BX 4917 . S38 1915 Schwarze, William Nathanie: 1875-1948. i John Hus , the martyr of ' Rohom-i ^ John Hus in the Prague. (Ad. Pulpit of Bethlehem Chapel. Liebscher.) See page 34 v^ JOHN HU MAY 5 19] /i-^ ^lUl %'^ The Martyr of Bohemia A Study of the Dawn of Protestantism V By W. N. SCHWARZE, Ph. D. Professor of Church History in the Moravian College and Theological Seminary Bethlehem^ Pa. ILLUSTRATED New York Chicago Toronto Fleming H. Revcll Company London AND Edi nburg h Copyright, 19 15, by FLEMING H. REVELL COMPANY New York: 158 Fifth Avenue Chicago: 125 No. Wabash Ave. Toronto: 25 Richmond Street, W. London: 21 Paternoster Square Edinburgh: 100 Princes Street Foreword MANY volumes have been written on the life and times of John Hus. They deal with various phases of the activity of the Bohemian Re- former and the conditions of his day. Not a few of them are exhaustive treatises that have brought to light a mass of valuable detail found in a variety of documentary sources. They give more clear and distinct outline to the person of John Hus and make possible a more just esti- mate of his activity. All Hus literature is invested with new interest, in view of the five hundredth anniversary of the martyr death of this reformer on July 6, 1415. Arrangements are being very generally made to signalize that occasion with worthy observance. Hence, the call for a book that, written concisely and in popular style, will give the general reader or the member of study class or group a clear conception of the life and ministry of Hus and the great issues with which his life-work was bound up. In these pages the attempt is made to sketch briefly the life, character and work of the Martyr of Bohemia, as these appear to be related to the significant ideas and tendencies of his day. I have endeavoured to write with historical accuracy, yet without suppressing judgment of the facts presented concerning the careers and proceedings of the characters and councils that are passed in review. In working out the narrative on this plan, I have con- sulted all the best known authorities on the subject as well as various volumes dealing with conditions and events connected with the subject. Most useful among 5 6 FOREWORD the authorities studied have been the following; *'Ge- sehichte von Bohmen,'' F. Palacky ; ^^ The Life and Times of John Hus," E. H. Gillett ; *^The Life and Times of Master John Hus," Count Liitzow ; " Bohemia," Count Liitzow ; *'The Letters of John Hus," Herbert E. Work- man and A. Martin Pope; '' Heroes of Bohemia," John W. Mears ; " History of the XJnitas Fratrum," Edmund de Schweinitz j '* A History of the Moravian Church," J. E. Hutton. I am indebted to the Rev. A. D. Thaeler, of Bethlehem, Penna., for collecting and arranging the illustrations, to the Rev. John S. Romig, of Philadelphia, for furnishing several of the photographs used, and to both gentlemen for helpful suggestions. The task of preparing this volume has been a labour of love. If to the view of read- ers the figure of Hus shall appear more distinctly in the perspective of history, if the moral wealth of the Church of all ages shall be better appreciated and the debt of later workers to an earlier labourer on the rising temple of God more fairly recognized, the effort will be amply rewarded. W. N. SCHWAEZE. Bethlehem^ Pa, Contents I. The Home and Times of John Hus . . 1 1 II. The Youth and Early Work of Hus . 27 III. The Period of Strife : Hus and the Archbishop 45 TV. The Period of Strife: Hus and the Pope 63 .V. Hus IN Exile 79 VI. Hus AT Constance 99 VII. Trial and Death of Hus . . . .119 VIII. The Influence OF Hus . . . .137 Illustrations Facing Page John Hus in the Pulpit of Betpilehem Chapel, Prague Title The Thein Church 22 John Hus 22 Entrance to University of Pkague ... 30 John Hus as Rector of the University . . 30 Bethlehem Square, Site of Bethlehem Chapel . 34 House Containing Ancient Doorway of Hus's Residence 34 HUSINEC 80 Birthplace of John Hus 80 Merchant's Exchange, Official Meeting-Place OF THE Council of Constance . . . .100 City of Constance, Showing Cathedral . .104 Lodgings of Hus, Constance, on Hus Street . 104 ''Hus Tower," in Dominican Monastery . .116 Castle Gottlieben, on the Rhine . . . .116 Interior of Cathedral, Constance . . .130 Condemnation of Hus (Brozik) . . . .130 Procession to the Bruhl 134 Memorial Stone 134 9 THE HOME AND TIMES OF JOHN HUS BOHEMIA. Bohemia was the home of John Hus aud the scene of his labours. It is one of the small- est of the famous countries of the world. Embrac- ing an area of twenty thousand square miles, it is no larger than the two states of New Hampshire aud Vermont com- bined. It enjoys, however, a situation that has always been favourable to self-development and the wielding of influence, for Bohemia lies diamond-shaped in the heart of Europe. Its boundaries are defended by mountain ram- parts and the angles of the gigantic diagram, directed to the four points of the compass, are protected by rocky bastions. The position of the country is, therefore, cen- tral and separate. Bohemia forms a continent within the continent of Europe, as Goethe has well expressed it. Thus centrally located, like a natural fortress, this land has been styled by military authorities the ^'key" to modern Europe. Field of many battles, it was the centre of the terrible and lurid tragedy of the Thirty Years' War, and it has supplied from among native sons not a few great warriors. Holding strategic position, it goes with the saying of it, that historically, also, the country is of importance. It has a record of much past greatness. It has been convulsed by questions of its own raising. And, what is of special interest to the present consideration, it anticipated by a century of brave strug- gle the general Reformation of the sixteenth century. 11 12 JOHN HUS Resources of Bohemia. Bohemia is a land of charm and of plenty. In this little country every variety of scenery, almost every geological formation and every mineral, except salt and platinum, can be found. Pre- cious stones are among its treasures, notably, fine opals. Mineral springs abound. The fame of Carlsbad and Marienbad is spread over the world. Copious streams, flowing down from the mountains, carry fertility and freshness to every part of the land. The meadows are rich and the fields fruitful. Sheltered by the mountain ranges, the climate is genial. While separated from neighbouring lands by the chains of mountains, the coun- try is not isolated. By means of the Eiver Elbe, which makes its way out of Bohemia through a rugged gorge on the Saxon frontier and thence flows to the German Ocean, Bohemia is connected directly with the great cities and powers outside. Through this great artery of European commerce, the country has been accessible to all that was useful and improving. Yet its own resources have always been sufficient to stimulate industry and independence. And it has been so far secluded by nature as to encourage the patriotic efi'ort to maintain and cherish its own proper character, customs and institutions. People of Bohemia. Various peoples have inhabited fair Bohemia. Eecent researches show it to be probable that, at least, part of the country supported a Slavic population as early as the beginning of the Christian era or even for several centuries before that time. Other early inhabitants were different tribes of Celtic or Teutonic stock. Prominent among these were the Boii, or '^ the terrible ones," from whom the country received its name. About the middle of the fifth century there came from eastern Europe into Bohemia the Czechs, a vigorous and high-minded people, the most gifted of the Slavonic THE HOME AND TIMES OF JOHN HUS 13 tribes. They proved to be the permanent settlers. Eem- nants of earlier peoples they either dispossessed or sub- dued. Of their early history we know little. Their social and political institutions and customs were of the most pri miti ve nature. Their religious ideas are shrouded in obscurity. From their later history it appears that they had the true Slavonic nature, which is like the Celtic represented in our day by the Irish. They had fiery Slavonic blood in their veins. They were capable of great outbursts of enthusiasm and violent quarrels and disputatious. They had all the dash, zeal and imagina- tion characteristic of the Slavonic peoples. They were easy to stir, swift to act, witty in speech, mystic and poetic in soul. Like the Irish of to-day, they revelled in the joy and fascination of party politics. Into the dis- cussion of religious questions they entered with the keen- est zest. For this combination of qualities they have been by some greatly praised, by others as heartily denounced. These racial characteristics were intensified and, at the same time, the national spirit and feeling of the Czechs were strengthened when rival settlers came into the country. By consulting a map of Europe it will be seen that Bohemia is almost surrounded by German speaking states. It was only natural, therefore, that Germans should, sooner or later, press into the country. They began to intrude upon the Czechs in the sixth and seventh centuries. As they acquired influence and power, strug- gles, on a greater or smaller scale, ensued and continued to occur on all sorts of issues. Indeed, many of the re- ligious conflicts of later days were mixed with and embittered by these national feuds. To the present day Czechs and Germans make up the population of Bohemia, in the proportion of two-thirds and one-third, respectively. They have not yet learned to dwell together in perfect peace and harmony. 14 JOHN HUS Czechs and Fourteenth Century Movements in Europe. A people as susceptible as were the Czechs and as centrally located as they happened to be in Bohemia would be strongly affected by any noteworthy influences that might be stirring in the great world about them. Now with the opening of the fourteenth century, signs began to appear that the medieval Eomish Church system was breaking up. It had held the human mind bound in fetters for ages. Various causes were operating in the direction of its overthrow. These consisted in significant movements and ideas that had been taking shape and gathering force for some time. Hostility towards the Eomish Church had begun with the prosperity of that church. The suffering early Church had given to hu- manity, in the Christian martyrs, some of the noblest types of confessors and witnesses. When the Emperor Constantine, in the fourth century, granted great au- thority and riches to the Church, a sudden change took place. The contrast between the martyrs of the year 313 A. D. and the wealthy, worldly bishops of a great Church Council that met a dozen years later impressed thoughtful and devout people disagreeably. That im- pression was deepened to steady and determined opposi- tion as the power of the Church constantly increased and the idea was emphasized that a priest, in virtue of his office, is superior to a layman. The barrier between the clergy and the laity was built up by the practice of with- holding the cup from the laymen in the Holy Communion, by the celibacy of the clergy and by the assumption that the authorities of the Church, as represented in the Eomish hierarchy or in the Council, had the power to force doctrines of their own creation on the Church. All this roused protest. And the protest ripened to deadly animosity when the clergy, in spite of their claims, became corrupt, indolent, ignorant and ineffi- THE HOME AND TIMES OF JOHN HUS 15 cient. At the time of which we write the evils and cor- ruptiou of the Church reached their very worst stage when there occurred what is known as the schism in the popedom. Two men were, at the same time, each claim- ing to be the true pope. One had his court at Avignon, in France, the other at Eome. The excitement at this schism was intense throughout all Christendom. The minds of men were completely unsettled at the unseemly spectacle of shameful rivalry in the highest office in the Church. Each pope claimed to be the true representa- tive of Christ on earth. Each had powerful and enthusi- astic followers. Each hurled terrible curses at the head of the other. Each styled the other a son of Belial and described him as a heretic, a thief, a despot, a traitor. And the pity of it was that they were not far wrong in what they said about each other. As a result of the claims and the degeneracy of the clergy, the Church had lost her hold upon the affections of the people and her power to foster living faith. Ser- mons that the people could understand were rare. The Bible was known to few. Services that were held in par- ish churches had, in too many instances, become mere senseless shows. Most of the clergy never preached at all and they were no longer examples to their flocks. They hunted, they gambled, they caroused. It is no wonder that, for some centuries preceding the fourteenth, men had been losing faith in almost everything but ma- terial force. The empire had been built up and main- tained by force. Soldiers of fortune had, again and again, settled national disputes. The appeal to the sword and the right of the strongest had supplanted every other. Even the popes had shown more faith in the temporal sword, which they employed constantly, than in their own edicts and decrees. Amid the clash of arms other voices were drowned. Of course, a reaction was bound 16 JOHN HUS to set in. It slowly gained streugtli, sometimes iu silence and again amid the noise of storms, until at last it burst forth as an overwhelming flood. Men began to think for themselves and not as the Church commanded. The time had come when the force of free religious thought was to be manifested on a broader scale and more conspicuously than ever before. A noteworthy writer, Marsiglio of Padua, in his "Defensor Pacis," defined the Church as being the community of all who believe in Christ, be they priests or laymen. That was a very revolutionary con- ception for the times. An issue was drawn which still separates Protestantism from Eomanism. The authority of the Bible as the standard and norm of faith was set up against the claim of the Church to promulgate doctrines of her own creation. Moreover, the empire of ideas was notably enlarged. Very generally, when men contend for freedom of relig- ious thought, they, also, fight for liberty of conscience and civil liberty. The period under consideration was no exception to the rule. Superficial observers might look with contempt on the utterances and writings of obscure preachers and authors on these subjects. They might look to the leaders of armies to deal with the agitation that was unsettling all religious and civil and social insti- tutions and customs. Vain alike their scoffing and their expectation. It was soon to become clear that on the chess-board of European history monarchs might be merely pawns, while the real kings were the men of thought, the scholars, the scientists, the patriotic lead- ers, the theologians, the reformers. One of the many great ideas these men urged was that there should be a return to the simplicity of the primitive Church. Czechs Receptive Because of Their Religious History. For such ideas and contentions that were THE HOME AND TIMES OF JOHN HUS 17 abroad the Bohemians were peculiarly receptive. Their whole experience and history as a nation had prepared them so to be. As stated above, little is known of the early history of the Czechs after their settlement in Bo- hemia. From the ninth century onward more is recorded of them. In that period ^the light of the Gospel shone into the darkness of superstition that covered them. For the missionary interest of Christianity reached out to Bohemia in the middle of the ninth century. It pro- ceeded from both the Roman and the Greek Churches, a little earlier from the former but with much more vigor- ous expression from the latter. As the Christianizing effort of the Eoman Church was introduced through the agency of the Germans, it was not likely to gain many adherents, because the Christian faith was by the Bo- hemians connected with the hostile German race. But when a Christian prince of Bohemia sent messengers to the Greek Emperor at Constantinople, asking that he send Christian teachers of the Slavonic race to Bohemia, and when that appeal met with prompt response, then Christianity completely and permanently penetrated the country. The brothers Cyrill (also known as Constantine) and Methodius were the missionaries that came. They were men of extraordinary ability and considerable ex- perience. They had in their youth turned their backs on tempting worldly prospects. Before coming to Bo- hemia they had gained noteworthy missionary successes in Bulgaria and elsewhere. Their methods were calculated to open a way for the Gospel into the hearts of the Czechs. They translated the Scriptures into their language, for which they had invented an alphabet. A marked feature of their work was the use of the language of the people, not only in giving instruction but, also, in public wor- ship. Establishing many churches, they built up a church organization in which the Czechs felt at home. 18 JOHN HUS Thus was laid the foundation of that national church feeling and the liberal principles which thenceforward distinguished the Bohemians and Moravians— the Czechs had also occupied the small margraviate of Moravia to the southeast of Bohemia. They were animated by a spirit akin to that which later manifested itself as Prot- estantism. Eoman popes were not indifferent to these develop- ments. On the ground of the prior claims of the Eoman Church, they used every means at their command to bring the church of Bohemia and Moravia under their control. Towards the close of the eleventh century, when their power was increasing all over Europe, their scheming and zealotry were crowned with success. Bo- hemia and Moravia became subject to the Eoman See. Gradually the Slavonic ritual fell into disuse. The lan- guage of the people was no longer employed in public worship. The prejudices of the period demanded that the Latin language and the Eoman ritual should be ex- clusively used. But the impression left in the minds of the people in favour of the use of the popular language for religious purposes was never wiped out. That im- pression with the characteristic tenacity of the Bohemians was kept alive through two centuries. The hearts of the people clung to the customs of the fathers. All the more did they do so, because Eome forced upon them its fully developed priestly system. This, by requiring the cel- ibacy of the clergy, denying the cup in Holy Communion to the laity and insisting upon the idea that the priests were necessary mediators between God and the people, established the clergy as a caste apart from the laity. The people, more or less clearly, resented the idea that they could not come into contact with God without the aid of the priests. They cultivated a fervent devotion to the cup. For this they have sometimes been misunder- THE HOME AND TIMES OF JOHN HUS 19 stood and ridiculed. A great and true idea was involved. For them the cup was the emblem, signifying the equality of all true Christians. Such a religious history supplies various reasons why the general opposition to the papacy, caused by the awful schism and the scandalous conduct of the clergy, was stronger in Bohemia than elsewhere and in that country had earlier and weighty results. It seemed only to wait for a suitable moment and a brave leader to break out into open rebellion. Czechs Prepared by Their National Spirit for New Ideas. The same influences that tended to counteract the grasping and domineering policy of Rome nurtured the national and patriotic spirit. As indicated above, this had been fostered in other ways for a long time. Now, in the period immediately preceding the entrance of Hus upon his public career, it gained a remarkable development. It reacted powerfully on the Eomish practices and in its own way prompted the people to an eager welcome of the great new ideas that were abroad. What these promised would be peculiarly grateful and attractive to any people who were animated by a strong national and patriotic spirit. Czechs Prepared Intellectually for the New Ideas. In still another way the Czechs were prepared for ap- preciation of and participation in the great intellectual and religious movements of the time. The middle of the fourteenth century brought to the throne of Bohemia King Charles, who, a little later, became the Emperor Charles IV of the German empire. However unequal he may have been to his imperial position, Bohemia he loved and made the object of his constant care. Under his guidance it entered a golden age. Agricultural and commercial prosperity was furthered. Justice was faith- 20 JOHN HUS fully administered. Industry was developed and the manufacture of the beautiful Bohemian glass begun. But above and beyond all these features of his reign, one of his undertakings was particularly important to the pres- ent consideration, viz., the establishment of the Univer- sity of Prague, in 1348. This was the first university of the German empire and the only one for half a century. So great a success was this institution, that as many as seven thousand students were in attendance at one time. So fine was its scholastic character and influence, that it shared with the Universities of Oxford and Paris the dis- tinction of being one of the most illustrious seats of learn- ing in Europe. Scholars of all countries were invited to come to it. Thousands of native sons improved the op- portunities afforded by it. So powerful was its influence in wakening the intellectual life of the people, that, with the other favouring conditions of the time working in the same direction, it placed Bohemia in advance of the surrounding nations in literary and industrial activity. New Ideas Come to Expression in Bohemia. The ideas that had thus grown upon Bohemia and those that had been imported from abroad and had here ripened to defi- niteness more quickly than elsewhere soon came to vigor- ous expression. Men of sagacity, eloquence and daring zeal arose, preachers of righteousness gave voice to what was generally felt. They began to point the direction into which the sentiments and efforts of the people should be turned. They anticipated Hus in the utterance of views of Scriptural reform. They are known as his forerunners. They encouraged the people in the disposition to work for reform. They were champions of the truth. And they proved to be the heralds of the reformer, through whom the intellectual and religious movement in Bo- hemia of the fourteenth century was turned into the THE HOME AND TIMES OF JOHN HUS 21 channel of a national reformation. Several of them are worthy of special notice. Conrad Waldhauser. The first of these, interestingly enough, was a German, Conrad Waldhauser. He came to Bohemia from Vienna, upon the invitation of the Em- peror Charles. The latter, always mindful of the welfare of his peoi^le in Bohemia and distressed by the state of the Boliemian clergy, had heard of Waldhauser' s success in Vienna, and forthwith urged him to come to Prague. This man's eyes had been opened while on a pilgrimage to Eome. He returned thence a zealous preacher of re- pentance. In Prague his eloquent sermons produced a deep impression. His congregations grew so large that no building could hold them and they were forced to as- semble in a market-place. He was appointed rector of the Thein Church, next to the Cathedral of St. Vitus, the largest and most important in Prague. The results of his calm, clear, forceful preaching were wonderful. In the hearts of many of his hearers radical changes were effected. A notorious usurer returned his ill-earned gains. The women of Prague, struck by his denuncia- tion of luxury and vanity, discarded their fine clothing and jewelry and adopted a plainer and more modest dress. Certain well-known sinners were induced to come and do penance in public. Many Jews even were his ready hearers. With the monks he soon came into con- flict. He upbraided them for their avarice, dishonesty and other vices. They turned hotly against him. But their plots failed and their accusations collapsed before the purity of his life. The state of Prague became like that of a modern town during an effective revival meeting. And we here meet, for the first time, with one of those outbreaks of religious enthusiasm that are henceforth so frequent in the annals of Prague. 23 JOHN HUS Milic of Kremsier. Among those who listened to "Waldhauser^s sermons was a young priest, who was des- tined to become his successor in the arduous path of church-reform. This was Milic of Kremsier, whose truly Christlike nature caused him to be revered as a saint even during his lifetime. Early in life he showed that great capacity for work and study that is character- istic of his entire career. He devoted much time to the study of the Scriptures. Indeed, this devotion to the Bible may be considered as generally characteristic of the Bohemian church-reformers. A man of marked ability, he seemed singled out for a career of popularity and pro- motion in the church. But from conscientious motives he suddenly renounced his honors and dignities, intend- ing to live in complete poverty and for the one purpose of preaching the Gospel. He held to his determination. As he had been born in Moravia, he spoke the language of the country. He acquired, also, a thorough knowl- edge of German and Latin. Using all these languages, his preaching exerted wider influence than had that of Waldhauser, whom towards the end of his life he suc- ceeded as rector of the Thein Church. The corruption of the times seems to have inspired him with the idea that the end of the world was near and that Antichrist would soon appear. As his denunciations of evils were bold and terrific, the monks were only too glad to seize on what were considered his errors of teaching. Yet they did not prevail against him, so great an affection did the people cherish for him and so deeply were all thoughtful people impressed with his sincerity. After a visit which he paid to Eome, he laid less stress on his peculiar views concerning Antichrist, but his zeal for the reform of the Church became even greater. Not content with preaching himself, he wished to train others for the work. He established a kind of school of the "" "•^'-•^''^^^^Jl 1^ '"% ■^;v ^ S^«> t^ ' -w^aa^^^k^ ..^lfli^^^M^%JI^^I ^14 >., H^^^^v- M ^Hjj^^^^^^^^ ^i W ^i^^HP^I ^^^^^H^^^li^v ~M W ^^MfcMiiifi '"'••iilTil^ T[i ^ ^^^B ^^^^^^^^HH^^^r , ^.^^. y ^S^H^^K^' 1^ ^mjk I^P 'm '^^^^^^^^^^ ^ ^|^Sy^'£ii#'^>'''-' HF 1 ^^^^ ^^^^** «- --..- «iii-H THE HOME AND TIMES OF JOHN HUS 23 prophets. Two or three hundred youDg men submitted themselves to his instruction and training. He copied books for them to study and engaged them to multiply his copies, his aim being to extend the circulation of de- votional and instructive books. His influence, exerted directly or through his pupils, was extensive. His activ- ity had both its positive and its negative side. He pro- tested against the worship of pictures and the idolatry practiced with relics ; he, also, drew up forms of prayer for worship in the native language — these prayers were widely adopted. He denounced the vices of the time ; he, also, raised the fallen and started many wretched sinners on the pathway of honest, useful living. This brief outline of his life and labours may close with an es- timate given of him by a famous Bohemian historian, ' ' He stirred the spirit of the people to its depths, and first caused it to rise to those waves which, at a later time and with the cooperation of new elements, grew to be the billows of a great storm." Thomas of Stitny. Some of the little band of Bo- hemian church reformers were laymen. One of these, Thomas of Stitny, deserves to be mentioned as a man whose influence worked in a different direction. He was one of the lesser nobility. Having made the most of his course at the university, he retired to his father's castle, exchanged the sword for the pen and published numerous books and treatises for the instruction of his family and his countrymen. The ideas and theories which he devel- oped in them, thoroughly devout and Scriptural, pene- trated widely among the nobility and landowners of Bohemia, men who afterwards took a prominent part in the great struggles during and after the lifetime of Hus. Stitny's merits as a writer are great. He was the first to employ the national language as a medium for the discus- 24 JOHN HUS sion of theological and practical questions. In this respect he was a true forerunner of Hus, who, in addi- tion to his other services, did much for the development of the language of his country. There were other men, little less conspicuous in the cause of Scriptural knowledge and reform. Hus mentions to their honour a half dozen of them in one of his ser- mons. We consider briefly but one more. Matthew of Janov. The last and greatest of the fore- runners of Hus was Matthew of Janov. Following in the footsteps of Waldhauser and Milic, he eventually took position in advance of them. Distinguished for his learning, which he acquired at the Universities of Prague and Paris, as well as for his experience of bitter inward struggle before he came to the point of self-denial, he used both his knowledge and his experience in bravely promoting the truth. He was a writer and not a preacher. His special merit is that as a learned theologian he greatly influenced the masters of the university, which soon after the death of Hus became supreme arbitrator on religious matters in Bohemia. In his writings, Janov showed a re- markable familiarity with Scripture. He rejected the authority of human traditions and put in their place the supreme authority of the divine word. He tried every- thing by that test. Hence, his position was bold and evangelical. His writings breathed, also, gospel simplic- ity and charity. He approached more nearly than did any of his predecessors to what later became known as the Protestant standpoint. His views of the necessity and manner of reform were correspondingly clear and compre- hensive. He understood fully the difficulties with which it would have to contend. And he proposed to overcome them by sound and Scriptural methods. He had lost his faith in the Eomish Church and desired to revive the THE HOME AND TIMES OF JOHN HUS 25 simi)le Christianity of the apostles. ' ' I consider it es- sential/' he wrote, *' to root out all weeds, to restore the Word of God on earth, to bring back the Church of Christ to its original, healthy, condensed condition, and to keep only such regulations as date from the time of the apostles." "All the works of men," he added, 'Hheir ceremonies and traditions shall soon be totally destroyed ; the Lord Jesus shall alone be exalted and His word shall stand forever." The truths which he set forth were a trumpet blast that announced the coming of a Keforma- tion and the dawn of a new epoch. What has been said of these men will suffice to show that a work had begun in Bohemia which could not pause. Seed had been sown, truth had been scattered. The new ideas that had been thrown out were to prove a powerful leaven. The eyes of men are naturally attracted to any great array of physical forces, to armies and fleets. But it is shallow thinking that overlooks the influence of the teachers of great doctrines. Ideas are mightier than swords or bayonets. Wyclif's Writings Come to Bohemia. At this time, when the minds of men in Bohemia were stirred, the writings of Wyclif were brought to Bohemia and added fuel to the fire. They came through the agency of students, who in those days were accustomed to pass from one university to the others, taking with them whatever might be of interest in one institution to the rest. The writings of " The Morning Star of the Keformation " — as Wyclif is known — came, also, through the instrumentality of a Bohemian princess. Anne of Luxemburg, daughter of Bohemia's honoured King Charles, was married to King Eichard II of England, in 1382. Eeceived in Eng- land with magnificent ceremony and festivity, she came to be known as Good Queen Anne, by reason of her many 26 JOHN HUS excellent qualities. She brought to the land of her adop- tion the liberal spirit that was abroad in her native coun- try. She was, therefore, prepared to receive and cherish the Scriptural teachings of Wyclif and communicate them to her countrymen. This reformer had asserted that the pope was not to be obeyed unless his commands agree with the Scriptures. He had denounced the whole Catholic priestly system and attacked the errors of Eo- mish doctrine. Thus step by step the way was prepared for the coming reformation in Bohemia. There was strong patriotic feeling, there was dislike of foreign priests, there was growing love for the Bible, there was scorn for the degenerate clergy, there was great activity of wakened minds, there was anxious inquiry and discussion, there was a vague desire to return to the simplicity of primi- tive Christianity. Now there was needed a great person- ality that could gather the scattered beams and throw them forward in a broad shaft of burning light. It must of necessity be one who would be able to think, able to speak, able to stand by conviction. Such a man was" found in John Hus, the influence of whose work, stretch- ing noticeably through five centuries of national and relig- ious history, entitle him to be regarded as the greatest Czech Bohemia has ever produced. II THE YOUTH AND EARLY WORK OF HUS GREAT Qualities of Hus. Hus possessed the qualities of a great popular leader. Identifying himself with the strong movements of the time, his personality quickly forged to the front. On the great questions of the time he came to be the representa- tive man of his nation. Through his instrumentality, the new ideas were turned into the channel of a national ref- ormation that preceded, by a whole century, the gen- eral Reformation. His individuality was largely the cause of the momentous events that have rendered his name famous. His self-renouncement, the fearless cour- age with which he met moral and physical pain of every kind for the cause that he believed to be of God, his com- prehensive learning, his enthusiastic devotion to the national interests, his striking and popular eloquence made the way for him to the side of the great celebrities of his age. Youth of Hus. Of his youth little is known ; of his later years we have numerous and varied accounts. It cannot be stated positively in what year Hus was born. Some authorities give it as 1369, others as 1373. He was born in the village of Husiuec, near the small town of Prachatice, in the southern part of Bohemia, close to the Bavarian border. The place of his birth is so far deserv- ing of notice, as the racial strife which plays so great a part in Bohemian history always raged most fiercely whore the domains of German and Bohemian meet. Fur- 27 28 JOHN HUS tbermore, the future reformer took his name from his native place, being known first as John Hus of Husinee, later simply as John Hus. This was in accordance with the custom of the times. Many of the distinguished con- temporaries of Hus in Bohemia, or elsewhere, are known by the names of the places where they were born or where they were educated. The family name of Hus is not known. His parents were peasants of scanty means. They endeavoured to give John, who was his mother's favourite son, a good education. He had brothers and sisters. Nothing is known of them, except that about the sons of a brother he manifested a touching concern even during the last days of his life. If we may judge of his home- training from the fruits it bore, it must have been characterized by affectionate anxiety and a severe purity of morals. Earely has a character been subjected to more severe or bitter scrutiny, on the part of friend or foe, than was that of Hus in later days. Yet in the long catalogue of accusations brought against him not one af- fected his character. There is not even a trace of youth- ful folly or excess. It may be supposed that in his noble simplicity and unassailed purity of life were reflected the quiet virtues of his childhood's home, a home of peace, gentleness and love. Education of Hus. John Hus was first sent to a school in his native place. This was conducted in a monastery. The monks noted the quick intelligence of the boy. At their suggestion he was sent to a school of higher grade in the neighbouring town of Prachatice. Here he won the praise of his teachers. His rapid prog- ress gave high promise of future distinction. His course at Prachatice completed, he returned to his widowed mother. ^^What shall we now do, my son?" she asked. *' I am going to Prague," was his reply, for YOUTH AND EARLY WORK 29 the fire of learning was burning in his bosom. Thus, at his own instance, he went to the university. That insti- tution was then in its most flourishing state. It was characterized by unexampled enterprise and intellectual activity. The new spirit of inquiry and the great thirst for knowledge, that were diffused abroad, brought many eager and brilliant minds to this distinguished seat of learning. Popular movements that had taken place in almost every kingdom in Europe showed that society, even in its lower strata, was restless, eager for knowledge. Many eminent men were in the several faculties of the university. Hus makes appreciative mention of a num- ber of them in a commemorative discourse preached later in life. They improved the peculiar privileges of the university and made it a Bohemian republic of letters, the authority of which was widely respected. It was per- vaded by a literary spirit, active, keen, thorough, de- lighting in disputations on the grandest scale — disputa- tions on the moral, political and religious questions of the day. It embraced four faculties, one for theology, one for law, one for medicine, one for philosophy. A school such as this inspired Hus with enthusiasm. He became one of its lights. Of his student years we have but scanty information. Being the son of poor peo- ple, he was no stranger to the sufferings of poverty, even of hunger, and he was often obliged to sleep on the bare ground. It is not unlikely that he was received for a time into the house of one of the professors, where he was employed in service and received in return food and clothing and, at the same time, enjoyed access to a large and select library. He endeavoured, as he tells us him- self, to add to his limited means by acting as singing boy at religious services. He appears to have taken part in the rough games of his fellow students, though at the university he always 30 JOHN HUS bore an excellent character. Ever a severe judge of him- self, he laments, at a later period, his youthful levity, the time he wasted in playing chess and his inability to lose a game without anger. Such reproaches, as in the dase of Cromwell, Bunyan and the Puritans in general, are rather the evidence of a tender conscience than of any depravity of heart. He, on the other hand, takes trouble to conceal the strenuous work and bitter self-renunciation which were the principal features of his student life at Prague. At the same time, it must be remembered that greatness and faults are inseparable. We must not ex- pect the record of Hus to be spotless. Among his fel- low students he found excellent companions who became firm friends and close associates later on. His pure char- acter led him to associate with earnest seekers after truth and with those whose hearts God had touched. His affa- bility of disposition, gentleness towards all, unassuming manner, earnestness, truthfulness, self-denial — qualities which in after years even his bitterest enemies conceded — endeared him to all. '^Meanly born but of no mean spirit," was the characterization of one of his opponents. His zeal for acquaintance with the career and pursuits of those to whom he might look as models amounted almost to a passion. That he soon became famed among his fel- lows for his piety is shown by a story that is told of his student days. It is related that Hus had, when read- ing the legend of St. Lawrence who was roasted alive in an iron chair, asked himself whether he, also, would be able to suffer such pain for the sake of Christ. He im- mediately placed his hand on the fire in the coal pan, and firmly held it there till one of his companions drew it away. Hus then said, *' Why dost thou fear so small a matter ? I only wished to test whether I should have sufficient courage to bear but a small part of that pain which St. Lawrence endured." m '•■ ?i£i~'>-;Jiiiji^^ c