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An Account of the Persecutions in Bohemia Under the Papacy
« on: November 25, 2012, 08:30:25 PM »
Fox’s Book of Martyrs
By John Fox
Chapter 8

An Account of the Persecutions in Bohemia Under the Papacy

The Roman pontiffs having usurped a power over several churches were particularly severe on the Bohemians, which occasioned them to send two ministers and four lay-brothers to Rome, in the year 977, to obtain redress of the pope. After some delay, their request was granted, and their grievances redressed. Two things in particular they were permitted to do, viz., to have divine service performed in their own language, and to give the cup to the laity in the Sacrament.
The disputes, however, soon broke out again, the succeeding popes exerting their whole power to impose on the minds of the Bohemians; and the latter, with great spirit, aiming to preserve their religious liberties.

In A.D. 1375, some zealous friends of the Gospel applied to Charles, king of Bohemia, to call an ecumenical Council, for an inquiry into the abuses that had crept into the Church, and to make a full and thorough reformation. The king, not knowing how to proceed, sent to the pope for directions how to act; but the pontiff was so incensed at this affair that his only reply was, "Severely punish those rash and profane heretics." The monarch, accordingly banished every one who had been concerned in the application, and, to oblige the pope, laid a great number of additional restraints upon the religious liberties of the people.

The victims of persecution, however, were not so numerous in Bohemia, until after the burning of John Huss and Jerome of Prague. These two eminent reformers were condemned and executed at the instigation of the pope and his emissaries, as the reader will perceive by the following short sketches of their lives.

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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #1 on: November 25, 2012, 08:31:32 PM »
Persecution of John Huss

John Huss was born at Hussenitz, a village in Bohemia, about the year 1380. His parents gave him the best education their circumstances would admit; and having acquired a tolerable knowledge of the classics at a private school, he was removed to the university of Prague, where he soon gave strong proofs of his mental powers, and was remarkable for his diligence and application to study.

In 1398, Huss commenced bachelor of divinity, and was after successively chosen pastor of the Church of Bethlehem, in Prague, and dean and rector of the university. In these stations he discharged his duties with great fidelity; and became, at length, so conspicuous for his preaching, which was in conformity with the doctrines of Wickliffe, that it was not likely he could long escape the notice of the pope and his adherents, against whom he inveighed with no small degree of asperity.
The English reformist, Wickliffe, had so kindled the light of reformation, that it began to illumine the darkest corners of popery and ignorance. His doctrines spread into Bohemia, and were well received by great numbers of people, but by none so particularly as John Huss, and his zealous friend and fellow martyr, Jerome of Prague.

The archbishop of Prague, finding the reformists daily increasing, issued a decree to suppress the further spreading of Wickliffe's writings: but this had an effect quite different to what he expected, for it stimulated the friends of those doctrines to greater zeal, and almost the whole university united to propagate them.

Being strongly attached to the doctrines of Wickliffe, Huss opposed the decree of the archbishop, who, however, at length, obtained a bull from the pope, giving him commission to prevent the publishing of Wickliffe's doctrines in his province. By virtue of this bull, the archbishop condemned the writings of Wickliffe: he also proceeded against four doctors, who had not delivered up the copies of that divine, and prohibited them, notwithstanding their privileges, to preach to any congregation. Dr. Huss, with some other members of the university, protested against these proceedings, and entered an appeal from the sentence of the archbishop.

The affair being made known to the pope, he granted a commission to Cardinal Colonna, to cite John Huss to appear personally at the court of Rome, to answer the accusations laid against him, of preaching both errors and heresies. Dr. Huss desired to be excused from a personal appearance, and was so greatly favored in Bohemia, that King Winceslaus, the queen, the nobility, and the university, desired the pope to dispense with such an appearance; as also that he would not suffer the kingdom of Bohemia to lie under the accusation of heresy, but permit them to preach the Gospel with freedom in their places of worship.
Three proctors appeared for Dr. Huss before Cardinal Colonna. They endeavored to excuse his absence, and said they were ready to answer in his behalf. But the cardinal declared Huss contumacious, and excommunicated him accordingly. The proctors appealed to the pope, and appointed four cardinals to examine the process: these commissioners confirmed the former sentence, and extended the excommunication not only to Huss but to all his friends and followers.

From this unjust sentence Huss appealed to a future Council, but without success; and, notwithstanding so severe a decree, and an expulsion in consequence from his church in Prague, he retired to Hussenitz, his native place, where he continued to promulgate his new doctrine, both from the pulpit and with the pen.

The letters which he wrote at this time were very numerous; and he compiled a treatise in which he maintained, that reading the books of Protestants could not be absolutely forbidden. He wrote in defence of Wickliffe's book on the Trinity; and boldly declared against the vices of the pope, the cardinals, and clergy, of those corrupt times. He wrote also many other books, all of which were penned with a strength of argument that greatly facilitated the spreading of his doctrines.

In the month of November, 1414, a general Council was assembled at Constance, in Germany, in order, as was pretended, for the sole purpose of determining a dispute then pending between three persons who contended for the papacy; but the real motive was to crush the progress of the Reformation.

John Huss was summoned to appear at this Council; and, to encourage him, the emperor sent him a safe-conduct: the civilities, and even reverence, which Huss met with on his journey were beyond imagination. The streets, and sometimes the very roads, were lined with people, whom respect, rather than curiosity, had brought together.
He was ushered into the town with great acclamations, and it may be said that he passed through Germany in a kind of triumph. He could not help expressing his surprise at the treatment he received: "I thought (said he) I had been an outcast. I now see my worst friends are in Bohemia."

As soon as Huss arrived at Constance, he immediately took logdings in a remote part of the city. A short time after his arrival, came one Stephen Paletz, who was employed by the clergy at Prague to manage the intended prosecution against him. Paletz was afterwards joined by Michael de Cassis, on the part of the court of Rome. These two declared themselves his accusers, and drew up a set of articles against him, which they presented to the pope and the prelates of the Council.

When it was known that he was in the city he was immediately arrested, and committed prisoner to a chamber in the palace. This violation of common law and justice was particularly noticed by one of Huss's friends, who urged the imperial safe-conduct; but the pope replied he never granted any safe-conduct, nor was he bound by that of the emperor.

While Huss was in confinement, the Council acted the part of inquisitors. They condemned the doctrines of Wickliffe, and even ordered his remains to be dug up and burned to ashes; which orders were strictly complied with. In the meantime, the nobility of Bohemia and Poland strongly interceded for Huss; and so far prevailed as to prevent his being condemned unheard, which had been resolved on by the commissioners appointed to try him.

When he was brought before the Council, the articles exhibited against him were read: they were upwards of forty in number, and chiefly extracted from his writings.

John Huss's answer was this: "I did appeal unto the pope; who being dead, and the cause of my matter remaining undetermined, I appealed likewise unto his successor John XXIII: before whom when, by the space of two years, I could not be admitted by my advocates to defend my cause, I appealed unto the high judge Christ."

When John Huss had spoken these words, it was demanded of him whether he had received absolution of the pope or no? He answered, "No." Then again, whether it was lawful for him to appeal unto Christ or no? Whereunto John Huss answered: "Verily I do affirm here before you all, that there is no more just or effectual appeal, than that appeal which is made unto Christ, forasmuch as the law doth determine, that to appeal is no other thing than in a cause of grief or wrong done by an inferior judge, to implore and require aid at a higher Judge's hand. Who is then a higher Judge than Christ? Who, I say, can know or judge the matter more justly, or with more equity? when in Him there is found no deceit, neither can He be deceived; or, who can better help the miserable and oppressed than He?" While John Huss, with a devout and sober countenance, was speaking and pronouncing those words, he was derided and mocked by all the whole Council.

These excellent sentences were esteemed as so many expressions of treason, and tended to inflame his adversaries. Accordingly, the bishops appointed by the Council stripped him of his priestly garments, degraded him, put a paper miter on his head, on which was painted devils, with this inscription, "A ringleader of heretics." Which when he saw, he said: "My Lord Jesus Christ, for my sake, did wear a crown of thorns; why should not I then, for His sake, again wear this light crown, be it ever so ignominious? Truly I will do it, and that willingly." When it was set upon his head, the bishop said: "Now we commit thy soul unto the devil." "But I," said John Huss, lifting his eyes towards the heaven, "do commend into Thy hands, O Lord Jesus Christ! my spirit which Thou has redeemed."

When the chain was put about him at the stake, he said, with a smiling countenance, "My Lord Jesus Christ was bound with a harder chain than this for my sake, and why then should I be ashamed of this rusty one?"

When the fagots were piled up to his very neck, the duke of Bavaria was so officious as to desire him to abjure. "No, (said Huss;) I never preached any doctrine of an evil tendency; and what I taught with my lips I now seal with my blood." He then said to the executioner, "You are now going to burn a goose, (Huss signifying goose in the Bohemian language:) but in a century you will have a swan which you can neither roast nor boil." If he were prophetic, he must have meant Martin Luther, who shone about a hundred years after, and who had a swan for his arms.

The flames were now applied to the fagots, when our martyr sung a hymn with so loud and cheerful a voice that he was heard through all the cracklings of the combustibles, and the noise of the multitude. At length his voice was interrupted by the severity of the flames, which soon closed his existence.

Then, with great diligence, gathering the ashes together, they cast them into the river Rhine, that the least remnant of that man should not be left upon the earth, whose memory, notwithstanding, cannot be abolished out of the minds of the godly, neither by fire, neither by water, neither by any kind oof torment.


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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #2 on: November 25, 2012, 08:37:19 PM »
Persecution of Jerome of Prague

This reformer, who was the companion of Dr. Huss, and may be said to be a co-martyr with him, was born at Prague, and educated in that university, where he particularly distinguished himself for his great abilities and learning. He likewise visited several other learned seminaries in Europe, particularly the universities of Paris, Heidelburg, Cologne and Oxford. At the latter place he became acquainted with the works of Wickliffe, and being a person of uncommon application, he translated many of them into his native language, having, with great pains, made himself master of the English tongue.
On his return to Prague, he professed himself an open favorer of Wickliffe, and finding that his doctrines had made considerable progress in Bohemia, and that Huss was the principal promoter of them, he became an assistant to him in the great work of reformation.

On the fourth of April, 1415, Jerome arrived at Constance, about three months before the death of Huss. He entered the town privately, and consulting with some of the leaders of his party, whom he found there, was easily convinced he could not be of any service to his friends.

Finding that his arrival in Constance was publicly known, and that the Council intended to seize him, he thought it most prudent to retire. Accordingly, the next day he went to Iberling, an imperial town, about a mile from Constance. From this place he wrote to the emperor, and proposed his readiness to appear before the Council, if he would give him a safe-conduct; but this was refused. He then applied to the Council, but met with an answer no less unfavorable than that from the emperor.

After this, he set out on his return to Bohemia. He had the precaution to take with him a certificate, signed by several of the Bohemian nobility, then at Constance, testifying that he had used all prudent means in his power to procure a hearing.

Jerome, however, did not thus escape. He was seized at Hirsaw by an officer belonging to the duke of Sultsbach, who, though unauthorized so to act, made little doubt of obtaining thanks from the Council for so acceptable a service.
The duke of Sultsbach, having Jerome now in his power, wrote to the Council for directions how to proceed. The Council, after expressing their obligations to the duke, desired him to send the prisoner immediately to Constance. The elector palatine met him on the way, and conducted him into the city, himself riding on horseback, with a numerous retinue, who led Jerome in fetters by a long chain; and immediately on his arrival he was committed to a loathsome dungeon.
Jerome was treated nearly in the same manner as Huss had been, only that he was much longer confined, and shifted from one prison to another. At length, being brought before the Council, he desired that he might plead his own cause, and exculpate himself: which being refused him, he broke out into the following exclamation:

"What barbarity is this! For three hundred and forty days have I been confined in a variety of prisons. There is not a misery, there is not a want, that I have not experienced. To my enemies you have allowed the fullest scope of accusation: to me you deny the least opportunity of defence. Not an hour will you now indulge me in preparing for my trial. You have swallowed the blackest calumnies against me. You have represented me as a heretic, without knowing my doctrine; as an enemy of the faith, before you knew what faith I professed: as a persecutor of priests before you could have an opportunity of understanding my sentiments on that head. You are a General Council: in you center all this world can communicate of gravity, wisdom, and sanctity: but still you are men, and men are seducible by appearances. The higher your character is for wisdom, the greater ought your care to be not to deviate into folly. The cause I now plead is not my own cause: it is the cause of men, it is the cause of Christians; it is a cause which is to affect the rights of posterity, however the experiment is to be made in my person."

This speech had not the least effect; Jerome was obliged to hear the charge read, which was reduced under the following heads: 1. That he was a derider of the papal dignity. 2. An opposer of the pope. 3. An enemy to the cardinals. 4. A persecutor of the prelates. 5. A hater of the Christian religion.
The trial of Jerome was brought on the third day after his accusation and witnesses were examined in support of the charge. The prisoner was prepared for his defence, which appears almost incredible, when we consider he had been three hundred and forty days shut up in loathsome prisons, deprived of daylight, and almost starved for want of common necessaries. But his spirit soared above these disadvantages, under which a man less animated would have sunk; nor was he more at a loss of quotations from the fathers and ancient authors than if he had been furnished with the finest library.
 
The most bigoted of the assembly were unwilling he should be heard, knowing what effect eloquence is apt to have on the minds of the most prejudiced. At length, however, it was carried by the majority that he should have liberty to proceed in his defence, which he began in such an exalted strain of moving elocution that the heart of obdurate zeal was seen to melt, and the mind of superstition seemed to admit a ray of conviction. He made an admirable distinction between evidence as resting upon facts, and as supported by malice and calumny. He laid before the assembly the whole tenor of his life and conduct. He observed that the greatest and most holy men had been known to differ in points of speculation, with a view to distinguish truth, not to keep it concealed. He expressed a noble contempt of all his enemies, who would have induced him to retract the cause of virtue and truth. He entered upon a high encomium of Huss; and declared he was ready to follow him in the glorious task of martyrdom. He then touched upon the most defensible doctrines of Wickliffe; and concluded with observing that it was far from his intention to advance anything against the state of the Church of God; that it was only against the abuse of the clergy he complained; and that he could not help saying, it was certainly impious that the patrimony of the Church, which was originally intended for the purpose of charity and universal benevolence, should be prostituted to the pride of the eye, in feasts, foppish vestments, and other reproaches to the name and profession of Christianity.

The trial being over, Jerome received the same sentence that had been passed upon his martyred countryman. In consequence of this, he was, in the usual style of popish affectation, delivered over to the civil power: but as he was a layman, he had not to undergo the ceremony of degradation. They had prepared a cap of paper painted with red devils, which being put upon his head, he said, "Our Lord Jesus Christ, when He suffered death for me a most miserable sinner, did wear a crown of thorns upon His head, and for His sake will I wear this cap."

Two days were allowed him in hopes that he would recant; in which time the cardinal of Florence used his utmost endeavors to bring him over. But they all proved ineffectual. Jerome was resolved to seal the doctrine with his blood; and he suffered death with the most distinguished magnanimity.
In going to the place of execution he sang several hymns, and when he came to the spot, which was the same where Huss had been burnt, he knelt down, and prayed fervently. He embraced the stake with great cheerfulness, and when they went behind him to set fire to the fagots, he said, "Come here, and kindle it before my eyes; for if I had been afraid of it, I had not come to this place." The fire being kindled, he sang a hymn, but was soon interrupted by the flames; and the last words he was heard to say these, "This soul in flames I offer Christ, to Thee."

The elegant Pogge, a learned gentleman of Florence, secretary to two popes, and a zealous but liberal Catholic, in a letter to Leonard Arotin, bore ample testimony of the extraordinary powers and virtues of Jerome whom he emphatically styles, A prodigious man!

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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #3 on: November 25, 2012, 09:13:22 PM »
how sad and unenlightened those times were. :(

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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #4 on: November 25, 2012, 09:56:13 PM »
it was during the time of the so-called antipope john xxiii (of the western schism period).  john xxiii (aka baldassarre cossa) became pope a day after he was ordained priest and had the full support of the medicis.  it was his practice of having his officials sell indulgences that huss and his followers like jerome were up against.

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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #5 on: November 25, 2012, 09:58:31 PM »
Aftermath

Responding with horror to the execution of Hus, the people of Bohemia moved even more rapidly away from Papal teachings, spurring an announced crusade against them. Pope Martin IV issued a Papal bull that all supporters of reformers like Hus and Wycliffe be slaughtered. The crusaders lost, as did the second and third crusades that followed. A century later, as much as ninety percent of the Czech Crown lands still followed Hussite teachings. (wikipedia)

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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #6 on: November 25, 2012, 10:01:04 PM »
Veneration

    Czech Republic: 6 July is a public holiday in the Czech republic, commemorating the execution of Jan Hus.

    United States: Hus is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on 6 July. (wikipedia)

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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #7 on: November 25, 2012, 10:02:27 PM »
Jan Hus Day

Jan Hus Day (Den upálení mistra Jana Husa) on 6 July, the anniversary of the martyrdom of Jan Hus, is a public holiday in the Czech Republic. Hus is also commemorated as a martyr in the Calendar of Saints of the Evangelical Lutheran Church in America on that day. (wikipedia)

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Re: An Account of the Persecutions in Bohemia Under the Papacy
« Reply #8 on: November 25, 2012, 10:03:14 PM »

Legacy

Hus was a key contributor to Protestantism, whose teachings had a strong influence on the states of Europe and on Martin Luther himself. The Hussite Wars resulted in the Basel Compacts which allowed for a reformed church in the Kingdom of Bohemia—almost a century before such developments would take place in the Lutheran Reformation. The Unitas Fratrum (or Moravian Church) considers itself a spiritual heir to many of Hus' followers.[8] Hus' extensive writings earn him a prominent place in Czech literary history. He is also responsible for introducing the use of diacritics (especially the háček) into Czech spelling in order to represent each sound by a single symbol. Today, the Jan Hus Memorial can be seen at the Prague Old Town Square (Czech Staroměstské náměstí).

In New York City, a church in Brooklyn (located at 153 Ocean Avenue), and a church and a theatre in Manhattan (located at 351 East 74th Street) are named for Hus: respectively the John Hus Moravian Church, the Jan Hus Presbyterian Church and the Jan Hus Playhouse. Although the Manhattan's church and theatre share a single building and management, the Playhouse's productions are usually non-religious or non-denominational.

A statue to Jan Hus was erected in the Union Cemetery in Bohemia, New York (on Long Island) by Czech immigrants to the New York area in 1893. The statue was the first memorial in the United States to honour a foreign-born person. (wikipedia)

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