In a letter addressed to his friends at Prague he said: "My brethren, ...

I am departing with a safe-conduct from the king, to meet my numerous and mortal enemies.... I confide altogether in the all-powerful G.o.d, 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 G.o.d, 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 G.o.d that I may return without stain,-that is, that I may not suppress one t.i.ttle 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 G.o.d deign to restore me to you, let us then advance with a firmer heart in the knowledge and the love of His law."(134)

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 frivolous occupations." He then added these touching admonitions: "May the glory of G.o.d 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 cert.i.tude that I am dead."(135)

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 a.s.surance 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. Later he was transferred to a strong castle across the Rhine, and there kept a prisoner. The pope, profiting little by his perfidy, was soon after committed to the same prison.(136) 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 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 n.o.blemen addressed to the council earnest protests against this outrage. The emperor, who was loath 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 "faith ought not to be kept with heretics, nor persons suspected of heresy, though they are furnished with safe-conducts from the emperor and kings."(137) 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 a.s.sembled 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 G.o.d sustained him. During the weeks of suffering that pa.s.sed before his final sentence, heaven's peace filled his soul. "I write this letter," he said to a friend, "in my prison, and with my fettered hand, expecting my sentence of death to-morrow.... When, with the a.s.sistance of Jesus Christ, we shall again meet in the delicious peace of the future life, you will learn how merciful G.o.d has shown Himself toward me, how effectually He has supported me in the midst of my temptations and trials."(138)

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. "This vision distressed him: but on the next day he saw many painters occupied in restoring these figures in greater number and in brighter colors. As soon as their task was ended, the painters, who were surrounded by an immense crowd, exclaimed, 'Now let the popes and bishops come; they shall never efface them more!' " Said the Reformer, as he related his dream, "I maintain this for certain, that the image of Christ will never be effaced. They have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself."(139)

For the last time, Huss was brought before the council. It was a vast and brilliant a.s.sembly,-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, "I determined, of my own free will, to appear before this council, under the public protection and faith of the emperor here present."(140) A deep flush crimsoned the face of Sigismund as the eyes of all in the a.s.sembly turned upon him.

Sentence having been p.r.o.nounced, 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."(141) Being again exhorted to retract, he replied, turning toward the people: "With what face, then, should I behold the heavens? How should I look on those mult.i.tudes 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 p.r.o.nouncing a curse as he performed his part of the ceremony. Finally "they put on his head a cap or pyramidal-shaped mitre of paper, on which were painted frightful figures of demons, with the word 'Arch-Heretic' conspicuous in front. 'Most joyfully,' said Huss, 'will I wear this crown of shame for Thy sake, O Jesus, who for me didst wear a crown of thorns.' "

When he was thus arrayed, "the prelates said, 'Now we devote thy soul to the devil.' 'And I,' said John Huss, lifting up his eyes toward heaven, 'do commit my spirit into Thy hands, O Lord Jesus, for Thou hast redeemed me.' "(142)

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 G.o.d to witness that all that I have written and 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."(143) 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 the flames rose, they began to sing hymns; and scarce could the vehemency of the fire stop their singing."(144)

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 mult.i.tudes 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 a.s.sistance. Upon hearing of the Reformer's imprisonment, the faithful disciple immediately prepared to fulfil 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 flames with him! to the flames!"(145) 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 safe-conduct 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 a.s.sembly, 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 fort.i.tude 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 of Wycliffe and Huss, excepting, however, the "holy truths" which they had taught.(146)

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 a.s.surance of G.o.d'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 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 to 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."(147)

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 G.o.d 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."(148)

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 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 had a.s.sented 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 him 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 G.o.d, whom nothing can deceive."(149)

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 on 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 against the holy martyr, John Huss, my master and my friend. 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 G.o.d 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 John Huss, not for having shaken the doctrine of the church, but simply because they branded with reprobation the scandals proceeding from the clergy,-their pomp, their pride, and all the vices of the prelates and priests. The things which they have affirmed, and which are irrefutable, I also think and declare, like them."

His words were interrupted. The prelates, trembling with rage, cried out, "What need is there of further proof? We behold with our own eyes the most obstinate of heretics!"

Unmoved by the tempest, Jerome exclaimed: "What! do you suppose that I fear to die? You have held me for 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."(150)

Again the storm of rage burst out, and Jerome was hurried away to prison.

Yet there were some in the a.s.sembly 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 then to be judged by them? Who can understand them till 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."(151)

Erelong sentence of condemnation was pa.s.sed 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 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."(152) 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 G.o.d'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 than 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.

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 G.o.d 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, only 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 skilful 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. Mult.i.tudes flocked to the papal standard, a.s.sured 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 crusaders were in greatly superior force, but instead of dashing across the stream, and closing in battle with the Hussites whom they had come so far to meet, they stood gazing in silence at those warriors."(153) 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 papal countries of Europe. Great were the inducements held out to those 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 a.s.syrian, had again stretched out His hand to wither the power of the oppressor. "There were they in great fear, where no fear was: for G.o.d hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because G.o.d hath despised them."(154)

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 that the four articles of the Hussites should be accepted, but that the right of explaining them, that is, of determining their precise import, should belong to the council-in other words, to the pope and the emperor."(155) 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 cla.s.s 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 n.o.ble 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 b.l.o.o.d.y persecution.