew it not, Huss had entered upon a path which was to lead him

far away from Rome.

About this time there arrived in Prague two strangers from England,

men of learning, who had received the light, and had come

to spread it in this distant land. Beginning with an open attack on

the pope’s supremacy, they were soon silenced by the authorities;

but being unwilling to relinquish their purpose, they had recourse to

other measures. Being artists as well as preachers, they proceeded

to exercise their skill. In a place open to the public they drew two

pictures. One represented the entrance of Christ into Jerusalem,

“meek, and sitting upon an ass” [Matthew 21:5.] and followed by

his disciples in travel-worn garments and with naked feet. The other

picture portrayed a pontifical procession,—the pope arrayed in his [100]

rich robes and triple crown, mounted upon a horse magnificently

adorned, preceded by trumpeters, and followed by cardinals and

prelates in dazzling array.

Here was a sermon which arrested the attention of all classes.

Crowds came to gaze upon the drawings. None could fail to read

the moral, and many were deeply impressed by the contrast between

the meekness and humility of Christ the Master, and the pride and

arrogance of the pope, his professed servant. There was great commotion

in Prague, and the strangers after a time found it necessary,

for their own safety, to depart. But the lesson they had taught was

not forgotten. The pictures made a deep impression on the mind of

Huss, and led him to a closer study of the Bible and of Wycliffe’s

writings. Though he was not prepared, even yet, to accept all the

reforms advocated by Wycliffe, he saw more clearly the true character

of the papacy, and with greater zeal denounced the pride, the

ambition, and the corruption of the hierarchy.

From Bohemia the light extended to Germany; for disturbances

in the University of Prague caused the withdrawal of hundreds of

German students. Many of them had received from Huss their first

knowledge of the Bible, and on their return they spread the gospel

in their fatherland.

Tidings of the work at Prague were carried to Rome, and Huss

was soon summoned to appear before the pope. To obey would be to

expose himself to certain death. The king and queen of Bohemia, the

university, members of the nobility, and officers of the government,

united in an appeal to the pontiff that Huss be permitted to remain at

Prague, and to answer at Rome by deputy. Instead of granting this

request, the pope proceeded to the trial and condemnation of Huss,

and then declared the city of Prague to be under interdict.

In that age this sentence, whenever pronounced, created

[101] widespread alarm. The ceremonies by which it was accompanied

were well adapted to strike terror to a people who looked upon

the pope as the representative of God himself, holding the keys of

Heaven and hell, and possessing power to invoke temporal as well

as spiritual judgments. It was believed that the gates of Heaven were

closed against the region smitten with interdict; that until it should

please the pope to remove the ban, the dead were shut out from the

abodes of bliss. In token of this terrible calamity, all the services

of religion were suspended. The churches were closed. Marriages

were solemnized in the church-yard. The dead, denied burial in

consecrated ground, were interred, without the rites of sepulture, in

the ditches or the fields. Thus by measures which appealed to the

imagination, Rome essayed to control the consciences of men.

The city of Prague was filled with tumult. A large class denounced

Huss as the cause of all their calamities, and demanded that

he be given up to the vengeance of Rome. To quiet the storm, the

reformer withdrew for a time to his native village. Writing to the

friends whom he had left at Prague, he said: “If I have withdrawn

from the midst of you, it is to follow the precept and example of

Jesus Christ, in order not to give room to the ill-minded to draw on

themselves eternal condemnation, and in order not to be to the pious

a cause of affliction and persecution. I have retired also through an

apprehension that impious priests might continue for a longer time

to prohibit the preaching of the Word of God amongst you; but I

have not quitted you to deny the divine truth, for which, with God’s

assistance, I am willing to die.” Huss did not cease his labors, but

traveled through the surrounding country, preaching to eager crowds.

Thus the measures to which the pope resorted to suppress the gospel,

were causing it to be the more widely extended. “We can do nothing

against the truth, but for the truth.” [2 Corinthians 13:8.]

“The mind of Huss, at this stage of his career, would seem to

have been the scene of a painful conflict. Although the church

was seeking to overwhelm him by her thunder-bolts, he had not [102]

renounced her authority. The Roman Church was still to him the

spouse of Christ, and the pope was the representative and vicar of

God. What Huss was warring against was the abuse of authority, not

the principle itself. This brought on a terrible conflict between the

convictions of his understanding and the claims of his conscience.

If the authority was just and infallible, as he believed it to be, how

came it that he felt compelled to disobey it? To obey, he saw, was to

sin; but why should obedience to an infallible church lead to such an

issue? This was the problem he could not solve; this was the doubt

that tortured him from hour to hour. The nearest approximation to

a solution, which he was able to make, was that it had happened

again, as once before in the days of the Saviour, that the priests

of the church had become wicked persons, and were using their

lawful authority for unlawful ends. This led him to adopt for his

own guidance, and to preach to others for theirs, the maxim that

the precepts of Scripture, conveyed through the understanding, are

to rule the conscience; in other words, that God speaking in the

Bible, and not the church speaking through the priesthood, is the

one infallible guide.”

When after a time the excitement in Prague subsided, Huss

returned to his chapel of Bethlehem, to continue with greater zeal and

courage the preaching of the Word of God. His enemies were active

and powerful, but the queen and many of the nobles were his friends,

and the people in great numbers sided with him. Comparing his pure

and elevating teachings and holy life with the degrading dogmas

which the Romanists preached, and the avarice and debauchery

which they practiced, many regarded it an honor to be on his side.

Hitherto Huss had stood alone in his labors; but now Jerome,

who while in England had accepted the teachings ofWycliffe, joined

in the work of reform. The two were hereafter united in their lives,

and in death they were not to be divided.

[103] Brilliancy of genius, eloquence and learning—gifts that win

popular favor—were possessed in a pre-eminent degree by Jerome;

but in those qualities which constitute real strength of character,

Huss was the greater. His calm judgment served as a restraint upon

the impulsive spirit of Jerome, who, with true humility, perceived

his worth, and yielded to his counsels. Under their united labors the

reform was more rapidly extended.

God permitted great light to shine upon the minds of these chosen

men, revealing to them many of the errors of Rome; but they did

not receive all the light that was to be given to the world. Through

these, his servants, God was leading the people out of the darkness

of Romanism; but there were many and great obstacles for them to

meet, and he led them on, step by step, as they could bear it. They

were not prepared to receive all the light at once. Like the full glory

of the noontide sun to those who have long dwelt in darkness, it

would, if presented, have caused them to turn away. Therefore he

revealed it to the leaders, little by little, as it could be received by

the people. From century to century other faithful workers were to

follow, to lead the people on still farther in the path of reform.

The schism in the church still continued. Three popes were now

contending for the supremacy, and their strife filled Christendom

with crime and tumult. Not content with hurling anathemas, they

resorted to temporal weapons. Each cast about him to purchase

arms and to obtain soldiers. Of course money must be had; and to

procure this, all the gifts, offices, and blessings of the church were

offered for sale. The priests also, imitating their superiors, resorted

to simony and war to humble their rivals, and strengthen their own

power. With daily increasing boldness, Huss thundered against the

abominations which were tolerated in the name of religion; and

the people openly accused the Romish leaders as the cause of the

miseries that overwhelmed Christendom.

[104] Again the city of Prague seemed on the verge of a bloody conflict.

As in former ages, God’s servant was accused as “he that troubleth

Israel” [1 Kings 18:17.] The city was again placed under interdict,

and Huss withdrew to his native village. The testimony so faithfully

borne from his loved chapel of Bethlehem was ended. He was to

speak from a wider stage, to all Christendom, before laying down

his life as a witness for the truth.

To cure the evils that were distracting Europe, a general council

was summoned to meet at Constance. The council was called, at the

desire of the emperor Sigismund, by one of the three rival popes,

John XXIII. The demand for a council had been far from welcome

to Pope John, whose character and policy could ill bear investigation,

even by prelates as lax in morals as were the churchmen of those

times. He dared not, however, oppose the will of Sigismund.

The chief objects to be accomplished by the council were to

heal the schism in the church, and to root out heresy. Hence the

two anti-popes were summoned to appear before it, as well as the

leading propagator of the new opinions, John Huss. The former,

having regard to their own safety, did not attend in person, but were

represented by their delegates. Pope John, while ostensibly the convoker

of the council, came to it with many misgivings, suspecting the

emperor’s secret purpose to depose him, and fearing to be brought

to account for the vices which had disgraced the tiara, as well as

for the crimes which had secured it. Yet he made his entry into the

city of Constance with great pomp, attended by ecclesiastics of the

highest rank, and followed by a train of courtiers. All the clergy

and dignitaries of the city, with an immense crowd of citizens, went

out to welcome him. Above his head was a golden canopy, borne

by four of the chief magistrates. The host was carried before him,

and the rich dresses of the cardinals and nobles made an imposing

display.

Meanwhile another traveler was approaching Constance. Huss

was conscious of the dangers which threatened him. He parted from [105]

his friends as if he were never to meet them again, and went on his

journey feeling that it was leading him to the stake. Notwithstanding

he had obtained a safe-conduct from the king of Bohemia, and

received one also from the emperor Sigismund while on his journey,

he made all his arrangements in view of the probability of his death.

In a letter addressed to his friends at Prague he said: “I am

departing, my brethren, with a safe-conduct from the king, to meet

my numerous and mortal enemies.... I confide altogether in the

all-powerful God, in my Saviour; I trust that he will listen to your

ardent prayers, that he will infuse his prudence and his wisdom into

my mouth, in order that I may resist them; and that he will accord

me his Holy Spirit to fortify me in his truth, so that I may face

with courage, temptations, prison, and, if necessary, a cruel death.

Jesus Christ suffered for his well-beloved; and therefore ought we to

be astonished that he has left us his example, in order that we may

ourselves endure with patience all things for our own salvation? He is

God, and we are his creatures; he is the Lord, and we are his servants;

he is Master of the world, and we are contemptible mortals;—yet he

suffered! Why, then, should we not suffer, also, particularly when

suffering is for us a purification? Therefore, beloved, if my death

ought to contribute to his glory, pray that it may come quickly, and

that he may enable me to support all my calamities with constancy.

But if it be better that I return amongst you, let us pray to God that I

may return without stain,—that is, that I may not suppress one tittle

of the truth of the gospel, in order to leave my brethren an excellent

example to follow. Probably, therefore, you will never more behold

my face at Prague; but should the will of the all-powerful God deign

to restore me to you, let us then advance with a firmer heart in the

knowledge and the love of his law.”

[106] In another letter, to a priest who had become a disciple of the

gospel, Huss spoke with deep humility of his own errors, accusing

himself of having felt pleasure in wearing rich apparel, and of having

wasted hours in trifling occupations. He then added these touching

admonitions: “May the glory of God and the salvation of souls

occupy thy mind, and not the possession of benefices and estates.

Beware of adorning thy house more than thy soul; and above all,

give thy care to the spiritual edifice. Be pious and humble with the

poor, and consume not thy substance in feasting. Shouldst thou not

amend thy life and refrain from superfluities, I fear that thou wilt be

severely chastened, as I am myself.... Thou knowest my doctrine, for

thou hast received my instructions from thy childhood; it is therefore

useless for me to write to thee any further. But I conjure thee, by

the mercy of our Lord, not to imitate me in any of the vanities into

which thou hast seen me fall.” On the cover of the letter he added: “I

conjure thee, my friend, not to break this seal, until thou shalt have

acquired the certitude that I am dead,“

On his journey, Huss everywhere beheld indications of the spread

of his doctrines, and the favor with which his cause was regarded.

The people thronged to meet him, and in some towns the magistrates

attended him through their streets.

Upon arriving at Constance, Huss was granted full liberty. To

the emperor’s safe-conduct was added a personal assurance of protection

by the pope. But in violation of these solemn and repeated

declarations, the reformer was in a short time arrested, by order of

the pope and cardinals, and thrust into a loathsome dungeon.

The pope, however, profiting little by his perfidy, was soon

after committed to the same prison. He had been proved before the

council to be guilty of the basest crimes, besides murder, simony, and

adultery, “sins not fit to be named.” So the council itself declared;

and he was finally deprived of the tiara, and thrown into prison. The

anti-popes also were deposed, and a new pontiff was chosen.

Though the pope himself had been guilty of greater crimes than [107]

Huss had ever charged upon the priests, and for which he had demanded

a reformation, yet the same council which degraded the

pontiff proceeded to crush the reformer. The imprisonment of Huss

excited great indignation in Bohemia. Powerful noblemen addressed

to the council earnest protests against this outrage. The emperor,

who was loth to permit the violation of a safe-conduct, opposed

the proceedings against him. But the enemies of the reformer were

malignant and determined. They appealed to the emperor’s prejudices,

to his fears, to his zeal for the church. They brought forward

arguments of great length to prove that he was “perfectly at liberty

not to keep faith with a heretic,“ and that the council, being above

the emperor, “could free him from his word.” Thus they prevailed.

Enfeebled by illness and imprisonment—for the damp, foul air

of his dungeon had brought on a fever which nearly ended his life—

Huss was at last brought before the council. Loaded with chains

he stood in the presence of the emperor, whose honor and good

faith had been pledged to protect him. During his long trial he

firmly maintained the truth, and in the presence of the assembled

dignitaries of Church and State, he uttered a solemn and faithful

protest against the corruptions of the hierarchy. When required to

choose whether he would recant his doctrines or suffer death, he

accepted the martyr’s fate.

The grace of God sustained him. During the weeks of suffering

that passed before his final sentence, Heaven’s peace filled his soul.

“I write this letter,” he said to a friend, “in prison, and with my fettered

hand, expecting my sentence of death tomorrow.... When, with

the assistance of Jesus Christ, we shall meet again in the delicious

peace of the future life, you will learn how merciful God has shown

himself toward me—how effectually he has supported me in the

midst of my temptations and trials.”

[108] In the gloom of his dungeon he foresaw the triumph of the true

faith. Returning in his dreams to the chapel at Prague where he had

preached the gospel, he saw the pope and his bishops effacing the

pictures of Christ which he had painted on its walls. He was deeply

troubled at the sight; but the next day his grief was changed to joy, as

he beheld many artists come to replace the figures in greater numbers

and brighter colors. Their work ended, the painters exclaimed to the

crowd gathered eagerly about them, “Now let the popes and bishops

come! They shall never efface them more!” Said the reformer, as he

related his dream, “I am certain that the image of Christ will never

be effaced. They have wished to destroy it, but it will be imprinted

anew on the hearts of men by much better preachers than myself.”

For the last time, Huss was brought before the council. It was

a vast and brilliant assembly,—the emperor, the princes of the empire,

the royal deputies, the cardinals, bishops, and priests, and an

immense crowd who had come as spectators of the events of the

day. From all parts of Christendom had been gathered the witnesses

of this first great sacrifice in the long struggle by which liberty of

conscience was to be secured.

Being called upon for his final decision, Huss declared his refusal

to abjure, and fixing his penetrating glance upon the monarch whose

plighted word had been so shamelessly violated, he declared that

of his own free will he had appeared before the council, “under the

public faith and protection of the emperor here present.” A deep flush

crimsoned the face of Sigismund as the eyes of all in the assembly

turned upon him.

Sentence having been pronounced, the ceremony of degradation

began. The bishops clothed their prisoner in the sacerdotal habit,

and as he took the priestly robe, he said, “Our Lord Jesus Christ

was covered with a white robe by way of insult, when Herod had

him conducted before Pilate.” Being again exhorted to retract, he

[109] replied, turning toward the people, “With what face, then, should

I behold the heavens? How should I look on those multitudes of

men to whom I have preached the pure gospel? No; I esteem their

salvation more than this poor body, now appointed unto death.” The

vestments were removed one by one, each bishop pronouncing a

curse as he performed his part of the ceremony. Finally a crown

or mitre, on which were painted frightful figures of demons, and

bearing the inscription, “The Arch-Heretic,” was placed upon his

head. “Most joyfully,” he said, “will I wear this crown of shame for

thy sake, O Lord Jesus, who for me didst wear a crown of thorns.”

When he was thus arrayed, the prelates devoted his soul to Satan.

Huss, looking heavenward, exclaimed, “I do commend my spirit

into thy hands, O Lord Jesus, for thou hast redeemed me.”

He was now delivered up to the secular authorities, and led

away to the place of execution. An immense procession followed,

hundreds of men at arms, priests and bishops in their costly robes,

and the inhabitants of Constance. When he had been fastened to

the stake, and all was ready for the fire to be lighted, the martyr

was once more exhorted to save himself by renouncing his errors.

“What errors,” said Huss, “shall I renounce? I know myself guilty

of none. I call God to witness that all that I have written or preached

has been with the view of rescuing souls from sin and perdition;

and, therefore, most joyfully will I confirm with my blood that truth

which I have written and preached.”

When the flames kindled about him, he began to sing, “Jesus,

thou Son of David, have mercy on me,” and so continued till his

voice was silenced forever.

Even his enemies were struck with his heroic bearing. A zealous

papist, describing the martyrdom of Huss, and of Jerome, who died

soon after, said: “Both bore themselves with constant mind when

their last hour approached. They prepared for the fire as if they

were going to a marriage feast. They uttered no cry of pain. When [110]

the flames rose, they began to sing hymns; and scarce could the

vehemence of the fire stop their singing.”

When the body of Huss had been wholly consumed, his ashes,

with the soil upon which they rested, were gathered up and cast into

the Rhine, and thus borne onward to the ocean. His persecutors

vainly imagined that they had rooted out the truths he preached. Little

did they dream that the ashes that day borne away to the sea were

to be as seed scattered in all the countries of the earth; that in lands

yet unknown it would yield abundant fruit in witnesses for the truth.

The voice which had spoken in the council hall of Constance had

wakened echoes that would be heard through all coming ages. Huss

was no more, but the truths for which he died could never perish. His

example of faith and constancy would encourage multitudes to stand

firm for the truth, in the face of torture and death. His execution had

exhibited to the whole world the perfidious cruelty of Rome. The

enemies of truth, though they knew it not, had been furthering the

cause which they vainly sought to destroy.

Yet another stake was to be set up at Constance. The blood of

another witness must testify for the truth. Jerome, upon bidding

farewell to Huss on his departure for the council, had exhorted

him to courage and firmness, declaring that if he should fall into

any peril, he himself would fly to his assistance. Upon hearing

of the reformer’s imprisonment, the faithful disciple immediately

prepared to fulfill his promise. Without a safe-conduct he set out,

with a single companion, for Constance. On arriving there he was

convinced that he had only exposed himself to peril, without the

possibility of doing anything for the deliverance of Huss. He fled

from the city, but was arrested on the homeward journey, and brought

back loaded with fetters, and under the custody of a band of soldiers.

At his first appearance before the council, his attempts to reply to

the accusations brought against him were met with shouts, “To the

[111] flames with him! to the flames!” He was thrown into a dungeon,

chained in a position which caused him great suffering, and fed on

bread and water.

After some months the cruelties of his imprisonment brought

upon Jerome an illness that threatened his life, and his enemies,

fearing that he might escape them, treated him with less severity,

though he remained in prison for one year. The death of Huss had

not resulted as the papists had hoped. The violation of his safeconduct

had roused a storm of indignation, and as the safer course

the council determined, instead of burning Jerome, to force him,

if possible, to retract. He was brought before the assembly, and

offered the alternative to recant or to die at the stake. Death at

the beginning of his imprisonment would have been a mercy, in

comparison with the terrible sufferings which he had undergone;

but now, weakened by illness, by the rigors of his prison-house,

and the torture of anxiety and suspense, separated from his friends,

and disheartened by the death of Huss, Jerome’s fortitude gave way,

and he consented to submit to the council. He pledged himself to

adhere to the Catholic faith, and accepted the action of the council in

condemning the doctrines ofWycliffe and Huss, excepting, however,

the “holy truths” which they had taught.

By this expedient, Jerome endeavored to silence the voice of

conscience and escape his doom. But in the solitude of his dungeon

he saw more clearly what he had done. He thought of the courage

and fidelity of Huss, and in contrast pondered upon his own denial

of the truth. He thought of the divine Master whom he had pledged

himself to serve, and who for his sake endured the death of the cross.

Before his retraction he had found comfort, amid all his sufferings,

in the assurance of God’s favor; but now remorse and doubt tortured

his soul. He knew that still other retractions must be made before he

could be at peace with Rome. The path upon which he was entering

could end only in complete apostasy. His resolution was taken: to

escape a brief period of suffering he would not deny his Lord.

Soon he was again brought before the council. His submission [112]

had not satisfied his judges. Their thirst for blood, whetted by the

death of Huss, clamored for fresh victims. Only by an unreserved

surrender of the truth could Jerome preserve his life. But he had

determined to avow his faith, and follow his brother martyr to the

flames.

He renounced his former recantation, and, as a dying man,

solemnly required an opportunity to make his defense. Fearing

the effect of his words, the prelates insisted that he should merely

affirm or deny the truth of the charges brought against him. Jerome

protested against such cruelty and injustice. “You have held me

shut up three hundred and forty days in a frightful prison,” he said,

“in the midst of filth, noisomeness, stench, and the utmost want

of everything. You then bring me out before you, and lending an

ear to my mortal enemies, you refuse to hear me. If you be really

wise men, and the lights of the world, take care not to sin against

justice. As for me, I am only a feeble mortal; my life is but of little

importance; and when I exhort you not to deliver an unjust sentence,

I speak less for myself than for you.”

His request was finally granted. In the presence of his judges,

Jerome kneeled down and prayed that the Divine Spirit might control

his thoughts and words, that he might speak nothing contrary to the

truth or unworthy of his Master. To him that day was fulfilled the

promise of God to the first disciples: “Ye shall be brought before

governors and kings for my sake; ... but when they deliver you up,

take no thought how or what ye shall speak; for it shall be given you

in that same hour what ye shall speak; for it is not ye that speak, but

the Spirit of your Father which speaketh in you.” [Matthew 10:18-

20.] The words of Jerome excited astonishment and admiration,

even in his enemies. For a whole year he had been immured in a

dungeon, unable to read or even to see, in great physical suffering

and mental anxiety. Yet his arguments were presented with as much

[113] clearness and power as if he had had undisturbed opportunity for

study. He pointed his hearers to the long line of holy men who had

been condemned by unjust judges. In almost every generation have

been those who, while seeking to elevate the people of their time,

have been reproached and cast out, but who in later times have been

shown to be deserving of honor. Christ himself was condemned as a

malefactor at an unrighteous tribunal.

At his retraction, Jerome has assented to the justice of the sentence

condemning Huss; he now declared his repentance, and bore

witness to the innocence and holiness of the martyr. “I knew John

Huss from his childhood,” he said. “He was a most excellent man,

just and holy; he was condemned, notwithstanding his innocence....

I also—I am ready to die. I will not recoil before the torments that

are prepared for me by my enemies and false witnesses, who will

one day have to render an account of their impostures before the

great God, whom nothing can deceive.”

In self-reproach for his own denial of the truth, Jerome continued:

“Of all the sins that I have committed since my youth, none weigh

so heavily upon my mind, and cause me such poignant remorse, as

that which I committed in this fatal place, when I approved of the

iniquitous sentence rendered against Wycliffe, and the holy martyr,

John Huss, my master. Yes, I confess it from my heart; and declare

with horror that I disgracefully quailed, when, through a dread of

death, I condemned their doctrines. I therefore supplicate Almighty

God to deign to pardon me my sins, and this one in particular, the

most heinous of all.” Pointing to his judges, he said firmly: “You

condemned Wycliffe and Huss, not for having shaken the doctrine

of the church, but simply because they branded with reprobation the

scandals of the clergy,—their pomp, their pride, and all the vices

of the prelates and priests. The things that they have affirmed, and

which are irrefutable, I also think and declare like them.”

His words were interrupted. The prelates, trembling with rage, [114]

cried out, “What need have we of further proof?” “Away with the

most obstinate of heretics!”

Unmoved by the tempest, Jerome exclaimed: “What! do you

suppose that I fear to die? You have held me a whole year in a

frightful dungeon, more horrible than death itself. You have treated

me more cruelly than a Turk, Jew, or pagan, and my flesh has literally

rotted off my bones alive; and yet I make no complaint, for

lamentation ill becomes a man of heart and spirit; but I cannot but

express my astonishment at such great barbarity toward a Christian.”

Again the storm of rage burst out; and Jerome was hurried away

to prison. Yet there were some in the assembly upon whom his

words had made a deep impression, and who desired to save his life.

He was visited by dignitaries of the church, and urged to submit

himself to the council. The most brilliant prospects were presented

before him as the reward of renouncing his opposition to Rome.

But like his Master, when offered the glory of the world, Jerome

remained steadfast.

“Prove to me from the Holy Writings that I am in error,” he said,

“and I will abjure it.”

“The Holy Writings!” exclaimed one of his tempters, “is everything

to be judged by them? Who can understand them until the

church has interpreted them?”

“Are the traditions of men more worthy of faith than the gospel

of our Saviour?” replied Jerome. “Paul did not exhort those to whom

he wrote to listen to the traditions of men, but said, ‘Search the

Scriptures.’”

“Heretic,” was the response, “I repent having pleaded so long

with you. I see that you are urged on by the devil.”

Erelong sentence of condemnation was passed upon him. He

was led out to the same spot upon which Huss had yielded up his

life. He went singing on his way, his countenance lighted up with

joy and peace. His gaze was fixed upon Christ, and to him death

[115] had lost its terrors. When the executioner, about to kindle the pile,

stepped behind him, the martyr exclaimed, “Come forward boldly;

apply the fire before my face. Had I been afraid, I should not be

here.”

His last words, uttered as the flames rose about him, were a

prayer. “Lord, Almighty Father,” he cried, “have pity on me, and

pardon me my sins, for thou knowest that I have always loved thy

truth.” His voice ceased, but his lips continued to move in prayer.

When the fire had done its work, the ashes of the martyr, with

the earth upon which they rested, were gathered up, and, like those

of Huss, were thrown into the Rhine. So perished God’s faithful

light-bearers. But the light of the truths which they proclaimed,—the

light of their heroic example,—could not be extinguished. As well

might men attempt to turn back the sun in its course as to prevent the

dawning of that day which was even then breaking upon the world.

The execution of Huss had kindled a flame of indignation and

horror in Bohemia. It was felt by the whole nation that he had fallen

a prey to the malice of the priests and the treachery of the emperor.

He was declared to have been a faithful teacher of the truth, and the

council that decreed his death was charged with the guilt of murder.

His doctrines now attracted greater attention that ever before. By

the papal edicts the writings of Wycliffe had been condemned to the

flames. But those that had escaped destruction were now brought out

from their hiding-places, and studied in connection with the Bible,

or such parts of it as the people could obtain, and many were thus

led to accept the reformed faith.

The murderers of Huss did not stand quietly by and witness the

triumph of his cause. The pope and the emperor united to crush

out the movement, and the armies of Sigismund were hurled upon

Bohemia.

[116] But a deliverer was raised up. Ziska, who soon after the opening

of the war became totally blind, yet who was one of the ablest

generals of his age, was the leader of the Bohemians. Trusting in

the help of God and the righteousness of their cause, that people

withstood the mightiest armies that could be brought against them.

Again and again the emperor, raising fresh armies, invaded Bohemia,

to be ignominiously repulsed. The Hussites were raised above the

fear of death, and nothing could stand against them. A few years

after the opening of the war, the brave Ziska died; but his place was

filled by Procopius, who was an equally brave and skillful general,

and in some respects a more able leader.

The enemies of the Bohemians, knowing that the blind warrior

was dead, deemed the opportunity favorable for recovering all that

they had lost. The pope now proclaimed a crusade against the Hussites,

and again an immense force was precipitated upon Bohemia,

but only to suffer terrible defeat. Another crusade was proclaimed.

In all the papal countries of Europe, men, money, and munitions of

war were raised. Multitudes flocked to the papal standard, assured

that at last an end would be made of the Hussite heretics. Confident

of victory, the vast force entered Bohemia. The people rallied to

repel them. The two armies approached each other, until only a river

lay between them. The allies were greatly superior in numbers, yet

instead of advancing boldly to attack the Hussites, they stood as if

spell-bound, silently gazing upon them. Then suddenly a mysterious

terror fell upon the host. Without striking a blow that mighty

force broke and scattered, as if dispelled by an unseen power. Great

numbers were slaughtered by the Hussite army, which pursued the

fugitives, and an immense booty fell into the hands of the victors, so

that the war, instead of impoverishing, enriched the Bohemians.

A few years later, under a new pope, still another crusade was set

on foot. As before, men and means were drawn from all the papist

countries of Europe. Great were the inducements held out to those [117]

who should engage in this perilous enterprise. Full forgiveness of

the most heinous crimes was insured to every crusader. All who died

in the war were promised a rich reward in Heaven, and those who

survived were to reap honor and riches on the field of battle. Again

a vast army was collected, and crossing the frontier they entered

Bohemia. The Hussite forces fell back before them, thus drawing

the invaders farther and farther into the country, and leading them to

count the victory already won. At last the army of Procopius made a

stand, and, turning upon the foe, advanced to give them battle. The

crusaders, now discovering their mistake, lay in their encampment

awaiting the onset. As the sound of the approaching force was heard,

even before the Hussites were in sight, a panic again fell upon the

crusaders. Princes, generals, and common soldiers, casting away

their armor, fled in all directions. In vain the papal legate, who

was the leader of the invasion, endeavored to rally his terrified and

disorganized forces. Despite his utmost endeavors, he himself was

swept along in the tide of fugitives. The rout was complete, and

again an immense booty fell into the hands of the victors.

Thus the second time a vast army, sent forth by the most powerful

nations of Europe, a host of brave, warlike men, trained and

equipped for battle, fled without a blow, before the defenders of a

small and hitherto feeble nation. Here was a manifestation of divine

power. The invaders were smitten with a supernatural terror. He who

overthrew the hosts of Pharaoh in the Red Sea, who put to flight the

armies of Midian before Gideon and his three hundred, who in one

night laid low the forces of the proud Assyrian, had again stretched

out his hand to wither the power of the oppressor. “There were they

in great fear, where no fear was; for God hath scattered the bones

of him that encampeth against thee; thou hast put them to shame,

because God hath despised them.” [Psalm 53:5.]

[118] The papal leaders, despairing of conquering by force, at last

resorted to diplomacy. A compromise was entered into, that while

professing to grant to the Bohemians freedom of conscience, really

betrayed them into the power of Rome. The Bohemians had specified

four points as the condition of peace with Rome: The free preaching

of the Bible; the right of the whole church to both the bread and

the wine in the communion, and the use of the mother-tongue in

divine worship; the exclusion of the clergy from all secular offices

and authority; and in cases of crime, the jurisdiction of the civil

courts over clergy and laity alike. The papal authorities at last

agreed to accept the four articles, stipulating, however, that the right

of explaining them, of deciding upon their exact meaning, should

belong to the church. On this basis a treaty was entered into, and

Rome gained by dissimulation and fraud what she had failed to gain

by conflict; for, placing her own interpretation upon the Hussite

articles, as upon the Bible, she could pervert their meaning to suit

her own purposes.

A large class in Bohemia, seeing that it betrayed their liberties,

could not consent to the compact. Dissensions and divisions arose,

leading to strife and bloodshed among themselves. In this strife the

noble Procopius fell, and the liberties of Bohemia perished.

Sigismund, the betrayer of Huss and Jerome, now became king

of Bohemia, and, regardless of his oath to support the rights of the

Bohemians, he proceeded to establish popery. But he had gained

little by his subservience to Rome. For twenty years his life had

been filled with labors and perils. His armies had been wasted and

his treasuries drained by a long and fruitless struggle; and now, after

reigning one year, he died, leaving his kingdom on the brink of civil

war, and bequeathing to posterity a name branded with infamy.

Tumults, strife, and bloodshed were protracted. Again foreign

armies invaded Bohemia, and internal dissension continued to distract

the nation. Those who remained faithful to the gospel were

subjected to a bloody persecution. As their former brethren, entering [119]

into compact with Rome, imbibed her errors, those who adhered to

the ancient faith had formed themselves into a distinct church, taking

the name of “United Brethren.” This act drew upon them maledictions

from all classes. Yet their firmness was unshaken. Forced

to find refuge in the woods and caves, they still assembled to read

God’s Word and unite in his worship.

Through messengers secretly sent out into different countries,

they learned that here and there were isolated confessors of the

truth—a few in this city and a few in that, the object, like themselves,

of persecution; and that amid the mountains of the Alps was

an ancient church, resting on the foundations of Scripture. This

intelligence was received with great joy, and a correspondence was

opened with the Waldensian Christians.

Steadfast to the gospel, the Bohemians waited through the night

of their persecution, in the darkest hour still turning their eyes toward

the horizon like men who watch for the morning. “Their lot was

cast in evil days, but they remembered the words first uttered by

Huss, and repeated by Jerome, that a century must revolve before

the day should break. These were to the Hussites what the words

of Joseph were to the tribes in the house of bondage: ‘I die, and

God will surely visit you, and bring you out.’” About the year 1470

persecution ceased, and there followed a period of comparative

prosperity. When “the end of the century arrived, it found two

hundred churches of the ‘United Brethren’ in Bohemia and Moravia.

So goodly was the remnant which, escaping the destructive fury of

fire and sword, was permitted to see the dawning of that day which

Huss had foretold.”