As early as the ninth century the people of Bohemia^{*Now part of the Czech Republic.} had the Bible in their language and conducted public worship in their language. But Gregory VII was intent on enslaving the people, and the papacy issued an edict forbidding public worship in the Bohemian tongue. The pope declared that “it was pleasing to God that His worship be celebrated in an unknown language.”^{1James A. Wylie, History of Protestantism, book 3, chapter 1.} But Heaven had provided agencies to preserve the church. Many Waldenses and Albigenses, driven by persecution, came to Bohemia. They worked earnestly in secret. In this way they preserved the true faith.5TC 58.2

Before the days of Huss there were people in Bohemia who condemned the corruption in the church. This stirred the fears of the hierarchy, and they began to persecute those who taught the gospel. After a time there was a decree that all who strayed from Rome's way of worship would be burned. But the Christians looked forward to the victory of their cause. As he died, one of them declared, “Someone will arise from among the common people, without sword or authority, and they will not be able to prevail against him.”^{2James A. Wylie, History of Protestantism, book 3, chapter 1.} Already there was one coming to prominence, whose testimony against Rome would stir the nations.5TC 58.3

John Huss was born into a humble home. The death of his father left him an orphan at an early age. His pious mother, who believed that education and the fear of God were the most valuable possessions, made efforts to provide this heritage for her son. Huss studied at the provincial school, then left for the university at Prague, where he was admitted as a charity scholar.5TC 59.1

At the university, Huss soon drew attention by his rapid progress. His gentle, winning conduct made everyone admire him. He was a sincere follower of the Roman Church who sought earnestly for the spiritual blessings it claims to give. After completing his college course, he entered the priesthood. Quickly gaining prominence, he became attached to the court of the king. He was also made professor and later rector [dean] of the university. The humble charity scholar had become the pride of his country, his name honored throughout Europe.5TC 59.2

Jerome, who later became associated with Huss, had brought with him from England the writings of Wycliffe. The queen of England, a convert to Wycliffe's teachings, was a Bohemian princess. Through her influence the Reformer's works circulated widely in her native country. Huss was inclined to look favorably on Wycliffe's reforms. Already, though he did not know it, he had started on a path that would lead him far away from Rome.5TC 59.3

Two Pictures Impress Huss

About this time, two strangers from England, men of learning, had received the light and had come to spread it in Prague. They were soon silenced, but because they were unwilling to give up their plans, they resorted to other measures. Being artists as well as preachers, they drew two pictures in a place where the public could see them. One represented Christ's entry into Jerusalem, “lowly, and sitting on a donkey” (Matthew 21:5) and followed by His disciples in travel-worn clothes and bare feet. The other picture showed a high church procession—the pope in his rich robes and triple crown, riding on a magnificently decorated horse, with trumpeters in front of him and cardinals and officials following in dazzling array.5TC 59.4

Crowds came to gaze at the drawings. No one could miss the moral. A great commotion arose in Prague, and the strangers found it necessary to leave. But the pictures made a deep impression on Huss and led him to a closer study of the Bible and of Wycliffe's writings.5TC 60.1

Though he was not ready yet to accept all the reforms that Wycliffe advocated, he saw the true character of the papacy, and he denounced the pride, ambition, and corruption of the hierarchy.5TC 60.2

Prague Placed Under Censure

News about these things reached Rome, and Huss was ordered to appear before the pope. To obey would bring certain death. The king and queen of Bohemia, the university, members of the nobility, and officers of the government united in appealing to the pontiff to allow Huss to remain at Prague and answer by a representative. Instead, the pope proceeded to put Huss on trial and condemn him, and he declared the city of Prague under interdict.^{*Interdict: A Roman Catholic ecclesiastical censure, withdrawing most sacraments and Christian burial from a person or district.}5TC 60.3

In that age this sentence caused great alarm. The people thought the pope was the representative of God, holding the keys of heaven and hell and possessing power to bring God's judgment on them. They believed that until the pope removed the ban, the dead were shut out from heaven. All religious services were suspended. The churches were closed. Marriages were performed outside in the churchyard. The dead were buried in ditches or fields without funerals.5TC 60.4

Prague was filled with commotion. Many people denounced Huss and demanded that he be given up to Rome. To quiet the storm, the Reformer went away for a time to his home village. He did not stop his work, but traveled through the country preaching to eager crowds. When the excitement in Prague died down, Huss returned to continue preaching the Word of God. His enemies were powerful, but the queen and many nobles were his friends, and great numbers of the people sided with him.5TC 60.5

Huss had stood alone in his work. Now Jerome joined in the reform. From then on the lives of the two were united, and in death they were not to be divided. In those qualities that make for real strength of character, Huss was the greater. Jerome, with true humility, recognized his worth and yielded to his counsels. Under their labors together, the reform spread rapidly.5TC 61.1

God permitted great light to shine on the minds of these chosen men, revealing to them many of Rome's errors, but they did not receive all the light that God had for the world. God was leading the people out of the darkness of Romanism, and He led them on, step by step, as they could bear it. Like the full glory of the noonday sun to those who have been in the dark a long time, all the light would have caused them to turn away. So God revealed it little by little, as the people could receive it.5TC 61.2

The split in the church continued. Three popes were now competing for supremacy. Their strife filled the whole Christian world with confusion. Not content with hurling condemnation at each other, each set about to buy weapons and obtain soldiers. Of course they needed money for this. To get it, they offered the gifts, offices, and blessing of the church for sale. (See Appendix.)5TC 61.3

With increasing boldness Huss thundered against the terrible abuses that were tolerated in the name of religion. The people openly accused Rome as the cause of the miseries that overwhelmed the Christian world.5TC 61.4

Again Prague seemed on the edge of a bloody war. As in past ages, God's servant was accused of being the “troubler of Israel” (1 Kings 18:17). Rome again placed the city under interdict, and Huss left for his native village. He was to speak from a wider platform, to all Christianity, before laying down his life as a witness for truth.5TC 61.5

A general council was called to meet at Constance [in southwestern Germany]. The emperor Sigismund wanted to have such a council, so one of the three rival popes, John XXIII, called it. Pope John, whose character and policy would not look good under investigation, dared not oppose Sigismund's will. (See Appendix.) The main things to be accomplished were to heal the split in the church and to root out “heresy.” The two antipopes were summoned to appear, as well as John Huss. The rival popes were represented by their delegates. Pope John came with many misgivings. He was afraid he would have to answer for his vices that had disgraced the papal crown as well as for the crimes he had committed to secure it. Yet he made his entry into the city of Constance with great pomp, accompanied by high church officials and a procession of other attendants. Above his head was a golden canopy, held by four of the chief magistrates. The communion wafer for the mass was carried before him, and the rich dress of the cardinals and nobles made an impressive display.5TC 61.6

Meanwhile another traveler was approaching Constance. Huss said goodbye to his friends as if he would never see them again, feeling that his journey was leading him to the stake. He had obtained a safe-conduct from the king of Bohemia and one also from Emperor Sigismund. But he made all his arrangements with the fact in mind that he would probably die.5TC 62.1

Safe Conduct From the King

In a letter to his friends he said: “My brethren, ... I am departing with a safe-conduct from the king to meet my many mortal enemies.... Jesus Christ suffered for His well-beloved; and therefore should we be astonished that He has left us His example? ... Therefore, beloved, if my death will contribute to His glory, pray that it may come quickly, and that He may enable me to bear all my calamities faithfully.... Let us pray to God ... that I may not suppress one speck of the truth of the gospel, in order to leave my brethren an excellent example to follow.”^{3François P. E. B. de Bonnechose, The Reformers Before the Reformation, volume 1, pages 147, 148.}5TC 62.2

In another letter, Huss spoke with humility of his own errors, accusing himself “of having felt pleasure in wearing rich clothing and of having wasted hours on trivial things.” He then added, “May the glory of God and the salvation of souls occupy your mind, and not the possession of wealth and property. Beware of adorning your house more than your soul; and, above all, pay attention to spiritual things. Be pious and humble with the poor, and don’t spend your resources on feasting.”^{4François P. E. B. de Bonnechose, The Reformers Before the Reformation, volume 1, pages 148, 149.}5TC 62.3

At Constance, Huss was given full liberty. He received not only the emperor's safe-conduct, but also a personal assurance of protection by the pope. But in spite of these repeated declarations, in a short time the Reformer was arrested on orders from the pope and cardinals and thrown into a miserable dungeon. Later he was taken to a strong castle across the Rhine to be kept as a prisoner. Soon after, the pope himself was committed to the same prison.^{5François P. E. B. de Bonnechose, The Reformers Before the Reformation, volume 1, page 247.} He had been proven guilty of the lowest crimes, besides murder, simony,^{*Simony: Selling high positions in the church for money.} and adultery, “sins not fit to be named.” He was finally deprived of the crown. The antipopes also were deposed, and a new pontiff was chosen.5TC 63.1

Though the pope himself had been guilty of greater crimes than those with which Huss had charged the priests, yet the same council that removed the pontiff went on to crush the Reformer. The imprisonment of Huss stirred up great resentment in Bohemia. The emperor, who did not want to violate a safe-conduct, opposed the proceedings against Huss. But the Reformer's enemies argued that “faith should not be kept with heretics, nor persons suspected of heresy, even when they are given safe-conducts from the emperor and kings.”^{6Jacques Lenfant, History of the Council of Constance, volume 1, page 516.}5TC 63.2

Weak from illness—the damp dungeon brought on a fever that nearly ended his life—Huss was finally brought before the council. Loaded with chains he stood in the presence of the emperor, who had pledged to protect him. He firmly presented the truth and solemnly protested against the corruptions of the hierarchy. When the council required him to choose whether he would recant his doctrines or be put to death, he accepted the martyr's fate.5TC 63.3

The grace of God sustained him. During the weeks of suffering 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 chained hand, expecting my sentence of death tomorrow.... When, with the assistance of Jesus Christ, we meet again in the delicious peace of the future life, you will learn how merciful God has been toward me, how well He has supported me in my temptations and trials.”^{7François P. E. B. de Bonnechose, The Reformers Before the Reformation, volume 2, page 67.}5TC 63.4

Triumph Foreseen

In his dungeon he could see that the true faith would triumph in the future. In his dreams he saw the pope and bishops leaving no trace of the pictures of Christ that he had painted on the walls of the chapel at Prague. “This vision distressed him: but on the next day he saw many painters occupied in restoring these pictures in greater number and in brighter colors.... The painters, ... surrounded by an immense crowd, exclaimed, ‘Now let the popes and bishops come; they will never remove them again!’” The Reformer said, “The image of Christ will never be erased. They wanted to destroy it, but it will be painted afresh in all hearts by much better preachers than myself.”^{8J. H. Merle D'Aubigné, History of the Reformation of the Sixteenth Century, book 1, chapter 6.}5TC 64.1

For the last time, Huss was brought before the council, a huge and brilliant assembly—emperor, princes of the empire, royal deputies, cardinals, bishops, priests, and an immense crowd. When those presiding asked him for his final decision, Huss refused to renounce his views. Looking intently at the monarch who had so shamelessly violated his pledged word, he declared, “I decided, of my own free will, to appear before this council, under the public protection and faith of the emperor here present.”^{9François P. E. B. de Bonnechose, The Reformers Before the Reformation, volume 2, page 84.} A deep blush reddened the face of Sigismund as all eyes turned to him.5TC 64.2

After sentence was pronounced, the ceremony of degradation began. Again urged to retract, Huss replied, turning toward the people: “With what face, then, could I look to heaven? How should I look on those multitudes of people to whom I have preached the pure gospel? No; I consider their salvation more valuable than this poor body, now condemned to death.” Huss's priestly vestments were removed one by one, each bishop pronouncing a curse as he performed his part of the ceremony. Finally, “they put on his head a cap or pyramid-shaped miter of paper, on which were painted frightful figures of demons, with the word ‘Archheretic’ prominent in front. ‘Most joyfully,’ Huss said, ‘will I wear this crown of shame for Your sake, O Jesus, who wore a crown of thorns for me.’”^{10James A. Wylie, History of Protestantism, book 3, chapter 7.}5TC 64.3

Huss Dies at the Stake

Huss was now led away. An immense procession followed. When everything was ready for the fire to be lighted, the martyr was urged once more to save himself by renouncing his errors. “What errors shall I renounce?” said Huss. “I know that I am guilty of none. I call God to witness that everything I have written and preached has been for the purpose of rescuing souls from sin and destruction. Therefore, most joyfully will I confirm with my blood the truth that I have written and preached.”^{11James A. Wylie, History of Protestantism, book 3, chapter 7.}5TC 65.1

When the flames started to burn around him, he began to sing, “Jesus, Thou Son of David, have mercy on me,” and continued to sing till his voice was silenced forever. A zealous Catholic described the martyrdom of Huss, and of Jerome, who died soon after, this way: “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 the intensity of the fire could scarcely stop their singing.”^{12James A. Wylie, History of Protestantism, book 3, chapter 7.}5TC 65.2

When the body of Huss had been consumed, his ashes were gathered up and thrown into the Rhine and were carried onward to the ocean to be like seed scattered in all the countries of the world. In lands unknown at the time, it would later yield abundant fruit in witnesses for the truth. The voice in the council hall of Constance echoed through all the coming ages. His example would encourage a great many others to stand firm in the face of torture and death. His execution had shown to the world the treacherous cruelty of Rome. The enemies of truth had been helping the cause they were trying to destroy!5TC 65.3

Yet the blood of still another witness must testify for the truth. Jerome had urged Huss to be courageous and firm, saying that if Huss fell into danger, he would rush to his aid. When he heard of the Reformer's imprisonment, the faithful disciple prepared to fulfill his promise. Without a safe-conduct he set out for Constance. On arriving, he became convinced that he had only exposed himself to danger without the possibility of doing anything for Huss. He fled but was arrested and brought back, loaded with chains. At his first appearance before the council his attempts to reply were met with shouts, “To the flames with him!”^{13François P. E. B. de Bonnechose, The Reformers Before the Reformation, volume 1, page 234.} He was thrown into a dungeon and fed on bread and water. The cruelties of his imprisonment made him sick and threatened his life. His enemies, fearing he might escape them, treated him less harshly, though he remained in prison one year.5TC 65.4

Jerome Submits to the Council

The violation of Huss's safe-conduct had created a storm of anger. So the council decided that, instead of burning Jerome, they would force him to retract. He was offered the choice to recant or to die at the stake. Weakened by illness, by the harshness of prison, and by the torture of anxiety and suspense, separated from friends, and crushed by the death of Huss, Jerome gave in. He pledged himself to cling to the Catholic faith and accepted the action of the council in condemning Wycliffe and Huss, except, however, for the “holy truths”^{14François P. E. B. de Bonnechose, The Reformers Before the Reformation, volume 2, page 141.} they had taught.5TC 66.1

But alone in his dungeon, he saw clearly what he had done. He thought of the courage and faithfulness of Huss and pondered his own denial of the truth. He thought of the divine Master who endured the cross for his sake. Before his retraction, even in his sufferings he had found comfort in the assurance of God's favor. Now remorse and doubt tortured his soul. He knew that he would have to make many other retractions before he could be at peace with Rome. The path upon which he was starting down could only end in complete apostasy.5TC 66.2

Jerome Finds Repentance and New Courage

Soon he was brought before the council again. His submission had not satisfied the judges. Only by complete surrender of truth could Jerome preserve his life. But he had decided to proclaim his faith and follow his brother martyr to the flames.5TC 66.3

He renounced his earlier recanting and, as a dying man, solemnly claimed the right to make his defense. The church officials insisted that he simply affirm or deny the charges brought against him. Jerome protested against such cruel injustice. “You have held me shut up three hundred and forty days in a frightful prison,” he said. “You then bring me out before you, and listening to my mortal enemies, you refuse to hear me.... Be careful not to sin against justice. As for me, I am only a feeble mortal; my life is of little importance; and when I urge you not to deliver an unjust sentence, I speak less for myself than for you.”^{15François P. E. B. de Bonnechose, The Reformers Before the Reformation, Bonnechose, volume 2, pages 146, 147.}5TC 66.4

His request was finally granted. In the presence of his judges, Jerome knelt down and prayed that the divine Spirit would control his thoughts so that he would say nothing contrary to truth or unworthy of his Master. That day the promise was fulfilled to him, “When they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you shall speak; for it is not you who speak, but the Spirit of your Father who speaks in you” (Matthew 10:19, 20).5TC 67.1

For a whole year Jerome had been in a dungeon, unable to read or even see. Yet he presented his arguments 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 condemned by unjust judges. In almost every generation those seeking to elevate the people of their time had been cast out. Christ Himself was condemned as a felon at an unrighteous trial.5TC 67.2

Jerome now stated his repentance and testified to the innocence and holiness of the martyr Huss. “I knew him from his childhood,” he said. “He was a most excellent man, just and holy; he was condemned, even though he was innocent.... I am ready to die. I will not turn away in the face of the torments that my enemies and false witnesses have prepared for me. One day they will have to give an account for their deceptions before the great God, whom nothing can deceive.”5TC 67.3

Jerome continued: “Of all the sins that I have committed since my youth, none weigh so heavily on my mind and cause me such keen remorse as the one I committed in this fatal place, when I approved of the evil sentence rendered against Wycliffe, and against the holy martyr, John Huss, my teacher and my friend. Yes! I confess it from my heart and declare with horror that I disgracefully gave in to fear when, through a dread of death, I condemned their doctrines. I therefore beg ... Almighty God to stoop to pardon me my sins, and this one in particular, the most terrible of all.”5TC 67.4

Pointing to his judges, he said firmly, “You condemned Wycliffe and John Huss.... The things that they affirmed, and which are irrefutable, I also think and declare, like them.”5TC 68.1

His words were interrupted. The church officials, trembling with rage, cried out: “What need is there of further proof? We see with our own eyes the most stubborn of heretics!”5TC 68.2

Unmoved by this storm, Jerome exclaimed: “What! do you suppose that I am afraid to die? You have held me for a whole year in a frightful dungeon, more horrible than death itself.... I cannot help expressing my astonishment at such inhuman treatment toward a Christian.”^{16François P. E. B. de Bonnechose, The Reformers Before the Reformation, Bonnechose, volume 2, pages 151, 153.}5TC 68.3

Assigned to Prison and Death

Again the storm of rage burst out, and Jerome was hurried away to prison. Yet his words had made a deep impression on some, and they wanted to save his life. These dignitaries visited him and urged him to submit to the council. They presented bright prospects as reward.5TC 68.4

“Prove to me from the Holy Writings that I am in error,” he said, “and I will renounce it.”5TC 68.5

“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?”5TC 68.6

“Are the traditions of men more worthy of faith than the gospel of our Savior?” Jerome replied.5TC 68.7

“Heretic!” was the response. “I repent having pleaded so long with you. I see that you are urged on by the devil.”^{17James A. Wylie, History of Protestantism, book 3, chapter 10.}5TC 68.8

Before long Jerome was led out to the same spot on which Huss had yielded up his life. He went singing on his way, his face lighted up with joy and peace. To him death had lost its terrors. When the executioner stepped behind him to light the wood, the martyr exclaimed, “Apply the fire before my face. If I had been afraid, I would not be here.”5TC 68.9

His last words were a prayer: “Lord, Almighty Father, have pity on me, and pardon me my sins, for You know that I have always loved Your truth.”^{18François P. E. B. de Bonnechose, The Reformers Before the Reformation, Bonnechose, volume 2, page 168.} The ashes of the martyr were gathered up and, like those of Huss, thrown into the Rhine. So perished God's faithful light-bearers.5TC 68.10

The execution of Huss had lit a flame of indignation and horror in Bohemia. The whole nation declared that he had been a faithful teacher of the truth. The people accused the council of murder. Huss's doctrines attracted greater attention than before, and many came to accept the reformed faith. The pope and the emperor united to crush the movement, and the armies of Sigismund were hurled against Bohemia.5TC 69.1

But God raised up a deliverer. Ziska, one of the ablest generals of his age, was the leader of the Bohemians. Trusting in the help of God, the Bohemian people withstood the mightiest armies that could be brought against them. Again and again the emperor invaded Bohemia, only to be repulsed. The Hussites rose above the fear of death, and nothing could stand against them. The brave Ziska died, but his place was filled by Procopius, who in some respects was a more capable leader.5TC 69.2

The pope proclaimed a crusade against the Hussites. An immense force descended on Bohemia, only to suffer terrible defeat. Another crusade was called. In all the papal countries of Europe men, money, and munitions of war were raised. Great numbers flocked to the papal banner.5TC 69.3

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 had the greatly superior force, but instead of dashing across the stream and engaging in battle with the Hussites whom they had come so far to meet, they stood gazing silently at those warriors.”^{19James A. Wylie, History of Protestantism, book 3, chapter 17.}5TC 69.4

Suddenly a mysterious terror fell on the army. Without striking a blow, that mighty force broke and scattered as if dispelled by an unseen power. The Hussite army pursued them, and immense plunder fell into the hands of the victors. The war, instead of impoverishing the Bohemians, enriched them.5TC 69.5

A few years later, under a new pope, still another crusade was launched. A vast army entered Bohemia. The Hussite forces fell back before them, drawing the invaders farther into the country, leading them to think they had already won the victory.5TC 69.6

At last the army of Procopius advanced to give them battle. As the invaders heard the sound of the approaching force, even before the Hussites were in sight, a panic again fell on them. Princes, generals, and common soldiers fled in all directions, throwing away their armor. Their defeat was complete, and again an immense amount of plunder fell into the hands of the victors.5TC 70.1

So for the second time a great army of warlike men, trained for battle, fled without a blow before the defenders of a small and feeble nation. The invaders were struck with a supernatural terror. The same God who scattered the armies of Midian before Gideon and his three hundred had again stretched out His hand (see Judges 7:19-25; Psalm 53:5).5TC 70.2

Betrayed by Diplomacy

The papal leaders finally resorted to diplomacy. They struck a compromise with the Bohemians that betrayed them into the power of Rome. The Bohemians had specified four points as the condition of peace with Rome: (1) the free preaching of the Bible; (2) 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; (3) the exclusion of the clergy from all secular offices and authority; and, (4) in cases of crime, the jurisdiction of the civil courts over clergy and laity alike. The papal authorities agreed to accept the four articles but said “that the right of explaining them ... should belong to the council—in other words, to the pope and the emperor.”^{20James A. Wylie, History of Protestantism, book 3, chapter 18.} So they signed a treaty, and Rome gained by deceit and fraud what she had failed to gain by conflict. Placing her own interpretation on the Hussite articles, as she had on the Bible, she could twist their meaning to suit her purposes.5TC 70.3

Many people in Bohemia could not consent to the treaty, recognizing that it betrayed their liberties. Disagreements arose, leading to strife among themselves. The noble Procopius fell, and the liberties of Bohemia died.5TC 70.4

Again foreign armies invaded Bohemia, and those who remained faithful to the gospel met with bloody persecution. Yet their firmness was unshaken. Forced to find refuge in caves, they still met to read God's Word and unite in His worship. Through messengers secretly sent to different countries they learned “that amid the mountains of the Alps was an ancient church, resting on the foundations of Scripture and protesting against the idol-worshiping corruptions of Rome.”^{21James A. Wylie, History of Protestantism, book 3, chapter 19.} With great joy, they opened correspondence with the Waldensian Christians.5TC 70.5

Faithful to the gospel, the Bohemians waited through the night of their persecution. In the darkest hour they still turned their eyes toward the horizon like people watching for the morning.5TC 71.1

Chapter 5—The Light Breaks in England

Chapter 7—Luther, a Man for His Time