Ellen G. White and the Protestant historians: The evidence from an unpublished manuscript on John Huss

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ELLEN G. WHITE AND THE PROTESTANT HISTORIANS

A Study of the Treatment of John Huss in Great Controversy, Chapter Six "Huss and Jerome"

by Donald R. McAdams Manuscript Completed March, 1974 at Andrews University

Revised by the Author, October, 1977 Southwestern Adventist College Keene, Texas 1977

PREFACE My students at Andrews University have come" to me on more than one occasion asking me to explain why the history in their assigned reading does not agree in every detail with the history they have read in Great Controversy. This question has become more frequent as students have renewed their Christian experience and gone afresh to the writings of Ellen White. Also, teachers in every discipline are attempting to bring the Adventist perspective more fully into their classes. For historians this means, among other things, making greater use of Great Controversy. My own awareness of the lack of agreement between Ellen White

and modem historical authorities began when I was a graduate student at Duke University. It increased as I prepared for my classes at Andrews University. The research that led to this paper, an attempt to explain this state of affairs, began in the winter of 1971 when a student asked me to lead a discussion on a book of my choice for a Sabbath afternoon book club. I could not think of a good book to suggest and so declined. Later, when asked again, I agreed to discuss with the students The English Reformation by A. G. Dickens. I had recently finished reading this book, a book of outstanding qualities, and noticed with great interest how Dickens I like Ellen White, saw the English Reformation as essentially a spiritual movement. Like Ellen White, Dickens has nothing whatever to say about Henry VIII and his wives. It occurred to me that the students might enjoy reading this (ti)

book along with the chapter in Great Controversy on the English Reformation. At the time I was quite hopeful that I might discover that Ellen White had anticipated modern historians. But in preparation for the Sabbath afternoon meeting my research led me to discover that Great Controversy did not /

anticipate modern historians as I had thought; rather it followed D' Aubigne, a Protestant historian who had written before the influence of twentiethcentury historians, most of whom have emphasized secular motives for the English Reformation. I made available to friends the results of this research in a short paper entitled "Ellen G. White and the English Reformation," appearing here as an appendix. At this time all I had done was to show, to my satisfaction, that Ellen White had followed D ' Aubigne in preparing this section of Great Controversy. To strengthen my conclusion I decided to examine another section of Great Controversy and prepare a paper showing the exact relationship of a passage to its historical source. In connection with this l also examined anew all of Ellen White's own statements on her historical writing. It was at this time that I came to the conclusion, based on a paragraph in the introduction to Great Controversy, that what I was finding was perfectly in accordance with Ellen White's own claims. It seemed to me that Ellen White was freely acknowledging her use of historians for her passages on historical events. This interpretation of the introduction of Great Controversy was a relief to me; it seemed to solve the problem and· explain what otherwise would be very disturbing evidence. (iii)

Subsequently I completed my second paper, a study of 105 pages entitled

II

Ellen G. White and the Protestant Historians. II This paper dealt

mainly with the first half of chapter 6 in Great Controversy, the life of John Hus s • This second paper received the benefit of much criticism and is the basis for the present study. There is I however, one very important addition. During the summer of 1973 I had the good fortune to spend two months at the White Estate in Washington, D. C. in connection with another research project. While there I became aware of several manuscripts which have been accepted over the years as portions of the first draft of the 1888 edition of Great Controversy. As far as I know none of

the~e

manuscripts has ever been transcribed into typescript or even read except for an isolated page here and there. The longest manuscript, consisting of 64 sheets of full-wized writing paper, with writing filling the front of each sheet and on 11 pages filling some portion of the back, is the original draft in Ellen White's own hand of the half-chapter in Great Controversy dealing with Huss. The discovery of this manuscript is quite remarkable. It is now possible to compare Ellen White's original draft with her historical source and with the finished chapter. For the first time we can see quite clearly

,

just how a historical section in Great Controversy developed in the mind of Ellen White. In this study, then, I hope to contribute to the search for an understanding (iv)

of how inspiration operated in the experience of Ellen White and establish the extent of her literary indebtedness, at least for one short sample. Though I very much hope otherwise, it may be that in doing this, some will assert I am trying to "tear down" Mrs. White; and others, though acknowledging that my study is fair and the evidence valid, may argue that it can serve no purpose except to sow doubt in the mind of the average Adventist. In no way is this the intent of the paper. I believe that Ellen White was

inspired by God as a special messenger to the Remnant Church. I do not wish to undermine anyone's confidence in the inspiration of Mrs. White. On the contrary, I believe that by removing some of the obstacles I can build up faith. No one should feel uneasy because I am examining Mrs. White's work. We could fail in our efforts to convince the rest of the world to take our message seriously if we show ourselves unwilling to make a thorough study of its foundations. Berrien Spring s

D.R.M.

March 25, 1974 P. S. I have revised this paper following very helpful criticism by the staff of the Ellen G. White Estate in October of 1977. I appreciate very much the free access the White Estate has given me to documents and their cohrtesy and patience during extensive conversations and correspondence stretching over a period of nearly four years.

Keene

D.R. M.

October 21, 1977 (v)

CONTENTS

ii

PREFACE I. ELLEN G. WHITE'S USE OF HISTORIANS . II. THE SCOPE AND HISTORICAL DEVELOPMENT OF GREAT CONTROVERSY III. INTRODUCTION TO THE ELLEN G. WHITE MANUSCRIPT ON JOHN HUSS

3 23 33

IV. A COMPARISON OF JAMES A. WYLIE AND 46

ELLEN G. WHITE

v.

230

CONCLUSION

235

APPENDIX

(Vi)

ELLEN G. WHITE AND THE PROTESTANT HISTORIANS: THE EVIDENCE FROM AN UNPUBLISHED MANUSCRIPT ON JOHN HUSS

When the excellence of a new composition can no longer be contested, and malice is compelled to give way to the unanimity of applause, there is yet this one expedient (the charge of plagiarism) te, be tried, by which the author may be degraded, though his work be reve:..enced. • • • Samuel Johnson, Rambler, Number 143. The easiest way to undermine an author is to impug.'1 his originality. This the professors contrive to do by prodigious reading, by concentrating on nonessentials, and by acrobatic reasoning. And while the resulting treatises may add nothing to our understanding of the merl. dealt with, they do create the impression of mountainous labor on the part ')f the scholars, and win them prestige in the hierarchy of academic --Alexander Lindey, Plagiarism and Originality.

(2)

soc.~ ety •

I

ELLEN G. WHITE'S USE OF HISTORIANS For over 100 years Adventists have treasured the work of Ellen G. White as an inspired revelation from God to the Remnant Church. This is as it should be , for Ellen White's personal ministry and the power of her testimonies helped to raise up this denomination, and the continued influence of her writings has preserved our uniqueness as a people and kept our vision focused squarely on the soon return of our Lord. It is not necessary to point out the many areas where Mrs. White's counsel has proven valuable: they are familiar to Adventists, and in the field of health acknowledged by many non-Adventists. It would be difficult to say what parts of Ellen White's writings are

the most significant. Her Testimonies covered almost every area of Adventist belief and practice, but most Adventists would acknowledge that at the very

~eart

of Ellen White's work are her books on history, The

Conflict of the Ages Series. This series, in five volumes and over 3,600 . pages, covers the history of the controversy between Christ and Satan from the beginning of evi11n heaven to the triumph of Christ at His Second Coming and the establishment, after 1000 years, of eternal peace in the New Earth. These volumes describe the character of God and the course of evil: they give the definitive view of man's origin and destiny; they contain Adventist doctrine and provide instruction on the Christian life. (3)

4

Patriarchs and. Prophets, Desire of Ages, and Great Controversy especially have been Adventist favorites and have been sold widely by literature evangelists since their publication. Great Controversy has been one of our most effective missionary books, and continues today to bring new believers into the Adventist Church. Ellen White herself attached great importance to her historical books. During the last three decades of her life bringing the Conflict of the Ages Series to completion was one of her greatest goals. The theme of the original, small volume of 1858, Spiritual Gifts, Volume I, which covered briefly the history of the controversy from the fall of Satan to the second death, had been more fully developed in 1864 with Spiritual Gifts, Volumes III and IV, which added another 383 small pages on Old Testament history.

During the years 1870-1884, these three small volumes dealing

with history (Spiritual Gifts, Volume II, was autobiographical) were replaced by four larger volumes of approximately 400 pages each. The fourth volume of this series, entitled The Spirit of Prophecy, was subtitled, The Great Controversy Between Christ and Satan from the Destruction of Jerusalem to the end of the Controversy. I will say more about the development of this volume, the focus of this study, later. These four volumes, about 1700 pages, were expanded yet again between 1888 and 1916 into the five volume Conflict of the Ages Series. It was this final expansion of her historical work that occupied a good deal of Ellen White's time during her last three decades, her 60 's, 70 sand 80 's. When most I

5

people's productivity is declining, Ellen White was producing a masterpiece. It is not surprising that Ellen Whi te took such an interest in this set

of books. These were the books that established her reputation as an author. These were the books that sold most widely and reached the larger non-Adventist world. For any author they would be an impressive accomplishment. For a woman with a limited formal education they were a monumental achievement. But it was not only the natural satisfaction of an author that brought Ellen White such pleasure in the publication of these historical works. She felt an even greater satisfaction in accomplishing a task set before her by the Lord, leading men to Christ. In 1902, speaking of these books she wrote: Sister White is not the originator of these books. They contain the instruction that during her lifework God has been giving her. They contain the precious, comforting light that God has graciously given His servant to be given to the world. From their pages this light is to shine ipto the hearts of men and women, leading them to the Savior. To Ellen White the Conflict of the Ages Series was not just another history of mankind, nor even just history from a spiritual perspective, it was a divine message given to her in visions. Her first small volume, Spiritual Gifts, Volume I, was filled with the phrases I "I saw" and "I was

1. Colporteur Ministry (Mountain View, California: Pacific Press Publishing Association, 1953), p. 125.

6

shown." And in repeated statements scattered throughout her writings she made explicit her claim to divine inspiration in the writing of her historical books. I have chosen to quote six of these to illustrate precisely her claim. These appear, as quoted by A. L. White in an unpublished paper entitled "Ellen G. White as an Historian, II available from the E. G. White Estate. 2 I am comforted with the conviction that the Lord has made me His humble instrument in shedding some rays of precious light upon the past. • • • Since the great facts of faith, connected with the historv of holy men of old, have been opened to me in vision; ••• 3 Scenes of such thrilling, solemn interest passed before me as no language is adequate to describe. It was all a living reality to me. 4 Through the illumination of the Holy Spirit, the scenes of the long continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the great controversy between Christ, the Prince of life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God's holy law. 5

2. Many of these statements are also found in a supplement to the reprinted Spirit of Prophecy, Volume Four, pp. 507-549, entitled, "Ellen G. White's Portrayal of the Great Controversy Story." 3. p. v. of the preface to Volume III of Spiritual Gifts, as quoted by A. L. White, "Ellen G. White as an ·Historian, II p. 3. 4. Selected Messages, Book I, p. 76, as quoted by A. L. White, p. 4. 5. GC, p. xii, as quoted by A. L. White, p. 15, with his emphasis.

7

As the Spirit of God has opened to my mind the great truths of His word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed, --to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future. 6 While writing the manuscript of Great Controversy I was often conscious of the presence of the angels of God . And many times the scenes about which I was Writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind. 7 . Events in the history of the reformers have been presented before me. 8 Most contemporary Adventists accepted the books as based exclusively on vision when they appeared in print, and perhaps most Adventists today still do. But from the beginning there were some who had questions. It was not necessarily that they doubted Ellen White's inspiration, but rather that they noticed some similarities between her books and other histories. This question apparently first came to the attention of the church following the 1883 publication of Sketches From the Life of Paul and the 1884 Great Controversy. And indeed it is not surprising that these similarities were noticed almost immediately. The books observed to be similar in places to Sketches--W. J. Conybeare, and J. S. Howson, The Life and Epistles of the Apostle Paul (New York: Thomas Y. Crowell & Co., n.d. [1st ed.,

6. GC, p. xiii, as quoted by A. L. White p. 15, with his emphasis. 7. E. G. White letter 56, 1911 as quoted by A. L. White, p. 10. 8. E. G. White letter 48, 1894, as quoted by A. L. "Nhite, p. 14.

8

London, 1851-52J), and Great Controversy--J. H. Merle D'Aubigne, History of the Refonnation in Europe in the Time of Calvin (8 vols.; London: Longmans, 1863-78), and James A. Wylie History of the Waldenses (London: Cassel, Petter, Galpin & Co., n.d.)--were all familiar. In fact they had all been either urged upon Adventists by Ellen White herself in the pages of the Review or promoted by the publishing houses as premiums with subscriptions to the Review or Signs of the Times. 9 Careful Adventist readers could hardly fail to miss the similarities between Ellen White and these Protestant historians she was urging them to read, and Ellen White must have expected some readers to recognize her borrowings. Clearly, as Francis Nichol has so carefully argued,

she was not trying to fool any-

body. She was well aware of her use of these historians and apparently considered it appropriate. It 1s clear in retrospect, and may have been immediately obvious to her publishers, if not to Ellen White herself, that by not acknowledging ~

her borrowing a mistake of naivete had been made.

10

The charge was made,

9. Francis D. Nichol, Ellen G. White and Her Critics (Washington, D. C.: Review and Herald Publishing Association, 1945), pp. 414, 423. 10. A letter written by W. C. White on July 25, 1919 indicates that Ellen White was "advised to leave out the quotation marks and did so. But afterwards when presented with the fact that this was considered unfair to the people from whom she had made quotations, she said to have them in by all means."

9

which Nichol proves unfounded,

that "As soon ,as this book ~he Great

Controversy] was read by some of the leading brethren f they discovered that it was largely taken from other publications I" and accordingly "they protested to Mrs. White." 11 There was apparently no great outcry, for though few careful readers could miss the similarity f there must have been' then, just as there are today few careful readers. Nevertheless there f

was some reaction. J. H. Kellogg f in an inteIView with G. W. Amadon and A. C. Bordeau on October 7 I 1907 recalled that when the 1884 Great f

Controversy came out somebody called his attention to it right away: I could not help but know about it, [he said] because there was the little book f Wiley's "History of the Waldenses" right there on the "Review and Herald" book counter, and here was the "Great Controversy" coming out with extracts from it that were scarcely disguised some of them. f

Kellogg's testimony is that he sent for W. C. White right away and asked for an explanation. The conversation he had with W. C. White he f

reported to Amadon and Bordeau,

~robably

23 years later. We must doubt

that Kellogg remembered the exact words, but the gist of the conversation is probably accurate enough for our purposes here. He ~. C. White] said, "Don't you think that when Mother sees things that agree with what she has seen in vision I that it is all right for her to adopt it." I said f "No f not without giving credit for it. It may be all right for her to quote it and make use of it, but she ought to put quotation marks on f!t] and tell where she got it and should say this was in hannony with what she had 'seen.' 1" She had no right to incorporate

11. Nichol, p. 415.

10 it with what she had "seen" and make it appear that she has seen· it first of all. The preface says this book has been written by special illumination, that she has gotten new light by special inspiration; so people read things here, read those paragraphs, and they say, "Here I saw that in Wiley's book. And I said to Will, "That will condemn your book, detract from the book and the, character of it, and it never will do; it is wrong." I said, "I simply won't stand for it, and I want you to know that I won't, and that this thing ought to stop.

II

II

•

•

•

They went right on selling it, but they changed the preface in the next edition (1888) so as to give a little bit of the loophole to crawl out of, giving a little bit of a hint in it, in a very mild and rather in a hidden way that the author had also profited by information obtained from various sources as well as from divine inspiration. That is my recollection. I remember I saw the correction and I didn't like it. I said, "That is only a crawl out, that is simply something put in so that the ordinary reader won 't discover it at all but will see the larger statements there of s~ecial inspiration; so they will be fooled by that thing. 111 I cannot agree with all of Kellogg's conclusions, but the statement is useful on several counts. Firstly, it shows that with the first publication by Ellen White of books that contained specific events of history other than Bible history, the question of her sources was debated. Secondly, it gives a possible ,background to the statement put in the preface of the 1888 Great Controversy in which Ellen White acknowledges the use of Protestant historians; and thirdly, it shows that whether Ellen White had

12 • "An Authentic Interview betw een Elder G. W. Amadon, Elder A. C. Bordeau and Dr. John Harvey Kellogg in Battle Creek, Michigan on October 7th, 1907" pp. 32-33. This 1s an unpublished stenOgraphic report. I see little reason to question the general accuracy of this statement. Nichol disagrees, however, calling it lithe unsupported charge of a man who was openly hostile to the denomination in general and Mrs. White in particular, who looked back twenty-three years, through the distorting vapors of that hostility to an alleged incident of 1884." Nichol, p. 416.

11 borrowed from historians was not really the issue, rather the issue was borrowing without giving credit. Even Kellogg seemed willing to acknowledge that Mrs. White could see events in vision and then find them described in books. He demanded only that she acknowledge other authors when she quoted or closely paraphrased them. W. C. White, also writing in 1907, twenty-three years later, admitted that a mistake had been made. He acknowledged in a letter to M. M. Campbell, then pastor of the Battle Creek church, that an ackr:lowledgement similar to the one published in the preface to the 1888 Great Controversy should have been made in Sketches from the Life of Paul. He took the blame himself, pointing out that this "was the first of Mother's works which was issued after Father's death. The management of her business affairs was new to me. I was young, and my time and thought were taken up principally with the affairs of Pacific Press of which I was for a short time manager. 1113 Nichol, in his comment on this letter points out that W. C. White's explanation of the failure to include a statement in the preface of the book on Paul would also apply to the 1884 Great Controversy, published just one year later .14 It is necessary at this point to examine the statement inserted in the 1888 Great Controversy that acknowledged the use of Protestant historians:

13. Quoted in Nichol, pp. 449-450 14. Nichol, p. 452

12 The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application. In some cases where a historian has so grouped together event's as to afford, in brief, a comprehensive view of the subject, or has summarized details in ·a convenient manner, his words have been quoted; but in some instances no special credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject. IS Along with this statement the 1888 Great Controversy carried full quotation marks for all quoted material. Citations, however, were not given, nor were paraphrased passages identified. One might assume that with these changes the question of sources would disappear. But in fact just the opposite happened. The concern during the mid-1880's had been a private matter, discussed among a very narrow circle. As Nichol points out there was no public controversy. But in the first decade of the new century, the question became a hot one. The denomination was faced with the defection of some of its most influential members, and the "plagiarism issue,

\I

as it was now called, came to the fore as one of the chief charges

leveled against Ellen White's claims to inspiration. D. M. Canright had attacked Mrs. White in print in a newspaper article in 1887 and then with

15. I am citing the statement as it appears in The Great Controversy Between Christ and Satan (Pacific Press, 1911), pp. xiii-xiv.

13 a book in 1889, Seventh-Day Adventism Renounced. 16 And now it was

Dr. Kellogg. The full story of Kellogg's break with the denomination has never been told and perhaps never will be. Richard Schwarz has made it clear that the charge that Kellogg was a pantheist was only the tip of the iceberg and that there were other areas of conflict. 17 But even if all the extant records were examined it would be hard to reconstruct the motives of the people involved. Whatever the case, the question of Ellen White's inspiration was clearly one of the key issues. In Battle Creek in 1904 Ellen White's alleged plagiarism was being offered as proof that her authority need not be accepted on all things. The critics finally went public on the plagiarism issue in 1907 when Charles E. Stewart, a physician at the Battle Creek Sanitarium, wrote anonymously a little blue-bound pamphlet of 89 pages entitled A Response to an Urgent Testimony- from Mrs. Ellen G. White Concerning Contradictions« Inconsistencies and Other Errors in Her Writings. This pamphlet, as far as I know, was the first printed document to support its charges of plagiarism with double columns, 18 the comparisons coming from Conybeare

16. See Nichol, p. 417, and for a response to Canright's book, W. H. Branson, In Defense of the Faith (Review and Herald, 1933). 17. liThe Kellogg Schism,

II

Spectrum, Autumn 1972, pp. 19-39.

18. "An Authentic Interview • . . ,

II

pp. 73-79.

14

and Howson, Wylie, and D'Aubigne. These same passages are lined up with Ellen White quotations in D. M. Canright's later book. 19 What new had been added by the charges made by Stewart and copied later by Canright? Nothing. By adding to the 1888 Great Controversy a statement that Protestant historians had been used Ellen White had acknowledged that she had borrowed from historians, and by placing quoted materials in quotation marks she had removed the grounds for charges of stealing. All Stewart and Canright a-chieved was to make public the similarities between Ellen White and historians. It is not surprising that no formal response was given to these writers, at least on this charge. But the question of the Protestant historians did not go away. Adventists now openly acknowledged that Mrs. White had used them, and on occasion quoted long passages from them. If she was inspired why was this necessary? And what authority should be granted to these quoted . passages? These were the questions that needed answers in the period of stability that emerged after 1910. To begin with, the concern seemed mainly, if not exclusively, to lie with the quoted portions of Great Controversy. In 1911 a new edition of the volume contained not only the quotation marks, but also citations identifying the quoted authors. Perhaps with the double columns of Stewart in mind, Nichol, nearly half a century later, attempted to

19. Life of Mrs. E. G. White, Seventh-day Adventist Prophet« Her False Claims Refuted (NashVille, Tennessee: B. C. Goodpasture, 1953), PP. 195-199.

15 establish just how much of Great Controversy was borrowed. He concluded that only twelve percent of Great Controversy was quoted, and a full twothirds of this was from primary sources, that is, the words of the Reformers themselves. In short, concluded Nichol, only four percent of Great Controversy was the words of the Protestant historians. 20 And for this four percent a ready explanation was available. According to Kellogg W. C. White had implied in his conversation with him in 1884 that what his Mother was doing was copying those things she read that agreed with what she had seen in vision. And Kellogg seems to have been satisfied with this explanation in 1884, demanding only that quoted material be acknowledged by quotation marks. Now in 1911, with the publication of citations, W. C. White developed this position more fully for the General Conference Council. "Mother has never claimed to be authority on history. The things which she has written out are descriptions of flashlight pictures and other representations given her regarding the actions of men, and the influence of these actions upon the work of God for the salvation of men with views of past, present, and future history in its relation to this work. "In connection with the writing out of these views, she has made use of good and clear historical statements to help make plain to the reader the things which she is endeavoring to present. When I was a mere boy, I heard her read D ' Aubigne' s History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She had read other histories of the Reformation.

20. Nichol, pp. 420-422

16

"This has helped her to locate and describe many of the events and movements presented to her in vision. This is somewhat similar to the way in which the study of the Bible helps her to locate and describe the many figurative representations given to her regarding the development of the great controversy 1n our day between truth and error. "Mother never laid claim to verbal inspiration, and I do not find my father, Elders Bates, Andrews, Smith, or Waggoner put forth this claim. 1121 This statement is by W. C. White and not Ellen White, but it 1s nevertheless a statement that must be taken authoritatively; for Ellen White endorsed the statement, and with no evidence to the contrary we should assume that she read it carefully and understood its meaning. The key sentence for our discussion states that historical works helped Ellen White "locate and describe many of the events and movements presented to her in vi sion • " This explanation is at the heart of four other statements that I would like to quote. The first two, written in 1912 and 1934, are by W. C. White. The third, written in 1951, is by F. D. Nichol, and the fourth, written Just recently, is by A. L. White. Regarding Mother's writings, I have overwhelming evidence and conviction that they are the description and delineation of what God has revealed to her in vision. 22

21. W. C. White, statement to the General Conference Council, October 31, 1911, published in Notes and Papers Concerning Ellen G. White and the Spirit of Prophecy (Washington, D. C.: Ellen G. White Publications, 1959), p. 194.

22. W. C. White to W. W. Eastman, Nov. 4, 1912, as quoted by A. L. White, "Ellen G. White as an Hi~'torian, p. 15, II

17 The framework of the great temple of truth sustained by her writings was presented to her clearly in vision. In some features of prophetic chronology, as regards the ministration in the sanctuary and the changes that took place in 1844, the matter was presented to her many times and in detail many times, and this enabled her to speak very clearly and very positively regarding the foundation pillars of our faith. In some of the historical matters such as are brought out in Patriarchs and Prophets, and in Acts of the Apostles, and in Great Controversy, the main outlines were made very clear and plain to her, and when she came to write up these topics, she was left to study the Bible and history to get dates and geographical relations and to perfect her description of details. 23 There is iliumination by the Holy Spirit. Scenes are presented. Spiritual thoughts and ldeas are brought to the mind. Then the prophet takes up his pen and proceeds to present, in the language of men, what has been seen and heard and impressed on his mind in vision. And it is in this context that Mrs. White frankly states that she has drawn, at times, on the language of men as found in histories and other sources. 24 In connection with the writing out of these views of the events of ancient and modern history, and especially the history of the great Reformation of the sixteenth century her reading of D1 Aubigne, Wylie, and others proved to be helpful. She sometimes drew from them clear historical statements to help make plain to the readers the things which she was endeavoring to present. Also, by thus corroborating with indisputable historical evidence that which had been revealed to her. she would win the confidence of the general reader in the truths she was presenting.

23. W. C. White in a letter to L. fl. Froom, December 13, 1934 (unpublished), quoted by W. P. Bradley, Ellen G. White and Her Writings, II Spectrum, Spring 1971, p. 58. II

24. Nichol, p. 461

18

Just as her study of the Bible helped her to locate and describe the many figurative representations given to her regarding the development of the controversy, so the reading of histories of the reformation helped her to locate and describe many of the events and the movements presented to her in the visions. 25 The plagiarism question, then, asserts Nichol, has been set at rest. Mrs. White did borrow from other authors, and she did at first fail to acknowledge this borrowing. But this was due only to her own unawareness of what was just becoming accepted literary practice and without any intent to deceive. And W. C. White has taken the blame for this early failure to acknowledge sources. In subsequent editions acknowledgments, quotation marks, and finally citations were added. As for the quoted matter, it is only four percent of the 1911 Great Controversy. The problem ha s become a very small one and in fact no problem at all, for even for this "insignificant part, ,,26 Ellen White was simply using the words of accomplished historians to describe a scene she had already seen in vision.

"Need more be said!

27 II

Yes, indeed. For the problem is far more complex than Kellogg, Stewart, or Canright have suggested. What I have found in the two samples of Great Controversy that I have examined is not paragraphs scattered throughout the chapter that have been borrowed here and there from Protestant historians, 25.

"Ellen G. White as an Historian, lip. 7 •

26. Nichol, p. 467. 27. Ibid.

19

paragraphs making up a small percent of the chapter and now all in quotes. Rather, the historical portions of the Great Controversy that I have examined are selective abridgements and adaptations of historians.

Ellen

White was not just borrowing paragraphs here and there that she ran across in her reading, but in fact following the historians page after page, leaving out much material, but using their sequence, some of their ideas, and often their words.

In the samples I have examined I have found no.

historical fact in her text that is not in their text.

The handwritten manu-

script on John Huss follows the historian so closely that it does not even seem to have gone through an intermediary stage, but rather from the historian

I

S

printed page to Mrs. White's manuscript, including historical

errors and moral exhortations. As far as I know, these points have not been made.

It is true that William S. Peterson and Ronald Graybill, in

Spectrum articles, pointed us in this direction without explicitly making this point. 28

28. In his first article Peterson ("A Te.-tual and Historical Study of Ellen White's Account of the French Revolution," Spectrum, Autumn 1970) stated the questions he was interested in as follows: "What historians did Ellen White regard most highly? Do they have in common any particular

20

The evidence I however I has never been presented. Before proceeding to examine the evidence, I would like to suggest a way in which we might explain it. I would like to return to the statement added to the 1888 Great Controversy which we have interpreted to mean that Ellen White was stating only that she used Protestant historians to describe events she had already seen in vision. The statement, which I am quoting for the second time, reads as follows: The great events which have marked the progress of reform in past ages are matters of history well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly I in accordance with the scope of the book I and the brevity which must neces sarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application. In some cases where a historian has so grouped together events as to• afford I in brief I a comprehensive view of the subj ect I or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentati.on of the subject. I

social or political bias? How careful was she in her use of historical eVidence? Did she ever make copying errors in transcribing material from her sources? Is there any particular category of historical information which she consistently ignored? Did she make use of the best scholarship available in her day? What do the revisions in succes sive editions of Great Controversy reveal about her changing intentions? II It should be clear that these are not the questions that interest me. I am asking the simple question, what was the immediate source? Peterson did in a note suggest the value of comparing the manuscript drafts with the proofs. Graybill in his article (IIHow did Ellen White Choose and Use Historical Sources? II Spectrum, Summer 1972, pp. 49 -5 3) .effectively refuted many of Peterson s points by showing that Mrs. White had not actually selected the sources for her chapter on the French Revolution I but followed Uriah Smith IS Daniel and Revelation. I

21 This statement, taken at its most obvious meaning, says only that Ellen White used Protestant historians whose facts were already known and universally acknowledged. She admits quoting them when they have afforded a comprehensive view, or summarized details in a convenient manner, in short, when they have been good historians. Significantly in this paragraph Ellen White says nothing about visions. The only phrase that might be interpreted in such a way states that she has not always given credit because the writer is not being used as an authority, but because of his ready and forcible presentation. One might interpret this to mean that the writer is not the authority, God is. But more logically no authority 1s needed at all, because the facts are already universally acknowledged. But can we take this paragraph out of context and ignore the statements on the previous page of the introduction, which I have already quoted, where Ellen White states clearly that she has had opened to her in

vis~ns

thrilling scenes of the past, scenes of the past and future, and

the history of the reformers? And what about the statement of W. C. White which she endorsed that states that the historians were used to "locate and describe many of the events and movements presented to her in vision? It Do these require that we interpret the passage quoted above as we have

always done?

I do not think so. Ellen White's own statemen"ts on the

illumination of visions occur in a context that implies that the primary focus of the visions was on the activities of Christ and Satan and the

22 forces of good and evil with a divine analysis of the significance of events of the Reformation and the general sweep of Reformation history ~ Of course the statements make it clear that she also saw in vision historical events and especially specific scenes in the lives of the Reformers. In this I concur. But nowhere does she state explicitly, or even imply t that every historical event described was seen in vision. And while W. C. White, in the statement endorsed by Ellen White, says that historians were used to "locate and describe many of the events and movements presented to her in vision, II he does not say that the historians were used only for this purpose. In short, I believe that nothing in the statements of Ellen White, or

in those by her son which she endorsed, preclude the view that at least some of the historical passages in Great Controversy were taken directly from Protestant historians and were not seen in vision. I believe this on the basis of Mrs. White's statement in the introduction of Great Controversy, quoted above, and because this view is in accordance with the evidence which I shall present below.

II

THE SCOPE AND HISTORICAL DEVELOPMENT OF GREAT CONTROVERSY

A short survey of

~e

scope and historical development of Great

Controversy further supports my thesis, as outlined above, and demonstrates that Great Controversy in its first edition was a depiction of the activities of Christ and Satan and in later editions came to include more history of human activity. Great Controversy is especially important for Adventists because it tells us where we stand within the context of world history and describes last-day events. It was written, not just to give us historical facts, but to inspire us to stand for the truth. In the introduction Ellen White states that: It is not so much the object of this book to present new truths concerning the struggles of former times, as to bring out facts and principles which have a bearing on coming events. Yet viewed as part of the controversy between the forces of light and darkness, all these records of the past are seen to have a new significance; and through them a light is cast upon the future, illumining the pathway of those who, like the reformers of past ages, will be called, even at the peril of all earthly good, to witness "for the word of God, and for the testimony of Jesus Christ. I II

Unlike the other books in the Conflict Series, Great Controversy does not rest on a foundation of Biblical history. The other books are valuable, but they are more like a commentary on the Bible. Great

L

P xiv. 23

24 Controversy is Ellen White's most original historical work. It begins with the Roman sacking of Jerusalem in 70 A.D. and carries forward the story of the conflict between the forces of good and evil to the final victory of Christ in the earth-made-new. We should not claim, however, that the great controv·ersy theme is a totally original conception. St. Augustine anticipated it over 1400 years earlier with his City of God, and indeed the linear view of history ending with the Second Coming of Christ was a common literary motif in the Middle Ages and up through the Seventeenth Century. There is no evidence that Ellen White read St. Augustine,· or medieval historians. In addition I am not aware of any evidence that she was acquainted with the work of H. L. Hasting s before her Great Controversy vision. In January 1858, Hastings, a First-day Adventist, finished a volume entitled The Great Controversy Between God and Man,. Its Origin, Progress c' and End. Hastings· book is similar to the short Spiritual Gifts volume Ellen White published shortly after her Lovett's Grove, Ohio, vision on March 14, 1858, entitled, The Great Controversy Between Christ and His Angels, and Satan and His Angels, but a careful comparison does not support the idea that her book is based on Hastings·. She asserted at the time that the Lovett's Grove vision repeated matter she had seen in vision ten years before. 2 And a tradition in the White family says that.

2. Spiritual Gifts, II, p. 270.

25 she even refused to read John Milton 's Paradise Lost when in the spring of 1858 J. N. Andrews gave it to her.

She was "determined that if there was

anything in it which was in any way similar to what had been shown to her in vision·, she would not read it until she had finished her writing. ,,3 I do not believe that Ellen White copied or paraphrased from Hastings' book when she wrote her volume; she emphasizes some points he ignores and presents detail not found in his book. It is very likely, however, that Ellen White did read

H~stings'

book sometime in 1858 or 1859, for the

February 17, 1859 Review and Herald carried a note informing Adventists of Hastings' Great Controversy. One would expect Ellen White to be attracted to a book with a similar theme and title to her own. Another example that illustrates that such books were not uncommon in the nineteenth century is a volume by Osmond Tiffany entitled Sacred Biography and History, Containing . • • Lives of the Patriarchs, Kings and Prophets, Christ and the Apostles, Most Eminent Reformers, Luther, Melancthon, Calvin, &c • . . • (Chicag"o: Hugh Heron, 1874). This book also contains the sweep of history from Old Testament times down through the Reformation. It does not, however, attempt to predict the future.

3. Ellen.G. White, Mes senger to the Remnant (Review and Herald, 1969), p. 16.

26

Ellen White I then I even in her most original volume of history I was working in a field tilled by other laborers. But this does not deny the originality of her own work. I have never seen and I do not believe there I

exists any book that can be lined up in double columns with the 1858 Great Controversy or that predicts future events in such a wealth of detail. The 1858 Great Controversy did talk about the past, but it was not history in the ordinary sense of the term. Its purpose I like the purpose of the Bible, went much deeper. It presented a level of understanding beyond the facts of history. The portion of the 1858 Great Controversy that covers the period from the fall of Jerusalem to the end of the controversy consists of 116 small pages. Of these 116 pages only twenty-three deal with the events that transpired before William Miller. The remaining ninety-three pages describe events from Ellen White's day forward I with as much as sixty-six pages (twice the number needed to cover about 1800 years) dealing with the period of Ellen White's own life I and the rest describing events yet to take place. In short the historical portion of Spiritual Gifts is very brief. I

And what do these twenty-three pages contain? Not really human history at all, but an account of the activities of Christ and His angels and Satan and his angels I as the title of the book implies. Repeatedly Mrs. White tells how Satan tried to lead Christians away from Christ with persecution or some new delusion or falsehood

I

but how always a few

resisted his temptations. The author uses these passages as springboards

27 to defend Adventist doctrines such as the inspiration of the Bible, the character of God, the state of the dead, the true Sabbath, freedom of the will, etc. The section also includes flash-backs to Eden and the time of Christ and forward glances to last-day events. The few pages that describe the activities of men consist entirely of general statements such as "popes and priests presumed to take an exalted position, and taught the people to look to them to pardon their sins, instead of looking to Christ for themselves .,,4 In the entire twenty-three pages there is not one mention of a specific historical event; there are no dates and no place names. The section is an inspired account of how God has preserved truth and his people despite the most treacherous and subtle tricks of Satan. It is a brief account of the spiritual forces at work behind the events of history , and to Adventists it is more important than the history itself; but it is not history in any sense as that term is used by modern historians. The Spiritual Gifts volumes, and especially the first edition of Great Controversy,' were very popular with the Advent believers. With the ral'id depletion of the stock came demands for reprintings. But Ellen White would not allow the books to be reprinted in their current form. Arthur White tells us that she resisted because "since their publication she had been favored with revelations in which many of the views had been repeated in more detail; so she pleaded for time and opportunity to present the subjects

4. p. 108

28 more completely before they were published again. 115 I do not know exactly when this pleading took place or when the decision to print an expanded version was made, but it must have been sometime about 1865, for Arthur White continues l1is account of this event by saying: "The work on this new series moved fOIWard more slowly than had been anticipated. James White's recovery from a severe stroke in 1865 was long and tedious, and caring for him drew heavily on Mrs. White's time and strength." This digression is more significant than it might appear, for at the very time that Ellen White was determining to include in a new edition the information taken from additional visions, she was probably for the first I

time thoroughly digesting D' Aubigne . This cannot be proven, of course, but only inferred from the statement of her son, W. C. White, who in 1911 said: IIWhen I was a mere boy, I heard her [Mother] read D'Aubigne's 'History of the Reformation to my father. She read to him a large part, if I

not the whole, of the five volumes. ,,6 I believe this happened in 1865 when James White was incapacitated with a stroke. I cannot conceive of any other circumstance which would permit a most vigorous man like James White to sit or lie quietly while his wife read to him a huge multi-volume work. Significantly, in 1865 W. C. White was eleven years old, old

5. Supplement to the reprint edition of Spirit of Prophecy, Volume Four, pp. 511-512. 6 • Ibid I P. 537.

29

enough to remember specifically which book was being read, yet young enough to still be considered a "mere boy." All this evidence is circumstantial, of course, but it is nonetheless convincing, especially when we see how extensively Mrs. White used D' Aubigne. Perhaps it was not just because of new visions that she pleaded with the brethren for more time; she was discovering more history to use as a backdrop for her apocalyptically-oriented presentation of the struggle between Christ and Satan. These discussions between Ellen White and her publishers culminated in" a decision to print four volumes of about 400 pages each. These volumes would take the place of Spiritual Gifts volumes one, three, and four.

(Volume two was autobiographical and not part of the historical

survey.) Volume four of this new series, the volume covering the events from the destruction of Jeru salem to the New Earth, appeared in 1884, the last of the four volumes to be published. It was printed under the title, The Spirit of Prophecy. The Great Controversy between Christ and Satan, from the Destruction of Jerusalem to the End of the Controversy. This volume resembles closely the Great Controversy we have today. It contains 476 pages of text, each page much enlarged from the small Spiritual Gifts volumes. At 286 words per page versus the 251 words per page of Spiritual Gifts, this volume is an increase .of 470 percent over the space used to cover the same period in Spiritual Gifts. Not only is the volume considerably longer, its emphasis is also altered. Only 20 percent of Spiritual Gifts covered the period before William Miller, and over

30

50 percent dealt with the events of Ellen White's own lifetime. But she used nearly 40 percent (201 pages) of the Spirit of Prophecy volume to describe events that occured before William Miller, what we might call the historical period. Still, a large portion of the book (pP. 201-397) was used to describe the events of her own day. 7 This page c0":1nting may seem irrelevant, but it makes it very clear that even in her enlarged account of the great controversy Ellen White placed predominant attention on her own day and the events of the future. This volume is at most only 40 percent historical. And if we look closely at the historical portion of the book we discover that, like Spiritual Gifts before it, much of the history provides an opportunity to discourse on theological issues. Nevertheless the book does contain history, and mostly history of the Protestant Reformation, about 100 pages in all. This was the area of greatest expansion over the previous volume, which had only five small pages covering these events. It was this expanded portionon the Reformation that proVided the evidence for Kellogg's questions which were raised in the 1880's. The enlarged Gi:8c.t Controversy printed in 1884, like its predecessor,

7. This figure is difficult to establish because pp. 307-397 are entirely discussions of theological issues that applied to her own time but remain central toda~T and therefore could be considered future as well as present for Ellen White. If we see them a s future, then the percentage of Spirit of Prophecy dealing with Ellen White's own lifetime would drop to approximately 25 percent. I

31 sold well, and not only among Adventist readers. Through the work of colporteurs many thousands of volumes, printed with illustrations, were sold. From 1885 to 1887 Ellen White traveled and lived in Europe. There, in preparation for an European edition of the book, she enlarged the account further. The new edition, what we might call the third edition, appeared in 1888. Ellen White and her publishers prepared this edition for non-Adventist readers and accordingly removed some phrases offensive to the public and portions of chapters designed for Adventists. These deletions subsequently caused some concern to those Adventists who could not understand how an inspired book could be changed. I am not concerned with the deletions, but with the additions. The 1888 edition increased from 476 pages of text to 662 larger pages (350 words per page versus 286 words per page in the Spirit of Prophecy volume), expanding the total length by about 70 percent. Once again the greatest expansion came in the historical parts, fo!, the book was being prepared for European as well as American readers. The portion of the book that covered the years from the fall of Jerusalem to the Millerite movement increase from 40 to 45 percent, and within this historical portion of the book the section on the Reformation increased from roughly 21 to 26 percent of the total text.

Ellen White used several new sources, the most

important being Wylie's History of Protestantism. The reader should note that the book remained primarily concerned with the events of Ellen White's own day and the events of the future, which still took up about 55 percent of the book.

32 This 1888 edition, entitled The Great Controversy between Christ and Satan during the Christian Dispensation, is essentially the book most Adventists still read, for when the new edition was published in 1911, the old plates having become worn and needing replacement, there were few changes made in the text. W. C. White's summarization of these changes under ten heads appears on pp. 531-533 of the reprint of Spirit of Prophecy, Volume IV. .The major change was the introduction of historical references, after a careful attempt by Ellen White's assistants to check the accuracy of the historical quotations. I shall not comment further on the content of the 1888 or 1911 editions of Great Controversy. The book is familiar to most Adventists.

III INTRODUCTION TO THE ELLEN G. WHITE MANUSCRIPT ON JOHN HUSS With this survey of the development of the text we are ready to begin our examination of the historical passages. For this examination I have selected the first part of chapter 6, the chapter entitled, "Hus sand Jerome." This passage consists of thirty-six paragraphs and nearly fourteen pages. In the 1858 Spiritual Gifts volume Ellen White said nothing about Huss or the Bohemian revolt. In the 1B84 Spirit of Prophecy volume, two pages were devoted to Huss. This passage contains nothing that is not in the larger 1888 passage. These fourteen pages are based almost entirely on James A. Wylie's History of Protestantism. In an earlier paper I was able to compare Wylie with Great Controversy

in two parallel columns. In this study I have been able to do more. The existence of Ellen G. White's own handwritten rough draft to this halfchapter enables us to see the development of the passage on Huss from its source, through its original draft, to its final form in Great Controversy. The Ellen White manuscript on Huss is in the possession of the White Estate in Washington, D. C. It is kept along with several other manuscript fragments and has been accepted over the years as a portion of the first draft of the 1BBB Great Controversy. Some of these manuscript fragments are written on the backs of printed catalogue pages and others on fullsized writing paper. 33

34

The longest manuscript, the manuscript on Huss, consists of 64 sheets of full-sized writing paper, with writing filling the front of each sheet and on 11 pages filling some portion of the back. Someone has written on the top of the first page, "Huss." I accept the White Estate's description of this manuscript as part of the first draft of the 1888 Great Controversy because of its similarity to the published chapter on Huss, its very rough state of writing, and because of two internal references to the year 1887. Three letters from W. C. White to C. H. Jones, manager of the Pacific Pres s enable us to date more precisely the manuscript and learn something of its genesis. The letters were written on April 15, May 18, and July 21, all from Basel, Switzerland, where the Whites were temporarily living. 1 In preparation for the French and German translations of Great Controversy

the translators and proofreaders had been meeting with W. C. White, Brother and Sister Whitney (B. L. Whitney was head of the publishing house in Basel). and Marion Davis, Ellen White's literary assistant, to read and discuss the book. liAs we criticise the work for translation, II wrote W. C. in the first letter, "we find places where it can be improved for the new English edition. Chapter five is very short and Mother is writing more about Huss and Jerome." In the second letter W. C. informed Jones that

1. W. C. White Letterbook A-2, pp. 185, 245

t

307.

35 ••• we found parts of the subject that were very briefly treated, because the reader was supposed to be familliar bSic] with the subject. Mother has given attention to all of these points, and has thought that the book ought to be so corrected, and enlarged, as to be of the most possible good to the large number of promiscuous reader (SiC] to whom it is now being offered. And she, ~SicJ has taken hold with a remarkable energy to fill in some parts that are rather too brief. Mother has written enough about Huss and Jerome, to make one or two new chapters. She has written something about ZwingU, and may speak of Calvin. The chapter on the Two Witnesses, has been doubled in size, and quite a change will be made in the chapter on William Miller. And some important additions are made to "The Sanctuary", chapter. We can see that the passage on Huss was written sometime between April 1 and May 18, and that the additional historical material was added for the non-Adventists expected to read the book. If I understand W. C. White correctly, the reason the historical parts were treated so briefly in 1884 was because Ellen White considered most Adventists familiar with Reformation history. This letter helps us understand the passage in the introduction where Ellen White says the "progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world." Adventists were familiar with it through the pages of Wylie and 0 1 Aubigne. In the last letter W. C. added one further point of special significance: It was immediately after chapter 4, that the largest additions were to be made, and while we were all together, it seemed advisable to devote our attention to the corrections and additions to be made in other parts of the book, leaving the manuscripts for chapters 5, 6, and 7 to be prepared by Sr.

36 Davis after Mother had gone from Basel. The work of preparing these is now nearly completed, and will soon be sent to her in England for examination. It is apparent that Ellen White turned over to Marion Davis her rough

draft manuscript on Huss (as well as the material on Wycliffe, Jerome and half of the material on Luther, chapters 5, 6, and 7 of the 1888 Great Controversy) to prepare in her absence,andbe sent to her in England for a final examination. It was apparently Marion Davis who cut out half of the material in the manuscript I am quoting in this study and added additional paragraphs from Wylie. The transcription of this manuscript into typescript has presented many problems. I would summarize these problems under two heads: penmanship, spelling and punctuation, and unclear usage. Ellen White was a talented speaker and writer. She was able to hold the attention of large crowds, non-Adventists as well as Adventists, without the aid of public address systems and frequently without the assistance of notes. Her reputation as a speaker and the numerous examples of her writing that remain leave no doubt that Ellen White had a natural facility with words. It is true that Ellen White had only a limited formal education, that her spelling and English usage were not what she would have liked them to be, and that she used James and later her son, W. C., as advisors on such points. But even without help she was capable of writing accurate English, as many of her surviving letters and manuscripts show. An example, one of many I might offer, is a letter she

37 wrote on November 9, 1874, to Lucinda Hall, reproduced (about 3/4 size) in the August 23, 1973 Review and Herald. But this is not the case with the manuscript on Huss. In this manuscript Ellen White was writing for herself and her private secretary, Marion Davis under great pressure of time. The writing is very difficult to read. I

Many letters are no more than a wave of the line and frequently letters are missing. Periods and commas are rarely used and upper case letters are often used incorrectly. Many sentences begin without a capital, and numerous words are misspelled. It was a hastily prepared draft. These problems are troublesome but are not unexpected in such a rough draft. Even mare difficult for a transcriber is the frequent appearance of incomplete sentences, missing verbs and other combinations of words I

that violate accepted English usage. This makes the manuscript very hard to read. In manuscript work the reader can usually make out a word that is illegible by the conteXt, i. e. by observing what type of word would make sense in the sentence, whether a verb a noun or perhaps a synonym of I

I

a word that comes readily to mind. For many passages in the manuscript this is not possible. So many legible passages while evidently meaningful I

to Ellen White, are not clear to someone else, that one can never be certain that he has the correct word in illegible passages. I will note here some of the more frequent errors: "they" is always spelled "thy"; "was" is almost always used where "were" belongs; and

38

"W," "M," and "N" are made the same whether high or low case. The reader will notice other errors. I shall not belabor the point here. Undoubtedly many of these errors are due to the speed with which the manuscript was written. Any writer knows how sometimes the mind races far ahead of the hand, leaving the hand little more than time to promise what the word ought to be. And some errors may be conscious shorthand. I cannot believe that Ellen White did not know that "they" needed an "e." In transcribing the manuscript I have tried as far as possible to render it in typescript exactly as it appears in manuscript. I have tried to leave it pure Ellen G. White. Some changes, however, have been necessary. Short insertions, which she made, are put in the text between asterisks. Long insertions that she put on the back of pages I have inserted and so marked. All deletions are written as she had them, with a line typed through them to indicate her inking out. I have copied her misspellings where the word can be read clearly. But when in doubt I have spelled the word correctly on the assumption that 'she perhaps spelled it correctly but simply wrote it in such a hurry that the letters are not clear. For example, though she spells "they" without the "e" I have always spelled it correctly. All letters that are clearly capitals I have transcribed capitals. Other words I !lave left low case even though it is the beginning of a sentence. When the case is unclear I have transcribed it according to what would be proper usage. In short, I have tried to put the typescript into correct usage whenever in doubt. I have only copied her eITors when they are unmistakable.

39A

I shall conclude these guidelines by freely acknowledging that some of my transcriptions may not be accurate. I have read the manuscript as carefully as I could, but to have to put every word that was not absolutely clear into brackets with a question mark--the usual procedure when transcribing manuscripts--would have made the typescript even more difficult to read. The transcription as it stands is difficult enough, but it is, as best as I can make it, faithful to the text. To illustrate with a specific example the state of the manuscript, I have included here one page, photographically reproduced, along with my .

';

transcription. I have selected the page numbered 95 because it is neither the easiest nor the hardest to read and because it is one of the more interesting pages in terms of its content. Ellen White is here showing the significance of Hus SiS martyrdom.

·"e unto death and I will give thee a crown of life regerested in hi~

the history of nations John Huss lives

*godlike* works and steadfast

faith his pure life, and conscienciously follows the truth that was unfolded

to

h~

which he would not yield to be saved a cruel death.

That triumphant death was witnessed by all heaven by the whole universe Satan bruised the heel of the seed of the woman but in the act his head was bruised and in the place of the deeds of that council uprooting truth and righteousness in their cruelty to Huss, his constantcy his faith his example has been reflecting its light *down along the times for centuries* and encouraging others

~e-vea~~~e-as-H~8S

to submit their Bouls and bodies to God alone, and exalt God alone and take the scriptures as their guide which will make them the light of the world, "aft" and* examples of faith and courage and steadfast in truth and righteousness and nerve them to suffer and to endure gaining victories even in sorrow and in death for he may

exap~

expect the same

mercies from

the same God who braced and fortified John Huss ·that his Christ like bearing under trials

ei-~he

under suffering and contempt and abuse

and .perjury *cause joy among the angels the friends of truth and righteousness was plaaea seen in marked contrast to error sin injustice afta* God will sustain them under

s~ilar

test and trial. The experience of others

becomes bis experience through faith the same wonders are wrought through prayer the same mercies are obtained the same promises realised the same assistence from heaven communicated the same victories acchieved.

",

39B

I should add a comment on the technical problems, this on the confusing pagination of the manuscript. The first twenty pages have two or more page numbers on each sheet and it is difficult to tell what was originally intended, though the final numbering is fairly clear. The manuscript begins with a set of numbers starting with 26 and going through 46, except that there is no 21 and two pages are numbered 28. Also, these numbers are only on the front side of the sheet even though sE'veral sheets have writing on the back. The writing on the back, however, is clearly integrated into the account and had to have been written as part of the original draft. We can assume by this incomplete set of page numbers and because the manuscript begins with Huss in mid-career, that 25 pages of this fragment, probably dealing in the main with Hus SiS early life, have been lost. I cannot explain why there are two pages numbered 28. It is not that one was supposed to be numbered 27, for from the text and the second set of numbers it is clear t1)at the original page 27 ha s been lost. Mrs. White must have written 28 twice by mistake before going on to 29. The second set of numbers indicates that when Mrs. White got to page 46 she decided to renumber her manuscript to reflect the writing on the backs of the pages. Perhaps she was now interested not only in keeping her manuscript in order but also in seeing how many pages she had written. The renumbering was done by writing over the old number whenever it was in the same decade, e.g. making 26 into 28, or else by putting a line

40

through the first number and writing in the new number beside it.

The

second set of numbers begins with 28, indicating that there were probably t~

pages in the first 25 with writing on the back.

The second set of

numbers continues to number the back pages and eventually becomes 38 where the first set is 31.

Hereafter the difference remains seven through page

53, where the first set ends. This difference of seven between the first and second set of numbers is accurate, as the difference starts with section with writing on the back.

t~

and there are five pages in this

(I rrust explain that these are full pages

written upside down on the back of the sheet as an integral part of the text.

There are other pages with writing on the back, sometimes up to half

a page, but the passages are always right side up and clearly indicated as insertions in the text.)

Unfortunately some confusion remains, for when

Mrs. White renumbered the pages she did not do it accurately the first time. I suSPect that she was thrown off by the existence of

~

pages marked 28.

Whatever the reason, the confusion is conplete and I cannot reconstruct the process.

To illustrate the problem I have placed the numbers below in

t~

colurms:

nw

pagination of fragment first page

first set of numbers

26

second set of nunbers 28 2 (illegible, probe 9)

back of fist page

missing page

(27?)

(30?)

second page

28

31

41

my pagination of fragment

first set of numbers

second set of numbers

32

back of second page third page

28

33 (over or under 34)

back of third page

34

fourth page

29

fifth page

30

35 (over or under some other number) 36

no problems hereafter In addition to these two sets of numbers there is a third set starting on page 35, second set, that numbers front pages consecutively to 20. It stops on page 55, second set. The second set of numbers continues on for the rest of the manuscript, except that there are no pages numbered 75, 76 and 77. Perhaps three other pages were lost, but from the content of page 74 and 78 this cannot be proven. The technical matters aside, it is time to look at Wylie, the manuscript, and the passage from Great Controversy. I have copied most of

J. A. Wylie, The History of Protestantism (3 vols.; London: Cassell, Petter and Calpin, 1874-77, I, 13 1-1 79)(without footnotes to save space) ;

and a short passage on pp. 71-73 from Emile de Bonnochose, The Reformers Before the Reformation, trans. Campbell Mackenzie (2 vols.; London: Ward and Lock, n.d.) in one column on the left of the following horizontal pages. In a middle column I have placed the Ellen White manuscript on Huss, keeping it parallel with Wylie when Wylie is the source. When Wylie is not the source I have let the manuscript stand alone. In a third

42

column on the right I have copied the thirty-six paragraphs from Great Controversy on Russ. Again, I have kept them parallel with the manuscript when they are following the manuscript or with Wylie when they are following Wylie alone. To keep these columns parallel I have frequently stopped a line and dropped the MS or the quotation from Great Controversy down several lines. When doing this I have always continued at the left margin, unless there is a new paragraph, which is indented as usual. By placing these three columns together we can see Ellen White's indebtedness to Wylie, not only for descriptions of events, but also for the ordering of events and the significance attached to them. The reader should take special note of the sequence of the borrowing. With the three columns one can see when Ellen White is using Wylie in her manuscript and then dropping this from the Great Controversy text, when she is carrying over the borrowing from Wylie into the text, and when she is adding material to the Great Controversy text not used at first in the manuscript. We can also see that at least half of the manuscript, the half not taken from Wylie and dealing in the main with the activities of Christ and Satan, is not put into the Great Controversy at all. This point seems especially intriguing, for it means that the only completely original part of the manuscript was all cut out and in fact has never appeared in print anywhere. I could have saved many pages of typescript by presenting Wylie in selections, using ellipses to show omitted material. I have chosen not to do this because .1 want the reader

~o

see not only what Ellen White is

43

taking from Wylie, but also what she is not taking. Also, by presenting almost all of Wylie's text, I am giving the reader the opportunity to capture something of Wylie's tone and observe its remarkable similarity to Ellen White's. I have added emphasis in the Wylie text to the portions that Ellen has carried over into Great Controversy in paraphrase, making it possible for the reader to skip through Wylie, reading only those portions that are especially relevant. The three parallel columns clearly indicate that the approximately fourteen pages in Great Controversy dealing with Huss are condensed from thirty-three pages of Wylie ~ And the presentation of this, along with Ellen White's rough draft should shed additional light on just how Ellen White worked. We can almost see her mind at work as she ,begins to copy the names of two counts (see p. 118) and then changes her mind, crosses them out, and says simply "two counts," or when she makes notes to herself (see pages 123 and 145) on where in Wylie she is to continue her borrowing. This evidence should be sufficient to convince the reader that Wylie is Ellen White's immediate source. I do not care to raise here the questions of Wylie's reputation as an historian or whether Ellen White read him correctly or incorrectly. My personal evaluation, after comparing him with modern historians, is that, though Wylie read widely in the sources and wrote persuasively, his antiCatholic bias reduced greatly his ability to give what modern historians would consider an objective account of the Bohemian movement. Also, he

44

seems to have made an excessive number of errors. On the question of usage, it is my opinion that Ellen White used Wylie rather well. She usually paraphrased the material accurately and, in the main, I think her style in the published version was superior. But these are not essential points, and I doubt whether any agreement could be reached upon them. The major point is that Ellen White did use him as her immediate source for the events she describes. To illustrate this further I have taken the trouble to compare Ellen White with the work of modern historians. 2 By more nearly discovering what actually did happen, it can be shown that Ellen, at times, described events inaccurately. Perhaps it would be helpful to explain why modern historians are more reliable than those of previous centuries, for there may be some who do not understand the methods of modern historical scholarship, and perhaps even suspect that modem histories are less 2. The reader will discover that my main authority for the events of the life of John Huss is Matthew Spinka. His book is a good example of modem historical scholar!31'lip at its best. It betrays no undue prejudice and is clearly written, and in matters of fact it is most scrupulously grounded on eyewitness accounts. Theodore G. Tappert, reviewing the book in the July 23, 1969, issue of Christian Century (pp. 996-997) wrote as follows: "The leading American authority on John Huss . • • here presents the first biography of the Czech reformer to be written in English in more than half a century. Matthew Spinka has made diligent use not only of contemporaneous writings but also of the numerous monographs and articles which have more recently been published (especially in Czechoslovakia) on the details of his subject's life and thought. "The result is a painstakingly constructed record buttressed by scholarly citations rather than a lively story in which the human qualities of the participants are emphasized. Prof. Spinka does not venture beyond available evidence. "

45

reliable. It is true that every generation rewrites its history and that interpretations am always changing. In every generation there are historians writing with an ax to grind who often consciously or unconsciously distort the evidence they are using. Current examples would be Eastern European historians and some Americans writing what we might call New Left history. The changes seen in the most scrupulously objective historians are most frequently the result of new questions that historians ask because of the experience of their own age and new methods they discover for understanding the data that new questions and old questions bring forth. Two examples that illustrate both the use of new questions and new methods are quantification (statistical approaches) and psycho-history (the use of psychoanalytic theory to explain behavior). None of these changes have any bearing on the problem of inaccuracies in Great Controversy. The question here concerns matters of fact, and in this area modern historians are indisputably more reliable than writers of the past. Using all the tools of scholarship they go over old eyewitness accounts and other documents and in many cases discover new eyewitness accounts not available to early writers. Whereas historians notoriously disagree on interpretations, there is very little disagreement among them on matters of fact.

It is only matters of fact that I am considering in

checking Mrs. White for historical accuracy.

Wylie, I, 131-33, paragraphs 8-16 of book 3.

chapte~

1,

It is probable that Christianity first entered Bohemia in the wake of the armies of Charlemagne.

GC, p. 97, paragraph 1. The gospel had been planted in Bohemia as early as the ninth century.

But the Western missionaries, ignorant of the Slavonic tongue, could effect little beyond a nominal conversion of the Bohemian people.

Accordingly we

find the King of Moravia, a country whose religious condition was precisely similar to that of Bohemia, sending to the Greek emperor, about the year 863, and saying:

"Our land is baptised, but we have no

teachers to instruct us, and translate for us the Holy Scriptures. to us the Bible."

Send us teachers who may explain Methodius and Cyrillus were sent;

the Bible was translated, and Divine worship estab-

The Bible was translated, and public worship was con-

lished in the Slavonic language.

ducted, in the language of the people.

The ritual in both Moravia and Bohemia was that of the Eastern Church, from which the missionaries had come.

Methodius made the Gospel be preached in

Bohemia.

There followed a great harvest of converts;

families of the highest rank crowded to baptism, and

churches and schools arose everywhere. Though practising the Eastern ritual, the Bohemian Church remained under the jurisdiction of Rome; for the great schism between the Eastern and Western Churches had not yet been consummated. ~he

Greek liturgy, as we may imagine, was displeas-

But as the power of the pope increased, so the word of

ing to the Pope, and he began to plot its overthrow.

God was obscured.

Gradually the Latin rite was introduced, and the

himself to humble the pride of kings, was no less in-

Greek rite in the same proportion displaced.

tent upon enslaving the people, and accordingly a bull

At

Gregory VII, who had taken it upon

length, in l079,Gregory VII. (Hildebrand) issued a

was issued forbidding public worship to be conducted

bull forbidding the Oriental ritual to be longer

in the Bohemian tongue.

observed, or public worship celebrated in the

". tongue of the country.

The reasons assigned by the

Pontiff for the use of a tongue which the people did not understand, in their addresses to the Almighty, are such as would not readily occur to ordinary men.

He tells his "dear son," the King of

Bohemia, that after long study of the Word of God, he had corne to see that it was pleasing to the

The pope declared that "it was pleasing to the

Omnipotent that his worship should be celebrated in

Omnipotent that His worship should be celebrated in an

an unknown language. and that many evils and

unknown language, and that many evils and heresies had

heresies had arisen from not observing this rule.

arisen from not observing this rule."--Wylie, b. 3,

This missive closed in effect every church,

chI 1.

and every Bible. and left the Bohemians. so far

Thus Rome decreed that the light of God's word should

as any public instruction was concerned. in total

be extinguished and the people should be shut up in

night.

darkness.

The Christianity of the nation would have

sunk under the blow, but for another occurrence of

But Heaven had provided other agencies for the preser-

an opposite tendency which happened soon afterwards.

vation of the church.

It was now that the Waldenses and Albigenses. fleeing from the sword of persecution in Italy and

Many of the Waldenses and Albigenses, driven by per-

France, arrived in Bohemia.

secution from their homes in France and Italy, came

Thaunus informs us

that Peter Waldo himself was among the number of these evangelical exiles. Reynerius, speaking of the middle of the thirteenth century, says:

"There is hardly any country

in which this sect is not to be found."

If the

letter of Gregory was like a hot wind to wither the Bohemian Church, the Waldensian refugees were a secret dew to revive it.

They spread themselves in

small colonies over all the Slavonic countries,

to Bohemia.

Poland included; they made their headquarters at Prague.

They were zealous evange1isers, not dar-

Though they dared not teach openly, they labored

ing to preach in public, but teaching in private

zealously in secret.

houses, and keeping alive the truth during the

ved from century to century.

two centuries which were yet to run before Huss should appear. It was not easy enforcing the commands of the Pope iIl Bohemia, lying as it did remote from Rome. In many places worship continued to be celebrated in the tongue of the people, and the Sacrament to be dispensed in both kinds.

The powerful nobles

were in many cases the protectors of the Waldenses and native Christians; and for these benefits they received a tenfold recompense in the good order and prosperity which reigned on the lands that were occupied by professors of the evangelical doctrines. All through the fourteenth century, these Wa1densian exiles continued to sow the seed of a pure Christianity in the soil of Bohemia.

Thus the true faith was preser-

All great changes prognosticate themselves. The revolutions that happen/in the political sphere never fail to make their advent felt.

2£,

p. 97-98, paragraph 2.

Is it wonder-

ful that in every country of Christendom there were men who foretold the approach of a great moral and spiritual revolution?

In Bohemia were three men

who were the pioneers of Huss; and who, in terms

Before the days of Huss there were men in

more or less plain, foretold the advent of a greater

Bohemia who rose up to condemn openly the corruption in

champion than themselves.

the church and the profligacy of the people.

The first of these was

John Milicius, or Militz, Archdeacon and Canon of the Archiepiscopal Cathedral of the Hardschin, Prague.

He was a man of rare learning, of holy

life, and an eloquent preacher.

When he appeared in

the pulpit of the cathedral church, where he always used the tongue of the people, the vast edifice was thronged

wit~

a most attentive audience.

He in-

veighed against the abuses of the clergy rather than against the false doctrines of the Church, and he exhorted the people to Communion in both kinds.

He

went to Rome, in the hope of finding there, in a course of fasting and tears, greater rest for his soul.

But, alas: the scandals of Prague, against

which he had thundered in the pulpit of Hardschin, were forgotten in the greater enormities of the Pontifical city.

Shocked at what he saw in Rome,

he wrote over the door of one of the cardinals, "Antichrist is now come, and sitteth in the Church," and departed.

The Pope, Gregory XI., sent after

him a bull, addressed to the Archbishop of Prague, commanding him to seize and imprison the bold priest who had affronted the Pope in his own capital, and at the very threshold of the Vatican. No sooner had Milicius returned home than the archbishop proceeded to execute the Papal mandate. But murmurs began to be heard among the citizens, and fearing a popular outbreak the archbishop opened the prison doors, and Milicius, after a short incarceration, was set at liberty.

He sur-

vived his eightieth year, and died in peace, A.D.

1374.

His colleague, Conrad Stiekna--a man of similar character and great eloquence, and whose church in Prague was so crowded, he was obliged to go outside and preach in the open square--died before him.

He was succeeded by Matthew Janovius,

who not only thundered in the pulpit of the cathedral against the abuses of the Church. but travelled through Bohemia. preaching everywhere against the iniguities of the times. upon him.

This drew the eyes of Rome

At the instigation of the Pope. persecu-

Their labors excited widespread interest.

The fears

tion was commenced against the confessors in

of the hierarchy were roused, and persecution was

Bohemia.

opened against the disciples of the gospel.

They durst not openlv celebrate the Commun-

ion in both kinds, and those who desired to partake of the "cup," could enjoy the privilege only in private dwellings. or in the yet greater concealment of woods and caves.

It fared hard with them when

Driven to worship in the forests and the mountains,

their places of retreat were discovered by the armed bands which were sent upon their track.

Those who

could not manage to escape were put to the sword, or

they were hunted by soldiers, and many were put to

thrown into rivers.

death.

At length the stake was decreed

(1376) against all who dissented from the established V1

o

rites.

These persecutions were continued till the

times of Huss.

Janovius. who "taught that salva-

After a time it was decreed that all who departed from the Romish worship should be burned.

But while

tion was only to be found by faith in the crucified

the Christians yielded up their lives, they looked

Savior."

forward to the triumph of their cause.(l) One of those who

when dying (1394) consoled his friends

with the assurance that better times were in store.

"taught that salvation was only to be found by faith

"The rage of the enemies of the truth," said he,

in the crucified Saviour," declared when dying:

"now prevails against us. but it will not be for

rage of the enemies of the truth now prevails against

ever; there shall arise one from among the common

us, but it will not be forever; there shall arise one

people, without sword or authority. and against him

from among the common people, without sword or author-

they shall not be able to prevail."

ity, and against him they shall not be able to pre-

"The

vail." (2) -- Ibid., b. 3, chI 1. (1)1 have found no other evidence for the kind of persecution described by Wylie and incorporated by Mrs. White into her selection. The three leaders of the reform movement who proceded Huss all died natural deaths, and not even the strongly anti-Catholic writers who have described this period hint in any way that those who "departed from the Romish worship" were driven to the forests or burned. On the contrary the reform flourished openly in Prague and continued to do so till the interdict directed against Huss. The authoritative study of Huss is Matthew Spinka's John Huss: A Biography (Princeton, New Jersey, 1968). For the early reformers see pp. 3-21. Earlier good studies include Herbert B. Workman, The Dawn of the Reformation (2 vo1s.; London, 1901-1902), II (The Age of Huss), 95-114; Edmund De Schweinitz, The History-£[ the Church Known ~ the Unitas Fratum, or the Unity of the Brethren, Founded E.Y. the Followers of John Huss, the Bohemian Reformer and Martyr (2nd ed.; Bethlehem, Penn., 1901), pp. 18-26. I have been unable to obtain a copy of Comenius, Wylie's source. Until he can be examined my opinion on the pre-Huss persecution is open. (2)

Some readers of this description of the death of Matthew of Janov, "one of those who 'taught that salvation was only to be found by faith in a crucified Saviour,'" might get the impression that he died a martyr. In fact he died a natural death, five years after recanting. See De Schweinitz, p. 26. The best account of Janov is in Spinka. For a Czech source (I cannot read Czech) see V. Kybal, Matej ~ Janova, jeho ~ivot, spisy a u~eni (Matthew 2i Janov, ~ Life, Works, ~ Teaching) (Praha, Kralovska ceska spole6nost nauk, 1905).

Wylie, I, 134-135, paragraphs 19-25. Before detailing that struggle, we must

Luther's time was yet far distant; but already one

briefly sketch the career of the man who so power-

was rising, whose testimony against Rome would stir

fully contributed to create in the breasts of his

the nations.

countrymen that dauntless spirit which bore them up

Ge, p. 98, paragraph 3.

till victory crowned their arms.

John Huss was of humble birth,

John Huss was

born on the 6th of July, 1373, in the market town of Hussinetz, on the edge of the Bohemian forest near the source of the Moldau river, and the Bavarian boundary. He took his name from the place of his birth.

His parents were poor, but respectable.

father died when he was young.

His

His mother,when his

and was early left an orphan by the death of his father.

education was finished at the provincial school,

His pious mother, regarding education and the fear

took him to Prague, to enter him at the university of

of God as the most valuable of possessions, sought

that city.

to secure this heritage for her son.

She carried a present to the rector, but

Huss studied

happening to lose it by the way, and grieved by the mis-

at the provincial school, and then repaired to the

fortune, she knelt down beside her son, and implored

university at Prague, receiving admission as a

upon him the blessing of the Almighty.

charity scholar.

The prayers of

He was accompanied on the journey

the mother were heard, though the answer carne in a way

to Prague by his mother; widowed and poor. she had

that would have pierced her heart like a sword, had

no gifts of worldly wealth to bestow upon her son,

she lived to witness the issue.

but as they drew near to the great city, she kneeled

down beside the fatherless youth and invoked for him the blessing of their Father in heaven. (3)

Little

did that mother realize how her prayer was to be answered. ~

The university career of the young student, whose excellent talents sharpened and expanded day by day, was one of great brilliance.

p. 98-99, paragraph 4 At the university, Huss soon distinguished him-

self by his untiring application and rapid progress,

His

face was pale and thin; his consuming passion was a desire for knowledge; blameless in life, sweet

while his blameless life and gentle, winning deport-

and affable in address, he won upon all who came

ment gained him universal esteem.

in contact with him.

He was made Bachelor of Arts

in 1393, Bachelor of Theology in 1394, Master of Arts in 1396; Doctor of Theology he never was, any (3)Mrs. White has considerably changed this anecdote. Wylie has the prayer resulting from the mother's loss of the present she was taking to the rector of the university, not because she lacked wealth for her son. Wylie's source, Emile de Bonnechose, The Reformers Before the Reformation of the Sixteenth Century: John Huss and the Council of Constance (trans. Campbell Mackenzie, New York, 1844), p. 29 (Wylie is citing a 2-vo1ume edition), tells us that the present was a cake and a goose, and that the prayer came when the goose, (in Czech the word Huss means goose) escaped But Spinkapp.23-24)gives the first version of this story. "A tradition, recorded by a Hussite priest, George Heremita, more than a century 1ater--but which might have been in circulation much earlier-recounts that John's mother, accompanying her son to the Prachatice school [elementar~, carried a loaf of bread as a present to the schoolmaster. She knelt down seven times on the way to pray for him." Spinka cites the two original sources for this story, both in Czech. See note 7, p. 24.

more than Melancthon.

Two years after becoming

He was a sincere adherent of the Roman Church and an

Master of Arts, he began to hold lectures in the

earnest seeker for the spiritual blessings which it

university.

professes to bestow.

Having finished his university course,

On the occasion of a jubilee he

he entered the Church, where he rose rapidly into

went to confession, paid the last few coins in his

distinction.

scanty store, and joined in the processions, that he

By-and-by his fame reached the court

of Wenceslaus, who had succeeded his father, Charles

might share in the absolution promised.

IV. on the throne of Bohemia.

ing his college course, he entered the priesthood, and

His queen, Sophia of

Bavaria, selected Huss as her confessor.

Papacy.

After comp1et-

rapidly attaining to eminence, he soon became attached

He was at this time a firm believer in the

to the court of the king.

The philosophical writings of Wicliffe he

and afterward rector of the university (4) where he had

He was also made professor

already knew, and had ardently studied; but his

received his education.

theological treatises he had not seen.

charity scholar had become the pride of his country,

He was fil-

led with unlimited devotion for the grace and ben-

In a few years the humble

and his name was renowned throughout Europe.

efits of the Roman Church; for he tells us that he went at the time of the Prague Jubilee, 1393, to confession in the Church of St. Peter, gave the last four groschen that he possessed to the confessor, and took part in the processions in order to share also

(4)

The information that Huss was made rector of the university is not given in the juxtaposed passage from Wylie. It appears on p. 137. See the passage quoted as paragraph 5 of chapter II. Note also that Mrs. White has reorganized the content of Wylie's paragraph.

in the abso1ution--an efflux of superabundant devotion of which he afterwards repented, as he himself acknowledged from the pulpit.

GC, p. 99, paragraph 5.

The true career of John Huss dates from about

But it was in another field that Huss began the

A.D. 1402, when he was appointed preacher to the

work of reform.

Chapel of Bethlehem.

orders he was appointed preacher of the chapel of

This temple had been founded

Several years after taking priest's

in the year 1392 by a certain citizen of Prague,

Bethlehem.

Mulhamio by name, who laid great stress upon the

as a matter of great importance, the preaching of the

preaching of the Word of God in the mother-tongue

Scriptures in the language of the people.

of the people.

standing Rome's opposition to this practice, it had

On the death or the resignation of

The founder of this chapel had advocated,

Notwith-

its first pastor, Stephen of Colonia, Huss was e1-

not been wholly discontinued in Bohemia.

ected his successor.

was great ignorance of the Bible, and the worst vices

in Prague.

His sermons formed an epoch

The moral condition of that capital

then deplorable.

~

According to Comenius, all classes

wallowed in the most abominable vices.

The king,

the nobles, the prelates, the clergy, the citizens, indulged without restraint in avarice, pride, drunkenness, lewdness, and every profligacy.

In the

prevailed among the people of all ranks.

But there

midst of this sunken community stood up Huss, like an incarnate conscience.

These evils Huss unsparingly denounced,

Now it was against the

prelates, now against the nobles, and now against the ordinary clergy that he launched his bolts. These sermons seem to have benefited the preacher as well as the hearers, for it was in the course of their preparation and delivery that Huss became inwardly awakened.

A great clamour arose.

But the

queen and the archbishop protected Huss, and he continued preaching with indefatigable zeal in his Chapel of Bethlehem, founding all he said on the

appealing to the word of God to enforce the principles

Scriptures, and appealing so often to them, that

of truth and purity which he inculcated.

it may be truly affirmed of him that he restored the Word of God to the knowledge of his countrymen. Wylie, I, 135, paragraphs 23-25. The minister of Bethlehem Chapel was then

Qf, p. 99, paragraph 6. A citizen of Prague, Jerome, who afterward became

bound to preach on all church days early and after

so closely associated with Huss, had, on returning from

dinner (in Advent and fast times only in the morn-

England, brought with him the writings of Wycliffe.

ing) , to the common people in their own language.

queen of England, who had been a convert to Wycliffe's

Obliged to study the Word of God, and left free

teachings, was a Bohemian

The

1

from the performance of liturgical acts and pas-

princess, and through her influence also the Reformer's

toral duties, Huss grew rapidly in the knowledge

works were widely circulated in her native country.

of Scripture, and became deeply imbued with its spirit.

While around him was a daily-increasing

devout community, he himself grew in the life of faith.

By this time he had become acquainted

These works Huss read with interest; he believed their

with the theological works of Wicliffe, which he

author to be a sincere Christian and was inclined to

earnestly studied, and learned to admire the

regard with favor the reforms which he advocated.

piety of their author, and to be

no~

wholly op-

posed to the scheme of reform he had promulgated. Already Huss had commenced a movement, the

Already, though he knew it not,

true character of which he did not perceive, and the issue of which he little foresaw.

He placed the

Bible above the authority of Pope or Council, and thus he had entered, without knowing it, the road of

Huss had entered upon a path which was to lead him

Protestantism.

far away from Rome.

But as yet he had no wish to break

with the Church of Rome, nor did he dissent from a single dogma of her creed, the one point of divergence to which we have just referred excepted; but he had taken a step which, if he did not retrace it,

would lead him in due time far enough from her communion. The echoes of a voice which had spoken in England, but was now silent there, had already reached the distant country of Bohemia.

We have

narrated above the arrival of a young student in Prague, with copies of the works of the great English heresiarch.

Other causes favoured the introduction of

Wic1iffe's books.

One of these was the marriage of

1 Richard II. of England, with

Ann~

sister of the

King of Bohemia, and the consequent intercourse between the two countries.

On the death of that prin-

cess, the ladies of her court, on their return to their native land, brought with them the writings of the great Reformer, whose disciple their mistress had been.

The university had made Prague a centre of

light, and the resort of men of intelligence.

Thus,

despite the corruption of the higher classes, the soil was not unprepared for the reception and growth of the opinions of the Rector of Lutterworth, which

now found entrance within the walls of the Bohemian capital. Wylie, I, 135-136, paragraphs 1-3 of .chapter 2 •. An incident which is said to have occurred at this time (1404) contributed to enlarge the views

QQ,

p. 99-100, paragraph 7. About this time

of Huss, and to give strength to the movement he had originated in Bohemia.

There came to Prague

two theologians from England, James and Conrad of

there arrived in Prague two strangers from England,

Canterbury.

men of learning, who had received the light and had

Graduates of Oxford. and disciples of

the Gospel. they had crossed the sea to spread on

come to spread it in this distant land.

the banks of the Moldau the knowledge they had learned on those of the Isis.

Their plan was to

Beginning with an open attack on the pope's supremacy,

hold public disputations. and selecting the Pope's primacy. they threw down the gage of battle to its maintainers.

The country was hardly ripe for such

a warfare, and the affairs coming to the ears of the authorities, they promptly put a stop to the discussions.

they were soon silenced by the authorities;

Arrested in their work, the two

visitors cast about to discover by what other way

but being unwilling to relinquish their purpose, they

they could carry out their mission.

had recourse to other measures.

They bethought

Being artists as well

them that they had studied art as well as theology,

as preachers, they proceeded to exercise their skill.

and might now press the pencil into their service,

In a place open to the public they drew two pictures.

Having obtained their host's leave, they proceeded

One represented the entrance of Christ into Jerusalem,

to give a specimen of their skill in a drawing in

"meek, and sitting upon an ass" (Matthew 21:5), and

the corridor of the house in which they resided.

followed by His disciples in travel-worn garments and

On the one wall they portrayed the humble entrance

with naked feet.

of Christ into Jerusalem, "meek. and riding upon an

The other picture portrayed a pontifical procession--

ass."

the pope arrayed in his rich robes and triple crown,

On the other they displayed the more than

royal magnificence of a Pontifical cavalcade.

There

mounted upon a horse magnificently adorned, preceded

was seen the Pope. adorned with triple crown, at-

by trumpeters and followed by cardinals and prelates

tired in robes bespang1ed with gold, and all 1ust-

in dazzling array.

rous with precious stones.

He rode proudly on a

richly caparisoned horse. with trumpeters proc1aiming his approach. and a brilliant crowd of cardinals and bishops following in his rear. In an age when printing was unknown, and preaching nearly as much so, this was a sermon, and a truly eloquent and graphic one.

Many came to gaze, and to

Q£,

p. 100, paragraph 8.

Here was a sermon which arrested the attention

mark the contrast presented between the lowly estate of the Church's Founder, and the overgrown haughtiness

of all classes.

and pride of his pretended vicar.

ings.

The city of Prague

Crowds came to gaze upon the draw-

None could fail to read the moral, and many

was moved, and the excitement became at last so great,

were deeply impressed by the contrast between the

that the English strangers deemed it prudent to with-

meekness and humility of Christ the Master and the

draw.

pride and arrogance of the pope, His professed ser-

But the thoughts they had awakened remained to

vant.

ferment in the minds of the citizens. Among those who came to gaze at this antithesis

There was great commotion in Prague, and the

strangers after a time found it necessary, for their

of Christ and Antichrist was John Hussi and the effect

own safety, to depart.

of it upon him was to lead him to study more carefully

taught was not forgotten.

than ever the writings of Wicliffe.

impression on the mind of Huss and led him to a closer

He was far from

But the lesson they had The pictures made a deep

able at first to concur in the conclusions of the

study of the Bible and of Wycliffe's writings.

English Reformer.

he was not prepared, even yet, to accept all the

Like a strong light thrown suddenly

Though

upon a weak eye, the bold views of Wicliffe, and the

reforms advocated by Wycliffe, he saw more clearly the

sweeping measure of reform which he advocated, alarmed

true character of trepapacy, and with greater zeal

and shocked Huss.

denounced the pride, the ambition, and the corruption

The Bohemian preacher had appealed

to the Bible, but he had not bowed before it with the

of the hierarchy. (5)

(5)This account of the two pictures and its effect on Huss may be true, but it conflicts with the information given in Spinka, p. 48. In his description of the interior of Bethlehem chapel, apparently as it appeared in 1402 when Huss became rector and preacher, he mentions that: "The chapel was decorated by several pictures always arranged in pairs: one of them portrayed the pope astride a large horse, resplendent in all

absolute and unreserved submission of the English pastor. To overturn the hierarchy, and replace it with the simple ministry of the Word; to sweep away all the teachings of tradition, and put in their room the doctrines of the New Testament, was a revolution for which, though marked alike by its simplicity and its sublimity, Huss was not prepared. It may be doubted whether, even when he came to stand at the stake, Huss's views had attained the breadth and clearness of those of Wicliffe. Wylie, I, l36-l41,paragraphs 5-18,the rest of Chapter 2. Huss was able soon after (1409) to render another service to his nation, which, by extending his fame

papal pomp; its counterpart portrayed Christ in all his poverty carrying the cross. 'From this contrast,' observed Bartos, 'the people concluded that the pope is the Antichrist and the whole Roman Church is Antichrist's heretical sect. "' Spinka goes on to describe several other pairs of pictures. If this was available in 1402, it is hard to see how the event Wylie thinks happened could have caused such a stir. Unfortunately I cannot trace these accounts to their sources. Spinka cites his sources as F. M. Bartos, "Po st~pach obraz~ v Bet1emske kap1i z doby Husovy," in Jihocesky sborn[k historickY, XX (1951) pp. 121-122; and Wylie cites the two given at the end of the quoted passage: John Amos Comenius, Historia Persecutionom Ecc1esia1 Bohemicae • • • 1648, pp. 27-28; and W. S. Krasinski, Sketch of the Religious History of the Slavonic Nations (Edinburgh, 1851) p. 60.

and deepening his influence among the Bohemian people, paved the way for his great work.

Crowds

of foreign youth flocked to the University of Prague, and their numbers enabled them to monopolise its

e-

molumenm and honours, to the partial exclusion of the Bohemian students.

By the original constitution of

the university the Bohemians possessed three votes, and the other nations united only one.

In process of

time this was reversed; the Germans usurped three of the four votes, and the remaining one alone was left to the native youth.

Huss protested against this

abuse, and had influence to obtain its correction. An edict was passed, giving three votes to the Bohemians. and only one to the Germans.

No sooner was

this decree published, than the German professors and students--to the number, some say, of 40,000; but according AEneas Sylvius, a contemporary, of 5,000-left Prague, having previously bound themselves to this step by oath, under pain of having the two first fingers of their right hand cut off.

Among these

GC, p. 100, paragraph 9. From Bohemia the light extended to Germany, for disturbances in the University of Prague caused the withdrawal of hundreds of German students.

students were not a few on whom had shone. through

Many of them had received from Huss their first know-

Huss. the first rays of Divine knowledge. and who

ledge of the Bible, and on their return they spread

were instrumental in spreading the light over Ger·,.

the gospel in their fatherland.

many.

Elevated to the rectors hip of the university,

Huss was now, by his greater popularity and higher position, abler than ever to propagate his doctrines. GC, p. 100, paragraph 10. What was going on at Prague could not long remain unknown at Rome.

On being informed of the pro-

ceedings in the Bohemian capital, the Pope, Alexander

v.,

fulminated a bull, in which he commanded the Arch-

bishop of Prague, Sbinko, with the help of the secular authorities, to proceed against all who preached in private chapels, and who read the writings or taught the opinions of Wicliffe. ~

2!

~'

There followed a great

not of persons but of books.

Upwards of

200 volumes, beautifully written, elegantly bound, and ornamented with precious stones--the works of John Wicliffe--were, by the order of Sbinko, piled upon the street of Prague, and, amid the tolling

Tidings of the work at Prague were carried to Rome,

bells, publicly burned.

Their beauty and costliness

showed that their owners were men of high position; and their number, collected in one city alone, attest how widely circulated were the writings of the English Reformer on the continent of Europe. This act but the more inflamed the zeal of Huss. In his sermons he now attacked indulgences as well as the abuses of the hierarchy. rived from Rome.

A second mandate ar-

The Pope summoned him to answer for

his doctrine in person.

To obey the summons would

have been to walk into his grave.

The king, the

and Huss was soon summoned to appear before the pope. To obey would be to expose himself to certain death. The king and queen of Bohemia, the university, members

queen, the university, and many of the magnates of

of the nobility, and officers of the government uni-

Bohemia sent a joint embassy requesting the Pope to

ted

dispense with Huss's appearance in person, and to

ted to remain at Prague and to answer at Rome by deputy.

hear him by his legal counsel.

Instead of granting this request,the pope proceeded

listen to this supplication.

The Pope refused to He went on with the

case, condemned John Huss in absence, and laid the

in an appeal to the pontiff that Huss be permit-

to the trial and condemnation of Huss, and then declared the city of Prague to be under interdict. (6)

(6)We are given the idea that Huss was the leader of the reform party causing all the trouble. Actually the leader was Stanislav of Znojmo and the center of the reform movement was not Huss' Bethlehem church but the University of Prague. When Huss was later tried, it was because of his appeal b John XXIII against Zajic Zbynek, Archbishop of Prague. The case was heard at Bologna before Cardinal Odo of Colonna, who later became Pope Martin V. Huss was eventually excommunicated for failing to appear. See Spinka, pp. 107-114. Starting also from this paragraph and running through paragraph 18 there are several inaccuracies. This all follows Wylie, who is also incorrect. Mrs.White says the Pope put Prague under interdict, but it was Archbishop Zbynek who on June 20, 1411 put Prague and its environs for two miles around under interdict. Spinka, p. 125.

GC, p. 101, paragraph 11.

city of Prague under interdict. The Bohemian capital was thrown into perplexity and alarm.

On every side tokens met the eye to which

created widespread alarm.

The ceremonies by which it

the imagination imparted a fearful significance.

was accompanied were well adapted to strike terror

Prague looked like a city striken with sudden and ter-

to a people who looked upon the pope as the repre-

rib1e calamity.

The closed

cDu~~h=9~~--the extin-

guished alter-lights--the corpses waiting

buri~~

sentative of God Himself, holding the keys of heaven and hell, and possessing power to invoke temporal as

the way-side--the images which sanctified and guarded

well as spiritual judgments.

the streets, covered

the gates of heaven were closed against the region

with sackcloth, or laid prostrate

It was believed that

on .the ground, as if in supplication for a land on

smitten with interdict; that until it should please

which the impieties of its children had brought down a

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

terrible curse--gave

from the abodes of bliss.

emphatic and solemn warning that

In token of this terrible

every hour the citizen harboured within their walls the

calamity, all the services of religion were suspend-

man who had dared to disobey the Pope's summons, they

ed.

but increased the heinousness of the guilt, and added

nized in the churchyard.

~o 2

In that age this sentence, whenever pronounced,

the vengeance of their doom.

~be1,

Let us cast out the.

was the cry of many, before we perish.

The churches were closed.

Marriages were solem-

The dead, denied burial in

consecrated ground, were interred, without the rites of sepulture, in the ditches or the fields.

Thus by measures which appealed to

t~e

imagination,

Rome essayed to control the consciences of men. GC, p. 101, paragraph 12. Tumult was beginning to disturb the peace, and slaughter to dye the streets of Prague.

What was

The city of Prague was filled with tumult.

A

large class denounced Huss as the cause of all their 2

Huss to do?

Should he flee before the storm and

leave a city where he had many friends and not a few disciples?

calamities and demanded that he be given up to the vengeance of Rome. (7)

To quiet the storm,

What had his Master said? "The hireling

fleeth because he is an hireling, and careth not for. the sheep."

This seemed to forbid his departure.

His mind was torn with doubts.

But had not the Master

commanded, "When they persecute you in one city, flee ye to another"?

His presence could but entail calam-

ity upon his friends; so quitting Prague, he retired

the Reformer withdrew for a time to his native

to his native village of Hussinetz.

village. (8)

(7)Mrs. White's implication and Wylie's clear statement that the interdict caused great difficulties in Prague are not correct. The king, Wenceslas IV of Bohemia, "forbad its observance." Spinka, p. 125. (8)

Huss did not leave Prague at this time. He did leave Prague, after a second interdict was enforced, in October of 1412. But it is clear Mrs. White is referring to this first interdict, for she mentions two, and there were only two; and this was the first one. When Huss did leave Prague he may have visited his native vi1age, Husinec, but his headquarters was nearby Kozi Castle.

Here Huss enjoyed the protection of the territorial lord, who was his friend.

His first

thoughts were of those he had left behind in Prague--

Writing to the friends whom he had left at Prague,

the

he said:

flock to whom he had so lovingly ministered in

his Chapel of Bethlehem.

"I have retired," he wrote

"If I have withdrawn from the midst of you,

it is to follow the precept and example of Jesus

to them, "not to deny the truth, for which I am will-

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

ing to die, but because impious priests forbid the

to draw on themselves eternal condemnation, and in

preaching of it."

order not to be to the pious a cause of affliction

The sincerity of this avowal was

attested by the labours he immediately undertook.

and persecution.

Making Christ his pattern, he journeyed all through

prehension that impious priests might continue

the surrounding region, preaching in the towns and

for a longer time to prohibit the preaching of the

villages.

word of God amongst you; but I have not quitted you

He was followed by great crowds, who hung

I have retired also through an ap-

upon his words, admiring his meekness not less than

to deny the divine truth, for which, with God's as-

his courage and eloquence.

sistance, I am willing to die."

"The Church,"

said his

--Bonnechose, The

hearers, "has pronounced this man a heretic and a

Reformers Before the Reformation, vol. I, p. 87. (9)

demon, yet his life is holy, and his doctrine is pure

Huss did not cease his labors, but traveled through

and elevating."

the surrounding country, preaching to eager crowds.

(9)

Note that Mrs. White is citing Bonnechose, but in fact continuing to follow Wylie who quotes the same letter, though he does not cite Bonnechose for this letter, but for another point in the same paragraph. Probably through Wylie Mrs. White found Bonnechose.

Thus the measures to which the pope resorted to suppress the gospel were causing it to be the more widely extended.

"We can do nothing against the truth, but

for the truth." 2 Corinthians 13:8. GC, p. 102, paragraph 13. The mind of Huss. at this stage of his career, would seem to have been the scene of a painful conflict.

Although the Church was seeking to

ov~rwhelm

"The mind of Huss, at this stage of his career, would seem to have been the scene of a painful conflict.

Although the church was seeking to overwhelm

him by her thunderbolts. he had not renounced her

him by her thunderbolts, he had not renounced her

authority.

authority.

The Roman Church was still to him the

The Roman Church was still to him the

spouse of Christ. and the Pope was the representative

spouse of Christ, and the pope was the representative

and vicar of God.

and vicar of God.

What Huss was warring against was

What Huss was warring against was

the abuse of authority. not the principle itself.

the abuse of authority, not the principle itself.

This brought on a terrible conflict between the con-

This brought on a terrible conflict between the con-

victions of his understanding and the claims of his

victions of his understanding and the claims of his

conscience.

conscience.

If the authority was just and infallible,

If the authority was just and infallible

as he believed it to be. how came it that he felt com-

as he believed it to be, how came it that he felt com-

pel led to disobey it?

pelled to disobey it?

To obey, he saw. was to sin;

but why should obedience to an infallible Church lead

To obey, he saw, was to sin;

but why should obedience to an infallible church lead

to such an issue?

This was the problem he could not

to such an issue?

This was the problem he could not

solve; this was the doubt that tortured him hour by

solve; this was the doubt that tortured him hour by

hour.

hour.

The nearest approximation to a solution, which

The nearest approximation to a solution which

he was able to make, was that it had happened again,

he was able to make

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

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

priests of the Church had become wicked persons, and

priests of the church had become wicked persons, and

were using their lawful authority for unlawful ends.

were using their lawful authority for unlawful ends.

This led him to adopt for his own guidance, and to

This led him to adopt for his own guidance, and to

preach to others for theirs, the maxim that the pre-

preach to others for theirs, the maxim that the pre-

cepts of Scripture, conveyed through the understanding,

cepts of Scripture, conveyed through the understanding,

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

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

speaking in the Bible, and not the Church speaking

speaking in the Bible, and not the church speaking

through the priesthood, is the one infallible guide of

through the priesthood, is the one infallible guide."

men.

--Wylie, b. 3, ch. 2 •

This was to adopt the fundamental principle of

Protestantism, and to preach a revolution which Huss himself

would have recoiled from, had he been able at

that hour to see the length to which it would lead him. The axe which he had grasped was destined to lay low the principle of human supremacy in matters of conscience, but the fetters yet on his arm did not permit

was that it had happened again,

him to deliver such blows as would be dealt by the champions who were to follow him, and to whom was reserved tmhonour of extirpating that bitter root which had yielded its fruits in the corruption of the Church and slavery of society.

GC, p. 102, paragraph 14.

Gradually things quieted in Prague, although it soon became evident that the calm was only on the surface.

When after a time the excitement in Prague subsided,

Intensely had Huss longed to appear again

in his Chapel of Bethlehem--the scene of so many triumphs--and his wish was granted.

Huss returned to his chapel of Bethlehem,

Once more he stands

in the old pulpit; once more his loving flock gather round him.

With zeal quickened by his banishment, he

thunders more courageously than ever against the

(10)

to continue with greater zeal and courage the preaching of the word of God.

(10)

When Huss did leave Prague as an exile, he never returned, except secretly. He clearly did not preach with greater zeal. Here are his movements from the beginning of his exile until he left for Constance. October 15, l4l2-February 19, 1413: Huss was in the vicinity of Prague, but in hiding and ventured to Bethlehem Chapel only secretly. February 19, l4l3-Mid-June, 1413: Huss resided secretly at Bethlehem. Mid-June, l413-Spring, 1414: Huss lived at Kozi Castle, but made preaching trips to the Bohemian countryside. Spring, 14l4-Mid-Ju1y, 1414: Huss was near Prague at Sezimore Usti. In April he visited Prague secretly to consult with his friends on the imperial offer of a safe conduct to Constance where a council was announced in October 31, 1413 by the emperor, and by a Papal Bull published on December 9, 1413. In Prague Huss was detected, which caused a brief commotion, but there was no preaching. Mid-July, l4l4-0ctober 11, 1414: Huss was at Krakoree Castle. October 11, 1414: Huss traveled to Constance. See Spinka for all his movements.

tyranny of the priesthood in forbidding the free preaching of the Gospel.

In proportion as the people

grew in knowledge, the more, says Fox, they "complained of the court of Rome and the bishop's consistory, who plucked from the sheep of Christ the wool and milk, and did not feed them either with the Word of God or good examples." A great revolution was preparing in Bohemia, and it could not be ushered into the world without evoking a tempest. the nation.

Huss was perhaps the one tranquil man in A powerful party, consisting of the doc-

. tors of the university and the members of the priesthood, was now formed against him. were

two

priests,

been his friends, but foes.

Poletz had

Chief among these

and Causis, Who had once now

become

his bitterest

This party would speedily have silenced him and

closed the Chapel of Bethlehem, the centre of the movement, had they not feared the people.

Every day

the popular indignation against the priests waxed stronger.

Every day the disciples and defenders of

His enemies were active and powerful,

the Reformer waxed bolder; and around him were now powerful as well as numerous friends.

The queen was

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

on his side; the lofty character and resplendent virtues of Huss had won her esteem.

Many of the

nobles declared for him--some of them because they had felt the Divine power of the doctrines which he taught, and others in the hope of sharing in the spoils which they foresaw would by-and-by be gleaned in the wake of the movement. izens were friendly.

The great body of the cit-

Captivated by his e10guence,

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

teachin~and

holy

and taught by his pure and elevating doctrine, they

life with the degrading dogmas which the Romanists

had learned to detest the pride, the debaucheries,

preached, and the avarice and debauchery which they

and the avarice of the priests, and to take part

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

with the man whom so many powerful and unrighteous confederacies were seeking to crush.

GC, p. 102-103, paragraph 15.

But Huss was alone; he had no fellow-worker; and had doubtless his hours of loneliness and ancho1y.

me1~

One single campanion of sympathising

spirit, and of like devotion to the same great cause, would have been to Huss a greater stay and a sweeter solace than all the

Hitherto Huss had stood alone in his labors;

other friends who stood around him. God to give him such:

a true

And it pleased

yoke~fe11ow,

who brought

to the cause he espoused an intellect of great subtlety and an eloquence of great fervour, combined with a less courage, and a lofty devotion.

fear~

This friend was

Jerome of Fau1fish, a Bohemian knight, who had returned

but now Jerome, who while in England had accepted the

some time before from Oxford. where he had imbibed the

teachings of Wyc1iffe, joined in the work of reform.

opinions of Wic1iffe.

As he passed through Paris and

Vienna, he challenged the learned men of these universities to dispute with him on matters of faith;

but the

theses which he maintained with a triumphant logic were held to savour of heresy, and he was thrown into prison. Escaping, however, he came to Bohemia to spread with all the enthusiasm of his character, and all the brilliancy of his eloquence, the doctrines of the English Reformer. With the name of Huss that of Jerome is henceforward indissolubly associated.

Alike in their great

The two were hereafter united in their lives, and ° d ea th th ey were not to be divloded.(ll) ln

(ll)Huss and Jerome had been close friends since 1401, thirteen years before. " • . • Jerome of Prague brought [the works of Wycliffe] • • • to Prague in 1401." "Jerome then became Huss' intimate companion and adherent--an attachment he preserved throughout his 1ife." Spinka, po 59.

qualities and aims, they were yet in minor points sufficiently diverse to be the complement the one of the other.

Huss was the more powerful character. Jerome

was the more eloquent orator.

Greater in genius, and more

Brilliancy of genius, eloquence and learning--gifts that win popular favor--were possessed in a pre-

popular in gifts, Jerome maintained nevertheless towards

eminent degree by Jerome;

Huss the relation of a disciple.

which constitute real strength of character, Huss

instance of Christian humility.

It was a beautiful The calm reason of the

was the greater.

but in those qualities

His calm judgment served as a

master was a salutary restraint upon the impetuosity of

restraint upon the impulsive spirit of Jerome, who,

the disciple.

with true humility, perceived his worth, and yielded

The union of these two men gave a sensible

impulse to the cause.

While Jerome debated in the schools,

and thundered in the popular assemblies, Huss expounded the

S~riptures

to his counsels.

Under their united labors the

reform was more rapidly extended.

in his chapel, or toiled with his pen at

the refutation of some manifesto of the doctors of the university, or some bull of the Vatican.

Their affection

for each other ripened day by day, and continued unbroken till death

came to set its seal upon it, and unite them

in the bonds of an eternal friendship. GC, p. 103, paragraph 16.

God permitted great light to shine upon the minds of these chosen men, revealing to them many of the errors of Rome; but they did not receive all the light that was to be given to the world.

Through

these, His servants, God was leading the people out of the darkness or Romanism; but there were many and great obstacles for them to meet, and he led them on, step by step, as they could bear it.

They were not

prepared to receive all the light at once.

Like the

full glory of the noontide sun to those who have long dwelt in darkness,it would, if presented, have caused them to turn away.

Therefore He revealed it to the

leaders little by little, as it could be received by the people.

From century to century, other faithful

workers were to follow, to lead the people on still further in the paths of reform. GC, p. 103, paragraph 17.

The drama was no longer confined to the limits of Bohemia.

Events were lifting up Huss and Jerome

to a stage where they would have to act their part in the presence of all Christendom.

Let us cast our

eyes around and survey the state of Europe.

There

were at that time three Popes reigning in Christendom. The Italians had elected Balthazar Cossa, who, as John XXIII., had set up his chair at Bologna.

popes were now contending for the supremacy,

The

French had chosen Angelo Corario, who lived at Rimini, under the title of Gregory XII.; and the Spaniards had elected Peter de Lune (Benedict XIII.), who resided in Arragon.

Each claimed to be the legitimate successor

of Peter, and the true vicegerent of God, and each strove to make good his claim by the bitterness and rage with which he hurled his maledictions against his rival.

Christendom was divided, each nation naturally

supporting the Pope of its choice.

The schism suggest-

ed some questions which it was not easy to solve.

"If

we must obey," said Huss and his followers, "to whom is 3 our obedience to be paid?

Balthazar Cossa, called John

XXIII., is at Bologna; Angelo Corario,

The schism in the church still continued.

named Gregory

XII., is at Rimini; Peter de Lune, who calls himself

Three

Benedict XIII., is in Arragon.

If all three are in-

fallible. why does not their testimony agree?

and if

only one of them is the Most Holy Father. why is it that we cannot distinguish him from the rest?"

Nor

was much help to be got towards a solution by putting the question to the men themselves.

If they ask-

ed John XXIII. he told them that Gregory XII. was "a heretic, a demon, the Antichrist; II

Gregory XII. ob-

ligingly bore the same testimony respecting John XXIII., and both Gregory and John united in sounding, in similar fashion, the praises of Benedict XIII., whom they stigmatised as "an impostor and schismatic," while Benedict paid back with prodigal interest the compliments of his two opponents.

It came to this,

that if these men were to be believed, instead of three Popes there were three Antichrists in Christendom; and if they were not to be believed, where was the infallibility, and what had become of the apostolic succession? The chroniclers of the time labour to describe the

-....J

00

distractions, calamities, and woes that grew out of

and their strife filled Christendom with crime and

this schism.

tumult.

Europe was plunged into anarchy; every

petty State was a theatre of war and rapine.

The

Not content with hurling anathemas, they

resorted to temporal weapons.

Each cast about him

rival popes sought to crush one another, not with the

to purchase arms and to obtain soldiers.

spiritual bolts only, but with temporal arms also.

money must be had;

Of course

They went into the market to purchase swords and hire soldiers, and as this could not be done without money, they opened a scandalous traffic in spiritual things to supply themselves with the needful gold.

Pardons,

and to procure this, the gifts, offices, and blessings

dispensations, and places in Paradise they put up to

of the church were offered for sale. (See Appendix

sale, in order to realise the means of equipping

note for page 59.)

their armies for the field.

The priests also, imitating their superiors, resorted

The bishops and inferior

clergy, quick to profit by the example set by the

to simony and war to humble their rivals and strengthen

Popes, enriched themselves by simony.

their own power.

At times they

made war on their own account, attacking at the head of armed bands the territory of a rival ecclesiastic, or the castle of a temporal baron. elected to Hildesheim

A bishop newly

having requested to be

Huss LJn penci17 28[9ver or under 26, with different in~7 shown the library of his predeces-

shown the library of his predecessors

With daily increasing boldness Huss

sors, was led into an arsenal, in

was led into an arsenal in which all

thundered against the abominations

which all kinds of arms were piled

kinds of arms was piled

which were tolerated in the name of

up.

conductors are the books which they made

religion; and the people openly ac-

"are the books which they made use

use of to defend the church; imitate

cused the Romish leaders as the cause

of to defend the Church; imitate

their example

of the miseries that overwhelmed

their example."

words of st. Ambrose:

"Those,"

said his conductors,

How different were

the words of St. Ambrose:

"My arms,"

These said his

In what contrast is the My arms said he

Christendom.

as the Goths approached*his*ehe city are

said he, as the Goths approached his

my tears; with other weapons I dare not

city, "are my tears; with other wea-

fight.

pons I dare not fight." It is distressing to dwell on this deplorable picture.

Of the

practice of piety nothing remained save a few superstitious rites. Truth, justice, and order banished

Truth justice and order was banished

from among men, force was the arb-

from among men piety and truth seemed to

iter in all things, and nothing was

have left world nothing remained but pre-

heard but the clash of arms and the

tence and show

Their was fighting and 00

o

sighings of oppressed nations, while above

bloodshed *ever* and above *the*

the strife rose the furious voices of the

strife rose the furious voices of th e

rival Popes frantically hurling anath-

Rival Popes frantically *hurling* anath-

emas at one another.

emas at one another, Gods providence suf-

melancholy spactacle;

This was truly a but it was

~he

fered the evils to thus become marked efta

necessary perhaps, that the evil should

that as truth should be shown in contrast

grow to this head, if peradventure the

with error the eyes of many might be op-

eyes of men might be opened, and they

ened and they see e£ the Yoak of the

might see that it was indeed a "bit-

Gospel of Christ *which they had forsaken*

ter thing" that they had forsaken

to be *an* easy Yoak to bear and they

the "easy yoke" of the Gospel, and

were sustained aand submitting to the Papal

submitted to a power that set no

power that set no limits to its

limits to its usurpations, and which,

tions clothing itself with the prerogitives

clothing itself with the prerogatives

of God was waging a war

of God, was waging a war of ext ermin-

ation against *all* the rights of man.

ation against all the rights of man.

condition of things had a powerful influ-

e~eift8e

Mr8

usurpa-

of exterminThis

Wylie, I, 141-142, paragraph 1 of chapter 3. The frightful

picture which

ence upon John Huss

The vail of deceptive

society now presented had a very power-

doctrines was being torn from his eyes

ful effect on John Huss.

applies himself more diligently to the

He studied

the Bible, he read the early Fathers, he

searching of the Scriptures He read the

He

compared these with the sad spectac-

words of Christ and pondered them.

les passing before his eyes, and he

their fruits ye shall know."

saw more clearly every day that "the

the life of Christ and saw their the Pat-

Church" had departed far from her

tern given to men after which they must

early model, not in practice only,

form the life and charicter

but in doctrine also.

the life of the

A little

a~ese~es

"By

He studied

He studied

Christ disciples

while ago we saw him levelling his

and of the apostles and then compared the

blows at abuses; now we find him

*church and* religion of that time with

beginning to strike at the root on

the lWord torn off corneij of Christ re-

which all these abuses grew, if haply

ligion

he might extirpate both root and

has been crossed oulJ charicter of Christ

branch together.

and his followers.

La

word partially torn away that

[pack of 28, 26, upside dowri]

Drinking from the Fountain

2[rest illegibl~7

How cold and inappropriate was the religion of these times in formes in ceremonies in traditions and show How could souls become enlightened w~th

and purified and made like Christ in charicter with such precepts

and example

This formal traditional religion could not help the soul

groping in darkness struggling for the light of a glorious reconciled countenance listening to the dogmas of baptism and regeneration sacra00

N

mental efficacy about episcopal ordinations and the true succession. The soul

hungering and thirsting for Sa1avation will cry dont mock me

dont give me a stone for bread dont lead me to empty cisterns.

I hunger

I thirst for the true light the living truth forms and traditions will not satisfy my

~e~~

spiritual needs do not talk to me of quarreling

and prelates of trekeys of the true succession life let me drink from the

e~p

Po~s

Give me *the* bread of

living fountain and not from the turbid

purtrid streams of human corruptions;

Away do not Popes or prelates

Priests or monks step in between my soul

and my crucified Redeemer

see him as the only propition for my Sins.

He Mine eyes are upon

I the

Man of Sorrows and him who was acquainted with the Captan of my Salvation was made perfect through suffering

He is my heaven

He was slain for my

transgression and the Gospel is the power and wisdom of God in its inworking mysteries.

The messengers of God will hold up not the mandates of

popes or prelates but the Son of God Beloved

him who alone taketh away the

Sins of the world his spirit is a Comforter Sanctifier Helper demonstration of power wisdom

28 31 Christ and Satan,

Ne~-wieft-Saeaft-dift~

They saw that Satans enmity to

Christ was concealed under the heavenly robes of Christ, that he might better do his work for in no other way could he so successfully delude the Christian.

Here was in every sense wolves in sheeps clothing

they have the

voices of wolves and spirit of wolves to lure and devour the claws of wolves the cruelty of wolves, but a most imposing garment of the sheep and lambs cover their deformity that they may make the people believe them to be indeed all that they claim.

But God was putting his spirit upon men who would give

the results of their searching in one country after another in Europe arose those who had been digging for the truth as for hidden treasures no longer satisfied to have men.

~he

They were

and rely upon the words and commandments of

If the Truth was in the Bible they need not depend on Popes Priests or

monks to find it for them

They were convicted that they were drinking at

They must find the fountain head for themselves and drink of its pure sweet waters and not be compeled to receive for their thirsty souls water polluted by passing through polluted channels.

The voice of God they were anxious to

hear speaking to them out of his word

They studied

~hey-~rayed

their Bibles

they prayed they were more than ever convinced they had been beliving a lie for truth. errors and

and when the jewels of truth was dug up beneath the rubbish of ~leaMed

*shine* upon their understanding with heavenly lustre over

~ack

of 28 31, upside dowri7

32 They were charmed They felt rich indeed and they loved their fellow men too well and were too zealous for God and for the truth of the Bible to keep silent. 1ft

England had her worthies and her champions in this great and important strug-

gle for the emmancipation of the mind and soul from Papal superstition and soul destroying herisies

The Christian world had been bowing beneath a Yoak which God

had not *ordained or* put upon them Sed-afte

All the universe was watching the

workings of the two great parties the Prince of darkness and the Prince of heaven God was summoning his people to arise and reassert their independence and when the message peep~e

but

~he~

came to heaven to break the schakels Satan had bond upon the

Christian world they met in opposition in the contest not merely the men

prifteipa~

Satan and his angels with the enlisted power of evel men claiming

to be as God and as angels of light

We fight not against men put principalities

and powers and against spiritual wickedness in high places.

And when their should

be a receiving the message from heaven and in response to the call men would rise up on the strength of Israls God to stand in defense of the truth and shook from the neck the

papapa~-¥eak

*Yoak of papal* opression then the dragon will be wroth

and make war with the seed of the woman Roman Pontiffs will then exercise the power of Satan with all his malignity

~aey

Force and compultion ma they exercise

to compel the the conscience of the God frearing The ideal of transfering the

allegience from Popes and priests to the anointed king the Lord God of Hosts and Satan was determined that Christ should not stand first for the people closely connected with God would be a power to overcome and repress the masterly working of the mystery of iniquity 28 33[9ver or under

3~

for they would have obeyed the light and given it to the people who were not prepared in any way for its reception and had the full truth been opened to these men they would not have

hesitated to proclaim it and would have taken

their stand in a more decided manner against the

ee~~~

errors in doctrine of

the Roman church *which* would have created such a blaze of light ~fte

that the

eyee-a~

~e-e~~~a~~~eft

senses could not comprehend it and would close the door

against that their work would not be tolerated at all But they was led along gently as fast as they could carry the minds of the people with them and as it was their was formidable obsticles to hinder aae the people from receiving the milder light, for God.

that was Shining upon their pathway from the faithful witnesses

Jesus Christ was leading Huss and Jerome as

£a8~

opening before them

the treasures of truth as fast as they could in any safty communicate it to the people

But these men did not give all the light other faithful workers

from God must follow to carry the people along still further in Reform flashing

a brighter light upon their pathway as they showed advance Light God had given to these faithful men which they were to let shine *upon Bohemia* from his word employing their talents entrusted to them to the best of their ability.

Huss

£e~~h~-~e

was steadily *and rapidly* making progress as the

providence of God brought circumstances about to reveal the corruption of Popes and prelates priests and sinners over

No Matter the Consequences

[pack of 28 33 or 34 upside dowri7 34

These men Huss and Jerome were moved upon by the spirit of God.

God bid

them search for the truth for themselves and God bid them speak the truth whether men would hear or forbare

stimulated by holy zeal they enter

upon their duty in the name of the Lord they did not cooly calculate consequences,

e~e

of arraying themselves in opposition to the great and mighty

of the world, and to the ignorant devote of Romanism

They preached to their

congregations the pure gospel repenting toward God and faith toward our Lord Jesus Christ

In so doing they exposed themselves to great danger

They were

not fully in the light of truth but was walking in the light as fast as it shone upon their pathway and away from the unchristian road. of the world were leading the way.

These great men

All unexpectedly their lips were opened

by the Lord they could not refrain from speaking that which was the truth and

carried away from all thoughts of themselves by a holy zeal through great love to God the precious souls for whom Christ had died they declared the sins that was so offensive to God in the church and its leaders

The Lord

put into their lips warnings to faithfully lay open the mischievous doctrines and abuses which was sanctifying the grossest sins under a cloak of godliness They did not think of consequences the ears of the people tingled under the clear truth of what Bible Christanty

Bfte~~6

required of its adherents

False

doctrines as far as they saw them to be in contrast with Bible truth they prescuted unflinchingly They pointed to the Bible standard which the church had been robbed of and the commandments of God had been superseeded by the commandments of men

the spirit of anti Christ was prevailing the church

Wylie, 142-143, paragraphs 6-7, the rest of Chapter 3. A few extracts from his refutation

of the Papal bull will enable us

~9

32[9ver or under 327

e£-Pepes-aa8-prela~eB-aa6-pr~eB~s-aa8

MeaKs.

Huss took his pen to refute the

to measure the progress Huss was making

Papal bull, but a few sentences can be

in evangelical sentiments, and the

given.

light which through his means was breaking upon Bohemia.

"If the discip-

"If the disciples of Jesus Christ Said he

les of Jesus Christ," said he, "were

were not allowed to defend him who is

not allowed to defend him who is Chief

Chief of the of the Church against

of the Church, against 00 00

those who wanted to seize on him,

those who wanted to sieze on him

much more will it not be permissible

much more will it not be permissible

to a bishop to engage in war for a

to a Bishop to engage in war for a

temporal domination and earthly rich-

temporal domination and·earthly riches."

es."

As the secular body he continues to

"As the secular body," he cont-

inues, "to whom the temporal sword

whom the temporal sword alone is suit-

alone is suitable, cannot undertake

able, cannot undertake to handle the

to handle the spiritual one, in like

spiritual one in like manner the ec-

manner the ecclesiastics ought to be

clesiastical ought to be content with

content with the spiritual sword, and

the spiritual sword, and not make use of

not make use of the temporal."

the temporal"

This

This was flatly to con-

was flatly to contradict a solemn

tradict a solomn judgment of the Papal

judgment of the Papal chair which as-

chair which asserted the Church's right

serted the Church's right to both

to both swords

swords. Having condemned crusades, the

Huss having condemned the crusades the

carnage of which was doubly iniqui-

carnage of which was doubly iniquitous

tous when done by priestly hands,

when done by priestly hands, he next

Huss next attacks indulgences.

attacked indulgences "They are an afront

They

are an affront to the grace of the

to the grace of the Gospel" "God alone

Gospel.

possesses the power to forgive sins

"God alone possesses the

power to forgive sins in an absol-

an-ab~elate-maftfter in

ute manner."

nero

"The absolution of

~ft

an absolute man-

Jesus Christ," he says, "ought to precede that of the priest; or, in other words, the priest who absolves and condemns ought to be certain that the case in question is one which Jesus Christ himself has already absolved or condemned."

This implies

that the power of the keys·is limited and conditional, in other words that the priest does not pardon, but only declares the pardon of God to the penitent.

"If," he says again, "the

"If" he says "The Pope uses his power

Pope uses his power according to God's

according to Gods commands, he cannot

commands, he cannot be resisted with-

be resisted without resisting God him-

out resisting God himself; but if he

self; but if he abuses his power by en-

abuses his power by enjoining what is

joining what is contrary to the Divine

contrary to the Divine law, then it

law, then it is a duty to resist him as

is a duty to resist him as should be

should be done to the pale horse of the

done to the pale horse of the Apoc-

Apocalypse to the dragon to the beast,

alypse, to the dragon, to the beast,

and to the Leviathan."

and to the Leviathan." As his views enlarged he waxed bolder

Waxing bolder as his views enlarged, he proceeded to stigmatise

he stigmatised

many of the ceremonies of the Roman

many of the ceremonies of the Roman

Church as lacking foundation, and

Church as lacking

as being foolish and superstitious.

foundation or requirement in the word of

He denied the merit of abstinences;

God and as being foolish and superstitious

he ridiculed the credulity of be-

He denied the merit of abstinences

lieving legends, and the grovelling

decidedly exposed the evil of credulity in

superstition of venerating relics,

of believing

bowing before images, and worship-

oralizing*

ping the dead.

erating relics bowing before images and

"They are profuse,"

~e~ead~

He

superstition of ven-

"They are

39 36

class of devotees, "towards the

they array bones of the latter with

any

legends and the *dem-

~reYe~~ia~

worshiping the dead

said he, referring to the latter

saints in glory, who want nothing;

£eMRaaeiea-aad-a~

2

p~e£Hse-sai8-Re

Referring these deluded

image worshipers and the worshipers of the

silk and gold and silver, and lodge

dead they are profuse toward the saints in

them magnificently; but they refuse

glory who want nothing;

clothing and hospitality to the poor

of the latter with silk$ and gold and silver

members of Jesus Christ who are a-

and lodge them magnificently but they refuse

mongst us, at whose expense they feed

clothing and hospitality to the poor members

to repletion, and drink till they

of Jesus Christ who are alive in our midst at

are intoxicated."

whose expense they feed themselves to reple-

Friars he no more

loved than Wicliffe did, if we may

They array bones

tion and drink till they are intoxicated

judge from a treatise which he wrote at this time, entitled The Abomination of Monks, and which he followed by another, wherein he was scarcely more complimentary to the Pope and his court, styling them the members of Antichrist. Plainer and bolder every day became the speech of Huss; fiercer grew his invectives and denunciations. m~!eip!ied-every-day in-

The scandals which multiplied around

The scandles that

him had, doubtless, roused his indig-

creased every day roused his indignation and

nation, and the persecutions which

~ha~

he endured may have heated his tem-

reforms were persecuted.

per.

XXIII a man infamous for his iniquitous

He saw John XXIII., than whom

those who were trying to bring about The same John

practices loaded down with every variety of sins as were the inhabitants of the world before the flood as was Sodom

8efere-i~-wa8-eeve

'~icked*

which God devot-

a more infamous man never wore the

ed to destruction and yet this man wear-

tiara, professing to open and shut

ing the tiara professing to open and to

the gates of Paradise, and scatter-

shut heavea the gates of Paridise and f88

ing simoniacal pardons over Europe

~raa~fa~-pareea8

that he might kindle the flames of

al pardons over Europe that he might ex-

war, and extinguish a rival in tor-

tinquish a rival in torrents of

rents of Christian blood.

Christian blood

It was

not easy to witness all this and be calm.

In fact, the Pope's bull of

crusade had divided Bohemia, and brought matters in that country to extremity.

The king and the priest-

hood were opposed to Ladislaus of

for scattering simoniac-

8~eee

Hungary, and consequently supported John XXIII., defending as best they could his indulgences and simonies. On the other hand, many of the magnates of Bohemia, and the great body of the people, sided with Ladis1aus, condemned the crusade which the Pope was preaching against him, together with all the infamous means

The people were divided in Bohemia the

by which he was furthering it, and held the clergy guilty of the

held guilty for the blood that seemed ready

blood which seemed about to flow in

to flow in torrents

torrents.

roused against the priests and was not spar-

The people kept no meas-

ure in their talk about the priests.

ing of their condemnation while the priests

The latter trembled for their lives.

trembled for their lives.

The archbishop interfered, but not

The archbishop interfered

~ throw oil on the waters.

4

the people were ar-

He

~ced Prague under interdict~and

QQ, p. 104, paragraph 18. eft~Y

but not to

throw oil on the troubled waters

He placed

Again the city of Prague seemed on the verge of a bloody

Prague under interdict and threatened to

conflict.

threatened to continue the sentence

continue the sentense as long as John Huss

servant was accused as "he that

so long as John Huss should remain

should remain in the city over

troubleth Isreal."

As in former ages, God's

I Kings 18:17.

The Light of God's Word

[Oack of 3Q 36 upside down-r

37 The words of warning the words of truth had been uttered and who should bring it back.

The people were amazed and confounded many hastened to the

false teachers and represented the words spoken in a perverted light

The mass

of the people instructed by the teachers inspired by Satan uttered abuse and cursing threatening to do violence to those faithful men who told them the truth because they loved their souls.

They were threatened with imprisonment

and death, But they dared not go back.

They regard God only and his cause,

but not themselves or their own lives.

They had been borne on by a power not

their own if evel man turned their words misunderstanding would certainly imperil their lives wrong feelings would arise must they recall the words spoken This cannot be they dare not do this lest they dishonor God and imperil their own soul which was a far life.

~re~er

greater evil than to lose their liberty and their

Nothing shall separate a living Christian from the living God.

God's

faithful people may be calumnated prescribed deprived of liberty and life itself but God has not left them the spirit of temptation

~ftey

I give unto them saith

our Lord eternal life and none shall be able to pluck them out of my handt. Neither life nor death

pr~a

no angels nor

principalities nor powers nor hight

nor deptht nor any other shall be able to separate them from the love of God

which is in Christ Jesus our Lord. Book of ages

Their souls were

repe~i"~

riveted to the

The Bible was being opened revealing the truth of ancient and

inspired prophecy.

God was speaking in his word, and his voice must be obeyed

for it is the voice that guids to everlasting life

The Bible these men fond

to be the key that unlocks sacrid mysteries it is the torch carried into the otherwise darkened chambers of history showing order where there had been to them confusion revealing harmony where appeared discord it was the clear bright chart that points to the royal road that leads to ever lasting life. 3lLOver or under 3H] in the city.

3

The archbishop per-

-,

The archbishop persuaded himself if

suaded himself that if Huss should

Huss left the city the confussion would

retire the movement would go down,

end

But the crisis had come and it was

and the war of factions subside into peace.

He but deceived himself.

It

was not now in the power of any man,

not in the power of human minds even of

even of Huss, to control or to stop

Huss to control or stop the agitation and

that movement.

the dissatisfaction

Two ages were strug-

Two pew ages were ~~preMe

gling together, the old and the new.

struggling together for the

old

The Reformer, however, fearing that

and the new

his presence in Prague might embar-

dent to withdraw *to his native village*

The Reformer deemed it pru-

The city was again placed interdict,

und.~

rass his friends, again withdrew

that his friends might not be brought

to his native village of Hussinetz.

into difficulty over

~his

last word

and Huss withdrew to his native vi1lage.

in smaller print and slightly above the line.

Probably refers to what is in the

back of the pag~

Truth in the Heart

LJnserted from back of 31, 3~ 39

Satan was mustering his forces to contest every inch of reform as he is today in 1887. study prophecy.

Satan is seeking to engross minds that they shall not There is every thing arising to draw away the research

of the scriptures the truths that appear at a casual reading mysteries become clear plain simple truths when searched

Many boast of not studying

prophecies of leaving Daniel and John out God will call them to an account in the great day of judgment for their neglect

Whatever God inspired men

to write is surely to be studied with interest

The glorious light streams

from the open heavens to our would shows us what is truth and what is its value

The truth must be planted in the heart as it is in Jesus

Obedience

to truth is required of every soul and therefore important that they know what the truth is.

The only possible way to reform and purify the church

is to have it composed of pious devoted God fearing men"who keep Gods commandments.

Li'eturn to 31, 3'f1 During his exile he wrote sev-

During his exile *in his native

eral letters to his friends in Prague.

place* he was not in active he studied

The letters discover a mind full of

he wrote letters to his friends in Prague.

that calm courage which springs from

He expressed in these letters a mind full

trust in God; and in them occur for

of *courage afte-which springs from* calm

the first time those prophetic words

trust and confidence in God.

which Huss repeated afterwards at more

letters occure for the first time those

than one important epoch in his career,

prophetic words which Huss repeated after-

the prediction taking each time a more

wards at more than one important epoch in

exact and definite form.

his career.

"If the

In these

"If the goose (his name in

goose" (his name in the Bohemian lan-

the Bohemian language signifies goose)

guage signifies goose), "which is but

which is but a timid bird and cannot fly

a timid bird, and cannot fly very high,

very high has been able to burst its bonds,

has been able to burst its bonds, there

there will come afterwards an eagle, which

will come afterwards an eagle, which will soar high into the air and draw

will soar high into the air and draw to it

to i t all the other birds." So he wrote,

all other birds." over [Written vertically]

adding, [fnserted from back of 31, 38, numbered 2 He spoke prophetically of Luther also

3~7

is represented in his bold couragous stand for Bible truth and the urging of reforms as the Eagle ~eturn

to 31, 3JU

"It is in the nature of truth,

So he wrote adding "It is the nature of

that the more we obscure it the

truth, that the more we obscure it the

brighter will it become."

brighter will it become.

Huss had closed one career,

Huss here in the providence of God found

and was bidden rest awhile before

rest a while from tumult and from active

opening his second and sublimest

warfare.

one.

Sweet to him was this quiet *of his birth

Sweet it was to leave the

strifes and clamours of Prague for

place* from clamors of Prague

the quiet of his birth-place.

that which was to him of highest value

Here

He he had

he could calm his mind in the per-

he could calm his mind and draw from the

usal of tre inspired page,

sacrid pages of Gods Word comfort, while he made supplication to God and like his

and fortify his soul by communion

divine Master fortified his soul for duty

with God.

and braced it with trial

For himself he had no fears; he

ion with God

For himself he seemed to

dwelt beneath the shadow of the

have no fear

He felt that he was beneath

ae-eae by commun-

Almighty.

By the teaching of the

Word and the Spirit he had been

the shaddow of the Almighty.

He

perused the Scriptures

wonderfully emancipated from the darkness of error.

His native

country of Bohemia had, too, by his instrumentality been rescued partially from the same darkness. Its reformation could not be completed, nor indeed carried much farther, till the rest of Christendom had come to be more nearly on a level with it in point of spiritual enlightenment.

So now

the Reformer is withdrawn. Neyer again was his voice to be

The testimony so faithfully

heard in his favourite chapel of

borne from his loved chapel of

Bethlehem.

Bethlehem was ended.

Never more were his

living words to stir the hearts of his countrymen.

There remains but

one act more for Huss to do--the greatest and most enduring of all. ~

o o

As the preacher of Bethlehem Chapel

He was to speak from a wider

he had largely contributed to eman-

stage, to all Christendom, before

cipate Bohemia, as the martyr of

laying down his life as a witness

Constance he was largely to contri-

for the truth.

bute to emancipate Christendom. GC, p. 104, paragraph 19. To cure the evils that were distracting Europe, a general council was summoned to meet at Constance.

32 L9ver or under 4

3~

with eager prayerful interest he read he laid open the words of inspiration before God and prayed with earnestness for wisdom to comprehend his Word, and the word of truth was constantly opening to his understanding increased light emancipating hLm from the darkness of error, that he might help others to the light.

Hus felt as he studied the word as one really

anxious to obtain evedence for himself as a sincere inquirer after truth although to obey that truth might cost him his life it was truth that he wanted that he might ascertain how to do the will of God.

He realized

the fulfilment of the words of Christ if any man will do his will he shall

5

know of the doctrine whether it be of god." of soul dug for the truth as for hidden* the precious

e8ty-ei-8e~~

lustre.

e~~eb

as he prayed and *with honesty

~earebed-~be-~eript~r~-with-bea-

gems of truth shone forth with heavenly

He made himself acquainted with the patrachs and the prophets, who

were faithful witnesses for God and some of these faithful prophets were rejected of men and met a cruel death because they would not cease to rebuke sin and would not participate in evil.

There was no printed Bibles in these

days aad *the words of life were written and* tradition or the oral transmission of truth had become so corrupted that darkness enveloped the Christian world.

Instead of the church carrying the burden and light of Gods word the

truths, *ei-Ged* traditions of

we~e-ee~~~pted

eaee-~~e

of Gods word was perverted and distorted

truth are now turned into utter fables.

The Papacy

was lifting itself up 33 40

5

*not* to become Christ like in purity and holiness but lifting itself up into Christs seat with out possessing one virtue of Christs charicter. They lived as if there was no God and sinned as if there was no judgment The visible example *and effect* of a corrupted christianity had no influence upon we~kia~

the~

absence

*church* to make a reformation

They sought to supply the

the power and spirit of God by imposing upon the credulity

of the people in superstitious rites form and display and deception aided by the devil called miracles.

There is not an evedence that any of those

reputed miracles exercised a regenerating f1uence on Popes Prelates or priests

~ftrlMeftee

Their is no demonstration of signs

and wonders that can change the human heart. through thy but the

truth thy

Hely-Sp~

word is truth.

or transforming in-

"Christ prayed scantify them

What was needed was not miracles

truth as it is in Jesus the out pouring of the Spirit of

God into peoples corrupt hearts and practices.

What Christianity needed

in 1415 was not signs and wonders but the living oricles of God and the *blessings of the* light of truth to feed on Christ to be one with Christ to love as Christ loved. man a Christian

No wonder works never will ever serve to make a

Thousands will will appear at the judgment and say lord

have we not done many wonderful

~hfft~s

~~orks*

in they name and he will

say I never knew you depart from me ye workers of iniquity And the day has come 34 41 6

in 1887 when the Scripture is being fu1fi1ed when signs and wonders shall be wrought that if it were possible they will deceive the very elect and the man of sin will come with lying wonders, wonders that will apar in sight of men to prove *that* a lie is Gods truth.

But the only safty for

Gods people in this age is the sure word of prophecy; Gods oricles are to

be the sure fondation tradition customs human doctrines will be urged upon the people but they have the detecter in their hands that tells them what it is safe for them to accept and what to reject.

They are to reccollect

that Satan is transformed into an angel of light and the only safty is to cling to Gods word.

If they speak not according to this word it is because

their is no light in them 3§ 42

Wylie, I, 144-148. This is all of chapter 4 except for the last 3 and 1/2 paragraphs. We have now before us a wider theatre than Bohemia. 1413.

Sigismun~-a

It is the year

name destined to go

7 But agitation increased not only in Bohemia but all through the nations of Europe. Sigismund comes upon the stage of action in 18

down to posterity along with that of

1413.

Huss, though not with like fame--had

with an eternal blot upon his charicter as

a little before mounted the throne of

a perjured soul.

the Empire.

the Empire 41.'ui in stormy times he saw

Wherever he cast his eyes

His name will ever stand in history

He mounted the throne of

the new emperor saw only spectacles that distressed him.

Christendom was

Christendom was loaded with schism

afflicted with a grievous schism. There were three Popes, whose personal

There were three Popes and the individual

profligacies and official crimes were

profligacy and official crimes were

~pea

the scandal of that Christianity of

casting a continual reproach

which each claimed to be the chief

upon that Chrisanty they claimed to be the

teacher, and the scourge of that

chief teacher *of* ei and a scourage of that

Church of which each claimed to be

church which claimed to be the supreme

the supreme pastor.

pastor.

The most sacred

The most

s~crid

and scandal

things were were put

things were put up to sale, and were

up for sale enmity strife emulation hatrid

the subject of simoniacal bargaining.

licentiousness of the darkest type compised

The bonds of charity were disrupted,

the life record

and nation was going to war with

Nations were in tumult with nation every

nation; everywhere strife raged and

where was violence and crime

blood was flowing.

in the cities and blood sbea-aaa was flowing

The Poles and

strife raged

the knights of the Teutonic order were waging a war which raged only with the greater fury inasmuch as religion was its pretext.

Bohemia

Bohemia seemed on the point of being rent in

seemed on the point of being rent in pieces by intestine commotions; Germany was convulsed; Italy had as

pieces Germany was stirred up the spirit of

many tyrants as princes; France was

war far

distracted by its factions, and

France was distracted by its factions

Italy had as many tyrants as princes

Spain was embroiled by the machina-

Spain was embroiled by machinations of

tions of Benedict XIII., whose pre-

Benedict XIII

tensions that country had espoused.

nation had espoused

To complete the confusion the Mus-

To complete the confusion the Musselman hords

sulman hordes, encouraged by these

encouraged by these dissentions were gathering

dissensions, were gathering on the

on the frontier of Europe.

~e-eemp

whose pretentions that

~he-eeftf~~e6

frontier of Europe and threatening to break in and repress all disorders, in a common subjugation of Christendom to the yoke of the Prophet.

To

the evils of schism, of war, and Turkish invasion, was now added the worse

To all these evils Sigismund saw as he thought

evil--as Sigismund doubtless accounted

herisy arising He was a sincere devotee of

it--of heresy.

A sincere devotee, he

was moved even to tears by this spec-

Papacy and he was moved even to tears by this

tacle of Christendom disgraced and

specticle of Christendom disgraced and torn

torn asunder by its Popes, and under-

asunder by its Popes and under mind as he im-

mined and corrupted by its heretics.

agined and corrupted by

The emperor gave his mind anxiously to the question how these evils we~to be

8 its heritics

The emperor wa~-~re~e~e6-~ft-

cured.

The expedient he hit upon

was not an original one it

certain1y-~

had come to be a stereotype

anxiously over the question how these evils were to be cured.

remedy--but it possessed a certain plausibility that fascinated men, and so Sigismund resolved to make

The expedient he thought must be

trial of it:

a general council

it was a General

ee

in

Council. This plan had been tried at Pisa, and it had failed.

This did not pro-

True it had been tried at Pisa and it had failed but they decided to Sttl'llmea-ehe

mise much for a second attempt; but the failure had been set down to the fact that then the mitre and the Empire were at war with each other, whereas now the Pope and the emperor were prepared to act in concert.

In

these more adventageous circumstances Sigismund resolved to convene the

convene the whole church all its patriarchs

whole Church, all its patriarchs, car-

Cardinals Bishops *and* princes and to sum-

dina1s, bishops, and princes, and to summon before this august body the

mon before this agust body the

three rival Popes, and the leaders

three rival Popes.

of the new opinions, not doubting

They did not doubt but a general

that a General Council would have

council would have authority

authority enough, more especially

enough more especially when seconded by

when seconded by the imperial power,

the imperial power to compel the

to compel the Popes to adjust their

Popes to adjust their rival claims and

rival claims, and put the heretics

put the heritics to silence

to silence.

These were the two

objects which the emperor had in eye--to heal the schism and to extirpate heresy. Sigismund now opened negotiations with John XXIII.

The council was called at the deTo the Pope the idea of a council

To the

Pope the idea of a Council was be-

was

yond measure alarming.

Nor can this be wondered at if his

XXIII.

wonder at this, if his conscience was

conscience was loaded with one half the

had been far from welcome to Pope

loaded with but half the crimes of

crimes which historians have accused

John, whose character and policy

which Popish historians have accused

him

could ill bear investigation, even

him.

Nor can one

But he dared not refuse the

emperor.

John's crusade against

a~armift!

beyond measure alarming

sire of the emperor Sigismund, by one of the three rival popes, John The demand for a council

by prelates as lax in morals as were the churchmen of

t~ose

times.

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

(See Appendix.)

'o"'"

CIO

Ladislaus had not prospered.

The

King of Hungary was in Rome with his army, and the Pope had been compel led to flee to Bologna; and terrible as a Council was to Pope John, he resolved to face it, rather than offend the emperor, whose assistance he needed against the man whose ire he had wantonly provoked by his bull of crusade, and from whose victorious arms he was now fain to seek a deliverer.

Pope John was accused of

Pope John was accused of opening

opening his way to the tiara by the

his way to the tiara by the murder

murder of his predecessor, Alexander

of his predecessor Alexander V and

V., and he lived in continual fear

he lived in continual fear of being

of being hurled from his chair by the

hurled from his chair by the same

same dreadful means by which he had

dreadful meanes by which he had found

mounted to it.

access to it

It was finally agreed

It was finally agreed

that a General Council should be con-

that a General Council should be con-

voked for November 1st, 1414, and

voked for Nov. 1, 1414 and

5

that it should meet in the city of

that it should meet in the city of

Constance.

Constance

The day came and the Council assembled.

From every kingdom and

The day came and the council assembled

From every kingdom and state

state, and almost from every city in

and from almost every city in Europe

Europe, came delegates to swell the

came delegates to swell that great

great gathering.

gathering

All that numbers,

Al~-~ha~-m

and princely rank, and high ecclesiastical dignity, and fame in learning, could do to make an assembly illustrious, contributed to give 6clat to the Council of Constance. Thirty cardinals, twenty archbish-

Thirty cardinals,twenty archbishops one

ops, one hundred and fifty bishops,

hundred and fifty bishops, and as many

and as many prelates, a multitude of

prelates a

abbots and doctors, and eighteen hun-

and eighteen hundred priests came together

dred priests came together in obedi-

in obedience to the joint summons of the

ence to the joint summons of the

emperior and the Pope

emperor and the Pope.

Among the members of

Among the members of sovereign rank were the Electors of Palatine,

multitude of abbots and doctors

~ever

soverign rank

were the electors of Palatine

of Mainz, and of Saxony; the Dukes

of Mainz of Saxony the Dukes of

of Austria, of Bavaria, and of

Austria of Bavaria and of Silesia

Silesia. count~

31

There were margraves,

and barons without number.

9

44

There were magraves counts and barons

But there were three men who took

without number

precedence of all others in that

who took precedence of eeker all others

brilliant assemblage, though each

in that brilliant assembly though each

on a different ground.

on a different ground

These three

But there were three men

gQ, p. 104, paragraph 20.

These three men

The chief objects to be accom-

men where the Emperor Sigismund, Pope

were the Emperior Sigismund, Pope John

plished by the council were to heal

John XXIII., and--last and greatest

XXIII and last and greatest of all

the schism in the church and to

of all--John Huss.

John Huss

root out heresy.

The two anti Popes had been summoned to

popes were summoned to appear before

the council They appeared not in person

it, as well as tm leading propagator

but by delegates.

of the new opinions, John Huss.

The two anti-Popes had been summoned to the Council.

They ap-

peared, not in person, but by del-

Hence the two anti-

The

egates, some of whom were of car-

former, having regard to their own

dinalate rank.

safety, did not attend in person, but

This raised a weighty

question in the Council, whether these cardinal delegates should be received in their red hats.

To permit the

ambassadors to appear in the in-

were represented by their delegates.

signia of their rank might, it was argued, be construed into a tacit admission by the Council of the claims of their masters, both of whom

had been deposed by the Council

of Pisa; but, for the sake of peace, it was agreed to receive the deputies in the usual costume of the cardinalate.

In that assembly were the illus-

trious scholar, Poggio; the celebrated Thierry de Niem, secretary to several Popes, "and whom," it has been remarked, "Providence placed near the source of so many iniquities for the purpose of unveiling and stigmatising them;W AEneas Sylvius Piccolomini, greater as the elegant historian than as the wearer of the triple crown; Manuel Chrysoloras, the restorer to the world of some of the writings of

t-' t-'

N

Demosthenes and of Cicero; the almost heretic, John Charlier Gerson; the brilliant disputant, Peter D'Ailly, Cardinal of Cambray, surnamed lithe Eagle of France, II and a host of others. In the train of the Council

In the trail of the council came a

came a vast concourse of pilgrims

vast concourse of pilgrims from all

from all parts of Christendom.

parts of Christendom men from beyond

Men

from beyond the Alps and the Pyrenees

the alps and the Pyrenees mingled here

mingled here with the natives of the

with the natives of Hungarian and Bohem-

Hungarian and Bohemian plains.

ian plains

Room

Room could not be found in

could not be found in Constance for

Constance for this vast multitude and

this great multitude, and booths and

booths and wooden erections rose out-

wooden erections rose outside the

side the walls.

walls.

Theatrical representations

and religious processions proceeded together.

Here was seen a party of

revellers and masqueraders busy with their cups and their pastimes, there

........

w

knots of cowled and hooded devotees devoutly telling their beads.

The

orison of the monk and the stave of the bacchanal rose blended in one. So great an increase of the population of the little town--amounting, it is supposed, to 100,000 souls-rendered necessary a corresponding enlargement of its commissariat. All the highways leading to Constance were crowded with vehicles, conveying thither all kinds of provisions and delicacies:

the wines of France, the

breadstuffs of Lombardy, the honey and butter of Switzerland; the venison of the Alps and the fish of their lakes, the cheese of Holland, and the confections of Paris and London. The emperor and the Pope, in the matter of the Council, thought only of

circumventing one another.

Sigis-

mund professed to regard John XXIII. as the valid possessor of the tiara; nevertheless he had formed the secret purpose of compelling him to re-

Pope John, while ostensibly the con-

nounce it.

voker of the council, came to it

And the Pope on his part

pretended to be quite cordial in the

with many misgivings, suspecting the

calling of the Council, but his firm

emperor's secret purpose to depose

intention was to dissolve it as soon

him, and fearing to be brought to

as it had assembled if. after feeling

account for the vices which had dis-

its pulse, he should find it to be

graced the tiara, as well as for the

unfriendly to himself.

crimes which had secured it.

He set out

from Bologna, on the 1st of October, with store of jewels and money.

Some

he would corrupt by presents, others he hoped to dazzle by the splendour of his courts.

All agree in saying

that he took this journey very much against the grain, and that his heart misgave him a thousand times on the

road.

He took care, however, as he

went onward to leave the way open behind for his safe retreat.

As he

passed through the Tyrol he made a secret treaty with Frederick, Duke of Austria, to the effect that one of his

stro~castles

should be.at

his disposal if he found it necessary to leave Constance.

He made

friends, likewise, with John, Count of Nassau, Elector of Mainz.

When

he had arrived within a league of Constance he prudently conciliated the Abbot of St. Ulric, by bestowing the mitre upon him.

This was a

special prerogative of the Popes of which the bishops thought they had cause to complain.

Not a stage did

John advance without taking precautions for his safety--all the more

that several incidents befel him by the way which his fears interpreted into auguries of evil.

When he had

passed through the town of Trent his jester said to him, "The Pope who passes through Trent is undone." In descending the mountains of the Tyrol, at that point of the road where the city of Constance, with the lake and plain, comes into view, his carriage was overturned.

The

Pontiff was thrown out and rolled on the highway; he was not hurt the least, but the fall brought the colour into his face.

His attendants crowded round

him, anxiously inquiring if he had come by harm: "By the devil,I.I said he, "I am down; I had better have stayed at Bologna;" and casting a suspicious glance at the city beneath him, "I see

how it is," he said, "that

is the

pit where the foxes are snared." John XXIII entered constance on horse

John XXIII. entered Constance on horseback. the 28th of October.

back the 28 of October attended by nine

Yet he made his entry into the

attended by nine cardinals. several

cardinals several archbishops bishops and

city of Constance with great

archbishops, bishops, and other pre-

other prelates and a numerous retinue of

pomp, attended by ecclesiastics of the highest rank and followed by a

latest and a numerous retinue of courtiers.

He was received at the

court

He was received at the gates with

train of courtiers.

gates with all possible magnificence.

all possible devotion and magnificence

"The body of the clergy,"says Len-

The body of the clergy went to meet him in

fant, "went to meet him in solemn

solemn procession bearing the relics of

and dignitaries of the city, with

procession, bearing the

the saints.

an immense crowd of citizens, went

All the orders of the city assembled also

out to welcome him.

saints.

reli~s

of

All the orders of the city

All the clergy

assembled also to do him honour. and

to do him honor and he was conducted to

he was conducted to the episcopal

the episcopal palace by an incredible mul-

palace by an incredible multitude of

titude of people

people.

Four chief magistrates rode by his side

Above his head was a golden canopy,

rode by his side. supporting a canopy

supporting a canopy

borne by four of the chief magis-

of cloth of gold, and the Count

of gold

Radolph de Montfort and the Count

ees while two counts held the bridle of

Four of the chief magistrates

eve~-h~s-fteae

of cloth

~h-i:s-b:ead-fl.t'l:e-t:h-e-eet1t'l:tBe~~ftel:e

trates.

Berthold des Ursins held the bridle of I-' I-'

00

his horse.

The Sacrament was carried

his horse

The sacriments was carried

before him upon a white pad, with a

before him upon a white pad with a little

little bell about its neck; after the

bell about its neck; after the sacriment

Sacrament a great yellow and red hat

a great yellow and red hat was carried

was carried, with an angel of gold at

with an angel of gold at the button of

the button of the ribbon.

the ribbon.

All the

cardinals followed in cloaks and red hats.

Reichenthal, who has described

this ceremony, says there was a great

38

45

10 All the cardinals followed in cloaks and red hats

ihere-wa~-a-~reae-ei~

dispute among the Pope's officers who

of Ulm put an end to it by saying that the horse belonged to him, as he was burgomaster of the town, and that he caused him to be put into his The city made the presents

to the Pope that are usual on these occasions; it gave a silver-gilt cup weighing five marks, four small casks of Italian wine, four great vessels of wine of Alsace, eight great vessels

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

should have his horse, but that Henry

stables.

The host was carried before him,

Presents were brought to the Pope

of the country wine, and forty measures of oats, all which presents were given with great ceremony. Henry of Ulm carried the cup on horseback, accompanied by six counci11ors, who were also on horseback. When the Pope saw them before his palace, he sent an auditor to know what was coming.

Being informed

that it was presents from the city to the Pope, the auditor introduced them, and presented the cup to the Pope in the name of the city.

The

Pope, on his part, ordered a robe of black silk to be presented to the

Q£, p. 104-105, paragraph 21.

consul." While the Pope was approaching

While the Pope was approaching Constance

Meanwhile another traveler

Constance on the one side, John Huss

on one side John Huss was traveling towards

was approaching Constance.

was travelling towards it on the

it on the other He was not ignorant of the

was conscious of the dangers which

other.

risk he was running in appearing before

threatened him.

He did not conceal from him-

Huss

He parted from

self the danger he ran in appearing before such a tribunal.

His judges

his friends as if he were never to such a tribunal

What dependence could

meet them again, and went on his

he :put upon his judges who were parties

journey feeling that it was leading

hope could Huss entertain that they

in the cause

him to the stake.

would try him dispassionately by the

that he should have a

Scriptures to which he had appealed?

ehe a dispassionate trial by the scrip-

Where would they be if they allowed

tures to which he had appealed as the

such an authority to speak?

fondation of his faith.

were parties in the cause.

What

But he

He could not feel assured £a~e-e~~a~-~y-ey-

Where would

must appear; Sigismund had written

these aMe men men if they allowed such

to King Wenceslaus to send him

an authority to speak

thither; and, conscious of his in-

must appear.

nocence and the justice of his cause,

King Wenceslaus to send him hither; and

thither he went.

conscious [?] *conscious* [In a different

Sigismund had written to

hand and inEl of his innocence and the

Notwithstanding he had obtained a

justice of his cause he obeyed the man-

safe-conduct from the King of Bohemia,

date. In prospect of the dangers be-

But he had-eeea

He was conscious

e£-h!8-daa~e~-a~

he was in perril of his life.

he

fore him, he obtained, before setting

done all that he could on his part before

out, a safe-conduct from his own sov-

starting on his journey he procurred a

ereign; also a certificate of his or-

safe conduct from his own Soverign also a

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

thodoxy from Nicholas, Bishop of

a cirtificate of his orthodoxy from

Nazareth, Inquisitor of the Faith in

Nicholas Bishop of Nazareth inquisitor

Bohemia; and a document drawn up by

of the faith in Bohemia; and a doctrine

a notary, and duly signed by witnes-

drawn up by a notary and duly signed by

ses, setting forth that he had offered

witness setting forth that he had offered

to purge himself of heresy before a

to purge himself of herisy before a pro-

provincial Synod of Prague, but had

vincial

been refused audience.

been refused audience

He afterwards

ee~ftei~

synod of Prague but had He afterwards

caused writings to be affixed to the

caused writings to be affixed to

doors of all the churches and all the

doors of all the churches and all the

palaces of Prague, notifying his de-

palaces of Prague notifying his departure

parture, and inviting all persons to

and inviting all persons to come to Con-

come to Constance who were prepared

stance who was prepared to testify to his

to testify either to his innocence

innocence or his guilt 39

or his guilt. To the door of the royal palace even

a~~

46

11 To the door of the royal palace even

did he affix such notification, ad-

did he affix such notification ad-

dressed "to the King, to the Queen,

dressed to the king queen and whole

and to the whole Court."

court

He made

papers of this sort be put up at every

the

He made papers of this sort

to be put up at every

.... N N

place on his road to Constance.

place on his road to Constance

In

the imperial city of Nuremberg he

the imperial city of Nuremberg he gave

gave public notice that he was going

public notice that he was going to the

to the Council to give an account of

Council to give an account of his faith

his faith, and invited all who had

and invited all who had any thing

anything to lay to his charge to meet

to lay to his charge to meet him there

him there.

Before setting out he

He started, not from

Prague, but from Cralowitz.

Before he took farwell of his friends as of

he made all his arrangements in

friends as of those he never again

those he never again should see

view of the probability of his

should see.

He expected to find more enemies at the

death.

setti~out

6

In

he took farewell of his

He expected to find more

enemies at the Council than Jesus

council than Jesus Christ at Jersalem

Christ had at Jerusalem; but he was

but he resolved to endur the last

resolved to endure the last degree

degree of punishment rather than betray

of punishment rather than betray the Gospel by any cowardice.

6

The pres-

the Gospel by any cowardice

He felt

entiments with which he began his

impressed strongly all the way on his

journey attended him all the way.

journey that this that it was a pilgrim-

He felt it to be a pilgrimage to the

age to the stake (insert page 148 paragraph

stake.

on second column overL9ver is written vertically at about 45 degrees. no end parenthesii]

Mrs.

White~

'parenthesis has

GC, p. 105, paragraph 22. In a letter addressed to his friends at Prague he said:

"My brethren, "

I am de-

parting with a safe-conduct from the king to meet my numerous and mortal enemies " " • • I confide altogether in the all-powerful God,in my Saviour; I trust that He will listen to your ardent prayers, that he will infuse His prudence and His wisdom into my mouth, in 8

order that I may resist them; and that He will accord me His Holy Spirit to fortify me in His truth, so that I may face with courage, temptations, prison, and, if necessary, a cruel death.

Jesus Christ suffered for His we11-be-

loved; and therefore ought we to be astonished that He has left us His example, in order that we may ourselves endure with patience all things for our own salvation? we are His creatures;

He is God, and

He is the Lord, and we

are His servants; He is Master of the world, and we are contemptible mortals--yet he

suffered!~ N

.po

Why, then, should we not suffer also, particularly when suffering is for us a purification?

There-

fore, beloved, if my death ought to contribute to His glory, pray that it may come quickly, and that He may enable me to support all my calamities with constancy.

But if it be better that

I return amongst you, let us pray to God that I may return without stain--that is, that I may not suppress one tittle of the truth of the gospel, in order to leave my brethren an excellent example to follow.

Probably, therefore,You will

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

to restore me

to you, let us then advance with a firmer heart in the knowledge and the love of His law." --Bonnechose, vol. I, pp. 147,148. GC,pp. 105-106, paragraph 23. In another letter, to a priest who had become a disciple of the gospel, Huss spoke with deep humility of his own errors, accusing himself "of having felt pleasure in wearing rich

t-'

!'oJ VI

apparel and of having wasted hours in frivolous occupations." monitions:

He then added these touching ad-

"May the glory of God and the sal-

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

Beware of

house more than thy soul; and,

above all, give thy care to the spiritual edifice.

Be pious and humble with the poor, and

consume not thy substance in feasting.

Shouldst

thou not amend thy life and refrain from superfluities, I fear that thou wilt be severely chastened, as I am mysel£. . • Thou knowest my doctrine, for thou hast received my instructions from thy childhood; it is therefore useless for me to write to thee any further.

But

I conjure thee, by the mercy of our Lord, not to imitate me in any of the vanities into which thou has t seen me fall." letter he added:

On the cover of the

"I conjure thee, my friend,

not to break this seal until thou shalt have

acquired the certitude that I am dead." [back of 39 46 and

vol. I, pp. 148, 149.

117

[Upside dowri] At every village and town on

~.,

GC p. 106, paragraph 24.

On his journey he met with every

On his journey, Huss every-

his route he was met with fresh

mark of affection and respect from the

where beheld indications of the

tokens of the power that attached

people the streets were thronged with

spread of his doctrines and the

to his name, and the interest his

people whom respect rather than curi-

favor with which his cause was re-

cause had awakened.

osity brought together

garded.

The inhabit-

ants turned out to welcome him. ~

He was ushered

into the towns with great acclamations

meet him,

He passed through Germany *be-

Several of the country cures were

I~-wa~

especially friendly; it was their

ing* accorded with marked attention

battle which he was fighting,as well

said I thought myself an outcast

as his own, and heartily did they

see my worst friends are in Bohemia

wish him success.

The people thronged to

He

I now

At Nuremberg,

and other towns through which he

and in some towns the magistrates

passed, the magistrates formed a

attended him through their streets.

guard of honour, and escorted him through streets thronged with spectators eager to catch a glimpse of

the man who had begun a movement which was stirring Christendom. Wylie, I, 149-152, paragraphs 1-7 of chapter 5. The first act of the Council, after settling how the votes were to be taken--namely, by nations and not by persons--was to enroll the name of St. Bridget among the saints. This good lady, whose piety had been abundantly proved by her pilgrimages and the many miracles ascribed to her, was of the b100droyal of Sweden, and the foundress of the order of St. Saviour, so called because Christ himself, she affirmed, had dictated the rules to her.

She was canonised first

of all by Boniface IX. (1391); but this was during the schism, and the validity of the act might be held doubtful.

To place St.

Bridget's title beyond question, she was, at the request of the Swedes, canonised a second time by John XXIII.

But unhappily, John him-

self being afterwards deposed, Bridget's

saintship became again dubious; and so she was canonised a third time by Martin V. (1419), to prevent her being overtaken by a similar calamity with that of her patron, and expelled from the ranks of the heavenly deities as John was from the list of the Pontifical ones. While the Pope was assigning to others their place in heaven, his own place on earth had become suddenly insecure.

Proceedings were com-

menced in the Council which were meant to pave the way for John's dethronement.

In the fourth

and fifth sessions it was solemnly decreed that a General Council is superior to the Pope.

"A

Synod congregate in the Holy Ghost," so ran the decree, "making a General Council, representing the whole Catholic Church here militant, hath power of Christ immediately, to the which power every person, of what state or dignity soever he be, yea, being the Pope himself, ought

to be obedient in all such things as concern the general reformation of the Church, as well in the Head as in the members." The Council in this decree asserted its absolute and supreme authority, and affirmed the subjection of the Pope in matters of faith as well as manners to its judgment. In the eighth session (May 4th, 1415), John Wicliffe was summoned from his rest, cited before the Council, and made answerable to it for his mortal writings.

Forty-

five propositons, previously culled from his publications, were condemned, and this sentence was fittingly followed by a decree consigning their author to the flames.

Wicliffe

himself being beyond their reach, his bones, pursuant to this sentence, were afterwards dug up and burned.

The next labour of the

Council was to take the cup from the laity, and to decree that Communion should be only in one kind.

This prohibition was issued

I-' W

o

under the penalty of excommunication. These matters dispatched, or rather while they were in course of being so, the Council

The council entered upon the weightier affair

entered upon the weightier affair of Pope

of Pope John XXIII.

John XXIII.

ten out as charges

Universally odious, the Pope's

The Popes crimes were writ-

deposition had been resolved on beforehand by the emperor and the great majority of the members.

At a secret sitting a terrible in-

dictment was tabled against him.

"It con-

tained," says his secretary, Thierry de Niem, "all the mortal sins, and a multitude of others

or mortal sins and a multitude of others not fit

not fit to be named."

to be named

"More than forty-three

most grievous and heinous crimes," says Fox,

More than forty three most grievous

and henious crimes were proved against him.

"were objected and proved against him: as Marell~8

that he had hired Marcillus Permensis, a phy-

He had hired

sician, to poison Alexander V., his predeces-

Alexander V his predecessor

sor.

was a heritic a simoniac a liar a hypocrite a

Further, that he was a heretic, a sim-

a physician to poison Further that he

oniac, a liar, a hypocrite, a murderer, an

murderer an enchanter a dice player and an

enchanter, a dice-player, and an adulterer;

adulter and it was difficult to name a sin that

and finally, what crime was it that he was

he was not guilty off.

not infected with?"

When the Pontiff heard

When the Pontiff heard

..... VJ .....

of these accusations he was overwhelmed with

of these accusitions he was over whelmed with

affright, and talked of resigning; but re-

terror and talked of resigning but when the

covering from his panic, he again grasped

first impression wore off he resolved to hold

firmly the tiara which he had been on the

fast the tiara *for* which he had risked so

point of letting go, and began a struggle for

much and began to contest for it with the

it with the emperor and the Council.

emperior and the council

Making

He labored with all

himself acquainted with everything by his

Satanic art to keep his position he held mid-

spies, he held midnight meetings with his

night meetings with his friends bribed the

friends, bribed the cardinals, and laboured to sow division among the nations composing the Council.

But all was in vain.

His op-

ponents held firmly to their purpose.

The

40[Over or under 417 12

cardinals and sought in every was possible to discord among the nations composing the council But his eforts were in vain

his opponents held

indictment against John they dared not make

firmly to their purpose

public, lest the Pontificate should be ever-

against John they dared not make public lest the

lastingly disgraced, and occasion given for

Pontificate should be everlastingly disgraced

a triumph to the party of Wic1iffe and Huss;

and occation given

~e

for a triumph to the party

but the conscience of the miserable man sec-

of Wicliffe and Huss.

But the conscience of the

onded the efforts of his prosecutors.

*miserab1e* man seconded the efforts of

The

~hey

The indictments

~he

his

Pope promised to abdicate; but repenting im-

prosecutors

The Pope promised to abdicate but

mediately of his promise, he quitted the city

he immediately repented of his promise he qui ted

by stealth and fled to Schaffhausen.

the city by stealth and fied to Schaffhausen

We have seen the pomp with which John XXIII. entered Constance.

In striking con-

trast to the ostentatious display of his arrival, was the mean disguise in which he sought to conceal his departure.

The plan

of his escape had been arranged beforehand between himself and his good friend and staunch protector the Duke of Austria.

The

duke, on a certain day, was to give a tournament.

The spectacle was to corne off late in

the afternoon; and while the whole city should be engrossed with the

f~te,

the lords tilting

in the arena and the citizens gazing at the mimic war, and oblivious of all else, the Pope would take leave of Constance and of the Coun-

cU. It was the 20th of March, the eve of St. Benedict, the day fixed upon for the duke's entertainment, and now the tournament was proceeding.

The city was empty, for the inhabit-

ants had poured out to see the tilting and

In striking contrast to his entering in Constance was his departure

reward the victors with their acclamations. The dusk of evening was already beginning

The evening shades were coming on when John

to veil the lake, the plain, and the mountains of the Tyrol in the distance, when John XXIII., disguising himself as a groom or

XXIII disguising himself as a groom or

postillion, and mounted on a sorry nag, rode

postillion, and mounted on a serry poor horse

through the crowd and passed on to the south.

rode through the crowd and passed on to the

A coarse grey loose coat was flung over his

south a corse grey loose coat was flung over

shoulders, and at his saddlebow hung a cross-

his shoulders and at his saddle bow hung a

bow;

cross bow no one suspected

no one suspected that this homely fig-

~his-hem~y

him in

ure, so poorly mounted, was other than some

his homly disguise he was monted as a peasant

peasant of the mountains, who had been to

of the mountains who had been to market with

market with his produce, and was now on his

his produce and now was on his way back

way back.

The duke of Austria was at the

moment fighting in the lists, when a domestic approached him, and whispered into his ear what had occurred.

The duke went on with the

tournament as if nothing had happened, and the fugitive held on his way till he had reached Schaffhausen, where, as the town belonged to the duke, the Pope deemed himself

in safety.

Thither he was soon followed

by the duke himself. When the Pope's flight became known, all was in commotion at Constance.

The Council

was at an end, so every one thought; the flight of the Pope would be followed by the departure of the princes and the emperor: the merchants shut their shops and packed up their wares,only too happy if they could escape pillage from the lawless mob into whose hands, as they believed, the town had now been thrown.

After the first moments of con-

sternation, however, the excitement calmed down.

The emperor mounted his horse and rode

round the city, declaring openly that he would protect the Council, and maintain order and quiet; and thus things in Constance returned to their usual channel.

The greatest consternation

And this 18 the man who

i!!~ee

issued his condemnation against Huss.

took place between Christ and Satan is

~e~~e~~a~ee

What

in the great controversy

is perpetuated in those who are Christs and those who are Satans our Lord say I am not come to send peace·on earth but a sword.

Well did When God

works for his church to bring them in a state of activity and devotion then will over LQver is written below the line at an angle to the line? LQack of 40, over or under also Satan work.

4I1

When there is no spirit of enmity and warfare against the

church we have reason to fear that the church has been making friendship with the world and corrupting her ways before God.

Just as soon as the world feels

it is losing grond Satan trembles for his kingdom and he begins his warfare against the church workin~of

Stir conflict agitation battle will surely be seen in the

the armies of Satan

Two great eternityies are at issue

The battle

field is in the world and *souls for whom Christ has died to redeem from Satans power is the prise he is seeking* righteousness mercy and justice fall.

~he

Satan is the opposing general to purity

He has only changed for the worse since his

of what great value are these souls for which two eternitis battle

and*human*life was very sacrid and held precious by our Saviour but Satan and his angels and all who serve under his banner manifest nothing but intense hatrid to any life and any charicter that represents the life and purity and

loveliness of Christ.

Look at the fiction of men claiming to be Christians

the definition of Christian is Christ like filled with hatrid envy and *satanic* fury because eae-er some

ones of human family have conscienciously

studied the word of God and Hi; obeyed his requirements in his word. Lord has ordained that the ~ha;;-~e-

battle~

o£-two

*wor~e~*

But the

eteraitie~-~ha;l-~e-wor;e~

between Christ and the Devil shall be fought on this world which God

created and made man to have dominion over the world but the result is stated Satan will be forever discomforted error and every specie of idolatry will be will with all evel be rooted out of the earth

All will come under the undis-

puted sway of Jesus Christ and be forever without spot or stain of sin beautiful holy and undefied

Pope John XXIII and Jesus Compared 13

4l£Dver or under 4a]

We bring before you a scene in contrast with the one portraid of Pope John entering Constance

Here is a man loaded with iniquity But making the

highest pretentions mortal man can make of being Gods Vice gerent upon earth, compare his charicter with the Charicter of the Son of God who was pure and spotless and undefiled.

It is any marvel that

Pe~e~t

Pontiffs and prelates ee

~rofto~a

are so opposed to their church members reading the Bible which plainly

reveals

Chris~life

his spirit his eharieter self denial his humility his char-

icter in every respect

~o

in such marked contrast to their own

Multitudes were

congregated at Jerusalem and its suburbs from every part of the hea Hebrew territory to keep the great National feast.

Many were attracted their who

were sick and others had brought relatives and friends *to be healed* others came with curisoty to see the prophet who had raised the dead and the to see this one who had laid in the grave four days. Jesus had entered Jerusalem as Zions king he entered Jerusalem Publicly under circumstances that as would openly anonce his claim to be the Messiah under the very eyes of the haughty and yet alarmed hierarchy

He would enter as a king but

as a Prince of Peace giving no pretence for any political design

His work

could not be said to be ended with his last work 42LQver or under 427 14

work is performed his claim made openly and given this additional evedence of his authority hitherto he had entered the city on foot

This day he would

do so as the king of Israel he maks no grand display as the Pope John had done he rides upon the simple animal ehe-J foretold in Prophecy.

The asses

colt which he Msee rode was in one sense a repre symbol of his coming

Sud-

denly Olivet becomes the scene of triumph, and the children of Zion are joyful in their king.

Peepl

Many on that occation remembered the ancient pro-

phecy which stimulated them to an ethusiasm fitting for such an hour.

Rejoice

greatly 0 daughters of zion shout 0 daughters of Jerusalem behold your king cometh unto

ekee-rieia~-Mpeft-aa-aSs-Mpea-Eke

thee he is just, and having

salvation lovely and riding upon an ass, and upon a colt the foal of an ass.

All sought to respond to this call from a prophetic past.

was the Majesty of Heaven, but no extravigant decorations

Some He

wae-a~ew

no impos-

ing display was seen on this occation, no pomp no agrandizement on this occation

The outer garments of

Media~e-~breng

~ba~-vae~-~brea~ *his

devoted followers*

~M-

was placed upon the back of the colt others spread their

garments in the way as a tribute of loyalty and homage others cut down the brances of palm trees and strewed them in the way, and on this leafy carpet rides Zions king

Shouts of victory and welcome awaken the choes of the montans.

Prophets for hundreds of years before 43[9ver or under 15

5~

saw this very occasion and as a-eime the procession reach the ascent of the crest of Olivet there lays Jerusalem before them and as the temple with its glory is before them their ethusiasm knows no bounds the multitude eegiae ~e-rejeiee

of disciples begins to rejoice and praise God with a loud voice

for all the mighty works that they had seen

Blessed be

the king that cometh

in the name of the Lord Peace in heaven and glory in the Highest

The jelious

Pharisees the alone exceptions to the universal joy are silenced they have no voice to respond to the *call from their* prophetic past.

They appeal to

Christ to silence the voices of rejoicing and his reply is I tell you that if these should hold their peace the *very* stones would cry out.

They have the

whole metropolis before them. loveliness

The

s~~r

fortresses walls temple towers rise in stately

grand scene is before them Zions king they think is to

take his seat on the throne of David in Jerusalem. the disciples looked to Jesus the hero of the hour

And when

he-seeft-ift-aft-a~

prised to mark the effect he is in an agony of tears wep~-eYer

he-eehere-~he-

are sur-

He beheld the city; afte

How differit was the march and the accompaning multitudes from the

procession

er

that accompanied Pope John

march of worthy conquerors

How differit from from the jubilent

How great[?-T the contrast of these proud triumphs

up the streets of the Roman Capitol

eft-~he-A~heftfaft-Aerepe

when the wail of

the captive blended with the corse voices of triumph and the brazen triumphs [7] 44L9ver or under 16

517

When the wheels of the chariots of war was soiled with the blood of the slain every voice is heard relating the story of mercy and compassion

the restored

blind are there with eyes that his finger and his word has unsealed and they lead the way in joy and gladniss

The restored dumb are their and their tongues

are vocal with the praise of to Zions king

The restored cripple is there

~~

with activity strong in limb and muscle to strip the palm tree for his meet tribute of praise and thank offering

The healed leper is there to spread his

untainted garments in the path as an honor to his king

The restored demoniac

is there to proclaim the lord hath done wonderful things wherof I am glad

The

widows the orphans are there to sing the grateful song He hath taken off our

sackcloth and girded us with

~ri~m~h

gladness

The very little children are

there with their palm branches crying hosannah to the Son of David And the dead recently enclosed in the prison house of the tomb have been called forth to life and joy and health again to sing the dead praise not the lord neither any that go down into silence but we will bless the Lord from this time forth and forever more.

Oh what a Pattern what an example is this for

the majesty of heaven the king of glory to give to fallen humanity.

This is

the only occation of publicity that Jesus gives of his rightful position. of his important 45L9ver or under 527 17

events in his life enjoins secricy but this event must make an impression upon the people which they will never forget.

Beloved Jesus went he went

forth to his temptation in the wilderness he did not enact this scene in the sight of men to be cannonized and lauded in the wilderness he fought the batt1es with Satan in behalf of the earth ness the stupendous conflict

when no eye human eye could

~ee

wit-

He was victor and was fainting and dying on

the field of battle no *human* hand to be placed beneath his head no sympathizing human breast upon which he could lean but angels who witnessed the scene ministered unto the Son of God that they tell no man

He charges in regard to another miracle

He retires to the Northern shores of Gennesaret when

the proposal is whispered to make him a king but he dismisses his disciples for they were determined to place him against his will on the throne of David, as Zions king

a~-aft~

agan and agan he does his mighty works and

hides himself away from human praise just as the [Course?] he would have his followers pursue The glories of Labor were not witnised

by a multitude

ike

When he was transfigured and heavenly visitants Moses and Elias to talk with him He walked on the wavy crest of the billows at midnight when his disciples were in peril and needed his help 46 [Over or under 18

517

It was after he had put all out of the house that he raised the daughter of Jarius. cation

He raised Lazrus from the dead with but a few present on the ocOnly then was this an exception to his general course of action.

It

was to answer to prophecy his triumphal entering into Jerusalem was to be an unusual thing in his mission as a manifestation of his Kingly glory a fore Healding of the future when he would be hailed as a Prince of Peace

He must

present himself as Zions king the last drama must be pled up wkeft *by his own nation* in his rejection

This would be a scene never to be forgotten after

his humilation and his suffering his death and resurrection

The world must

know every specification in prophesy has been fulfilled and as this prophesy had been in every particular fulfilled so would the prophecy of his coming in

power and great glory Public attention must be called to his crowning act of His Incarnation Again we point you to the contrast of these two charicters, and reaeyeM-~esse~

meditate upon the lesson

Wylie, I, 153, the last paragraph, paragraph 13, of chapter 5. (Note, paragraphs 8-12 are omitted.) Before turning to the more tragic

54 19

Here in history is faithfully chronicled the action

page of the history of the Council, we

of the council

have to remark that it seems almost as

monument which will stand a testimony against their

if the Fathers of Constance were intent

actors as long as time shall last and they read

on erecting beforehand a monument to the

every action and the motives which prompted to ac-

innocence of John Huss, and to their own

tion in the record books of heaven every charicter

guilt in the terrible fate to which they

that acted a party in the council have transfered

were about to consign him.

their charicter to the record books in heaven just

The crimes

They have errected in Constance a

for which they condemned Balthazar Cossa,

as the features of their face is transfered by the

John XXIII., were the same,

artist to the polished plate

The crimes of John

XXIII were the same that charicterized the lives *many* of the Popes

ge~er8l~y

mere proved to be the case

and these have been

John Huss was stirred as

a servent of God to raise his voice against these terrible sins and as the word of God opened before him he could not but proclaim the truth which if

only more atrocious and fouler, as those

received would uproot these wrongs,

of which Huss accused the priesthood,

the priesthood with sins that was corrupting

and for which he demanded a reformation.

Christianity and he plad earnestly for a refor-

The condemnation of Pope John was, there-

mation

fore, whether the Council confessed it or

of *Pope* John

not, the vindication of Huss.

Huss whether the council confessed it or not.

"When all

He charges

This was his only crime. The condemnation H~ss-was

was the vindication of

the members of the Council shall be scat-

"When all the wer±e members of the council shall

tered in the world like storks," said Huss,

be scattered in the world like storks" said Huss

in a letter which he wrote to a friend at

in a letter which he wrote to a friend at this

this time, "they will know when winter

time "they will know in winter what they did in

cometh what they did in summer.

summer

Consider,

Consider I pray you that they have judged 55

I pray you, that they have judged their head, the Pope, worthy of death by reason of his horrible crimes.

Answer to this,

20

their head, the Pope worthy of death by reason of his horrible crimes

Answer to this you teachers

you teachers who preach that the Pope is a

who preach that your pope is a god upon earth;

god upon earth; that he may sell and waste

and that he may sell and waste in what manner he

in what manner he pleaseth the holy things,

pleaseth the holy things as the layers say; that

as the lawyers say; that he is the head of

he is the head of the holy Church and governeth

the entire holy Church, and governeth it well; that he is the heart of the Church,

it well; that he is the heart of the church,

and quickeneth it spiritually; that he is

and quickeneth spiritually; that he is the well

the well-spring from whence floweth all

spring from whence floweth all virtue and good-

virtue and goodness; that he is the sun of

ness that he is the sun of the church, and a

the Church, and a very safe refuge to which

very safe refuge to which every christian ought

every Christian ought to fly.

to fly.

Yet, behold

But behold that head severed

w~~h

now that head, as it were, severed by the sword; this terrestrial god enchained; his

*by* the sword this terrestrial god enchained his

sins laid bare; this never-failing source

sins laid bare this never failing source dried

dried up; this divine sun dimmed; this

up; this divine sun dimmed; this heart plucked

heart plucked out, and branded with repro-

out and branded with reprobation that no one

bation, that no one should seek an asylum

should seek an asylum in it."

in it." Wylie, I, 154-160, all of chapter 6. When John Huss set out for the council,

ihe-s8ie

When John Huss set out for the coun-

he carried with him, as we have already said,

cil he carried with him several *important* doc-

several important documents.

uments

But the most

But the most important of all was his

important of all Huss's credentials was a 7

safe-conduct from the Emperor Sigismund.

safe conduct from the Emperor Sigismund without

Without this, he would hardly have under-

this he would not have ventured to constance

taken the journey.

(See chap 6, page 155.)

We quote it in full, seeing it has become one of the great documents of history.

It was addressed

I'to all ecclesiastical and secular princes, &c., and to all our subjects."

"We recommend to you

with a full affection, to all in general and to each in particular, the honourable Master John Huss, Bachelor in Divinity, and Master of Arts, the bearer of these presents, journeying from Bohemia to the Council of Constance, whom we have taken under our protection and safeguard, and under that of the Empire, enjoining you to receive him and treat him kindly, furnishing him with all that shall be necessary to speed and assure his journey, as well by water as by land, without taking anything from him or his at coming in or going out, for any sort of duties whatsoever; and calling on you to allow him to PASS, SOJOURN, STOP, AND RETURN FREELY AND SECURELY, providing him even, if necessary, with good passports, for the honour and respect of the Imperial Majesty.

Given at Spiers this 18th day of

October of the year 1414, the third of our reign

in Hungary, and the fifth of that of the Romans~" In the above document, the emperor pledges his honour and the power of the Empire for the safety of Huss.

He was to go and return, and no man dare

molest him.

No promise could be more sacred, no

protection apparently more complete.

How that

pledge was redeemed we shall see by-and-by. Huss's trust, however, was in One more powerful than the kings of earth.

"I confide altogether,"

wrote he to one of his friends, "in the all-powerful God, in my Saviour; he will accord me his Holy 8

Spirit to fortify me in his truth, so that I may face with courage temptations, prison, and if

Q£, p. 106, paragraph 25.

necessary a cruel death." Full liberty was accorded him during the first days of his stay at Constance.

He made his arrival

Upon arriving at

Constanc~ Huss

was

granted full liberty.

be intimated to the Pope the day after by two Bohemian noblemen who accompanied him, adding that he carried a safe-conduct from the emperor. 8

The Pope

To the emperor's safe-conduct was added

received them courteously, and expressed his deter-

a personal assurance of protection by

mination to protect Huss.

the pope.

The Pope's own position

was too precarious, however, to make his promise of any great value. Paletz and Causis, who, of all the ecclesiastics of Prague, were the bitterest enemies of Huss, had preceded him to Constance, and were working day and night among the members of the Council to inflame them against him, and secure his condemnation.

Their

machinations were not without result. On the twenty-sixth day after his ar-

"On the twenty six day after his ar-

But,in violation of these solemn and re-

rival Huss was arrested, in flagrant

rival Huss was arrested in violation

peated declarations, the Reformer was in

violation of the imperial safe-con-

of his the imperial safe conduct and

a short time arrested, by order of the

duct, and carried before the Pope and

carried before Popes and cardinals.

pope and cardinals,

the cardinals.

After a conversation he-was of some

After a conversation

of some hours, he was told that he

hours he was told he must remain a

must remain a prisoner, and was en-

prisoner and entrusted to a clerk of

trusted to the clerk of the Cathedral

the Cathedral of Constance

of Constance.

mained a week at the house of this of-

He remained a week at

He re-

the house of this official under a

ficial under a strong guard.

strong guard.

was conducted to the prison of the

Thence he was cond!lct-

Then he

ed to the prison of the Dominicans on

monastery of the Domincans on the

the banks of the Rhine. The sewage

banks of the Rhine

The sewage

and thrust into a loathsome dungeon.

....

.p00

of the monastery flowed close to the

of the monastery flowed close 56

place were he was confined, and the damp and pestilential air of his pri-

to the place where he was confined and the

Later he was transferred to a strong

son brought on a raging fever, which

damp pestilential air of the prison brought

castle across the Rhine and there

had well-nigh terminated his life.

on a raging fever which had well nigh ter-

kept a prisoner.

His enemies feared that after all he

minated his life

would escape them, and the Pope sent

all he would escape them and the Pope sent

his own physicians to him to take

his own physicians to him to take care of

care of his health.

his health.

His enemies feared after

Well was it in this case ver-

ified the tender mercies of the wicked are cruel. instance of the crooked works of Satan

We have here another

Notwithstanding the promise of

the emperior in the safe conduct to and from Constance, no regard was paid to the imperial pledge

This was the maxim of this same council,

that "faith is not to be kept with heritics"

This breach of faith

stirred one of Huss friends, who pleaded with astonishment against the treatment of Huss in virtue of the 8a£e imperial safe conduct

But the

Pope replied he had not granted any such thing nor was he bond

by the

obligations of the emperior.

While Huss was in confinment

Satan~

was

active his legions of evel angels was in the disguise of men walking through that council of Constance, selecting agents conversing with them

imbuing them with Satanic hatrid and malignity against Huss;

We are told in the Word of God that there was a

day when the sons of God came to present themselves before the Lord and Satan came also among them to present hiself before the Lord The pope, profiting little by his perfidy, was soon after committed to the same prison.

~.,

vol.I, p.247.

He had been proved before the council to be guilty of the basest crimes, besides murder, simony, and adultry, "sins not fit to be named."

So the

council itself declared, and he was finally deprived of the tiara and thrown into prison.

The antipopes

also were deposed, and a new pontiff was chosen.

....

V1

o

He did came claiming to be a worshiper with the rest he stoutly maintained that he was working for the good of the Lord and the benefit of all mankind

Satan was worshiping God in pretence that he might

find some occation against the

57 the true worshipers

He eame thought he was concealing' his real nature and

disguising his enmity and his hatrid and malignity against God. instance of Satans working

Another

And he showed me Johna & c.

Satan appeared to Chist in the wilderness of temptation disguised as an angel of light.

He also appeared in the council of Constance and his

angels circulated among the men in authority and suggested plans whi and lying acqusions against Huss which could proceed alone from Satan was* eagerly drank in by his willing captivs and servants.

~vhich

In order

raise the enmity against Christ and his followers *to* the desired pitch there must be some outward demonstration some actors work some tremendous unusual thing to stir up the worst venom ei that can exist in human hearts The deprived nature must have a renovating energy.

While Huss was in im-

risoned before his real trial came off the council acted the part of inquisitors

They condemned the doctrines of Wickliffe.

Evel whenever it

exists will always 8e-ier *league and* war against good so that fallen

angels and fallen men were sure to join in a desperate companionship in Satans work if he can induce men as he induced angels to join in his rebellion he has secured them as allies in his enterprise against God afte all-p~r~ey

and all who would make God supreme.

And whatever might be the

jurrors and contention and rivalls among themselves

They were united as

58

with an iron band in one great object of opposing God fighting reform. Wickliff had let in Heavens light upon the world covered with darkness while gross darkness covered the people

And his writings which opened

clearly truth from the scriptures was in this council condemned and the most horrible maledictions hurled against the author of these writings which laid bare the iniquitous practices of the popes cardinals and gave the pure truth to the people.

As there could not be

~eftds-ei-e~~~ie~efte

be fond words ee to sufficiently express their weight of hatrid

They in

their impotent rage against the dead man they ordered his remains to be exhumed and and burned to ashes which orders were obeyed.

Please

the reader please compare this spirit with the Spirit of Christ.

Will Was

it Jesus that stood in that council that Jesus that declared he came not to destroy mens lives but to save them.

Jesus was in that council as

verily as he was in that sacriligious feast of Belshazzar when the blood-

less hand traced the living charicters over against the wall of the palace. Jesus was a witness to all that was said and done on that occation

That

malignity was not against Wicck1iff but the Lord Jesus Christ whose servant Wickliff was he had borne that 59 testimony the God had given him to bear, for to bring men to the light of truth, that none should be without light and remonstrance and warnings and all this demonstration of gall and bitterness was against Jesus Christ !n-a~-m~eh

Who can question the leading spirit was imbuing the hearts of

these men we certainly not give the credit to Jesus

Satan was there his

angels were there not as witnesses but as active working agents.

But all

that disgraceful scene of men ana acting under a Satanic delusion is the result of refusing light which God sent them and that scene is faithfully chronicled in the books of heaven the features of the charicter

mera~

the

defacement of the image of God in the moral charicter is faith1y reported as the features of the face is represented upon the polished plate of the artist The deceiving power of Satan is his strength wrong and

he-~e

God was right and Satan was

Satan took refuge in fallacy sophistry and fraud

£er-~he

This is his work in every age he enveloped his administration in the mazy methods of diplomacy and fraud concealing himself' from vfew creature detection with impenetrable disguise To tare off his disguise and

lay his course bare to the universe was not possible according to Gods order He must reveal his own working his own charicter and [Council

17

60

himself.

The wicked must be snared in the works of their own hands

fall into the pit his own hands had digged.

He must

While these things were going

on While Satan was working upon the worst passions of the deprived corrupt hearts of men God was at work through his angels and the hearts of men in Bohemia and Poland were weighed down with grief they had interest in Huss and sought to secure his fredom evep [at an

angl~

When they

saw this was impos-

sible they thought if he could have a chance to speak for himself and not be condemned unheard hi

not altogether hopeless or they had themselves

felt the power of

had spoken his clear re sons whieh from the

scriptures made their

hum within them and they

ad no arguments they

e to present against his s rong reasons which stood forth as mighty

illars

His friends gaid for him this favor

QQ, p. 107, paragraph 26. Though the pope himself had been guilty of greater crimes than Huss had ever charged upon the priests, and for which he had de- . rnanded a reformation, yet the same council which degraded the pontiff preceeded to crush the Reformer.

bl

When the tidings of his impris-

When the tidings of hie imprisonment

The imprison-

onment reached Huss's native

of Huss reached his native country

ment of Huss excited great indigna-

country. they kindled a flame in

~hey

Bohemia.

which evedences the indignation the

Burning words bespoke

there was burning words spoken

the indignation that the nation

nation felt that one of their own

felt at the treachery and cruelty

countrymen a man of great learning of

with which their great countryman

broad usefulness who was

had been treated.

shrined in many hearts of ehe even the

The puissant

~e~eve8

en-

barons united in a remonstrance to

great ones of wealth should be treated

the Emperor Sigismund, reminding

in so shameful a manner

him of his safe-conduct. and demand-

ed

ing

Sigismund reminding him of his safe con-

that he should vindicate his

in

The barons unit-

duct and demanding that he should vindi-

tice done to Huss, by ordering his

cate his own honor redress the injustices

instant liberation.

done to Huss by ordering his instant lib-

pulse of Sigismund was to open

eration

Huss's

was to open Husss prison but the casuists

prison. but the casuists of

council earnest protests against this outrage.

The first impulse of S S Sigismund

the Council found means to keep it

of the council fond means to keep it

shut.

shut

The emperor was told that

Powerful noblemen addressed to the

remonstrating with the emperior

own honour, and redress the injus-

The first im-

tion in Bohemia.

The emperor, who was loath to per-

he had no right to grant a safe-

mit the violation of a safe-conduct,

conduct in the circumstances with-

opposed the proceedings against him.

out the consent of the Council; that

But the enemies of the Reformer

the greater good of

were malignant and determined.

th~

Church must

They

over-rule his promise; that the Coun-

appealed to the emperor's prejudices,

cil by its supreme authority could re-

to his fears, to his zeal for the

lease him from his obligation,and that

church.

no formality of this sort

ments of great length

could be

They brought forward argu-

suffered to obstruct the course of justice against a heretic. The prompt-

The promptings of honor and humanity

ings of honour and humanity were

were left to die in the emperors breast

stifled in the emperor's breast by

and

these reasonings.

assembly

In the voice of the

he-de~iYered wa~

the

de~ermiftee

church

at the council was to him

assembled Church he heard the voice of

the voice of God to be obeyed and John

God, and delivered up John Huss to the

Huss was delivered up to the will of

will of his enemies.

his enemies

to prove that "faith ought not

The council afterwards put its reason-

to be kept with heretics, nor per-

sonings into a decree, to the effect

ings into a decree to the effect that

sons suspected of heresy, though they

that

no faith is to be kept with heritics

are furnished with safe-conducts from

~e-~he

the emperor and kings."-- Jacques

Being now completely in their

Huss was now completely in the power of

Lenfant, History of the Council of

power, the enemies of Huss pushed on

his enemies and they pushed on the pro-

Constance, vol. I, p. 516.

the process against him.

cess against him

they prevailed.

The Council afterwards put its rea-

DQ

~ t.Q

faith iA tQ

~ ~

tlll: orejudice Q.f

Hith

.~

They

~

Church.

They

Thus

examined his writings, they founded a

examined his writings and claimed that

series of criminatory articles upon

they proved a series of criminatory ar-

them, and proceeding to his prison,

ticles upon them and proceeding to his

where they found him still suffer-

prison where they fond him still suffer-

ing severely from fever, they read

ing severely from fever

them to him.

to him He entreated of them the favor

He craved of them the

they read them

favour of an advocate to assist him

of an advocate to assist him in framing

in framing his defense, enfeebled

his defence enfeebled as he was in body

Enfeebled by illness and impri-

as he was in body and mind by the

and in mind by the foul air of the pri-

sonment,-- for the damp, foul air

foul air of his prison, and the

son and the fever which had smitten him

of his dungeon had brought on a

fever with which he had been smit~.

This request was refused, al-

fever which nearly ended his life,-This request was refused, although the

though the indulgence asked was one

indulgence asked was one commonly ac-

commonly accorded to even the great-

corded to even the greatest criminals

est criminals.

But here the

At this stage the

proceedings against him were stopped

62

for a little while by an unexpected

proceedings against him was stopped

event, which turned the thoughts of

for a short time the thoughts and actions

the Council in another direction.

of the council was turned to *Pope* John

It was now that Pope John escaped, as

~l!l

we have already related.

and the keepers of his monastic prison

In the

GC, p. 107, paragraph 27.

who had escaped from the council

interval, the keepers of his monastic prison having fled along with their

having fled with their master the Pope.

master the Pope, Huss was removed to

Huss was removed to the Castle of Got-

the Castle of Goteleben, on the other

tlieben on the other side of the Rhine

side of the Rhine, were he was shut up,

were he was shut up heavily loaded with

heavily loaded with chains.

chains.

While the proceedings against Huss stood still, those against the Pope went forward.

The flight of John had brought

his affairs to a crisis, and the Council, without more delay, deposed him from the Pontificate, as narrated above. To the delegates whom the Council sent to intimate to him his sentence, he delivered up the Pontifical seal and the fisherman's ring.

Along with these in-

signia they took possession of his per-

Pope John was deposed and he was brought

son, brought him back to Constance, and

back to Constance and threw him into the

threw him into the

9

Ipri~on

of Goteleben, the same strong-

hold in which Huss was confined. solemn and instructive:

How

The Reformer

prison of Gott1ieben the same stronghold in which Huss was confined. Wkae-a

Here was the Reformer and the man

and the man who had arrested him are

whose mandate arrested him inmates of the

now the inmates of the same prison, yet

same prison, and yet how far apart in char-

what a gulf divides the Pontiff from

icter is the Pontiff and the martyr

the martyr:

The chains of the one who set the wolves upon

The chains of the one

are the monuments of his infamy.

The

his back is in bonds and weighed down with

er

bonds of the other are the badges of

sins and iniquities

his virtue.

fret the flesh of Huss are the badges of his

They invest their wearer

with a lustre which is lacking to the

The bonds

wear and

virtue and fidelity to his Savior. 63

diadem of Sigismund. The Council was only the more in-

The council was more intent on condeming

tent on condemning Huss, that it had

Huss now that they had condemed the Pope John,

already condemned Pope John.

for it was such sins that Pope John was guilty

It in-

stinctively felt that the deposition

of that that Huss was moved by the spirit of

of the Pontiff was a virtual justifica-

the Lord to condemn and urge a reformation in

tion

the men who claimed to be the head of the

of the Reformer, and that the

world would so construe it.

It was

church

The condemnation of Pope John was in

minded to avenge itself on the man

fact a vindication of the Reformer testifying

who had compelled it to lay open

that all that he had said was

e~e

verity and

truth and thus the world would look upon the matter and they must be revenged on the man who had probed the smelling of iniquity and compelled the looking into the case which opened a fearful chapter of debauchery and *murder and* every kind of crime to the world.

They would have

felt deeply humiliated under the fact of the one who eeaeem placed Huss under condernnation was the one they had to condemn and the claims of infalibility of the Popedom had been held up to the light of day not only of falibility but a deep its sores to the world.

It felt more-

seated corruption and they now fond a

over, no little pleasure in the exercise

little pleasure in excerising the

of its newly-acquired prerogative of in-

t&~~~&~

fallibility:

ia£a~-

on a Pope, and why not a simple

a Pope had fallen beneath

its stroke, why should a simple priest

prest who had defied their authority

But

defy its authority? The Council, however, delayed bringing John Huss to his trial.

His two

....

0\

o

great opponents, Paletz and Causis-whose enmity was whetted, doubtless, by the discomfitures they had sustained from

now his worst enemies feared the power of

Huss in Prague--feared the effect of his

Huss in strong argument and his elequence

eloquence upon the members, and took care

upon the

that he should not appear till they had

ed his condemnation should be

prepared the Council for his condemnation.

secured before he should apear to speak

~ee~~e

for himself

council and was determin~re~aree

His friends in Bohemia and

Poland used all their influence for Huss, and so far prevailed that his condemnation should not be passed and he have no chance to speak for himself

Those who

had heard him in argument had felt their hearts strangly moved at his eloquence and his deep fervent piety which appeared in his discourses 64 his strong reasons

8~e

from the word of

God stood forth as mighty pillers of granite which no words or arguments could move.

At last, on the 5th of June, 1415, he

At last on the 5th of June 1415 he was

was put on his trial.

brought forward for council

His books were

His books

produced, and he was asked if he ac-

were produced and he was asked if he ac-

knowledged being the writer of them.

knowledged being the writer of them

This he readily did.

This he was not slow to do

The articles of

crimination were next read.

Some of

of crimination was then read

The articles Some of

these were fair statements of Huss's

~hich

opinions; others were exaggerations or

others were exagerations or perversions

perversions, and others again were wholly

while others again were wholly false

false, imputing to him opinions which he

imputing to him opinions which he did

did not hold, and which he had never

not hold and which he had never taught

taught.

Huss wished to reply pointing out what

Huss naturally wished to reply,

were fairly stated his opinions

pointing out what was false, what was

was false and what was perverted and

perverted, and what was true in the in-

what true and stating his reasons and

dictment preferred against him, assign-

evedence whieh for these

ing the grounds and adducing the proofs

sentiments

in support of those sentiments which he

assembled had been stirred up by fa1se-

really held, and which he had taught.

hood and their /~itten over a th~7 eyi~

He had not uttered more than a few words

in-eheir-nae~re

when there arose in the hall a clamour

their hatrid so inflamed that they were

so loud as completely to drown his voice.

determined he should not be heard and to

He but

e~iftiens-whieh

ee~aft-~e-8~eak

those

prejudices so arroused

speak in his own behalf and his voice was completely drowned.

Huss stood

Huss stood motionless; he cast his eyes

motionless He cast his eyes around on

around on the excited assembly, surprise

the

exef~ed

assembly fired with Satanic

passions, and hat rid gleaming in their eyes and expressed in their frowning and pity rather than anger visible

countenances pity rather than anger

on his face.

visible upon his face

Waiting till the tumult

He waited until

the tumult had spent its force and then had subsided, he again attempted to pro-

again attempted to speak in his own def-

ceed with his defence.

ense, but he had not proceeded far

He had not gone

far till he had occasion to appeal to

when he had occation to appeal to the

the Scriptures; the storm was that moment

scripture and present before them a thus saith the Lord when the tumult again

renewed, and with greater violence than

drowned his voice more violent than be-

before.

fore

Some of the Fathers shouted out

Some of the Fathers of the church

shouted out 65

accusations, others broke into peals of

fierce accusitions others broke into peals

derisive laughter.

of *derisive* laughter

Again Huss was silent.

"He is dumb," said his enemies,

The voice was again

silenced "He is dumb" said his enemies

who forgot that they had come there as his

who forgot that they had come their as his

judges.

eaeMie~

"I am silent," said Huss, "be-

judges

I am silent said Huss be-

cause I am unable to make myself audible

cause I am unable to make myself keare au-

midst so great a noise."

dible midst so great *a* noise

"All," said

All said

Luther, referring in his characteristic style

Luther refering in his charicteristic style

to this scene, "all worked

to this scene all worked themselves Mp into

themselves into

rage like wild boars; the bristles of their

a rage like wild boars; the'bristles of

back stood on end, they bent their brows and

their back stood on

gnashed their teeth against John Huss."

their brows and gnashed their teeth against

The minds of the Fathers were too perturb-

John Huss.

ee~e

end and they bent

The minds of the Fathers of the

ed to be able to agree on the course to be

church were to much excited by their own

followed.

satanic feelings to be able to agree on the

It was found impossible to restore

order, and after a short sitting the assembly

course to be followed

broke up.

to restore order and after a short sitting the

Some Bohemian noblemen, among whom was

assembly broke up.

It was fond impossible

Some

et-HM~

Bohemian

trieae~

Baron de Chlum, the steady and most affection-

noble men who were trieaee-et-HMe8 affectionate

ate friend of the Reformer, had been witnesses

friends of the Reformer mamthe emperior ac-

of the tumult.

quainted with wkae-kae-the shameful scene that

They took care to inform Sig-

ismund of what had passed, and prayed him to

had passed and prayed him to be present at the

be present at the next sitting, in the hope

next sitting in hope that although the council

that, though the Council did not respect it-

did not respect itself it would yet respect the

self, it would yet respect the emperor.

emperior.

*over* [at an angl~7

flnserted from back of 65, upside

do~7

66 who can recognize in this assembly the spirit of Christ the Spirit of truth or of righteousness

Were *not* these Fathers sitting in judgment

upon one of his messengers revealing the spirit and charicter of their religion which lay at the fondation of action

If it had been one man and the

greater part of the assembly showed themselves men or calm judgment of and of justice. revealed here bidding.

But the very same spirit broke against Jesus Christ that was Satan was the master of the assembly and all was doing his

Jesus the worlds Redeemer was an exposer of sin

[turned into an

"and" and crossed ouf} sin £er he hated sin every charicter and phase of sin and he was hostil to all evil

Never did their move a being upon earth who

hated sin with so perfect a hatrid and for this reason the originator of sin and of false doctrines darkness hated Jesus

ha~ea-Je&MS

and all

h~&

emesaries

ha~ea-JeeMe

of

It was just the holiness of JeSMS the mediator which

stirred up against him all the passion of a profligate world and provoked the furry of assault which rushed in from the host of reprobate spirits could not endure The Truth the Way the Life their was a determination with Satan to confuse the knowledge of truth to remove it and in its place put herisies to put out of sight the Truth that pointed the only path to heaven which was in keeping Gods way obeying Gods commandments in the place of the

commandments of men

There was thrown a perpetual reproach on a proud and

senseless generation by the spotlessness of that righteous one who walked the world as a man who did no sin neither was guile found in his mouth [return to 62.7 After a day's interval the Council

e1"

After a days interval the council again

again assembled. The morning of that day,

assembled

the 7th June, was a memorable one.

of the June was a memorial one.

An

The morning of that day the

eevea~h

The an al but

all but total eclipse of the sun aston-

total eclipse of the sun astonished and ter-

ished and terrified the venerable Fathers

rified the venerable Fathers and the inhabitants

and the inhabitants of Constance.

of Constance the darkness was great

darkness was great.

The

The city, the lake,

and the surrounding plains were buried in the shadow of portentous night.

The city

the lake and the surrounding plains were burried in the shaddow of portentius night

This

67 phenomenon was remembered and spoken of The long after in Europe.

long cious darkness had passed the Fathers did the Fathe not dare to meet.

Towards noon the light light retu

returned, and the Council assembled in the of the hall of the

was

re~embered

Till the inauspi-

rope

Till tl\e

and spoken of

da~ess had passed

m~et. To~_the

ed and the council assembled in the hall

Franciscans, the emperor taking

Franc~.scans!the emtrior ~~ng his

his seat in it.

seat i

John Huss was led

in by a numerous body of armed men.

it

a nume ous

John H ss was

ee

l~n

by

y *ba d* of armed men.

ihe-reaseft-~h~s-weft8eriH~-sigh~

And if he had not been so far separated from the LPuritiesL? of his life and conversation from all others of his nation; or if vice had not received so heavy a denounciation from his lips arid from his-example the blamelessness of his every action the beautiful traits of his charicter in patience benevolence in his

LI11egib1~

deeds of mercy

~he

that would

have gathered the world under his banner and the multitude would not have rejected their Savior The great point of the opposition to Christ was he was counter working the works of the Prince of darkness men while Satan was seeking to destroy men.

He was seeking to

If all this enmity broke against

the Son of God the magesty of heaven he-has told them it would come against his followers in like manner

"But take heart to yourselves for they shall

deliver you up to councils and in the synogoues ye shall be beaten, and ye shall be brought before rulers and kings for my sake for the testimony against them." Those great men who might never have heard the evedences of

truth in this way will hear the voice of God through his servants speaking to them laying open before them the Scriptures as the fondation for their faith and doctrines so that men who willfully reject the impressions the spirit of God is making upon their minds they will search the scriptures for to see what God has shown to them in his work, but if they close their eyes to evedence 68

and truth revealed in the scriptures and chose the sayings and commandments of men they reject the word of God against their own souls. "And the Gospel must ee first be preached t!!e *among* all nations."

Truth

must be brought in contrast with error, and if the souls for whom Christ has died to bring them in to harmony with God wil ftet!! choose evil and propagate errors and delusive doctrines that have the effect on minds as made men demons in the place of sensible kind hearted men t!!he as was eve evedenced in this assembly light had flashed in upon them from heaven ef *in* such clear consentrated rays that if they had no other evedence this would be sufficient to condemn them. council unseen

There were t!!we witnesses in that

Satan and his angels were their stirring up

eve~

sions of evel men to madness against one man who had ventured

the pas-

t!!e-~~e

to

take the word of God for his guide in his religious faith one man who had

opened his lips to show the corruptions of the church who claimed to be the bride of Christ

The fervor and power and the spirit by which he de-

nounced the sins of the leaders of the church was striking directly against the Master Worker in his artful deceptions.

This *was the* same

spirit was manifested against Jesus when he was upon the earth

The

people who claimed righteousness above every other people in the world was not that which they claimed to be

They were teaching for doctrines

the commandments of men Satan had deceived them

And they under this

*his* deceptive power was deceiving others continually pretending to lead them *to righteousness and* to God further from God

They were leading them futher and

Christ denounced this same destroying policy of course

this should spoil Satans masterly workings on human minds.

69 and heaven *and all the worlds were* watching to see what power Satan was excercising for he claimed to be working for the Lords glory and for the good of men.

He was constantly accusing the just ones of earth and ex-

citing sympathy in his favor

wkile-he-was-represefteift~-Gea-as-arbierary~

Christ strike directly against Satan and his deceptive charicter when he denonced every abomination in the land. charicter was in marked contrast to their

The opposite given in his wbitea-sep~lek~r9 hypocrisy

that

was clothing sin with sacredotal garments his spotless purity showed the whited sepulchurs who deceived the people with appearance of sanctity The rich comliness of a charicter in which zeal for God glory was increasingly revealing

That a being should walk the earth representing the purity

of heaven the beauty of charicter of meekness of humility in contrast with pomp with artificial reverence and display threw a continual reproach upon the irreligious practices of a people claiming to be the people pious above all people on the earth

This One the worlds Redeemer

re£leeeia~

*encom-

pased with* luster and brightness in his own life and charicter and reflecting it upon a dark and sensual race a

eeia~-wfte-a

being who could hate only one

thing and that *one thing* was sin produced the eieeer cause of the bitterest hostility and they who would hailed the wisdom and the wonderful dogmas of his teachings and accept the wonderful workings of his miracles with shouts of praise and triumph had he allowed some license to the indulgence of evil passions if he had allowed man to stand on a level with God and receive worldly honors 70

and worship from men, was not received was aee rejected was [Snared17 down was interupted in his utterence of truth was contradicted and with loud voices accused of doing all his works through Beelzebub the Prince of Devils. I-'

...... o

accusitions was hurled at him by the Rulers of the people who so forgot their position as men of justice and *occupying* the most honab1e positions that they lost control of themselves and acted like men under mob rule. Jesus came into his own and his own received him not charged only with an embassage of mercy sent by the Father. God because rebellion had overspread by its tenents

This was the foulest dispute done to

~he-werlft

its provences in every section

Christ came to break from off men the Yoak of bondage

Satan

had bond upon men that through him they might have life but he was scorned as a decever and hunted down as a malefactor.

Can we descern anything in the

Council of Constance that is the repetion or counter part of the same transactions toward John Huss as that Christ suffered from those of his own nation was not the words of Christ verified.

Therefore also said the wisdom of God

I will I will send them prophets and apostles and some of them they shall slay and persecute that the blood of all the prophets which was shed from the fondation of the world may be required of this generation from the blood of Abel unto the blood of Zacharius which perished between the alter and the temple verily I say unto you it shall be required of this generation. who condemned Huss and treated him with such

Those

71 seve~

inhuman Severity would have condemned Christ had he been standing in

the place of Huss in their So coneil.

"And I say unto you my friends be

not afraid of them which kill the body and after that hath no more that they can do; but I will forwarn you whom ye shall fear

hath killed hath power to cast into hell

Fear him which

But I say unto you fear him"

ihe-Roman-Pelate The powers of Rome thought they could do something more than even to kill the bodies.

Wickliffe had done his work for God as

Elijah had done his work and they could carry their hatrid to the bones of the dead and vent their spite on the dead mans bones, but that did not spoil the influence of the mans God had chosen to do his special work it did not hurt the bones of Wickliffe but it did testify against them before all heaven and all the worlds which God had created.

All these developments

was revealing the their spirit and power of Satans rule.

for a time these

men frantic with hate iaft revelled in fancied superiority but the Lord had other workmen of his own choice to unmask Satan and his *oMe* work *ings* in the children of disobedience both parties which are the Abel party and the Cain party have been exhibiting themselves since the days Abel fell beneath the murderous hand of Cain" ehMs-have been working out two great principles·

72

Abel was counted righteous before God he was accepted of God.

his faith

was made pe was made perfect by his works Chrisanty is as old as the days of Abel.

Abels meekness charity [Illegiblg] and submission and obedience

to God commandment made his offering acceptable.

Cain lacked the faith in

Jesus Christ hatrid malace ill will accqusitious marked his course because God did not accept his offerings. the very virtues of the righteous

Thus was revealed at an early date that are-~heir

their expressed obedience to

Gods commands are the greatest crimes in the eyes of the wicked

This the

excellence of one that is hated, is the very thing that exasperates and infuriates the jeliousies of the depraved the self indulgent the disobedient Here was the first proofs given before all heaven and the universe nature of sin aad in contrast to that of righteousness self in its first manifestations in martyrdom

eha~

the

Grace developed it-

Satan could not endure the

matter proved that anyone could obey Gods holy law, which he had contended could not be kept to have it demonstrated that man could keep Gods commandments was entirely opposed to Satans plans and ehe he incited Cain to murder Abel.

The Lord here permitted it at the very comencement of his church and

the world what sin can make man if unrestrained and how grace can elevate and enoble him who accepts it in his heart and practices it in his life This succession of the two great principles has marked the two parties ever

since the days of Abel

73 We trace the footprints of Satan and his emesarries by the fruits that mark their pathway from generation to generation to the present time outward events are not ftee evedences.

~he

God's £mid toward17 us

The very first

Christian was put to crul death, and the very first murder escaped alone. Gods outward providences are not to be read as the exact evedences of his love and affection toward us.

When ever there has existed and continue to

exist a self righteousness and a persecuting spirit there is nothing like a missionary spirit however they may weare the missionary cloak let us look to see if the Spirit of men are changed who have not the restorative power of the Gospel of Christ Jesus up to the time of the Lord 2500 years after the time

wheft-~kis

of the murder of Abel what is the decision of our Lord.

He was the truth his judgment must *therefore* be true

He was one who could

read the hearts of all men and he would not darken the picture already dark enough

He says out of the heart of men proceed evil thoughts adulterous

fornications murders thefts covetousness wickedness and deceit 1acivious and evil eye blasphemy pride foolishness.

All these were

werkift~-wi~h-a

active

agents until the charicter be benova1ent Jesus proved it before all heaven before the universe he the perfection of all

exee~

excellence the brightness

of the Fathers glory come to earth and as a messenger from heaven to restore by his precept his example the moral image of God in man

But his own nation

said he hast a Devil crucify him crucify him Who was it the chief priests the rulers of the people 74

came down to the period after his death and resurrection and ascention to heaven

His disciples were imprisoned and brought before concils

because

they did not preach the same doctrines that the rulers the priests and the elders taught the people their mouths could not be stopped from declaring the truth and they were beaten *with rods* their feet put in the stocks and bond with chains

A-Yoiee-did-anseis-o£-God-opened-~ne-prisons-d-onry-did-no~

78

Why did not retrebutive justice come from a just God to the aid of virtue and the punishment of the evil worker.

In the days of Adam

Cain

walked the earth a vagibond and a fugitive corrupted within the well springs the heart was defiled he was branded with out by the God of heaven he was a spectacle unto the world to angels and to men witnessing that it is a bitter wicked thing to disobey God behed Cain was Gods Cain thou shalt noe-£rem-eareh The blood of Abel was

speakin~

crying from the earth for veangence

The earth

they saw blasted flowers blighted and Paridse in vision of loveliness departing

ia-~he

~he-die

like a bright

from them all reminding them that this

was the effect of transgression of Gods law and yet mankind with a high hand defied his judgments mocking at the penalties of the transgressions of Gods law

A miracle was enacted before them

translating of Enoch.

ei-~he

in the case of the

~raae~r-

Here was a man who walked with God he was seen to as-

cend in a bright cloud to Sed Heaven a testimony given ~e-~he-eye-a~dible-~e ~he-ear

that God loved and regarded righteusus

and work a regeneration of the natural heart formed

But this did not convince Charicter deformed was not trans-

And so the scenes went on transacting before heaven before the uni-

verse If they believe not Moses and the prophets neither will they be persuaded though one rose from the dead ae-d

Did this evedence from God in the

supernatural darkness affect the council the fathers of the nation in Constance 79

Not a Whit. No demonstration of power can ever change human nature

It is not

then the sighns and wonders that will affect reformation any visible miracle wrought would not affect hearts under the control of Satan for his people in

e~~-ia-e~

the case of Peter and John

opened by an angel from heaven A-aie

The Lord wrought

the prison doors were

and they were bid to go and

de-~h

pro-

claim the gospel of Christ although the rulers and priests eaid had threatened

them afte with the loss of liberty and life. but Gods proclaimed heaven fined b~e

sa~8-de

truth must be

The Heavens must rule and the men were liberated by an angel from

the mighty earth quake shook the prison when Paul and Silas was con~~~

the prison doors were opened and every chain broken from the apostle

and the joi10r and all his house was brought to the knowledge of the truth

and baptised but were the rulers the actors in the abuse beating the apostles and

~e

a~eles

condeming them converted not one Did this miracle set them to

searching and prayerful study to see if these things were so if it were not possible that they were fighting against God.

When men are set in a wrong

way religiously it is *next to* impossible to tear them from their course unless God should compel conscious which the evel workers are ready to do but which God never does

80 Sigismund and Huss were now face to face.

There sat the emperor, his

The emperior *Sigismund* and Huss was now face to face

His princes Lords and

princes, lords, and suite crowding

suit crowding around him.

round

Huss loaded with chains for whose

him; there, loaded with

There was

chains, stood the man for whose

council.

Loaded with chains he

stood in the presence of the emperor,-

whose honor and good faith had been

safety he had put in pledge his hon-

safty he had pledged his honor as a

our as a prince and his power as em-

prince of the people and his power as an

peror.

emperior.

The irons that Huss wore

Huss was at last brought before the

The cruel chains that

~eaQ

pledged to protect him.

were a strange commentary, truly, on the

he wore were a strange commentary on

imperial safe-conduct.

the value of the

Is it thus, well

wera-ei-~~eagea-wera

might the prisoner have said, is it thus that princes on whom the oil of unction

safe conduct the national pledged word

has been poured, and Councils which the

of a nations head.

Holy Ghost inspires, keep faith? ~e-i8-eh~8

The heavens *and the entire universe* have looked upon the great

controversy that was being earriea acted in this little world between two great powers.

~he

Lucifer fallen and Christ Jesus the Prince of life

In this

case the emperior was convinced of the innocence of Huss and the nobility of his charicter but and the meanness of his own course but like Pilate he was afraid of losing the favor of the people and condemned Huss As Pilate delivered Christ to be crucified the emperior delivered Huss to be burned by fire. God in his working is limited to one set of weapons *in the conflict* afta righteous afta mercy and justice.

Lucifer could use two Lillegible word

crossed oui] God cannot but Lucifer can. forward or

ee~r8e

er~kea

lines Lucifer can move in

crooked

verse

God could move only in a straight 8eraighe-a8-wheft-j~8eiee-wa8straight

This was acted out at the council at Constance

w88-aeaeh-ee-ehe-~ftiYer8e

truth

Saeaft8-~eWer

Satan was deeply rooted in the affection of the uni-

the plausability of his assertions his complaints of God and all who

bowed to his authority his accusing power and his unscrupulous diplomacy but

for the good of the universe for the good and safty of heaven through eternal ages this battle must be fought in this world and Satan show his manner of policy to the close of this earths history then the work of retribution comes.

81 But Sigismund, though he could not be insensible

The Emperior could not have most painful thoughts

to the silent reproach which the chains of Huss

he as he looked upon the man he had betrayed into the

cast upon him, consoled himself with his secret

hands of murderers

resolve to save the Reformer from the last ex-

those galling chains was not very consoling to his feel-

tremity.

ings

He had permitted Huss to be deprived of

the 'sight of that emaciated face

He resolved in pity to save his life he would humaft6-~hey-we~}d-~eaeh-hiM-a-te! punish

liberty, but he would not permit him to be depriv-

ble him

ed of life.

should not die

But there were two elements he had

~£

him but he

But he had considered that there were

not taken into account in forming this resolution.

two elements which he had to deal

The first was the

The first was the unyielding firmness of the

principles of Huss was as immoveable as a granit piller

Reformer, and the second was the ghostly awe in

the second his position *and gost like awe*

which he himself stood of the Council; and so,

~efere-~he-ee~ftei}

despite his better intentions, he suffered him-

the council.

self to be dragged along on the road of perfidy

to the bitter end the imperial safe conduct and the

}~ke-Pi}a~e

in which himself stood eerere *of*

and he walked the rod as a

~ra~i

betrayer

and dishonour, which he had meanly entered, till he came to its tragic end, and the imperial safeconduct and the martyr's stake had taken their

martyrs stak

reared-a-MeMe~~a} had

taken their place

place, side by side, ineffaceably, on history's

siid by side and errected a pillar er testifying of

eternal page.

perfidy and dishonor on the pages of history through all time

The

reje~~ered

*he* would meet

*~he-reeerd-e£-whieh-he-we~ld-ee-~~h~mee-~e*

acts of that council at constance with his i~-~he

ei~graeef~l

dishonor

rejestered in the books of heaven to press with weight

upon his guilty soul when every man will be judged according to the deeds done in the body Satans works then stand unmasked afte-all-whe-leved with all the children of disobedience who had exulted in their cruel deeds. ee~~er

~hey-will-fte

Those who met in this council will be no better pleased to meet the

result of their work in he cruelties practised upon Huss and in

hiseea~h-~haft

murder than those who crucified the Son of God and cried his blood be upon us and upon our children Causis again read the accusation, and a somewhat desultory debate ensued between Huss and several doctors of the Council, especially the celebrated Peter d'Ailly, Cardinal of Cambray.

The line of accusation and defence

has been sketched with tolerable fulness by all who have written on the Council.

After compar-

ing these statements it appears to us that Huss

~

00

o

differed from the Church of Rome not so much on dogmas as on great points of jurisdiction and policy.

These, while they directly at-

tacked certain of the principles of the Papacy, tended indirectly to the subversion of the whole system--in short, to a far greater revolution then Huss perceived, or perhaps intended.

He appears to have believed in

transubstantiation; he declared so before the Council, although in stating his views he betrays ever and anon a revulsion from the grosser form of the dogma.

He admitted the

Divine institution and office of the Pope and members of the hierarchy, but he made the eficacy of their official acts dependent on their spiritual character.

Even to the last

82

Huss even to the last had not given the Romish

e~~~

he did not abandon the communion of the Roman

powers so great provication as later reformers.

Church.

did not abandon the communion of the Roman Church but

Still it cannot be doubted that John

He

Huss was essentially a Protestant and a Refor-

he was a Re£e Protestant and reformer

mer.

that the supreme rule of faith and practice was the

He held that the supreme rule of faith

He firmly held

and practice was the Holy Scriptures; that

Holy Scriptures that Christ was the Rock on which our

Christ was the Rock on which our Lord said

Lord said

he would build his Church; that "the assem-

he would build his church.

That the assembly of

bly of the Predestinate is the Holy Church,

the Predestinate is the Holy church which has

which has neither spot nor wrinkle, but is

neither spot nor wrinkle but is holy and undefiled

holy and undefiled; the which Jesus Christ

the which Jesus Christ calleth his own that the

calleth his own;" that the Church needed no

church needed no one visable head on earth that it

one visible head on earth, that it had none

had none such in the days of the apostles neverthe-

such in the days of the apostles; that nevertheless it was then well governed, and might

less it was then well governed and might still be al-

be so still although it should lose its

though it should lose its earthly head that the

earthly head; and that the Church was not

church was not confined to the clergy but included

confined to the clergy, but included all the

all the faithful

faithful.

He maintained firmly the principle

He maintained the principle of lib-

erty of conscience so far as that heresy ought

so far as the herasy ought not to be punished by the

not to be punished by the magistrate till the

magestrate till the heritic had been convicted *out*

heretic had been convicted out of Holy Scrip-

of the scriptures.

ture.

He appears to have laid no weight on ex-

communications and indulgences, unless in cases in which manifestly the judgment of God went along with the sentence of the priest.

Like

Wicliffe he held that tithes were simply alms, and that of the vast temporal revenues

,... 00

N

of the clergy that portion only which was needful for their subsistence was rightfully theirs, and that the rest belonged to the poor, or might be otherwise distributed by the civil authorities. His

theological creed was only in course of form-

ation.

That it would have taken more definite

form--that the great doctrines of the Reformation would have come out in full light to his gaze, diligent student as he was of the Bible--had his career been prolonged, we cannot doubt.

The form-

ula of "justification by faith alone"--the foundation of the teaching of Martin Luther in after days--we do not find in any of the defences or letters of Huss; but if he did not know the terms he had learned the doctrine, for when he comes to die, turning away from Church, from saint, from all human intervention, he casts himself simply upon the infinite mercy and love of the Saviour.

"I sub-

mit to the correction of our Divine Master, and I put my trust in his infinite mercy."

"I cormnend you 9 "

says he, writing to the people of Prague, "to the merciful

Lord Jesus Christ, our true God, and the Son of the immaculate Virgin Mary, who hath redeemed us by his most bitter death, without all our merits, from eternal pains, from the thraldom of the devil, and from sin." The members of the Council instinctively

The members of the council instinctively felt

felt that Huss was not one of them; that al-

that Huss was not one of them just as the Jews

though claiming to belong to the Church which

felt in regard to Christ that he was not one of

they constituted, he had in fact abandoned it,

their party in faith or practice

and renounced its authority.

two great leading principles which he had embraced

The two leading

%hey-~

The

principles which he had embraced were subver-

were eeaeraeieeiag *in contradiction* to their

sive of their whole jurisdiction in both its

whole jurisdiction in both its branches spiritual and

branches, spiritual and temporal.

temporal

The first

The first and great authority with him was

and great authority with him was Holy Scrip-

the Holy Scriptures

ture; this struck at the foundation of the

of the spiritual power of the hierarchy and as re-

spiritual power of the hierarchy; and as re-

gards their temporal power he undermined it by his

This struck at the very fondation

gards their temporal power he undermined it by his doctrine touching ecclesiastical re-

doctrines touching

venues and possessions.

and possessions

From these two po-

eee~e~ia~

ecclesiastical revenues

From these positions neither sophis-

sitfunsneither sophistry nor threats could

try and threats could make him swerve

make him swerve.

of the

In the judgment of the

In the judgment

Council he was in rebellion.

He had trans-

council he was in rebellion he had transfered his

ferred his allegiance from the Church to God

allegiance from the church to God speaking in his

speaking in his Word.

Word

crime.

This was his great

This was his great crime

It mattered little in the eyes of

the assembled Fathers that he still shared in some of their common beliefs;

he had broken

83

It mattered little in the eyes of the

ra~her8

assembled Fathers that he still wQe-ekat!'ee-e believ-

the great bond of submission; he had become

ed with them on many points he had broken the great

the worst of all heretics; he had rent from

bonds of submission

his conscience the shackles of the infallibil-

heritics

ity; and he must needs, in process of time,

ela of the infalibility and in the process of time

become a more avowed and dangerous heretic

he must needs become a more determined *and danger-

than he was at that moment, and accordingly

ous* heritic than he then was and accordingly the

the mind of the Council was made up--John

mind of the concil was made up

Huss must undergo the doom of the heretic.

dergo the doom of the heritic.

Already enfeebled by illness, and by his

he had become the worst of all

he had rent from his conscience the shack-

John Huss must un-

Already enfeebled by illness, and by long impris-

long imprisonment--for "he was shut up in a

onment--for

he was shut up in a tower with fetters

tower, with fetters on his legs, that he could

on his legs, that he could scarce walk in the day

scarce walk in the day-time, and at night he

time and at night was fastened up to a rack against

was fastened up to a rack against the wall

the wall hard by his bed

hard by his bed" --the length of the sitting,

worn and by the length of the sitting that the at-

and the attention demanded to rebut the attacks

tention demanded to rebut the aeeaks attacks

He was so exhausted and

and reasonings of his accusers, left him ex-

and reasoning of his accusors.

hausted and worn out.

council irose and Huss was led out by an armed

At length the Council

rose, and Huss was led out by his armed escort, and conducted back to prison.

At length the

escort and conducted back to prison.

His trusty

His trusty

friend, John de Chlum, followed him, and em-

friend John Chlum followed him and embracing him

bracing him, bade him be of good cheer.

bade him be of good cheer.

"Oh,

Oh what a consolation

what a consolation to me, in the midst of my

to me in the midst of my trials said Huss ee in

trials, " said Huss in one of his letters,

one of his letters to see this exelent nobleman

"to see that excellent nobleman, John de

John de chlum stretch forth the hand to me mis-

Chlum, stretch forth the hand to me, miserable

erable heritic languishing in chains and already

heretic, languishing in chains, and already condemned by everyone."

condemned

~es

by everyone.

But angels of God were present in that *foul* prison to minister unto one who was an heir of salvation and who would reign *with* as kings and priests unto God one who would act a part sitting upon thrones

er-jMe~emefte-ift

in judging

the very men that were sentencing him to death 84

In the interval between Huss's second appearance before the Council, and the third and last citation, the emperor made an ineffectual attempt to induce the Reformer to

The last effort was made by the emperior before his last appearing before the council to induce him

retract and abjure.

Sigismund was

to retract and ajure

Sigismund was

earnestly desirous of saving his life,

desirous to save his life if he could

no doubt out of regard for Huss, but

do so without offending the Fathers he

doubtless also from a regard to his

saw the light in which his conduct

own honour, deeply at stake in the is-

would be looked upon.

sue.

up a form of abjuration and submission

The Council drew up a form of

abjuration and submission.

This was

The concil drew

which was communicated to him in pris-

communicated to Huss in prison, and the

on and the mediation of his mutiual

mediation of mutual friends was em-

friends was employed to prevail with

ployed to prevail with him to sign the

him to sign the paper.

paper.

declared himself

The Reformer declared himself

The Reformer

wfllift~

*ready* to

ready to abjure those errors which had

ajure those errors which had falsely

During his long trial he firmly

been falsely imputed to him, but as re-

been imputed to him but in regard to

maintained the truth, and in the

garded those conclusions which had been

the stated

faithfully deduced from his writings,

clusions which had been faithfully de-

taries of church and state he ut-

and which he had taught, these, by the

duced from his writings which he had

tered a solemn and faithful protest

grace of God, he would never abandon.

taught these by the grace of God he

against the corruptions of the hier-

"He would rather," he said, "be cast

never would abandon

archy.

into the sea with a mill-stone about

said be cast into the sea with a mill-

his neck, than offend those little ones

stone about his neck than to offend those or suffer death, he accepted the

to whom he had preached the Gospel, by

little ones to whom he had preached the

~riftei~le~-e£-his-faiehcon-

He would rather he

presence of the assembled digni-

When required to choose

whether he would recant his doctrines

I

abjuring it."

martyr's fate.

At last the matter was brought very much to this

Gospel by abjuring it

point: would he submit himself implicitly to the

a point would he submit himslef implicitly to the

Council?

council

The snare was cunningly set,

The matter was brought to

The snair was cunningly laid for Satan

was intensly active during this council to prepare his desires to ruin the soul and if this could not be done to destroy the body of one of God faithful light bearers to the world

But Huss

was not left in his great physical weakness to dishonor God he was not ignorant of Satans desires but Huss had wisdom to see and avoid it.

and he

ee

had heavenly wisdom imparted to discern

that snair and refuse it. 85

"If the Council should even tell you," said a doc-

If the council should even tell you said the

tor, whose name has not been preserved, "that you

doctor that you have but one eye you would be

have but one eye, you would be obliged to agree

obliged to agree with the council

with the Council."

as long as God keeps me in my senses I would not

"But," said Huss, "as long as

But says Huss

God keeps me in my senses, I would not say such a

say such a thing even though the whole worlds

thing, even though the whole world should require

should require it because I could not say it

it, because I could not say it without wounding

with out wounding my conscience.

my conscience."

ate self opinionated arrogant man!

ionated, arrogant

What an obstinate, self-opinman~

said the Fathers.

What an obstinSaid the Fathers I-'

00

00

Even the emperor was irritated at what he regarded

even the Emperior was irritated at what he regarded

as stubbornness, and giving way to a burst of pas-

his stubbornness and losing all self control he with

sion, declared that such unreasonable obduracy was

great *in a burst of* passion declared that such un-

worthy of death.

reasonable obduracy was worthy of death

This was the great crisis of the Reformer's career.

It was as if the Fathers had said, "We shall

This was the temptation which came to Huss as if the Fathers had said we will say nothing of heresy we

say nothing of heresy; we specify no errors, only

specify no errors only submit yourself implicitly to

submit yourself implicitly to our authority as an

our authority as an infalable council.

infallible Council. Christ was assailed in the wilderness of temptation by Satan clothed as an angel of light *after presenting before him in a moment of time the whole world in its attractive loveliness he said* i I will have no further any

eea£~iee

*controversy* with you I will re-

quire nothing of you but simply to acknowledge my authority bow your soul to my will and all the world I resign to your control from this moment.

If Christ

had yielded then all *the* world would have been lost this is what Satan claimed in heaven supremacy that he could not err that he was infalable and this is what he sought Christ to' acknowledge that angels could not

sin or err in judgment.

The whole con-

troversy and apostacy started from this point and how Satatan clings to it and is loath to let it go. Burn this grain of incense on the al-

ea~y

Had Huss

once admitted of the infalibality

tar in testimony of our corporate divinity. surely. "

That is asking no great matter

86

This was the fiery temp ta-

tion with which Huss was now tried.

of the council he fast bond in Satans

How many would have yielded--how many

snair

in similar circumstances have yielded,

would hold fast in integrity to acknowl-

and been lost:

edge God Jehovah as alone infalable

Had Huss bowed his

How many under a similar test

er

Had

head before the infallibility, he

he bowed to Sa tans claim here

through

never could have lifted it up again

the Fathers he would never have lifted it

before his own conscience, before

again in hope in confidence in courage

his countrYmen, before his Saviour.

before his countrYmen before his Savior

Struck with spiritual paralysis, his strength would have departed from He would have escaped the

He might have escaped the stake the agony

stake, the agony of which is but for

of fire but he would have lost the crown

him.

a moment, but he would have missed the crown, the glory of which is

of glory which will be placed upon

eternal.

the head of every faithful overcomer.

From that moment Huss had peace--

GC, p. 107, paragraph 28.

Angels of God were round about him to

The grace of God sustained him.

deeper and more ecstatic than he had

minister to him peace and consolation

During the weeks of suffering that

ever before experienced.

such as he had never experienced before.

passed before his final sentence,

But who of that council who was deter-

heaven's peace filled his soul.

mined to

deserey-k~m

make him bend to

human authority appreciated his nobility of Soul. Who could place any correct astimate upon his lofty courage that he would choose a cruel death rather than

"aeeeI'~

not ac-

cepting deliverence at the expence of conscience and dishonor of God, whe-is-eke-ealy I'e~ea~a~e

"which in his time he shall show

who is the ealy blessed and only Potentate the king of kings, and Lord of Lords;" I Tim. 1 6 15 "I write this letter," says he to a

"I write this letter" said he to a friend

"I write this letter, " he said to

friend, "in prison, and with my fet-

"in prison *and* with my fettered hand

a friend, "in my prison, and with

tered hand, expecting my sentence of

expecting my sentence of death tomorrow

my

death to-mo rrow. • • .

when with the assistance of Jesus Christ,

sentence of death tomorrow. • • •

When, with

fettered hand, expecting my I-'

\0

the assistance of Jesus Christ, we

When, with the assistance of Jesus

I-'

shall meet again in the delicious

we shall meet again in the delicious

Christ, we shall again meet in the

peace of the future life, you will

peace of" the future life you will

licious peace of the future life, you

learn how merciful God has shown

learn how merciful God has shown

will learn how merciful God has shown

himself towards me--how effectually

himself towards me how effectually

Himself toward me, how effectually He

he has supported me in the midst of

he as supported me in the midst of

has supported me in the midst of my

my temptations and trials."

my temptations and trials."

temptations and tria1s."--Bonnechose, vo 1. 2, p. 67.

The irritation

of the debate into which

What John Huss have you not one

the Council had dragged him was forgotten,

87

and he calmly began to prepare for death,

not one murmering reflection against God

not disquieted by the terrible form in

not one word of bitterness in condemnation

which he foresaw it would come.

of your enemies. the head of the nations

The

martyrs of former ages had passed by this

as the shaddow of death already has fallen

path to their glory, and by the help of

upon you yet he manifest the spirit of his

Him who is mighty he should be able to

master Jesus Christ when he was betrayed and

travel by the same road to hi& He would

condemned

look the fire in the face, and overcome

his lot

the vehemence of its flame by the yet

He had not preached Christ in vain himself

greater vehemency of his love.

had tasted the powers of the world to come

He already

He did not complain and murmer at

tasted the joys that awaited him within

and he now in his last hours enjoyed a feast

those gates that should open to receive him

of heavenly peace and love.

(12)

(12)

Note that Mrs. White is citing Bonnechose, but clearly continuing in her paraphrase of Wylie.

de~'

as soon as the fire should loose him from the stake, and set free his spirit to begin its flight on high. Nay,

in his prison he was cheered

GC, p. 108, paragraph 20. In his prison he was cheered with the

with a prophetic glimpse of the

prophetic glimps of the dawn of latter

dawn of those better days that await-

days that would certainly open upon

ed the Church of God on earth, and

the church of God on earth and he felt

which his own blood would largely

*the lose of* his own life would would

contribute to hasten.

indeed be seed for the church once in

Once as he

lay asleep he thought that he was

his sleep he

again in his beloved Chapel of Beth-

was again in his own beloved Chapel of

lehem. Envious ~riests were there t~g Bethlehem

eeeme6-~e-he-ia

thought he

In the gloom of his dungeon he foresaw the triumph of the true faith.

Returning in his dreams to the chapel at Prague where he had preached the gospel, he saw the pope and his bishops

Envious priests were trying

to efface the figures of Jesus Christ

to efface the figures of Jesus Christ

effacing the pictures of Christ which

which he had got painted upon its

which he had painted upon its walls

he had painted on its walls.

walls. He was filled with sorrow.

He was filled with sorrow.

vision distressed him: but on the

But next day there came painters

day their came painters who restored the

next day he saw many painters occupied

who restored the partially obliter-

partially obliterated portraits so that

in restoring these figures in greater .

ated portraits, so that they were

they were more brilliant than before

number and in brighter colors.

But next

more brilliant than before.

"This

As soon

as their task was ended, the painters,

"'Now,' said these artists, 'let

Now said these artists let the Bishops

who were surrounded by an immense

the bishops and the priests come

come forth; let them efface these if

crowd, exclaimed, 'Now let the popes

forth; let them efface these if they

they

and bishops come; they shall never efface them more!'"

can;' and the crowd was filled with

can and the crowd was filled with

J.2y, and I also."

joy"

"Occupy your thoughts with your

Occupy your thoughts with your defence

defence, rather than with visions,"

rather than with visions said John

said John de Chlum, to whom he had

Chlum to whom he had told his dream

told his dream. "And yet," replied

And yet replied Huss I firmly

Huss, "I firmly hope that this life

hope that this life of Christ which I

dream:

of Christ. which I engraved on men's

engraved on mens hearts at Bethlehem when

that the image of Christ will never

hearts at Bethlehem when I preached

I preached his word will not be effaced

be effaced.

his Word. will not be effaced; and

and that after I have ceased to live it

stroy it, but it shall be painted

that after I have ceased to live it

will be still better shown forth by

afresh in all hearts by much better

will be still better shown forth. by

mightier preachers to the great satisfac-

preachers than myself."--D'Aubigne,

mightier preachers, to the great

tion

b. I, ch. 6. (14)

satisfaction of the people, and to

sincere joy when I shall be again permit-

my own most sincere joy, when I

md to annonce his Gospel that is when I

shall be again permitted to announce

shall arise from the dead"

~e~feYe

of the people and to my own most

Said the

Reformer~

as he related his

"I maintain this for certain,

They have wished to de-

,.

his Gospel--that is, when I shall rise from the dead."

(l3)Note that though Mrs. White is citing a different source she in continuing with her paraphrase of Wylie.

Wylie, I, 161-165, chapter 7. Thirty days elapsed.

88

Huss had languished in

Thirty days had elapsed

Huss had languished in

prison, contending with fetters, fetid air, and

prison contending with fetters and impure air and

sickness, for about two months.

sickness for about two months over 19ver is written verticallj7

/

Emile de Bonnechose, The Reformers Before the Reformation. II, 71-73.

LInserted from back of 8& upside dowri]

It is worthy to remark--and it is not one of

~he

In this time many noblemen of Bohemia inter-

the least striking proofs of the justice of Huss's

ceeded on his behalf

cause--that, at the very time that his enemies, as

his release which was presented to

if alarmed at their triumph, were calling on him

several of the most illustrious nobles of Bohemia

to live, by escaping from the sentence which they

But notwithstanding all these efforts he had so

had pronounced against him, his friends were ex-

many enemies in that court, that no attention was

horting him to persevere to the end, and die.

paid to it,

The

a~d-ehe-R

They drew up a petition for t~e

council by

Abel must be slain because

emperor, in the hope that their wishes would coin-

his own works were righteous and Cain was evil the

cide with his own, prayed John de Chlum and Wen-

reformer was compelled to submit to the sentence of a merciless tribunal.

merei~ess

Shortly after

ceslaus Duba to accompany four bishops, whom he

the petition was presented four bishops and two

had charged with the task of persuading John Huss

lords were sent *by the emperior* to the prison in

to submit.

order to prevail on Huss to recant

He thought it more than probable that

Huss would listen to their representations.

They

But he called

God to witness with tears in his eyes that he was

repaired to the refectory of the Franciscans, where Huss was brought before them.

John de

Chlum first addressed him. "Dear master," said he, "I am not a learned man, and I deem myself unable to aid you by my counsels; you must, therefore, decide yourself on the course which"you have to adopt, and determine whether you are guilty or not of those crimes of which the council accuses you.

If

you are convinced of your error,have no hesitation--be not ashamed to yield.

But if,in your

conscience, you feel yourself to be innocent, beware, by calumniating yourself,of committing perjury in the sight of God, and of leaving the path of truth through any apprehension of death." Huss was much affected, and replied with a flood of tears.

"Generous lord!"--said he--"O

my noble friend:--I call the Almighty God to

not conscious of having preached or written any

witness, that, if I was aware of having taught

thing against the *truth of Gods* word ei-Gea or

or written anything contrary to the law or or-

the faith of the orthodox church

thodox

doctri~of

the Church, I would retract

with the utmost readiness; and, even at this present

time, I desire most vehemently to be better

instructed in sacred literature.

If, therefore,

anyone will teach me a better doctrine than I have inculcated myself, let him do it--I am ready to hear him; and, abandoning my own, I will fervently embrace the other." "Do you, then, believe yourself," said one of the bishops, "to be wiser than the whole council?" "I conjure you, in the

The deputies than represented the great wisdom and authority of the council to which Huss replied

name of the all-power-

ful God," replied John Huss, "to give me as my

Let them send me the meanest person of the council

instructor in the Divine Word the least person in

who can convince me by argument from the Word of God

the council, and I will subscribe to what he says,

and I will submit

and in such a manner as that the council will be

finding they could not make any impression on him

satisfied."

departed greatly astonished at the strength of his

"See," said the bishops, "how stubborn he is

My judgment to him"

The deputies

resolution in face of ei such fearful consequences.

in his heresy:"

(l4)The parallel here is not exact, and it may be that Mrs. White took this information from some other source.

Return to Wylie, I, 161. It was now the sixth of July,

It was now the sixth of July 1415 the

l4l5--the anniversary of his birth.

anaversary of his birth

This day was to see the wishes of

to be one of rejoicing in his enemies

his enemies crowned, and his own

and and to terminate his sorrows at

sorrows terminated.

the stake

The hall of

GC, p. 108, paragraph 30.

This was was

The hall of the council was

For the last time, Russ was brought before the council.

It was a vast and

the Council was filled with a bril-

filled with a brilliant assemblage

brilliant assembly--the emperor, the

liant assemblage.

Their was seated the emperior their

princes of the empire, the

emperor; there were the princes, the

were the princes the deputies of the

royal deputies, the cardinals, bishops,

deputies of the sovereigns, the patri-

sovereigns the patriarchs archbishops

and priests, and an immense crowd who

archs, archbishops, bishops, and

bishops and priests and their to were

There sat the

priests; and there too was a vast concourse which the spectacle that

a vast concourse which

day was to witness had brought to-

brought together to witness the specticle

of the day.

gether.

it was in the providence of God that this

Christendom had been gathered the

It was meet that a stage

~he

had been

had come as spectators of the events From all parts of

should be erected worthy of the act

deed of murder of one of Gods own children witnesses of this first great sacri-

to be done upon it--that when the

should not be done in a corner

first champion in the great struggle

made it as imposing as possible.

that was just opening should yield

meet that such publicity should be given

up his life, all Christendom might

to this Reformers death that when this

see and bear witness to the fact.

champion of truth should yield up his life

a~~-g

Those who

fice in the long struggle by which

It was

liberty of conscience was to be se-

the facts in the case should

cured.

The Archbishop of Riga came to

The archbishop of Riga came to the

the prison to bring Huss to the

prison to bring Huss to the council

Council.

mass was being celebrated as they ar-

Mass was being celebrated

as they arrived at the church door,

rived at the church door and the man whom would stand in defense of the truth of the truth fond in the Word of God and who was brave and noble in Gods sight, because he would not violate his conscience

and Huss was made to stay outside

although bishops and priests and princes

till it was finished, lest the mys-

were against him was obliged to stand

teries should be profaned by the

~he

presence of a man who was not only

door being he as a denonced heritic would

a heretic, but a leader of heretics.

pollute the services.

Being led in, he was bidden take his

ended he was led in and seated on a plat-

seat on a raised platform, where he

form were he might be seen conspicous to

might be conspicuously in the eyes

the eyes of all the assembly on sitting

of the whole assembly.

down he was seen to engage in earnest

On sitting

down, he was seen to engage in earnest prayer, but the words were not heard.

Near him rose a pile of cler-

ical vestments, in readiness for the

a~

in his great feebleness at the church

This devotion being

89 prayer but the words were not heard.

ceremonies that were to precede the final tragedy.

The sermon, usual on

such occasions, was preached by the Bishop of LodL

He chose as his text

the words, "That the body of sin might be destroyed."

He enlarged on

The eeft sermon was usual on such occations was preached by the Bishop of Lodi he chose as his text That the body of sin might be destroyed he inlarged on schism as the source of all herisies

the schism as the source of the heresies, murders, sacrileges, robberies,

murders sacriligiases robberies and

and wars which had for so long a peri-

wars which had for so long a period

od desolated the Church, and drew,

desolated the church and drew says

says Lenfant, "such a horrible picture

Lenfant such an horrible picture of the

of the schism, that one would think at

schism that one would think at first he

first he was exhorting the emperor to

was exhorting the emperior to burn the

burn the two anti-Popes, and not John

two anti Popes and not Jon Huss

Huss.

Yet the bishop concluded in these terms

Yet the bishop concluded in

these terms, addressed to Sigismund:

addressed to Sigismund

'Destroy heresies and errors, but

Destroy herisies and errors but chiefly

chiefly' (pointing to John Huss) 'that

(pointing to John Huss) that obstinate

OBSTINATE HERETIC. '"

heritic

The

sermon ended, the accusations

against Huss were again read, as also

The sermon being ended the accusations against John Huss were again read as also

N

o o

the depositions of the witnesses;

the despositions of the witnesses over [pver is verticaV 6back of 89 upside

down~

After the close of the sermon his fate was determined his vindication rejected and if it had been clear as the Sun it could have had no weight with that council while Huss claimed the liberty of believing the Word of God and taking it as his guide and his counciller. he

e~~R~-~e-~he-Were-eE-eee*appealed

his faith* he would never come to

The Council knew while

to the Scriptures as the fondation of

8~8Mi~-~e

*submit his conscience to be ruled

by* the council as infalable in judgment therefore he could not be one of them. The council well knew the papal church had exalted the council above *the voice of* GodS *in his* word and all that is written their in.

The eeHftei Papal

council did not wish the light of Gods Word to shine upon the people for there were many of their usages and customs in direct contradiction of that word and the strength of the Papal church would was to take every measure to hold the minds of the people to

MaR

commandments of men in the place of the commandments

of God their the midnight darkness that covered the earth and *the gross darkness* the minds of the people will not be dispelled by the Son of Righteousness ~hi8

[Jllegible word crossed out]

They [Werei? and egaged in designs of self N

....o

glorification which made it escentia1 to shut away the light

~rem

of the Son

of righteousness and hide his attractive loveliness that their sins might not be detected

~here~ere-~hey-represea~ed-~e

The scriptures taken before the

voice of the council would spoil every thing for them Satan had infused them with his spirit

He hates the hearing of righteousness The council accused

him for being obstinate and incorrigible and Loecreedf? that he should be [aerobed17 from the the priest hood his books publicly burned. in his heaven he with lfiimt7 suffered the same

GC, p. 108, paragraph 31.

and then Huss gave his final refusal

and then Huss gave his final refusal to

to abjure.

abjure

This he accompanied with

This he accompanied with a

If Christ was

~~aa;

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

a brief recapitulation of his pro-

brief recapitulation of his proceedings

to abjure, and, fixing his penetrat-

ceedings since the commencement of

since the commencement of the matter

ing glance upon the monarch whose

this matter, ending by saying that

ended by saying he had come to this

plighted word had been so shamelessly

he had come to this Council of his

council of his own free will confiding

violated, he declared: "I determined,

own free will, "confiding in the safe-

in the safe conduct of the emperior here

of my own free will, to appear before

conduct of the emperor here present."

present as he uttered these last words he

this council, under the public pro- . tection and faith of the emperor here

As he uttered these last words, he looked full at Sigismund, on whose

looked full in the face of the emperior

present. "--Bonnechose, vol. 2, p. 84.

brow the crimson of a deep blush was

on whose brow the crimson of a deep

(15)

(15)Again another source is cited, but Wylie is the original source ..

~;~sh

N

o

N

seen by the whole assembly, whose gaze

blush was seen oy the whole assembly whose

A deep flush crimsoned the face

was at the instant turned towards his

gaze was at that instant toward his

of Sigismund as the eyes of all

majesty.

majesty.

in the assembly turned upon him. GC,PP. 108-109, paragraph 32.

Sentence of condemnation as a heretic was now passed on Huss.

Ar~e~-ehe-S

Sentence of condemnation as

a heritic was now passed on Huss

Sentence having been pronounced,

*He-~e-

There followed the ceremony of degradation--an ordeal that brought no

followed the ceremony of degredation an

blush upon the brow of the martyr.

ordeal which brought no blush upon the brow

One after another the priestly vest-

of the martyr

the ceremony of degradation began.

The bishops clothed their prisoner

ments, brought thither for that end,

in the sacerdotal habit, and as he

were produced and put upon him, and

took the priestly robe, he said: "Our

now the prisoner stood full in the

Lord Jesus Christ was covered with a

gaze of the Council, sacerdotally ap·

The sacredotal garments were put upon him

white robe, by way of insult, when

parelled.

and thus he arrayed he full in the gaze

Herod had him conducted before Pilate.'

hand the chalice, as if he were about

of the consel.

--~.,

to celebrate mass.

the chalace as if he were about to cele-

exhorted to retract, he replied, turn-

brate mass, and asked him if he was enea

ing toward the people:

They next put into his

They asked him if

now he were willing to abjure.

They next put in his hand

now ready to abjure.

vol. 2, p. 86.

Being again

N

o

w

This Servent of Jesus Christ remembered another occation when it was no less a personage than Jesus Christ the Son of the living God was

e~-~ria~

condemned 90

was on trial for his life *accused* and condemned.

Hered

Before Herod

he was brought and question after question put to him but he answered him not a word.

This man

*had-~ake~-~e*

a~-hi~-erib~~a±

had taken his seat at the

tribunal, but he was a murderer and an adulterer crafty cruel and debased but he was clad in royal purple but Christ did not dare to answer him a word. Antipus became somewhat alarmed for his dignity. he eevered had asked for Jesus to work a miracle before him and

he-~a~

as he neither worked a miracle

nor answered him a word he tried to cover his mortification with ridicule He ordered that

a~

the Son of God be clad in kingly garments and homage be given

to him and see how he would bear his dignity

This the helpless prisoner was

and Herod was amused by putting upon him an old purple kingly robe and a reed scepter in his hand and a crown of thorns on his sacrid head and they mocked him they smote him on the head with a reed they bowed mockly to him as to a king and ended with spitting in his the face of the Lord of glory.

Stripped

of his robe of mockery but still wearing his crown of thorns which penetrated his holy temples they sent him back in his humble garments to Pilat, who declared he had examined him and so had Herod and fond in him nothing worthy

of death but in his innocence he was scourged, crucify him crucify him.

Are-ae~-~he

and the demon cry was raised

The trial of Huss was in many respects

a repetion of the scenes inacted at the trial of Christ the same spirit to

~~~

Men were moved by

repeat the same actions and this has been many times

repeated in the History of Christ followers and will be repeated to the end of time.

Hus was not scourged as Jesus and although the cruelties of wicked

men were exercised upon him

91 A£~er-H~~~-wae-e~ae-ia-~he-eaeraee~a~-~armea~~

Hus stood before the *counci1*

a spectacle to the world to angels and to men.

When asked to ajure he answered

over [Over is vertica17 [6ack of These lords and bishops do counce1 me

911

*eha~~e-eea£eee

that I should confess

before you all that I have erred which thing if it might be done with the infamy and reproach of men only they might peradventure easily persuade me to do; but now I am in the sight of the Lord my God f-ee~~8~iae~r

wi~ft-wheee-~rea~-eiep~eae~re

with out who great displeasure I could not do that which they

require "With what face, then," replied he,

with what face then should I behold the

"With what face, then, should I behold

"should I behold to:! heavens? How

heavens ever L9ver is vertical?

the heavens?

should I look on those multitudes of

should I look upon those multitudes of

How

How should I look on

those multitudes of

men to whom I have preached the

men to ·whom I nave preached the

men to whom I have preached the

pure Gospel?

pure Gospel?

pure gospel?

No; I esteem their

Ne he firmly and decid-

salvation more than this poor body,

edly answered no!

I esteme their sal-

now appointed unto death."

vation more than this poor body now appointed unto death."

*Agan he was

perserve in pernicious errors*

Then

ice, saying, "0 accursed Judas, who,

they took from him the chalace saying 0

having abandoned the counsels of

accursed Judas, who have abandoned the

peace, have taken part in that of the

counsels of peace have taken part in that

Jews, we take from you this cup filled

of the Jews we take from you filled with

with the blood of Jesus Christ."

the blood of Jesus Christ.

What mocking

these men know that Christ was before them did they know that they were dealing with Christ in the person of his Saint "I hope, by the mercy of God,"

e~ft

Christ identified his interest

with suffering humanity.

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

forced to hear that he did obstinately Then they took from him the chal-

No; I esteem their

I hope by the eft~e

replied John Huss, "that this very

mercy of God replied John Huss that

day I shall drink of his cup in his

very-eay I shall drink of this cup in

own kingdom; and in one hundred years

his own kingdom and in one hundred years

you shall answer before God and be-

you shall answer before God and before

fore me."

me.

The seven bishops selected for

The seven bishops removed h* the sacre-

the purpose now came round him, and proceeded to remove the sacerdotal garments--the alb, the stole, and

dotal garments in which in mockery they

other pieces of attire--in which in mockery they had arrayed him.

And

The vestments were removed one by one,

had pMe-Mpea-him arrayed him and as each

as each bishop performed his office,

bishop performed his office he bestowed

each bishop pronouncing a curse as

he bestowed his curse upon the

his curse upon the marytyr.

he performed his part of the cere-

'fhey-pe--

mony.

martyr.

Nothing now remained but to erase the

after degrading him by removing the marks

marks of the tonsure.

of the tonsure

On this there arose a great dispute among the prelates whether they should use a razor or scissors.

"See,"

said Huss, turning to the emperor, ~Ithey

cannot agree among themselves

how to insult me. 11

They resolved to

use the scissors, which were instantly

N

o

.......

brought, and his hair was cut crosswise to obliterate the mark of the crown.

According to the canon law,the

priest so dealt with becomes again a layman, and although the operation does not remove the character, which is indelible, it yet renders him for ever incapable of exercising the functions of the priesthood. There remained one other mark of ignominy.

They put on his head a

they placed on his head a pyramidal shaped

cap or pyramidal-shaped mitre of

Finally "they put on his head a cap or pyramidal-shaped miter of

paper, on which were painted fright-

cap on which were painted

ful figures of demons, with the word

ful figures of demons.

6eYe~e

fright-

Arch-Heretic conspicuous in front.

paper, on which were painted frightful figures of demons, with the word 'Arch-Heretic' conspicuous in front.

"Most joyfully," said Huss. "will I

Most joyfully said Huss will I wear

'Most joyfully,' said Huss, 'will I .

wear this crown of shame for thy sake,

this crown of shame for thy sake 0 Jesus

wear this crown of shame for Thy·

o

who for me

Jesus, who for me didst wear a

crown of thorns."

thorns"

6ie~-w

didst wear the crown of

sake, 0 Jesus, who for me didst wear a crown of thorns.'"

N

o

00

Wylie, I, 163, paragraph 9. When thus attired. the prelates

GC, p. 109, paragraph 33. When thus attired in the spirit of the demons that assembled on that occation

When he was thus arrayed, "the prelates said,

92 they degraded their own souls but not said. "Now. we devote thy soul to

the soul of Huss Now said the prelates

'Now we devote thy soul to the devil.'

we devote thy soul to the devil, and I

'And I,' said John Huss, lifting up

lifting up his eyes toward heaven.

said John Huss lifting up his eyes to

his eyes toward heaven, 'do conunit my

"do conunit my spirit into thy hands,

*ward* Heaven do conunit my spirit unto

spirit into Thy hands, 0 Lord Jesus,

o

thy hands 0 Lord Jesus for thou hast

for Thou has redeemed me. '''--Wylie,

redeemed me.

b. 3, ch. 7.

the devil."

"And I." said John Huss,

Lord Jesus. for thou hast redenuned

Turning to the emperor, the bishops said, "This man John Huss, who has no more any office or part in the Church of God, we leave with thee,

GC, p. 109, paragraph 34.

delivering him up to the civil judg-

Hus was then formally delivered up to

ment and power."

under go painful martyrdom at the stake

Then the emperor,

He was now delivered up to the secular authorities

addressing Louis, Duke of. Bavaria-who,as Vicar of the Empire, was standing before him in his robes, holding in his hand the golden apple, N

o

\0

and the cross--commanded him to deliver over Huss to those whose duty it was to see the sentence executed.

The duke in

his turn abandoned him to the chief magistrate of Constance, and the magistrate finally gave him into the hands of his officers or city sergeants. The procession was now formed.

The

The procession formed the martyr walking

martyr walked between four town ser-

between the two sergeants the princes

geants.

and deputies escorted by eight hundred

and led away to the place of execu-

escorted by eight hundred men-at-arms,

men at arms followed

tion.

followed.

mounted on horseback were many bishops

hundreds of men at arms, priests and

and priests delicately clad in robes of

bishops in their costly robes, and the

The princes and deputies.

In the cavalcade, mounted

on horseback, were many bishops and

In the cavalcade

An immense procession followed,

priests delicately clad in robes of silk and velvet.

The population of

silk and velvet the population of

Constance followed in mass to see the

Constance followed in mass to see the

~.

end

As Huss passed the episcopal palace, his attention was attracted

inhabitants of Constance.

As Hus passed the episcopal palace his attention was drawn to a blazing fire

by a great fire which blazed and crackled before the gates.

He was

before the gates he was

~e~d

infdrmed

N 1-1

o

informed that on that pile his books

his wri~ia~s books were being consumed

were being consumed.

He smiled rer at the attempt to extinguish

He smiled at

this futile attempt to extinguish

the light ke *which* he by faith saw in

the light which he foresaw would one day, and that not very distant,

the near future would fill all Christen-

fill all Christendom.

dome

The procession crossed the bridge and halted in a meadow, between the gardens of the city and the gate of Goteleben.

Here the execution was

to take place.

Being come to the

spot where he was to die, the martyr

At the spot where he was to

kneeled down, and began reciting the

suffer death he knelt and prayed most

penitential psalms.

periek-ke-eeal~

He offered up

short and fervent supplications,

feverently off repeating Lord *Jesus*

and oftentimes repeated, as the bystanders bore witness, the words, "Lord Jesus,into thy mend my spirit."

hands I com-

"We know not,"

unto they hands I eemee commend my spirit we know not said those who were near him

said those who were near him, "what his life has been, but verily he

what his life has been but verily ne

N I-' I-'

prays after a devout and godly fash-

prays after a devout and godly fashion

ion."

Turning his gaze upward in

Turning his gaze upward *in prayer* to

prayer, the paper crown fell off.

heaven ia the paper crown fell off one

One of the soldiers rushed forward

of the soldiers rushed forward and re-

and replaced it, saying that "he must

placed it saying he must be burned with

be burned with the devils whom he had

the devils he had served

served."

Again the martyr smiled

Again the martyr smiled.

The stake was driven deep into the ground.

Huss was tied to it

with ropes.

He stood facing the east.

ihe He was fastened to the stake facing

When he had been fastened to the stake,

east.

and all was ready for the fire to be lighted,

"This," cried some, "is not the right

This cried some is not the right

attitude for a heretic."

attitude for a heritic

He was again

He was again un-

unbound, turned to the west, and made

bound and fastened his face to the west

fast to the beam by a chain that pass-

and made fast to the beam by a chain

ed round his neck.

that passed around his neck

"It is thus," said

It is thus

he, "that you silence the goose, but

said he that you silence the goose but

a hundred years hence

a hundred years hence

93 there will arise a swan whose sing-

years hence there will arise a swan *whom

ing you shall not be able to silence."

you can neither resist nor Lrllegibl~7* whose singing you shall not be able to silence.

*he spoke by prophecy of Martin Luther who came about one hundred years after and a swan for his arms*

He stood with his feet on the faggots, which were mixed with straw that they might the more readily ignite.

Wood was piled all round

up to the chin.

him

Before applying the

Aagan he was urged

ee-refte~ftee-~ie-errere

torch. Louis of Bavaria and the Mar-

by Louis of Bavaria and the Marshal of

shall of the Empire approached. and

the empire to renounce hie-errere to have a

for the last time implored him to

the martyr was once more exhorted to

have a care for his life, and renounce

care for his life and renounce his errors

save himself by renouncing his errors.

his errors.

What errors asked Huss shall I renounce

IIWhat errors," said Huss, II shall I re-

I know myself

I know myself guilty of none I call God

nounce?

I call God to wit-

to witness that all that I have written

I call God to witness that all that I

"What errors,lI asked Huss,

II s hall I renounce? guilty of none.

ness that all that I have written

I know myself guilty of none.

have written and preached has been

and preached has been with the view of

and preached has been with the view of

with the view of rescuing souls from

rescuing souls from sin and perditioni

rescuing souls from sin and perdition

sin and perdition; and, therefore, mosl

and, therefore, most joyfully will I

and therefore, most joyfully will I con-

joyfully will I confirm with my blood

confirm with my blood that truth which

firm with my blood that truth which I

that truth which I have written and

I have written and preached. 1I

have written and preached

preached. II --Ibid., b. 3, ch. 7.

At the hearing of these words they departed from him, and John Huss

They departed from him and Jon Hus had

had now done talking with men.

no more words with men

The fire was applied, the flames blazed upward.

"John Huss," says

When the flames kindled about him, he

Fox, "began to sing with a loud

He sang in

voice, 'Jesus, thou Son of David,

the son of David have mercy on me

have mercy on me.'

And when he be-

gan to say the same the third time,

~he

amid the flames Jesus

began to sing, "Jesus, Thou Son of David, have mercy on me," and so continued till his voice was silenced forever.

the wind so blew the flame in his face that it choked him."

Poggius,

who was secretary to the Council, and EAneas Sy1vius, who afterwards became Pope, and whose narratives are not liable to the suspicion of

GC, p. 109-110, paragraph 35. Even his enemies were struck with

being coloured, bear even higher

his heroic bearing.

testimony to the heroic demeanour of

describing the martyrdom of Huss, and

both Huss and Jerome at their ex-

of Jerome, who died soon after, said:

ecution.

"Both bore themselves with constant

"Both," says the latter

historian, "bore themselves with constant mind when their last hour

A zealous papist,

mind when their last hour approached.

approached.

They prepared for the

They prepared for the fire as if they

fire as if they were going to a marriage feast. cry of pain.

They uttered no

were going to a marriage feast. he uttered no cry of pain nor could the

They uttered no cry of pain.

When the flames rose

flames rose, they began to sing hYmnS;

they began to sing hymns; and scarce could the vehemency of the fire stop

When the

and scarce could the vehemency of the vehemency of the fire stop his singing

fire stop their singing. "--!12!!!., b. 3,

their singing."

ch. 7.

Huss had given up the ghost. When the flames had subsided, it was found that only the lower parts of his body were consumed, and that the upper parts,held fast by the chain, hurg suspended on the stake.

The ex-

ecutioners kindled the fire anew, in

Huss was faithful unto death and for him

order to consume what remained of the

was reserved the crown of life.

martyr.

that concil that claimed infalibility that

When the flames had a second

It was

GC,p. 110, paragraph 56.

time subsided, the heart was found still was vanquished. entire amid the ashes.

A third time

had the fire to be kindled. all was burned.

At last

The ashes were care-

collected, the very soil was dug up,

His ashes was

ee~~ee~ee-a

collected and

When the body of Huss had been wholly

thrown into the Rhine lest his adher-

consumed, his ashes, with the soil upon

earnt should honor them as relics.

which they rested, were gathered up and

and all was carted away and thrown into the Rhine;

cast into the Rhine,

so anxious were his persecutors that not the slightest vestige of John Huss--not even a thread of his raiment, for that too was burned along with his body--should be left upon the earth. When the martyr bowed his head at the stake it was the infallible Council that was vanquished. was with Huss that the victory remained; a victory!

It

and what

Heap together all the trophies of

Alexander and of Caesar, what are they all when weighed in the balance against this one glorious achievement?

From the stake of Huss, what blessings

have flowed, and are still flowing, to the world! From the moment he expired amid the flames, his name became a power, which will continue to speed on the great cause of truth and light, till the last shackle shall be rent from the intellect, and the conscience, emancipated from every usurpation, shall

and thus borne onward to the ocean.

be free to obey the authority of its rightful

vainly imagined that they had rooted out the truths

Lord • .what a surprise to his and the Gospel's

he preached.

enemies!

that day borne away to the

"Huss is dead," say they, as they

His persecutors

Little did they dream that the ashes

N

......

0'\

retire from the meadow where they have just

sea were to be as seed scattered in all the countries

seen him expire.

The Rhine has

of the earth; that in lands yet unknown it would

received his ashes, and is bearing them on its

yield abundant fruit in witnesses for the truth.

rushing floods to the ocean, there to bury them

voice which had spoken in the council hall of ConstancE

for ever.

had wakened echoes that would be heard through all

No:

Huss is dead.

Huss is alive.

It is not

The

death, but life. that he has found in the firej

coming ages.

his stake has given him not an entombment, but

which he died could never perish.

a resurrection.

and constancy would encourage multitudes to stand firm

The winds as they blow over

Huss was no more, but the truths for His example of faitn

Constance are wafting the spirit of the con-

for the truth, in the face of torture and death.

fessor and martyr to all the countries of

execution had exhibited to the whole world the per-

Christendom.

fidious cruelty of Rome.

The nations are being stirred;

His

The enemies of truth, though

Bohemia is awakening; a hundred years, and

they knew it not, had been furthering the cause which

Germany and all Christendom will shake off their

they vainly sought to destroy.

(16)

slumber;and then will come the great reckoning which the martyr's prophetic spirit foretold: "In the course of a hundred years you will answer to God and to me."

(16)We should note that throughout this chapter Mrs. White assumes that Huss taught doctrines that were contrary to Catholic belief. It is true that the Council of Constance thought this was the case; but only because they did not give Huss a chance to explain himself. Huss never taught heresy. He accepted transubstantiation, salvation by works as well as Grace, the validity of indulgences, and other central Catholic doctrines. He did believe in the authority of the Bible over pope or council, but he never "considered that the doctrines of the Church were not Biblical, only the scandalous lives of the clergy. For Huss' beliefs see Spinka.

God is infa1ab1e that which is past

~e-i8-8aie-e£ God

has spoken by Soloman that he requireth

He seeks again that which is past

The body of Huss was

consumed the council had done all that they could do with the man whose only crime was that he could not accept as infa1ab1e the council of Constance and let their voice stand above the voice of God in his Word, but God seeks again that which is past recalling all the proceedings whether of judgment or of mercy of the conci1s of the doings of different ages and repeating them in the

94 the present generation

And it is for this reason that there is such value in

the regestered experience of the believers of other days, so that the biography of the righteous is among the best treasures that the church can possess

We

have the benefit of the workings of the power of evil and the contrast *e£* ehe-eeep-mevia~

of those *of many centurys* who are living by every word that

proceedeth out of the mouth of God which rich experience is bequeathed to us as a

le~-e£

legacy of great value

When history shall be repeated

we-have-ae~-ee

reae-a when the great men of earth will not come to the Bible for light and evedence and Truth when the commandments of men shall be exalted above the commandments of God, and when it shall be regarded a crime to obey God rather than the laws of men then we shall not have to tread a path in which we have had but few examples of others going before us

The 'Lord supported his faithful

ones to the end and this should be an encouragement and the confidence of the righteous in all ages that the Lord is unchangable he will manifest for his people in this age his grace and his power as he has done in past ages accuracy with which God has made good his

we~e

The

declarations in his word and

his declaration and assance combining we have instruction of greatest value. We have a pledge from God himself which nothing can shake that with the Bible for our guide we shall have peace under all circumstances as our present help and an eternal weight of glory for our future reward. monument errected calling the attention of the world

Here was a witness a Be thou faithful

95 unto death and I will give thee a crown of life regerested in the history of nations John Huss lives his *godlike* works and steadfast faith his pure life, and conscienciously follows the truth that was unfolded to him which he would not yield to be saved a cruel death. by all heaven by the whole universe

That triumphant death was witnessed

Satan bruised the heel of the seed of the

woman but in the act his head was bruised and in the place of the deeds of that council uprooting truth and righteousness in their cruelty to Huss, his constantcy his faith his example has been reflecting its light *down along the times for centuries* and encouraging others

~e-Yea~M~e-a~-HM~~

to submit their souls and

bodies to God alone, and exalt God alone and take the scriptures as their guide which will make them the light of the world, *aae and* examples of faith and

courage and steadfast in truth and righteousness and nerve them to suffer and to endure gaining victories even in sorrow and in death for he may

eMap~

expect the same mercies from the same God who braced and fortified John Huss that his Christ like bearing under trials

et-~he

under suffering and contempt

and abuse and perjury *cause joy among the angels the friends of truth and righteousness was

p~aeed

seen in marked contrast to error sin injustice aftd*

God will sustain them under similar test and trial. The experience of others becomes his experience through faith the same wonders are wrought through prayer the same mercies are obtained the same promises realised the same assistence from heaven communicated the same victories acchieved.

96 We are surrounded by a great cloud of witnesses.

The battlements of heaven

are thronged with a great crowd of angels watching the conflict of man with the Prince of darkness

They bend from the emenence and with with entence in-

terest wach to see if the child of God harrassed perplexed persecuted denounced defamed condemned as was the Master will look to Heaven for strength waiting his demand upon it will they cast away the false props the false theories the words and sayings of men and look to the *God through* one mediator for grace for strength and power

They will never look in vain angels are all waiting ee

as messengers to minister unto those who shall be heirs of salvation

They are

close by everyone who needs their help while fighting the good fight of faith.

Letters were received from the Barons of Bohemia which convinced the council that when they threw the ashes of Huss into the Rhine and fancied they were done with him they were deceived a storm was brewing which fte~

we~le

they could not handle as they had though they had handled Huss *and

got rid of

H~m

and* extinguished him The thunder bolts they had been

themselves loading which would break upon the nation and

we~le-fte~

the

thunders of wrath would cease until their were thousands slain and John Huss eea death was a living power with his friends and countrymen hard to handle 97

Wylie, I, 178-179, paragraphs 1-5 of chapter 13. Huss had been burned; his ashes, committed

Huss had been burned his ashes thrown into

to the Rhine, had been borne away to their

the Rhine and borne away to the ocean but the

dark sepulchre in the ocean; but his stake

circumstances of his death to be burned at the

had sent a thrill of indignation and

stake sent a thrill of horror and indignation

horror through Bohemia.

through Bohemia

His death moved

His death would accomplish

the hearts of his countrymen more power-

that for Bohemia that his life could could not

fully than even his living voice had been

A living voice seemed to be repeating the words

able to do.

of truth uttered by him to the people

The in-

dignation could not be surpressed the sentiment was repeated £rem by men· of influence

The

The vindicator of his nation's wrongs--the

vindicator of his nations wrong the reformer

reformer of his nation's religion--in short,

of his nations religion in short the repre-

the representative man of Bohemia, had been

sentitive man of Bohemia had been treacher-

cruelly, treacherously immolated; and the

ously betrayed, and murdered and the nation

nation took the humiliation and insult as

considered this insult

done to itself.

selves

All ranks, from the highest

~h~s

as done to them-

to the lowest, were stirred by what had occurred.

The University ·of Prague issued a

The University of Prague issued a manefesto

manifesto addressed to all Christendom,

addressed to all Christendom vindicating the

vindicating the memory of the man who had

memory of a man who had fallen a victim to

fallen a victim to the hatred of the priest-

the hatrid of the priesthood and the perfidy

hood and the perfidy of the emperor.

of the emperior his death was declared to be

His

death was declared to be murder, and the

murder and the fathers at Constance were

Fathers at Constance were styled "an

styled an assembly of the sae adherents of

assembly of the satraps of Antichrist."

Rome the servants of Anti Christ and a

Every day the flame of the popular indignation

crissis was fast hastening

was burning more fiercely.

It was evident

that a terrible outburst of pent-up wrath was about to be witnessed in Bohemia. The barons assumed a bolder tone.

When

the tidings of Huss's martyrdom arrived, the

The Barons of Bohemia when they heard of Huss death at the stake the wealthy the noble held

magnates and great nobles held a full council,

a council and speaking .in the name of *the*

and, speaking in the name of the Bohemian

Bohemian nation they addressed

nation, they addressed an energetic protest to

protest to Constance against the crime their

Constance against the crime there enacted.

enacted

They eulogised, in the highest terms, the man

They spoke in praise and admiration of the man

whom the Council had consigned to the flames

whom the Council had consigned to the flames

as a heretic, calling him the "Apostle of

as a heritic calling him the Apostle of

Bohemia; a man innocent,' pious, holy, and a

Bohemia a man innocent pius holy *and a* faith-

faithful teacher of the truth."

ful teacher of the truth holding the pen in one

Holding the

an~

energetic

pen in one hand, while the other rested on

hand while the other rested on the sword hilt

their sword's hilt, they said, "Whoever shall

they said whoever shall affirm that heresy is

affirm that heresy is spread abroad in Bo-

98

hernia, lies in his throat, and is a traitor

is spread abroad in Bohemia lies in his throat

to our kingdom; and, while we leave vengeance

and and is a traitor to our kingdom and while

to God, to whom it belongs, we shall carry our

we leave vengeance to God to whom it belongs,

complaints to the footstool of the indubitable

we shall carry our complants to to the footstool

apostolic Pontiff, when the Church shall again

of the indubitable apostolic Pontiff, when the

be ruled by such an one;

church shall again be ruled by such an

declaring, at the

same time, that no ordinance of man shall

Maft

one.

declaring at the same time that no ordinance of

hinder our protecting the humble and faith-

man shall hinder our protecting the humble and

fu1 preachers of the words of our Lord Jesus,

faithful preachem of our 'Lord Jesus

Qhrf8~

and

N N W

and our defending them fearlessly, even to

our defending them fearlessly even to the

the shedding of blood."

shedding of blood

In this remonstrance

the nobles of Moravia concured.

In this remonstrance the

nobles of Moravia concurred.

But deeper feelings were at work among the Bohemian people than those of anger.

But the truth had lost nothing

~kere-~ke

Deep

impressions *were* made by the transactions at Constance men of reasoning minds began to compare the charicters and religious doctrines of the persecuters aae the false witnesses the perjured the murders who put Wicliffe to death, with the spirit the constancy the humility the Godly life and charicter of the persecuted

The faith which had produced so noble a martyr

They called to mind the faithful principles

was compared with the faith which had immolated

and doctrines of Huss with the faith doctrines

him, and the contrast was found to be in no

and practices of those who were determined he

wise to the advantage of the latter.

should not live and the contrast was in no way

The doc-

~ke

trines which Huss had taught were recalled to

favorable to

Pope cardinals bishops and

memory now that he was dead.

those composing the Council

The reason of his

condemnation was talked off and

~eae-~ka~-~

the general decision was their was no fault in him that could be any occation for his death The writings of Huss were carefully searched

up and read and read reread to see what their could be that his pen had traced that could had his judges to do so terrible a deed.

99 The writings of Wicliffe, which had escaped

These writings that had not been burned were

the flames, were read, and compared with such

diligently eearehed-afte examined and compared

portions of Holy Writ as were accessible to

with the Scriptures which had escaped the

the people, and the consequence was a very

ha~rie-afte

fire the consequence was they felt

that a solomn duty was enjoined upon them to stand in defence of Huss and brush off from his charicter and his teachings the smut and blacking evel men had put on him and in this work general reception of the evangelical doc-

their own hearts were opened to the receptions

trines.

of the doctrines they had not endorsed. examination

e£-per~iefte

The

of the scriptures fast-

ened the truth upon their minds in contrast The new opinions struck their roots deeper

with error tradition and perversion of the

every day, and their adherents, who now be-

scriptures and now so many

gan to be called Hussites, multiplied one

and talked the same truths as did Huss.

might almost say hourly.

and his friends multiplied so fast they went by the name of Hussites .

8e~aft-~e

believed ~ha~

The throne of Bohemia was at that time filled by Wenceslaus,

the son

patriotic Charles IV.

of the magnanimous and In this grave position

of affairs much would of necessity depend on the course the king might adopt.

The inheritor of

his father's dignities and honours, Wenceslaus did not inherit his father's talents and virtues.

A tyrant and voluptuary, he had been

dethroned first by his nobles, next by his own brother Sigismund, King of Hungary; but, regaining his throne, he discovered an altered but not improved disposition.

Broken in spirit, he was

now as supine and lethargic as formerly he had been overbearing and tyrannical.

If his pride

was stifled and his violence curbed, he avenged himself by giving the reins to his low propensities and vices.

Shut up in his palace, and

leading the life of a sensualist, the religious opinions of his subjects were to him matters of almost supreme indifference.

He cared but

little whether they kept the paths of orthodoxy

or strayed into those of heresy.

He secretly

rejoiced in the progress of Hussism, because he hoped the end would be the spoiling of the wealthy ecclesiastical corporations and houses, and that the lion's share would fall to himself.

Disliking the priests, whom he called

"the most dangerous of all the comedians," he turned a deaf ear to the ecclesiastical authorities when they importuned him to forbid the preaching of the new opinions. The reception of Bible truth

~p

was fast uprooting the practices and customs

and doctrines of Papacy They saw

~hae

in Bohemia that neglecting to obey the

commandments of God plainly enjoined in his word was

~he

to demoralize the

nation while the truth obeyed had exactly the opposite influence of the people are toned up instructed high moral standard.

iftvi~

The minds

invigorated braced to meet a

They saw the Papal power was tremendously pressing against

everyone who did not honor their claims and obey their commands.

Sa~aft

The

whole pressure of corrupt civil and ec1esastica1 organization for ages has been in direct opposition to the principles of the Gospel of Christ And the Papacy have had every advantage to fasten these principles upon a church who are kept in darkness away from the light The works by deception by force by might to

N N ......

compel the conscience of men to renounce these principles is to be

100 has Huss and Jerome were treated to be burned at the stake to be eer sorn assunder torn of wild beasts and held up in the blackest of characters as Rome knows well how to do The movement continued to make progress.

The truth continued to grow, for four years

Within four years from the death of Huss, the

after the death of Huss and the majority

bulk of the nation had embraced the faith for

of the nation had embraced the faith for

which he died.

which the malice and bitterest hatrid of the

His disciples included not a

few of the higher nobility, many of the wealthy

fathers was visited on John Huss.

His dis-

burghers of the towns, some of the inferior

ciples included *not* a few of the nobility

clergy, and the great majority of the peasantry. many of the wealthy burgers of the town some of The accession of the latter, whose single-

the inferior clergy and the great majority of

heartedness makes them capable of higher en-

the peasantry the enthusiasm and jealious ad-

thusiasm and a more entire devotion, brought

vocating of truth preached by Huss brought

great strength to the cause.

great strength to the cause and made it truly

national.

It made it truly

The Bohemians now resumed in their

national

The Bohemians who had been forbid"in~

churches the practices of Communion in both

den to preach to LFritten over

kinds, and the celebration of their worship in

in their own tongue and to celebrate the com-

the national language.

munion of both kinds now went fully to do this

Rome had signalised

their subjugation by forbidding the cup, and

Rome had forbidden the cup and

the people

N N

00

and permitting prayers only in Latin.

The

permitted prayers only in latin

The

Bohemians, by challenging freedom in both

Bohemians by breaking the the shackles be-

points, threw off the marks of their Roman

came free from the oppressive Yoak.

vassalage.

v CONCLUSION The patient reader who has carefully followed so many pages of triple columns has no doubt reached his own conclusions. I believe that not all of the historical events described in Great Controversy were first seen in vision by Ellen White. I would suggest, on the basis of the evidence presented, that Ellen White's immediate source for the half chapter in Great Controversy on Huss is a Protestant historian and that at least some of the scenes described were not seen in vision. I believe that Ellen White's statement on pp. xiii-xiv of Great Controversy is an acknowledgment of this fact and that her numerous statements, including the one by her son, W. C. White, that she endorsed, claiming inspiration for historical events, refer primarily to the great controversy struggle between good and evil in which Divine and satanic agencies were involved with the activities of men.

By examining the sr.ope and content of the

book, and especially its historical development from the brief Spiritual Gifts volume to the complete 1911 Great Controversy, I believe I have shown that the book was not conceived or developed primarily as a history, as we normally use the. term, but rather as a book identifying the spiritual forces at work in history. With this purpose in view, Ellen White inserted historical materials, especially concerning the Reformation, to give us examples of how men of ages past have stood for the same truth that will be the testing truth for us, viz., the authority of the Bible. 230

231 Perhaps my reasoning, especially my interpretation of the passage in the introduction to Great Controversy, sounds like special pleading to some readers. The standard interpretation may seem more consistent with the general tenor of Ellen White's claims. But I am unwilling to believe that Ellen White either consciously or unconsciously was dishonest. In Dr. Kellogg's words, the main tenor of her life was wonderfully good and helpful; she stood for principles that were straight and right. The evidence demands that we acknowledge historians as the major source for her historical descriptions and details, and her statement giving credit to them seems the obvious explanation. The. evidence may leave some readers a bit surprised. I believe, however, that it need not disturb us. Ellen White made no effort to hide her borrowing; she freely acknowledged it. We should be just as free to do so. One point remains. Does the acknowledgment of such borrowing deny the originality of Ellen White? Not at all. We can admit that books tracing the history of the struggle between good and evil were not rare in Ellen White's time; we can admit that some authors that preceded her used similar titles and made many of the same points; and we can admit that in the writing of her history Ellen White borrowed heavily from Wylie, D'Aubigne and others; but Ellen White, with the help of the Holy Spirit, created her own original works. For nearly 100 years Great Controversy has been a favorite of thousand s, and the power of its mes sage continues to change men's lives

232

and bring sinners to Christ. Any honest critic must come away from a reading of Great Controversy impressed with the power of its message. I have not attempted to show the creative originality of Great Controversy in this study because it is a point that does not need to be proven t and because my purposes were necessarily quite different. But as one who has studied Great Controversy carefully I can testify to the originality of the book. As a fonner Cambridge scholar t E. A. Edwards has written: 1 The practice of Homer t Sophocles t Bach t Burnes t and Moliere forces us to realize that borrowing may be the foundation of great art t that the mere fact of borrowing in itself tells us nothing. We must go further and ask what use has been made of the borrowed material or method. If we do this we shall find there are many degrees of success and failure in borrowing I and that a genuine artist reveals his greatness here as everYWhere else. • • • a genuine artist may borrow the ideas t the themes t the methods t and sometimes even the very words of others t but he must always borrow imaginatively if he is to escape censure: he must have such an individual mind that all he borrows is recreated; and he must weld his theft into a whole of feeling which is unique, utterly different" from the" source" from which it w£.s taken. These two statements sum it up nicely for me. The Great Controversy has a "whole of feeling which is unique." Ellen White was a part of the culture

I

and especially the religious currents, of nineteenth century

America. She shaped her history, in the main t from Protestant historians.

1. Both these quotes corne from his essay Plagiarism t an Essay on Good and Bad Borrowing (Cambridge, 1933) I p. 114, as quoted in L. P. Curtis, Jr. I "Lecky Vindicated," Studies in Burke and His Time, No. 47 t Spring, 1973, pp. 292-293. The two quotes in the epigraph also come from Curtis.

233 But she used the well-known facts ,to lead men to Christ. Wylie, for all his convictions I does not leave the reader feeling the need to repent nor confident that angels will minister to him in his hour of crisis. Ellen White does. With its over-all purpose and its powerful concluding chapters to give meaning to the history, Great Controversy cries out to our spirit like no work of history. Ellen White I guided by the Holy Spirit, has created a book, which in its entirety cannot be missed for anything else but a work of unique power. We must take Great Controversy for what it is and what it was intended to be, not a book written simply to inform us about the past, not a book intended to be authoritative on the factual details concerning the activities of the Reformers, but a book written to put the Great Controversy in its proper perspective. In Great Controversy Ellen White gave the early Adventist believers the inspired assurance that the truths they were proclaiming were God s truths, truths that He had protected since the I

creation of Adam. It must have given the early believers great courage to know that God had in every past age preserved His Word and protected His people .from the subtle delusions of Satan. And with what gladness must they have read the inspiring passages on the lives of their spiritual forefathers

I

who like the Advent believers, had stood for the truth of the

Bible against every human and satanic threat. Great Controversy deserves every encomium heaped upon it,' for not only did the volume inspire Adventists to stand for truth, it gave them counsel on how to prepare

234

themselves for the difficult times ahead. Most important of all, it stimulated courage with the hope of the soon triumph of God s love. All I

that Great Controversy did for the early Advent believers it can still do for us. We must read it according to the- purpose for which it was written and not damage its effectiveness by making

clai~s

for it that can only result

in destroying the faith of many who might otherwise respond to its message.

APPENDIX In the 1858 Spiritual Gifts Mrs. White said nothing whatever about the English Reformation.

In 1884 'in the Spirit of Prophecy volume she presented

nine paragraphs on the English Reformation in a chapter entitled "Later Reformers." Scotland.)

(These number through paragraph ten; paragraph five deals with The chapter continues with information on Methodists and some

seventeenth and eighteenth-century Sabbath-keepers. In the 1888 Great Controversy the material on the English Reformation comes at the beginning of Chapter 14 entitled "Later English Reformers."

The section

is slightly expanded over the previous edition and now consists of thirteen paragraphs.

(The material on Scotland, expanded to nearly two pages, follows

the section on the English Reformation.)

The 1911 Great Controversy text is

just like the 1888 edition except that paragraphs twelve and thirteen are combined.

There are also some significant changes in some of the quoted material,

which I will call attention to in the course of the analysis. In the 1911 edition the chapter is twenty pages long, and, as its title indicates, consists of biographical sketches of English reformers.

The men de-

scribed are William Tyndale and Hugh Latimer for the English Reformation, John Knox for the Scottish Reformation, John Bunyan for the seventeenth century, and the Wesley brothers, John and Charles, for the Methodist movement of the eighteenth century.

1

Of the twenty pages only a little over eight are devoted to the

sixteenth and seventeenth century reformers.

The rest describe the work of John

1. Ten other reformers are mentioned in passing: Robert Barnes (14951540), John Frith (1503-1533), Nicholas Ridley (1500-1555), Thomas Cranmer (14891566), Patrick Hamilton (1504?-1528), George Wishart (15l3?-1546), Richard Baxter (1615-1691), John Flavel (1630?-169l), Joseph? Al1eine (1634-1668), and George Whitefield (1714-1770). Only for Cranmer and Whitefield do the editors give the first name.

[235.7

236

Wesley with occasional references to his brother am George Whitefield. This heavy emphasis on the founders of Methodism is not surprising when one remembers that Ellen

~fuite

was raised a Methodist.

The first paragraph in chapter fourteen is introductory.

Mrs. White

introduces Tynda1e in the first sentence and emphasizes that at the same time Martin Luther was translating the Bible into German he was translating it into English.

Then half of the first paragraph shows the deficiencies of the ear-

1ier Wyc1iffe Bible (it was scarce and based on the corrupt Latin text); and the second half shows how Erasmus' Great New Testament, though making available the original tongue and spurring reform, was available only to the educated. There is no citation given for this paragraph, and indeed one would not expect one.

All the information was well known at the time

in fact,is still readily accepted.

Mr~

White was writing and,

We should note that Mrs. White would not

have needed to go beyond pages 706 to 742 of D'Aubigne's History of

~

Reforma-

tion,2 where all these points are made and all this information given, along with much else, even to the statement that Tynda1e believed his desire to translate the Scriptures into English proceeded from God. 3 Paragraphs two, three, and four are all cited.

Theyare all quotes from

Tynda1e following introductory sentences, and all are taken from D'Aubigne.

They

appear in the same order in D'Aubigne as in Great Controversy: paragraph two is quoted from column two of page 739, paragraph three from column two of page 740, and paragraph four from column one of page 7410 2. In Great Controversy the citations to D'Aubigne are given by book and chapter. There is some merit to this since so many issues of D'Aubigne are available. However this does obscure how closely Mrs. White is following him. Accordingly I am citing the page numbers of the one-volume edition published in New York in 1887: J. H. Merle D'Aubigne, History of the Reformation of the Sixteenth Century, translated and assisted by H. White (all vo1s. in one; New York: Worthington Company, 1887). 3. Note that Mrs. White is willing to state that Tynda1e was correct in this belief. The Spirit was "impelling" him in this task.

237

Paragraph five is another of Tyndale's famous responses to opponents of the Bible:

the assertion that he would cause the plowboy to know more of the

Scriptures than the learned Catholic doctor. Anderson, Annals of the English Bible, p. 19.

The paragraph is cited as 4

~

But D'Aubigne quotes the same

passage with a few deleted words just a few paragraphs below the last passage quoted by Mrs. White (column one, page 742).

One could reasonably conclude

that Mrs. White was continuing in her condensed and selected version of

,

D'Aubigne and that in 1911 the editors quoted the source of the story rather 5 than cite D'Aubign~ again. The

next paragraph in Great Controversy, paragraph six, carries on the

biographical sketch of Tyndale as he attempts to bring out his English translation of the New Testament and ends with the publication of the second edition of the New Testament at Worms.

No citation is given as nothing is quoted, but

all this information is found in similar order in D'Aubign; from pages 749-753 and 761-764.

Even the reference to Worms as the place where Luther a few

years before had defended the gospel before the Diet is stated in similar words

, 6

by D'Aubigne.

,

Mrs. White has made one mistake in condensing D'Aubigne.

She states that

after reaching Worms, Tyndale printed 3,000 copies, "and another edition followed in the same year."

In fact it was in Cologne where Tyndale had ordered 3,000

4. Christopher Anderson, The Annals of the English Bible (abridged and continued by Samuel Ireaeus Prime; New York: Robert Carter & Brothers, 1856), p. 43.

5. Further evidence of this is the fact that D'Aubigne" in the sentence following the Tyndale quote cites Anderson on a closely related point on this period of Tyndale's life. Anybody going through D'Aubign~ as the editors were doing, would have had no trouble discovering the existence of Anderson. The 1888 edition quotes "doctrine" for "doctor" in the 1911 edition. 6. Mrs. White: "At last he made his way to Worms, where a few years before Luther had defended the gospel before the Diet."

D'Aubign~, p. 764: "At last, after a voyage of five or six days, he reached Worms, where Luther, four years before, had exclaimed: 'Here I stand, I can do no other; may God help me: '"

238

copies, but these were never printed there. 7 After being discovered and fleeing to Worms, Tyndale altered his plans and first printed 6,000 copies of an octavo edition without commentary or notes. the quarto that he had started in Cologne. 8

Then it is that he printed

No author I have read has claimed

to know how many copies of this second printing were made.

Mrs. White has

apparently run together the sentence by D'Aubigne on page 762 ("he called on the printer [D'Aubigne is here referring to the one in Co10gn~ • • • ordered six thousand copies, and then upon reflection sank down to three thousand •• and the sentence on page 764 (liThe two editions were quietly completed about the end of the year 1525.").

This point is a very small one, but since Anderson

is so clear on how it really happened, it illustrates fairly conclusively that Mrs. White had not read Anderson and that paragraph six in the chapter we are considering came from D'Aubigne. 9 Paragraph seven is another uncited anecdote about Tynda1e.

Mrs. White is

illustrating the point that the English authorities were unable to stop the sale of Tyndale's Bibles in England.

Following is the story as it appears in

Great Controversy: The bishop of Durham at one time bought of a bookseller who was a friend of Tynda1e his whole stock of Bibles, for the purpose of destroying them, supposing that this would greatly hinder the work. But, on the contrary, the money thus furnished, purchased material for a new and better edition, which, but for this, could not have been published. When Tynda1e was afterward made a prisoner, his liberty was offeredmm on condition that he would reveal the names of those who had helped him meet· the expense of printing his Bibles. He replied that the bishop of Durham had done more than any other person; for by paying a large price for the books left on hand, he had enabled him to go on with good courage. 7.

D'Aubigne, p. 762.

8. This is all explained in Anderson, pp. 49-54, and corroborated by modern writers. See Charles Gulston, Our English Bible: No Greater Heritage (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1961), pp. 155-158. 9. The E. G. White Estate has recently released a list of books in Mrs. White's library in 1915. Anderson's book is not on the list.

"

239

I am not certain where Mrs. White got this story.

It was first told by

the old chronicler Edward Hall and then copied by John Foxe.

Anderson in

his careful and accurate work critically examines the story.lO uncritically repeats part of it.

D'Aubign~

Mrs. White is apparently, for the first time

in the chapter, not following D'Aubign~. My evidence is as follows:

The

previous paragraph in the chapter in Great Controversy, paragraph six, is based on D'Aubign( up through page 764; and when Mrs. White finishes the story she once more returns to D'Aubign~ and takes her information from his next page, page 765.

D' Aubign~' s account of the bishop buying Tyndale' s Bibles appears

in another context on his page 835 and does not include all of the information given by Mrs. White. The account that most closely resembles Mrs. White's and includes all the information given by her is the one by Foxe.

As his Book of Martyrs was pop-

ular reading in Mrs. White's circle it is likely that she was here leaving D'Aubigne to insert a story taken from Foxe.

In doing so, however, she told

the story inaccurately. Here is an abridged version of the story as told by Foxe.

11

Cuthbert

Tunstall, Bishop of London (he was translated to the see of Durham in February,

1530) was in 1529 in Antwerp and there met Augustine Packington, a merchant (a cloth merchant, not, as Mrs. White calls him, a bookseller) who offered to

buy for him from unnamed Dutch merchants every New Testament printed by Tyndale.

Tunstall agreed and Packington proceeded to buy directly from Tyndale.

10. pp. 112-113. 11. John Foxe, The Acts and Monuments of the Church; Containing the History and Sufferings of the Martyrs; Wherein is ~ Forth ~ Large the Whole ~ ~ Course of the Church, From the Primitive Age !£ these Later Times, new edition revised, corrected, and condensed by The Rev. M. Hobart Seymour, M. A. (New York: Robert Carver & Brothers, 1885), p. 518.

240

In this way Tyndale had money for a new corrected edition which soon came over into England threefold. The following year one George Constantine, not Tyndale, was apprehended by Sir Thomas More on suspicion of heresy.

He was offered his freedom in re-

turn for identifying the source of money used for the Bibles. replied:

"My Lord, I will tell you truly:

Constantine

it is the bishop of London that

hath helped us, for he hath bestowed among us a great deal of money to buy up the New Testaments to burn them, and that has been and yet it, our only succor and comfort." Anderson and modern writers like Charles Gulston and C. H. Williams 12 give additional information about the diplomatic activities that first brought Tunstall, a former friend of Tyndale, to the Continent in 1529 and the career of the Bible-runner George Constantine.

None of them take the story uncritically,

and Gulston considers it unlikely that by 1529 Tyndale had many New Testaments left to sell or that he would have sold any to be burned even for ready cash. Furthermore, he points out that Tyndale's revision of the New Testament did not take place for another five years.

Gulston thinks it more likely that

Tyndale sold copies of his own works to raise money for his recently begun translation of the Old Testament. 13 The eighth paragraph of the chapter is a short conclusion on Tyndale consisting of only two sentences.

The last part presents no problems.

It

simply asserts that Tyndale died a martyr, but left great weapons for the soldiers of Christ. to understand: ~

The first sentence and a half, however, are a bit difficult

"Tyndale was betrayed into the hands of his enemies, and at

suffered imprisonment for many months.

12. William Tynda1e (London: 13. p. 172.

~

He finally witnessed for his faith

Thomas Nelson and Sons Ltd., 1969), pp. 26,47.

241

by a martyr's death; •

."(emphasis mine).

Mrs. White may be saying that

Tyndale was imprisoned one time other than the final imprisonment leading to his martyrdom.

If

s~

this would be out of harmony with the facts, for in

actuality he was imprisoned only once for about eighteen months immediately preceeding his execution. Paragraph nine jumps suddenly from Tyndale to Latimer (as does D'Aubigne), and except for one introductory sentence the entire paragraph is a quote, identified in Great Controversy as Hugh Latimer, "First Sermon Preached Before King Edward VI." In fact, Mrs. White clearly took this from D' Aubign~ who was, in turn, quoting and citing Latimer's sermons in his notes.

This can be

established clearly be placing side by side the passage in Great Controversy and the passage in D'Aubigne. l4 14. The careful reader will note that either Mrs. White or D'Aubignl is misquoting the original source, for their word usage, punctuation, and use of ellipses frequently disagree. I have compared both passages with the source (Sermons ~ Hugh Latimer, Sometime Bishop 2i Worcester, Martyr, l555, ed. Rev. George Elwes Corrie, B. D. [The Parker Society Publications, XXXIII, Cambridge: The University Press, 18447, pp. 85-97.) and discovered that D'Aubigne was putting quotation marks around what in essense were nothing more than close paraphrases. What Mrs. White's editors have done is take his passage and correct it with reference to the original source, while at the same time preserving as far as possible his selection. Accordingly, phrases which D'Aubign~ has quoted but are in fact his words not Latimer's, Mrs. White's editors have copied but without quotation marks. Where within a quote D'Aubign€ has altered a word, Mrs. White's editors have used the correct original word. Where D'Aubign{has failed to use ellipses where needed they have been inserted. To clarify this complicated problem I am again quoting the passage as given in Great Controversy, but this time I am inserting between brackets additional information. "Latimer maintained from the pulpit that the Bible ought to be read in the language of the people. LThis sentence clearly comes from D'Aubign~~ The Author of Holy Scriptures, said he, £This also comes from D'Aubigne, but since it is not a quote from Latimer, Q£ has removed tre quotation marksJ 'is God Himself;' [This is from Latimer, p. 85, except t~at in the original 'himself' is not capitalized and there is a comma after "is". D'Aubigne here underlines incorrectly and alters the word order from the original, which is as follows: "The author thereof is great, that is, God himself, eternal, almighty, everlasting. The scripture, because of him, is also great, eternal, most mighty and ho1Y.'1 and this Scripture partakes of the might and eternity of its Author. LThis is not quoted by Q£ because Latimer has not said it that way as the quote directly above shows. It is D'Aubign~s paraphrase which he had incorrectly placed in quotes~ There is no King, emperor, magistrate, and ruler • • • but are bound to obey • • • His holy

242

Mrs. White: Latimer maintained from the pulpit that the Bible ought to be read in the language of the people. The Author of Holy Scripture, said he, "is God Himself;" and this Scripture partakes of the might and eternity of its Author. "There is no king, emperor, magistrate, and ruler • . • but are bound to obey . • • His holy word." "Let us not take any bywalks, but let God's word direct us: let us not walk after . • • our forefathers, nor seek not what they did, but what they should have done."

D'Aubigne, p. 765: . • • he maintained from the Cambridge pulpits that the Bible ought to be read in the vulgar tongue. "The author of Holy Scripture," said he, "is the Mighty One, the Everlasting • • • God himself~ • • • and this Scripture partakes of the might and eternity of its author. There is neither king nor emperor that is not bound to obey it. Let us beware of those bypaths of human tradition, filled of stones, brambles, and uprooted trees. Let us follow the straight road of the word. It does not concern us what the Fathers have done, but what they should have done."

The next paragraph, number ten, does not seem to belong here.

Fitted

between quotes of Latimer is a listing of other sixteenth century reformers

~nd

the assertion that they were men of learning who opposed Rome because as priests they had seen how bad Babylon really was.

There is no citation and none needed.

Such a statement would be quite expected from any reader of D'Aubigne. The eleventh paragraph in chapter fourteen is also quoted again from Hugh Latimer, and again the citation is his sermon.

But once more, as one by now

would expect, the passage comes from D'Aubigne, and only two pages following the previous quote.

At the risk of boring the reader, I again have placed the

two passages side by side to show that Mrs. White has sometimes followed D'Aubigne's use of ellipsis.

word." [GC has here, in its attempt to follow D' Aubign€, added ellipses, but in so doing has followed D'Aubign€ in slightly distorting the meaning, for in Latimer's original it is God who is obeyed and his word receives "credence." The quote follows, continued without a break from the previous quote on p. 85: "There is not king, emperor, magistrate, and ruler, of what state soever they be, but are bound to obey this God, and give credence unto his holy word, in directing their steps ordinately according unto the same word."] The rest of the quote is correctly cited from pages 96-97. D'Aubigne has not only altered words, but skipped ten pages without giving any indication of having done so. GC follows this ten-page skip, also without giving any indication, but does correctly use end quotes and begin quotes instead of ellipses. The 1884 edition of Great Controversy quotes D'Aubigne almost exactly, but without citation. See p. 172. The 1888 edition is exactly like it. Mrs. White did not possess in her personal library Latimer's works.

243

Mrs. White "Now I would ask a strange question," said Latimer. "Who is the most diligent bishop and prelate in all England? . • • I see you listening and hearkening that I should name him • • • I will tell you: it is the devil • • . He is never out of his diocese; call for him when you will, he is ever at home; • . • he is ever at his plow. • •• Ye shall never find him idle, I warrant you. . • • Where the devil is resident, • • . there away with books, and up with candles; away with Bibles, and up with beads; away with the light of the gospel, and up with the light of candles, yea, at noondays; • • • down with Christ's cross, up with purgatory pickpurse; • • • away with clothing the naked, the poor, and impotent, up with the decking of images and gay garnishing of stocks and stones; up with man's traditions and his laws, down with God's traditions and His most holy word. • ~ • 0 that our prelates would be as diligent to sow the corn of good doctrine, as Satan is to sow cockle and darnel!"

D'Aubign€, p. 767. "Do you know," said Latimer, "who is

the most di1igentest bishop and prelate in all England? . • • I see you listening and hearkening that I should name him • • • I will tell you. • • It is the devil. He is never out of his diocese; ye shall never find him out of the way; call for him when you will he's ever at home. He is ever at his plough. Ye shall never find him idle, I warrant you. Where the devil is resident--there away with books and up candles; away with bibles and up with beads; away with the light of the gospel and up with the light of candles, yea at noondays; down with Christ's cross, up with purgatory pickpurse, away with clothing the naked, the poor, and impotent, up with the decking of images and gay garnishing of stocks and stones; down with God's traditions and his most holy word. • • • Oh~ that our prelates would be as diligent to sow the corn of good doctrine as Satan is to sow cockle and darne1~,,15

Paragraph twelve is the last paragraph to deal directly with the English Reformation.

Here Mrs. White states concisely the thesis of this chapter and

what I believe to be the main thesis of the entire volume.

These reformers,

like all those who had gone before them, where united in one grand principle: the infallible authority of the Bible.

They resisted all other claims and

yielded their lives rather than surrender their faith in God and His Word. 15. Again the reader will note that Mrs. White and D'Aubigne occasionally disagree on use of ellipses, punctuation, and word usage. D'Aubigne is again putting in quotes many of his own paraphrased sentences of Latimer's sermon. Mrs. White's editors have followed his selection as closely as possible, even to the use of ellipses, where he is correct, but elsewhere have corrected him by adding ellipses where needed: after "devil" (line 7), after "home" (line 9), after "plow' (line 10), after "you" (line 11), after "resident" (line 12), after "noondays" (line 17), after "pickpurse" (line 19); or by using the correct words as in the first few lines. The editors have failed to make one needed correction: there should be ellipses after "diocese" on line 9. Once again the 1884 edition of Great Controversy quotes D'Aubigne almost exactly, again without reference. The 1888 edition is again exactly like it.

244

There follows,appropriately, the last words of Hugh Latimer as the flames sprang about him.

The citation given is the Works of Hugh Latimer, vol. I, p. xiii.

But the exact quote is given on page 854 of Foxe's Martyrs.

In view of the

method I have outlined above, it seems unlikely, though possible, that Mrs. White searched the works of Latimer for this quote.

More likely she got it directly

from Foxe. The editors probably did not know it was there, and needing to find some source for the quote, took the trouble to find the statement in Latimer's works. l6 In this second sample, Mrs. White has not followed D'Aubigne nearly as closely as she followed Wylie in the first.

Whereas in the first sample she

used thirty-six paragraphs to summarize thirty-three pages and used one other main source, Bonnechose, in the second sample she has based her twelve paragraphs on sixty-one full pages of

D'Aubign~,

and again used at least one other source,

though in this sample it can only be inferred on slight evidence that the source is Foxe.

Another difference is that in the second sample her editors have

cited primary sources which Mrs. White had never seen, but simply copied from D'Aubign~.

The similarities

in the two samples far outweigh the differences.

In both

Mrs. White is selectively condensing one source, and in both she is incorporating into her text historical errors.

16. It is of interest that Mrs. White did not own a personal copy of Foxe. This of course does not prove that she did not use it, but does make this conclusion more tentative than if she did. The reader is reminded that I am not using the presence or absence of a book in her library as hard evidence, for of course she had access to numerous other books, but only as additional evidence to support the more substantive arguments put forward in the text.

Historical Difficulties in The Great Controversy Some remarks by Pastor J. Voerman (edited) Taken from http://ktfministry.org/resources/articles/art_jv001.htm It is asserted by some that Ellen White did not present a truthful picture as to her historical description of the Bohemian Reformer John Huss. On four points Ellen White's description is supposed to be in error: 1. That the Pope was the one who issued the order placing Prague under interdict. 2. That during this interdict, all the churches in Prague were closed, and all religious services were suspended. 3. That as a result of the tumult, Huss left Prague at this time. 4. That Huss wrote the letter quoted on page 101, paragraph 2, at this time to explain why he had left Prague.

1. Was the Pope was the one who issued the order placing Prague under interdict? Let us first read the passage that concerns the first point: Tidings of the work at Prague were carried to Rome, and Huss was soon summoned to appear before the pope. To obey would be to expose himself to certain death. The king and queen of Bohemia, the university, members of the nobility, and officers of the government united in an appeal to the pontiff that Huss be permitted to remain at Prague and to answer at Rome by deputy. Instead of granting this request, the pope proceeded to the trial and condemnation of Huss, and then declared the city of Prague to be under interdict. —Ellen G. White, The Great Controversy, p. 100, par. 3.

This paragraph is in harmony with many sources and unless the word "then" ("… and then declared …") is allowed for a lapse of several months, which however is not warrantable, it is clear that the interdict of the year 1411 is indicated here. A German source informs us: In February 1411 Colonna pronounced over Huss the Excommunication in absence, and threatened the Place, where he would reside, with the Interdict. (Im Febr. 1411 sprach Colonna über Hus die Excommunication in contumaciam aus, und bedrohte den Ort, wo er sich aufhalten würde, mit dem Interdikt.) —Real-Encyklopädie für protestantische Theologie und Kirche in Verbindung mit vielen protestantischen Theologen und Gelehrten, Stuttgart und Hamburg, Band 6, s. 330.

Because Huss did not appear before the pope, cardinal Colonna pronounced the ban on Huss in February 1411, while, after this incident, the Bohemian king Wenceslas pleaded the cause of Huss with the pope, however, without success. The pope appointed a new

commission to examine the procedure but shortly afterwards Cardinal Brancas was appointed as papal judge to handle this case. The ban was not lifted and Zbynek (Sbinko), the archbishop, ordered it to be proclaimed in all churches and this was done, except in two churches. The solicitors of Huss were taken captive or returned to Prague without result - the Church did not want to listen but to rule, and at last Brancas issued even more severe measures against Huss and placed his residence under the interdict. Soon a great conflict emerged. The angry king Wenceslas persecuted the priests who obeyed the interdict and before long the whole country was stirred. At last cardinal Brancas proceeded to take more severe measures against the reformer. He publicly announced a declaration in which he called him a heretic, yea, announced the interdict on his residence, and immediately this was carried out by the archbishop and Prague was punished with the interdict. (Eindelijk ging de Kardinaal Brancas tot nog scherpere maatregelen tegen de hervormer over. Hij liet openlijk een verklaring bekend maken, waarin hij hem een ketterhoofd noemde, ja, het Interdict over zijn woonplaats uitsprak, en aanstonds werd daaraan door de Aartsbisschop gevolg gegeven en Praag met het Interdikt gestraft.) —Augustus Neander, Geschiedenis der Christelijke Godsdienst en Kerk, dl. 9, p. 346. Note: This was clearly the interdict of 1411 and not the interdict of the year 1412 for that last interdict was not issued by the papal judge cardinal Brancas but by cardinal de St. Angelo (Peter degli Stephaneschi de St. Angelo) and at that time there was also another Archbishop, Albik (of Unicov), since Zbynek had died in September, 1411.

For the sake of clarity it should be stated that Zbynek had also placed Prague under an interdict in 1409. This interdict, however, was pronounced in the name of a deposed pope. King Wenceslas sided Alexander V as the newly elected pope on the Council of Pisa (there were then three popes), while the archbishop Zbynek remained loyal to pope Gregory XII. He sent his delegation to his Council at Cividale and placed Prague under an interdict, which was not observed. Zbynek was the appointed papal legate for his archdiocese. But when pope Alexander's papal auditor Krumhart started legal proceedings against Zbynek, he also sided this new pope who changed his attitude at once and issued in December a bull approving Zbynek's position completely and he authorized him to take measures against heresy. Pope Alexander died in May 1410 and John XXIII was elected in his place. (Cf. Matthew Spinka, John Hus: A Biography, Princeton, 1968, pp. 106-108; Paul Roubiczek and Joseph Kalmer, Warrior of God: The Life and Death of John Hus, Nicholson and Watson, 1947, p. 94.) If the three interdicts on Prague are not carefully dated, they can be mixed up easily sometimes. Zbynek was the archbishop who carried out this interdict in 1411. Was this a papal interdict and a papal bull? Colonna and Brancas were cardinals. Would it be possible that a cardinal, all by his own, could pronounce such far reaching measures without any form of papal consent? The influence of Huss was very impressive and widespread. The king and many of the nobility were on his side and these measures created a great stir. But Colonna and Brancas did not act on their own. They were appointed cardinals; authorized by the pope, to take care of this matter. Pope John XXIII was their principal who carried, as head of the church, final responsibility and so we can speak of a papal bull and a papal interdict. No wonder that the clergy, as to this interdict, appealed to the pope: "On May

25 the clergy reported to the Pope that the secular power prevented the interdict from being carried out," while we also note that an interdict is pronounced in the name of the pope (Roubiczek and Kalmer, Warrior of God, pp. 112, 94, see quote below). In fact, without papal approval it was not possible to impose such a far reaching interdict as that of 1411, imposed on the whole city of Prague. A common Interdict on a land or people or a diocese can only be issued by the pope. (Ein allgemeines Interdikt über ein Land oder Volk oder eine Diözese kann nur vom Papst verhängt werden …) —Evangelisches Kirchenlexicon, Göttingen, 1958, Band II, s. 348.

If some critics still have doubts, let a Catholic source convince them: Since he [Huss] neglected the summons of the papal judicial investigator Cardinal Otto Colonna, the excommunication by the Pope followed in February 1411, which was read in nearly all churches in Prague on March 15. (Da er aber der Vorladung des päpstl. Untersuchungsrichters Kard. Otto Colonna nicht entsprach, erfolgte Febr. 1411 die Exkommunikation durch den Papst, die am 15.3 in fast allen Kirchen Prags verlesen wurde.) —Lexicon für Theologie und Kirche, Herder & Co, Freiburg im Breisgau, Band 5, s. 206.

The bull of excommunication, pronounced on Huss by cardinal Colonna, is clearly presented in this source as the excommunication by the Pope. No wonder then that this 1411 Interdict is also presented to us as such: The consequence was that Hus was excommunicated, and Prague laid under a Papal interdict - measures which failed, however, to achieve their object. —Encyclopaedia of Religion and Ethics, James Hastings, editor, vol. VI, p. 887. Popular riots followed in the city, and Huss, backed by the people, still maintained; nor did he yield one jot even after the entire city was laid under a papal interdict in 1411. —Chambers's Encyclopaedia, a Dictionary of Universal Knowledge, vol. VI, p. 16.

Ellen White is not out of harmony on this point. If we find fault with her description that the pope placed Prague under interdict, then we are obliged to find fault with many other sources as well. 2. During this interdict, were all churches closed and all religious services suspended? But is this really what Ellen White intended to say? It is quite clear that she writes in general terms and not in a specific sense with direct reference to this particular interdict. Since Ellen White wrote her book, The Great Controversy, not as a scholarly work on Church History for academic people, but intended to convey a spiritual message for all classes of people, it is but logical that she inserted a paragraph explaining what really is involved when an interdict was pronounced because many people have no idea of the consequences of such ecclesiastical measures. In the context of making it better understandable to everyone, this paragraph is most valuable.

It is interesting to note that Bronswijk did the same what Ellen White did as to this very interdict. We read: On June 18, 1411 the embittered prelate placed the curse of the interdict on Prague. An interdict meant, that all church services were prohibited, that no sacraments were offered, that no children were baptized, that no marriage was blessed, that no one dying was anointed and that no one deceased was buried in consecrated earth. (Op 18 juni 1411 legde de verbitterde kerkvorst de vloek van het interdikt over Praag. Een interdikt betekende, dat alle kerkdiensten werden verboden, dat geen sacramenten werden bediend, dat geen kinderen werden gedoopt, dat geen huwelijk werd ingezegend, dat geen stervende werd gezalfd en dat geen afgestorvene in gewijde aarde werd gelegd.) —Alfred C. Bronswijk, Hervormers, ketters en revolutionairen, Kampen, 1982, p. 58.

Let us now consider what Ellen White wrote in The Great Controversy, p. 101, par. 1: In that age this sentence, whenever pronounced, created widespread alarm.

The wording "in that age" and "whenever pronounced" convey clearly a general meaning and it is not a specific reference to the particular interdict of 1411, while "widespread alarm" is mostly the usual result. The ceremonies by which it was accompanied were well adapted to strike terror to a people who looked upon the pope as the representative of God Himself, holding the keys of heaven and hell, and possessing power to invoke temporal as well as spiritual judgments.

This sentence also does not contain any specific reference to the 1411 interdict. It is but a general description of what is aimed by Rome and what the impact usually would be on trusting orthodox people. It was believed that the gates of heaven were closed against the region smitten with interdict; that until it should please the pope to remove the ban, the dead were shut out from the abodes of bliss.

Now was this only believed to be the case with regard to the Prague interdict declared in 1411? It is clear again that this is a general description that applies to any region smitten by the papal ban. In token of this terrible calamity, all the services of religion were suspended. The churches were closed. Marriages were solemnized in the churchyard. The dead, denied burial in consecrated ground, were interred, without the rites of sepulture, in the ditches or the fields. Thus by measures which appealed to the imagination, Rome essayed to control the consciences of men.

These regulations are not particularly applicable to the 1411 interdict of Prague; they apply for every place whenever an interdict was declared. By such measures Rome

essayed not only and specifically to control the consciences of the men in Prague but she has always done this everywhere whenever she had the power to do so. To regard this whole paragraph, as some critics do, as a specific reference to the 1411 interdict is clearly out of place. This passage is only a general explanatory description of the meaning and consequences of an interdict whenever and wherever it is inflicted. As to the effect of the 1411 interdict there is some evidence that it was shortly observed. "All official rites and rituals of religion came to an abrupt halt" (Thomas A. Fudge, The Magnificent Ride, The First Reformation in Hussite Bohemia, Ashgate, 1998, p. 75) The government intervened in a dramatic way and although full observance was greatly hindered, the interdict was still, after all, an ordinance of the church and it can be readily imagined that it created a great stir among the people that were loyal to the church and believed in her authority. Also the unobserved first interdict of 1409, caused riots. We read: Then Zbynek resorted to his strongest weapon; he placed Prague under an interdict. But this interdict, pronounced in the name of a deposed Pope, rebounded on himself. Once again street riots broke out, notorious clergy were dragged from their beds and put in the pillory and it was only with difficulty that the palace of the Archbishop was saved. Speeches by Hus and Jerome set Prague in such an uproar that the Archbishop had to flee to Roudnice. —Roubiczek and Kalmer, Warrior of God, p. 94.

No one can deny that even if an interdict was not, or very poorly, observed, it still was an awesome threat and a source of great concern, tension and unrest. 3. Did Huss leave Prague in 1411 as a result of the tumult? In the next paragraph, Ellen White continues: The city of Prague was filled with tumult. A large class denounced Huss as the cause of all their calamities and demanded that he be given up to the vengeance of Rome. To quiet the storm, the Reformer withdrew for a time to his native village (GC 101.2).

It is important to be certain that there was indeed tumult in Prague during the year 1411. After many Germans left Prague in May, 1409, we read: "For years to come Prague was a storm-centre." (Warrior of God, p. 95) We are also informed that after the burning of books on July 16, 1410 there was soon an increase of commotion in Prague that continued for a long time. Serious ecclesiastical disturbances emerged and the gap between Huss and his opponents became wider and wider. All books and valuable manuscripts of Wyclif were burned, and Huss and his adherents put under the ban. This procedure caused an indescribable commotion among the people down to the lowest classes; in some places turbulent scenes occurred. The government took the part of Huss, and the power of his adherents increased from day to day. He continued to preach in the Bethlehem chapel, and became bolder and bolder in his accusations of the Church. The churches of the city were put under the ban, and the interdict was pronounced

against Prague but without result. —The New Schaff-Herzog Encyclopedia of Religious Knowledge, Samuel Macauly Jackson, editor, Funk and Wagnals Company, Vol. V, p. 416. When the papal bull announcing Colonna's verdict reached Prague, it excited immense public indignation. The king's favorite, Voksa of Valdstejn, organized a procession, parading a young man dressed as a prostitute, with a mock papal bull hanging about his neck, loudly denouncing the pope. The populace jeered when the document was burned. Charges of heresy were now aggressively urged against Hus at the curia by Michael de Causis, a notorious priest in the service of Zbynek and the antireformist party. —John Hus at the Council of Constance, translated by Matthew Spinka, 1965, p. 38. King Wenceslas was extremely angry at the curia that all his efforts in behalf of Hus had been so cavalierly ignored … The king … issued an order commanding the stoppage of payments to the canons of St. Vitus and the All Saints and other priests of the cathedral, as well as to the pastors of the churches in Prague … He retaliated further by ordering a visitation of all ecclesiastical establishments in the whole country, including the monasteries. The populace also took part in the antiecclesiastical measures and plundered and burned parsonages, dragged the priests and their concubines naked to pillories, threw them into rivers, and expelled them from the cities. —Matthew Spinka, John Hus: A Biography, pp. 124, 125.

Not only in Prague, but in the whole country were serious tumults and many regarded Huss as the cause of all trouble. During the year the conflict did not subside much. The archbishop could not keep his ground because of the fierce opposition of the king, but he tried to take revenge on him and on Huss. He sent a declaration to all reigning heads saying "that Bohemia was a nest of heretics, reigned by the heretical king Wenceslas and teached by the master of heretics, John Hus." (Alfred C. Bronswijk, Hervormers, Ketters en revolutionairen, Kampen, 1982, p. 58.) Although the archbishop had promised to write to the pope to annul the excommunication and the interdict, he did not keep his promise and sought refuge in Hungary, but on the way he suddenly died on September 28. The conflict, however, did not end. "The trial at the curia … continued to grind on inexorably toward its fateful end." (Matthew Spinka, John Hus: A Biography, p. 129.) Following the commotion of the ban and the interdict, soon another event, that caused great discord, developed. In the autumn of 1411 pope John XXIII issued his "Cruciata" against king Ladislaus of Naples. The cross was preached and preachers of indulgences urged people to crowd the churches and give their offerings and before long a traffic in indulgences developed. Although this conflict reached its peak in Prague in 1412, it is a fact that during the year 1411 Huss had preached in his Bethlehem chapel at Prague in clear tones against indulgences (Peter Hilsch, Johannes Hus - Prediger Gottes und Ketzer, Regensburg, 1999, s. 162), and Ernst Werner informs us: "It seems that he in 1411 wanted to keep ahead of a popular opposition against the traffic of indulgences. None the less Hussite priests mobilized already underground active resistance against him." (Ernst Werner, Jan Hus - Welt und Umwelt eines Prager Frühreformators, Weimar, 1991, s. 108). Undoubtedly these developments in 1411 caused much tension and while more friction was added, it was clear that there lurked a great conflict. We can imagine that under all the various trying circumstances Huss would consent in leaving the scene for a while and find some rest in his birthplace Husinec in Southern Bohemia. Huss

however could not remain inactive. He preached in the country to eager crowds; he shared his conviction by pen and voice; his influence increased and his absence brought only short lived relief. The conflict escalated more and more. Huss lost some of his best friends who became his fiercest enemies while he also lost the support of king Wenceslas who had been on his side for several years, including the whole year 1411. The breach became wider and wider, and let to popular riots in Prague, so that at length the king, who was still on Hus's side found it necessary to induce him, for the sake of peace, to leave Prague (1411). Hus did so; but the desired result did not ensue, for his continued activity in Southern Bohemia, where he devoted himself partly to composing polemical tractates in the castle of a patron, and partly to preaching to the people of the district, soon put him at the head of the popular movement. —Encyclopaedia of Religion and Ethics, James Hastings, editor, Vol. VI, p. 887. Note: There is no need to be in doubt as to this event of the Reformer's absence. When Huss left Prague in 1411, the king was still on his side and he returned to Prague publicly, while he enjoyed much popularity, but when he left Prague after the last, more effective interdict, he was, as some indicate, ordered to do so while he went in exile; he had lost much support by this time; the king now saw him as the sure obstacle and Huss, for a few times, returned to Prague secretly (1413), and for short moments only, while hiding with friends.

There was indeed great commotion among the people because of the measures the church was taking, while Huss was regarded more and more as the source of all trouble. The king, at this moment being still on his side, advised Huss to leave Prague, which seems to have been during the last part of the year 1411. Another source described, just as Ellen White did (GC 100), that Huss was summoned to come to Rome while the king and queen, the nobility and the university appealed to the pope that he would release Huss from coming to Rome. A deputy of three advocates, sent by Huss, was arrested, however, and cardinal Colonna's condemnation was confirmed by the papal commission. Huss was sentenced as heretic and all church services prohibited. Thereupon Huss left Prague for some time. In the margin we find the year 1411. Next the conflict over indulgences is described with the year 1412 in the margin. No one, therefore, needs to be in doubt as to this moment when Huss left Prague. We read: ... John Huss sent three advocates to Rome to excuse his absence, but these were ill treated and thrown into prison, and cardinal Colonna declared John Huss obstinate, and because of that excommunicated. The assignee's appealed from this to the Pope, who appointed four cardinals as judges, by whom not only the sentence of Colonna was confirmed, but John Huss, along with his disciples and friends, declared to be heretics, and all church services were to him interdicted. John Huss, on that, left the city of Prague for some time and went to his birth-place Huss to the lord of that village, from where he, however, returned to Prague … (1411, margin). (… Jan Hus zondt drie gevolmachtigden naar Rome om zyn afwezen te verontschuldigen; maar deze wierden kwalyk gehandeld en in de gevangenisse geworpen, en de kardinaal Colonna verklaarde Jan Hus hardnekkig, en uit dien hoofde verbannen. De gemachtigden beriepen zich hier van op den Paus, die vier kardinalen tot rechters benoemde, dooor welke het oordeel van Colonna niet alleen wierdt bevestigd, maar

Jan Hus, nevens zyne leerlingen en vrienden, tot ketters verklaard, en aan hem alle kerk-diensten verboden. Jan Hus verliet daar op voor eenigen tydt de stadt van Praag, en begaf zich naar zyne geboorte-plaats Hus by den heer van dat dorp, van waar hy echter weder in Praag kwam ... marge 1411.) —Geerlof Suikers en Isaak Verburg, Algemene Kerkelyke en Wereldlyke Geschiedenissen, Rudolf en Gerard Wetstein, Amsterdam, 1724, Deel II, Tyd-bestek VI, Hoofdstuk IV, p. 37.

Ellen White, not being at variance with this, writes that Huss withdrew for a time to his native village and on page 104, when the city was again placed under interdict, she also informs us that Huss withdrew to his native village. This is in harmony with J. A. Wylie's description but it is, for instance, also stated by James Gardner (Godsdiensten der Wereld, dl. 2, p. 88) and R. Husen (Geschiedenis der Hervorming van John Wicliff en Johannes Huss tot op de vrede van Munster en Osnabruck in 1648, p. 46). 4. Did Huss write the letter (quoted by Ellen White in The Great Controversy, p. 101, par. 2) at this time to explain why he had left Prague? The critics say that it can be clearly demonstrated that this letter is used erroneously in this context since it was written in December of 1412 and not in 1411 as the reader of The Great Controversy would be led to believe. … Writing to the friends whom he had left at Prague, he said: "If I have withdrawn from the midst of you, it is to follow the precept and example of Jesus Christ, in order not to give room to the ill-minded to draw on themselves eternal condemnation, and in order not to be to the pious a cause of affliction and persecution. I have retired also through an apprehension that impious priests might continue for a longer time to prohibit the preaching of the word of God amongst you; but I have not quitted you to deny the divine truth, for which, with God's assistance, I am willing to die." Bonnechose, The Reformers Before the Reformation, vol. 1, p. 87. Huss did not cease his labors, but traveled through the surrounding country, preaching to eager crowds. Thus the measures to which the pope resorted to suppress the gospel were causing it to be the more widely extended. "We can do nothing against the truth, but for the truth." 2 Corinthians 13:8. —The Great Controversy, p. 101, par. 2.

Now if Huss left Prague during the last part of 1411 and wrote and preached in Southern Bohemia, why could he not also have written this letter at that time? One critic asserts: The letter could not have been written in December of 1411, because even if we were to grant, for the sake of argument, that Huss left Prague in 1411, the interdict was a thing of the past and Hus was certainly back in the city by December. We have him writing the Pope from Prague on the "Day of St. Giles" (1 Sept. 1411). (Spinka, The Letters of John Hus, pp. 54-56.) Thus we know that Mrs. White's citation of this letter in this context is a historical error known as an anachronism. —Ron Graybill, Historical Difficulties in the Great Controversy, p. 6.

This assertion does not seem to make sense. Huss could have written the pope from Prague on Sept. 1, 1411 without problem and he could have left Prague some time later that year. That the interdict was a thing of the past does not at all mean that the conflict

was ended, on the contrary, it escalated more and more while "the trial at the curia... continued to grind on inexorably towards its fateful end." The letter contains a sentence saying: "Dearly beloved, the day is now near when we shall commemorate the Lord's birth." The critics say: But if the letter was written in December, it had to have been written in December of 1412, not 1411. Hus was in exile by December, 1412, which was after the second interdict. Thus this letter fits perfectly his circumstances of that time. —Graybill, p. 6.

However, if Huss left Prague during the last part of 1411 and if we find him writing and preaching in his native area in Southern Bohemia, as Hasting's Encyclopaedia of Religion and Ethics, for instance, indicates, why would that not fit perfectly the circumstances of that time? Huss was in exile after the last or third interdict while that was not in that sense the case during the previous interdict when he still enjoyed royal favour. As we now reflect in short on the four different points together that the critics have raised, it would be good to refer to another source that perfectly agrees with Ellen White's description and that remarkably underlines all four points while there can be no doubt that this source describes the very interdict that Ellen White also describes. We read: Upon the accession of pope John XXXIII in 1410, that violent and vicious pontiff immediately summoned the Bohemian reformer to appear before his court at Bologne, and upon Huss refusing to comply with the summons, he was excummunicated, the city of Prague laid under an interdict, and the priests forbidden to perform the rites of baptism and burial, so long as John Huss continued in the city... §27.- The persecuted reformer, though enjoying the protection of the royal family, chose to retire for the present to his native village, from whence he wrote to his spiritual children to explain to them the cause of his retirement, in the following pious and affecting strain. "Learn, beloved," says he, "that if I have withdrawn from the midst of you, it is to follow the precept and example of Jesus Christ, in order not to give room to the ill-minded to draw on themselves eternal condemnation, and in order not to be to the pious a cause of affliction and persecution. I have retired also through an apprehension that impious priests might continue for a longer time to prohibit the preaching of the Word of God amongst you; but I have not quitted you to deny the divine truth, for which, with God's assistance, I am willing to die." —John Dowling, The History of Romanism: from the earliest corruptions of Christianity to the present time, 14th edition, Edward Walker, New York, p. 390, §§. 26, 27.

On top of page 390 we read the heading: "The Pope lays an interdict on the city of Prague, on account of Huss. Huss's pious letters." As for the letter that Huss wrote to his followers while retired to his native village to explain to them the cause of his retirement from their midst, Dowling cites a French source: Hist. et Monument. J. Hus, tom. i., p. 117. (Cf. GC 101). We have here a clear confirmation of all four points: 1. The interdict is laid on Prague by the Pope; 2. The priests were forbidden to perform the rites of baptism or burial; 3. Huss withdrew to his native village; 4. Hus wrote at this time the letter explaining why he had left Prague. It is however

important to remember that historians do not always agree. They sometimes present or explain certain events differently and it is not always easy to figure out what is right. A recent article in a daily newspaper about the bombardment of the German city of Dresden, near the end of World War II, may perhaps serve as an interesting illustration. Although this happened not very long ago, historians seem to differ widely about some details of this tragic event. The newspaper informs us about a raging conflict and the historian Frederick Taylor, who wrote a book on Dresden's destruction, even needed police protection. Taylor, for instance, maintained that Dresden was a strategic centre of great military importance. His opponent, the historian Jörg Friedrich, who also wrote a book on the event, reacted: Nonsense, railwaylines and roads were since long destroyed, the German resistance was already broken. Dresden was filled with refugees... —Dagblad van het Noorden, 12 februari, 2005.

Now if this can happen with regard to rather recent events, could this not apply then also to the more remote historical facts? We should therefore be very careful not to be dogmatic on certain points. The birthday of Huss, for instance, is dated by some in 1369, while others say it was 1370 or 1372 and there are also some who are sure that it was July 6, 1373 although others would make us believe it was 1374 and we also find some that state that the year and day of his birth are unknown. Matthew Spinka, also cited by the critics, is just as well at variance on certain, quite important matters. Even on one and the same page we find in a few sentences, for instance, two discrepancies. We read: In spite of the fact that Colonna was no longer in charge of the case, he issued, in February 1411, a ban on Hus for non-compliance with his citation for personal appearance before him. He did not, however, decree that Hus was a heretic. Nevertheless, it was a victory for Zbynek, who promptly published the pronouncement in Prague. There, however, with the exception of two churches, the decree was not proclaimed, and Hus continued to preach at Bethlehem. —Matthew Spinka, John Hus' Concept of the Church, p. 103.

Was cardinal Colonna no longer in charge of the case when he issued the ban on Huss in February 1411? And was it proclaimed in Prague only in two churches? Many other sources make clear that Colonna was still in charge at that moment when he issued in February 1411 the ban on Huss. When he had not appeared on his summons, the Cardinal Colonna however had pronounced in his absence already the ban on Huss in February of the year 1411. But now, by intervention of the king, the Pope was persuaded to take away the matter from him and commit it to a new commission. (De Kardinaal Colonna had echter over Hus, toen hij op de dagvaarding niet verschenen was, reeds in de maand Februari van het jaar 1411 bij verstek de banvloek uitgesproken. Maar door de tussenkomst van de Koning liet de Paus zich overhalen, om de behandeling van deze

zaak aan Colonna te ontnemen en op te dragen aan een nieuwe Commissie.) Neander, Geschiedenis der Christelijke Godsdienst en Kerk, dl. 9, p. 345. The solicitors of Huss now demanded in a further judicial move the dismissal of Oddo Colonna as judge and desired that the matter should be given to another Cardinal. Before this new appeal was accepted (the Pope had entrusted the investigation of that to the auditor Johannes de Tomariis), Oddo excommunicated Huss in February 1411 because he did not appear before the Curie, not because of heresy. Shortly afterwards the pope withdrew the legal proceedings from the auditor as well as from Oddo Colonna and took it temporarily on himself. (Die Prokuratoren Hussens forderten nun in einem weiteren juristischen Schritt die Abberufung des Oddo Colonna als Richter und verlangten, die Sache einem anderen Kardinal anzuvertrauen. Bevor diese neue Appellation entschieden wurde [der Papst hatte die Untersuchung darüber dem Auditor Johannes de Tomariis anvertraut], exkommunizierte Oddo Hus im Februar 1411 wegen Nichterscheinens vor der Kurie, nicht wegen Ketzerei. Kurz darauf entzog der Papst sowohl dem Auditor wie Oddo Colonna die Prozessführung und zog sie vorübergehend an sich.) Peter Hilsch, Johannes Hus—Prediger Gottes und Ketzer, p. 120.

There is no doubt that these passages clearly indicate that cardinal Colonna was still in charge of the case when he issued the ban on Huss. Many sources also make clear that it was proclaimed in all churched except two and not the other way round as Spinka would make us believe. Colonna, in February 1411, pronounced ban on Huss, because he had not appeared, had, meanwhile, come to Prague. The archbishop ordered the priests on March 15, to pronounce the ban immediately in their churches; only two refused: Christian von Prachatitz, old friend and protector of Huss, priest in St. Michael, and, amazingly, the priest of the German Knights in Prague. (Die von Colonna im Februar 1411 ausgesprochene Bannung Hussens wegen Nichterschei-nens war inzwischen nach Prag gelangt. Der Erzbischof wies die Pfarrer am 15. März unverzüglich an, den Bann in ihren Kirchen zu verkünden; nur zwei verweigerten sich: Hussens alter Freund und Förderer Christian von Prachatitz, Pfarrer in St. Michael, und, überraschend, der Pfarrer der Deutschordenskommende in Prag.) —Peter Hilsch, Johannes Hus—Prediger Gottes und Ketzer, s. 124. In February, the Roman Cardinal Odo di Colonna pronounced the church ban on Johannes Huss, because of continued disobedience, and the Archbishop Zbynek, on March 15, ordered the pronouncement in all Churches in Prague. In two churches only was the order of the Archbishop neglected. (Im Februar sprach der römische Kardinal Odo di Colonna gegen Johannes Hus wegen dauernden Ungehorsams den Kirchenbann aus, den Erzbischof Zbynek am 15. März in allen Prager Kirchen verkünden liess. Nur in zwei Kirchen beachtete man die erzbischöfliche Anordnung nicht.) —Hus in Konstanz, Der Bericht des Peter von Mladoniowitz, s. 19, 20.

It makes a great difference if cardinal Colonna was still, as papal judge, in charge or if he was not, when he pronounced the ban on Huss. If he was not, the ban would be certainly of dubious value. It is also very different if the ban was pronounced in only two churches

or if it was proclaimed in all churches except two. If it was proclaimed in all, except two, it is understandable that the result would be far more intensive and much more liable to create a greater tumult. Ellen White saw the controversy story in vision and was guided to select the best information available. Would it not be wise to stay with her instead of taking fallible sources as the standard to judge by what she has written? Pastor Jan Voerman, Netherlands. ([email protected] ) ©2005 Keep the Faith Ministry. All rights reserved. http://www.ktfministry.org/resources/articles/art_jv001.htm Edited words: Februari > February | heritic > heretic | citated > cited | scolarly > scholarly

The 1887 Huss Manuscript1 [HussMS_1–27 missing (reconstructed from Wylie)]2 It is probable that Christianity first entered Bohemia in the wake of the armies of Charlemagne. (Wylie, 3.1.131.1)… Methodius and Cyrillus were sent; the Bible was translated, and Divine worship established in the Slavonic language. (Wylie, 3.1.131.1)… The reasons assigned by the Pontiff for the use of a tongue which the people did not understand, in their addresses to the Almighty, are such as would not, readily occur to ordinary men. He tells his 'dear son,' the King of Bohemia, that after long study of the Word of God, he had come to see that it was pleasing to the Omnipotent that His worship should be celebrated in an unknown language, and that many evils and heresies had arisen from not observing this rule. (Wylie, 3.1.131.1)… It was now that the Waldenses and Albigenses, fleeing from the sword of persecution in Italy and France, arrived in Bohemia. (Wylie, 3.1.131.4)… They were zealous evangelisers, not daring to preach in public, but teaching in private houses, and keeping alive the truth during the two centuries which were yet to run before Huss should appear. (Wylie, 3.1.131.5)… In Bohemia were three men who were the pioneers of Huss; and who, in terms more or less plain, foretold the advent of a greater champion than themselves. (Wylie, 3.1.132.1)… This drew the eyes of Rome upon him. At the instigation of the Pope, persecution was commenced against the confessors in Bohemia. (Wylie, 3.1.133.1)… They durst not openly celebrate the Communion in both kinds, and those who desired to partake of the 'cup,' could enjoy the privilege only in private dwellings, or in the yet greater concealment of woods and caves. It fared hard with them when their places of retreat were discovered by the armed bands which were sent upon their track. Those who could not manage to escape were put to the sword, or thrown into rivers. At length the stake was decreed (1376) against all who dissented from the established rites. (Wylie, 3.1.133.1) … Janovius, who 'taught that salvation was only to be found by faith in the crucified Saviour,' when dying (1394) consoled his friends with the assurance that better times were in store. 'The rage of the enemies of the truth,' said he, 'now prevails against us, but it will not be for ever; there shall arise one from among the common people, without sword or authority, and against him they shall not be able to prevail.' (Wylie, 3.1.133.1) John Huss was born on the 6th of July, 1373, in the market town of Hussinetz, on the edge of the Bohemian forest near the source of the Moldau river, and the Bavarian boundary. [Lechler, Johann von Wiclif, vol. 2, p. 133.] He took his name from the place of his birth. His parents were poor, but respectable. His father died when he was young. (Wylie, 3.1.134.2)… His mother, when his education was finished at the provincial school, took him to Prague, to enter him at the university of that city. (Wylie, 3.1.134.2)… She carried a present to the rector, but happening to lose it by the way, and grieved by the misfortune, she knelt down beside her son, and implored upon him the blessing 1 This transcribed manuscript has been corrected for spelling, grammar, and punctuation. Portions of Ms 38, 1887 that transferred into GC88 are highlighted in light gray. Instructions (in Courier New) and numbers (e.g. … ), which were handwritten on the original pages, are also included. Except where marked, headings are supplied. 2 The page numbering found in the manuscript indicates that 25 physical pages with writing on the back of two are missing. To reconstruct what these likely included from Wylie, text from Wylie identified by parallels to GC88 and corresponding to the missing pages in the manuscript, has been inserted with verbatim words from Wylie marked in red.

of the Almighty. (Wylie, 3.1.134.2)… The prayers of the mother were heard, though the answer came in a way that would have pierced her heart like a sword, had she lived to witness the issue. (Wylie, 3.1.134.2) The university career of the young student, whose excellent talents sharpened and expanded, day by day, was one of great brilliance. His face was pale and thin; his consuming passion was a desire for knowledge; blameless in life, sweet and affable in address, he won upon all who came in contact with him. (Wylie, 3.1.134.3) … Having finished his university course, he entered the Church, where he rose rapidly into distinction. (Wylie, 3.1.134.3)… Among these students were not a few on whom had shone, through Huss, the first rays of Divine knowledge, and who were instrumental in spreading the light over Germany. Elevated to the rectorship of the university, Huss was now, by his greater popularity and higher position, abler than ever to propagate his doctrines. (Wylie, 3.1.137.0) The Work of Reform Begins. The true career of John Huss dates from about A. D. 1402, when he was appointed preacher to the Chapel of Bethlehem. This temple had been founded in the year 1392 by a certain citizen of Prague, Mulhamio by name, who laid great stress upon the preaching of the Word of God in the mother-tongue of the people. (Wylie, 3.1.134.5)… The preaching of the Gospel and the celebration of public worship in the language of the people, implied the purification of the nation's morals and the enlightenment of the national intellect. (Wylie, 3.18.203.2) … The moral condition of that capital was then deplorable. According to Comenius, all classes wallowed in the most abominable vices. The king, the nobles, the prelates, the clergy, the citizens, indulged without restraint in avarice, pride, drunkenness, lewdness, and every profligacy. (Wylie, 3.1.134.5) … In the midst of this sunken community stood up Huss, like an incarnate conscience. (Wylie, 3.1.135.0)… But the queen and the archbishop protected Huss, and he continued preaching with indefatigable zeal in his Chapel of Bethlehem [Bethlehem Chapel—the House of Bread, because its founder meant that there the people should be fed upon the Bread of Life.], founding all he said on the Scriptures, and appealing so often to them, that it may be truly affirmed of him that he restored the Word of God to the knowledge of his countrymen. (Wylie, 3.1.135.0) We read in the Book of the Persecutions of the Bohemian Church: 'In the year A.D. 1400, Jerome of Prague returned from England, bringing with him the writings of Wicliffe.' (Wylie, 3.1.130.5) … By this time he had become acquainted with the theological works of Wicliffe, which he earnestly studied, and learned to admire the piety of their author, and to be not wholly opposed to the scheme of reform which he had promulgated. (Wylie, 3.1.135.1) … Already Huss had commenced a movement, the true character of which he did not perceive, and the issue of which he little foresaw. He placed the Bible above the authority of Pope or Council, and thus he had entered, without knowing it, the road of Protestantism. (Wylie, 3.1.135.2) Two Pictures Impress Huss. An incident which is said to have occurred at this time (1404) contributed to enlarge the views of Huss, and to give strength to the movement he had originated in Bohemia. (Wylie, 3.1.135.4) … There came to Prague two theologians from England, James and Conrad of Canterbury. Graduates of Oxford, and disciples of the Gospel, they had

crossed the sea to spread on the banks of the Moldau the knowledge they [136] had learned on those of the Isis. Their plan was to hold public disputations, and selecting the Pope's primacy, they threw down the gage of battle to its maintainers. The country was hardly ripe for such a warfare, and the affair coming to the ears of the authorities, they promptly put a stop to the discussions. Arrested in their work, the two visitors did not fail to consider by what other way they could carry out their mission. They bethought them that they had studied art as well as theology, and might now press the pencil into their service. Having obtained their host's leave, they proceeded to give a specimen of their skill in a drawing in the corridor of the house in which they resided. On the one wall they portrayed the humble entrance of Christ into Jerusalem, 'meek, and riding upon an ass.' On the other they displayed the more than royal magnificence of a Pontifical cavalcade. There was seen the Pope, adorned with triple crown, attired in robes bespangled with gold, and all lustrous with precious stones. He rode proudly on a richly caparisoned horse, with trumpeters proclaiming his approach, and a brilliant crowd of cardinals and bishops following in his rear. (Wylie, 3.1.135.1f) In an age when printing was unknown, and preaching nearly as much so, this was a sermon, and a truly eloquent and graphic one. Many came to gaze, and to mark the contrast presented between the lowly estate of the Church's Founder, and the overgrown haughtiness and pride of His pretended vicar. The city of Prague was moved, and the excitement became at last so great, that the English strangers deemed it prudent to withdraw. But the thoughts they had awakened remained to ferment in the minds of the citizens. (Wylie, 3.2.136.1) Among those who came to gaze at this antithesis of Christ and Antichrist was John Huss; and the effect of it upon him was to lead him to study more carefully than ever the writings of Wicliffe. He was far from able at first to concur in the conclusions of the English Reformer. Like a strong light thrown suddenly upon a weak eye, the bold views of Wicliffe, and the sweeping measure of reform which he advocated, alarmed and shocked Huss. The Bohemian preacher had appealed to the Bible, but he had not bowed before it with the absolute and unreserved submission of the English pastor. To overturn the hierarchy, and replace it with the simple ministry of the Word; to sweep away all the teachings of tradition, and put in their room the doctrines of the New Testament, was a revolution for which, though marked alike by its simplicity and its sublimity, Huss was not prepared. (Wylie, 3.2.136.2) An edict was passed, giving three votes to the Bohemians, and only one to the Germans. No sooner was this decree published, than the German professors and students— to the number, say some, of 40,000; but according to Aeneas Sylvius, a contemporary, of 5,000—left Prague, having previously bound themselves to this step by oath, under pain of having the two first fingers of their right hand cut off. Among these students were not a few on whom had shone, through Huss, the first rays of Divine knowledge, and who were instrumental in spreading the light over Germany. (Wylie, 3.2.137.0) A second mandate arrived from Rome. The Pope summoned him to answer for his doctrine in person. To obey the summons would have been to walk into his grave. The king, the queen, the university, and many of the magnates of Bohemia sent a joint embassy requesting the Pope to dispense with Huss's appearance in person, and to hear him by his legal counsel. The Pope refused to listen to this supplication. He went on with the case,

condemned John Huss in absence, and laid the city of Prague under interdict. [Fox, Acts and Mon., vol. 1, p. 776.] (Wylie, 3.2.137.2) Excitement in the City of Prague The Bohemian capital was thrown into perplexity and alarm. On every side tokens met the eye to which the imagination imparted a fearful significance. Prague looked like a city stricken with sudden and terrible calamity. The closed church-doors—the extinguished altar-lights—the corpses waiting burial by the way-side—the images which sanctified and guarded the streets, covered with sackcloth, or laid prostrate on the ground, as if in supplication for a land on which the impieties of its children had brought down a terrible curse—gave emphatic and solemn warning that every hour the citizens harbored within their walls the man who had dared to disobey the Pope's summons, they but increased the heinousness of their guilt, and added to the vengeance of their doom. (Wylie, 3.2.137.3) "Let us cast out the rebel," was the cry of many, "before we perish." (Wylie, 3.2.137.3) Tumult was beginning to disturb the peace, and slaughter to dye the streets of Prague. What was Huss to do? Should he flee before the storm and leave a city where he had many friends and not a few disciples? What had his Master said? "The hireling fleeth because he is an hireling, and careth not for the sheep." This seemed to forbid his departure. His mind was torn with doubts. But had not the same Master commanded, "When they persecute you in one city, flee ye to another"? His presence could but entail calamity upon his friends; so, quitting Prague, he retired to his native village of Hussinetz." (Wylie, 3.2.137.4) Huss's first withdrawal "I have retired," he wrote to them, "not to deny the truth, for which I am willing to die, but because impious priests forbid the preaching of it." [Letters of Huss, No. 11; Edin., 1846] The sincerity of this avowal was attested by the labours he immediately undertook. Making Christ his pattern, he journeyed all through the surrounding region, preaching in the towns and villages. He was followed by great crowds, who hung upon his words, admiring his meekness not less than his courage and eloquence. "The Church," said his hearers, "has pronounced this man a heretic and a demon, yet his life is holy, and his doctrine is pure and elevating." (Wylie, 3.2.137.5) The mind of Huss, at this stage of his career, would seem to have been the scene of a painful conflict. Although the Church was seeking to overwhelm him by her thunderbolts, he had not renounced her authority. The Roman Church was still to him the spouse of Christ, and the Pope was the representative and vicar of God. What Huss was warring against was the abuse of authority, not the principle itself. This brought on a terrible conflict between the convictions of his understanding and the claims of his conscience. If the authority was just and infallible, as he believed it to be, how came it that he felt compelled to disobey it? To obey, he saw, was to sin; but why should obedience to an infallible Church lead to such an issue? This was the problem he could not solve; this was the doubt that tortured him hour by hour. The nearest approximation to a solution, which he was able to make, was that it had happened again, as once before in the days of the Savior, that the priests of the Church had become wicked persons, and were using their lawful authority for unlawful ends. This led

him to adopt for his own guidance, and to preach to others for theirs, the maxim that the precepts of Scripture, conveyed through the understanding, are to rule the conscience; in other words, that God speaking in the Bible, and not the Church speaking through the priesthood, is the one infallible guide of men. (Wylie, 3.2.139.1) Jerome Joins Huss Gradually things quieted in Prague, although it soon became evident that the calm was only on the surface. Intensely had Huss longed to appear again in his Chapel of Bethlehem— the scene of so many triumphs—and his wish was granted. Once more he stands in the old pulpit; once more his loving flock gather round him. With zeal quickened by his banishment, he thunders more courageously than ever against the tyranny of the priesthood in forbidding the free preaching of the Gospel. (Wylie, 3.2.140.1) A powerful party, consisting of the doctors of the university and the members of the priesthood, was now formed against him. Chief among these were two priests, Paletz and Causis, who had once been his friends, but had now become his bitterest foes. This party would speedily have silenced him and closed the Chapel of Bethlehem, the center of the movement, had they not feared the people. Every day the popular indignation against the priests waxed stronger. Every day the disciples and defenders of the Reformer waxed bolder, and around him were now powerful as well as numerous friends. The queen was on his side; the lofty character and resplendent virtues of Huss had won her esteem. Many of the nobles declared for him—some of them because they had felt the Divine power of the doctrines which he taught, and others in the hope of sharing in the spoils which they foresaw would by-and-by be gleaned in the wake of the movement. The great body of the citizens were friendly. Captivated by his eloquence, and taught by his pure and elevating doctrine, they had learned to detest the pride, the debaucheries, and the avarice of the priests, and to take part with the man whom so many powerful and unrighteous confederacies were seeking to crush. [Fox, Acts and Mon., vol. 1, p. 780; Bonnechose, vol. 1, p. 97.] (Wylie, 3.2.140.2) [Editor's note: Something is missing here.] This was truly a melancholy spectacle; but it was necessary, perhaps, that the evil should grow to this head, if peradventure the eyes of men might be opened, and they might see that it was indeed a 'bitter thing' that they had forsaken the 'easy yoke' of the Gospel, and submitted to a power that set no limits to its usurpations, and which, clothing itself with the prerogatives of God, was waging a war of extermination against all the rights of man. (Wylie, 3.2.141.2) A bishop newly elected to Hildesheim, having requested to be [HussMS_28]3 shown the library of his predecessors and was led into an arsenal in which all kinds of arms were piled. These, said his conductors, are the books which they made use of to defend the church; imitate their example. In what contrast are the words of St. Ambrose! "My arms," said he, as the Goths approached his city, "are my tears; with other weapons I dare not fight." Truth, justice, and order were banished from among men. Piety and truth seemed to have left the world. Nothing remained but pretence and show. There was ever fighting and bloodshed, and above the strife, rose the furious voices of the rival popes, frantically 3

Extant text of Ms. 38, 1887 begins here.

hurling anathemas at one another.4 God's providence suffered the evils to thus become marked. That truth should be shown in contrast with error and the eyes of many might be opened and they might see the yoke of the Gospel of Christ, which they had forsaken, to be an easy yoke to bear and that they were sustained and submitting to the Papal power, which set no limits to its usurpations, clothing itself with the prerogatives of God and waging a war of extermination against all the rights of man.5 This condition of things had a powerful influence upon John Huss. The veil of deceptive doctrines was being torn from his eyes. He applied himself more diligently to the searching of the Scriptures. He read the words of Christ and pondered them. "By their fruits ye shall know [them]." [Mat. 7:20] He studied the life of Christ and saw there the pattern given to man after which they must form the life and character. He studied the life of Christ's disciples and of the apostles and then compared the church and religion of that time with Christ's religion and the character of Christ and his followers. [back of HussMS_28] Drinking from the Fountain How cold and inappropriate was the religion of these times in forms, in ceremonies, in traditions and show. How could souls become enlightened and purified and made like Christ in character with such precepts and example? This formal traditional religion could not help the soul groping in darkness, struggling for the light of a glorious reconciled countenance, listening to the dogmas of baptism and regeneration, sacramental efficacy about episcopal ordinations and the true succession. The soul hungering and thirsting for salvation will cry, don't mock me. Don't give me a stone for bread. Don't lead me to empty cisterns. I hunger; I thirst for the true light, the living truth. Forms and traditions will not satisfy my spiritual needs. Do not talk to me of quarreling popes and prelates of the keys of the true succession. Give me the bread of life. Let me drink from the living fountain and not from the turbid putrid streams of human corruption. Away! Do not popes or prelates, priests or monks step in between my soul and my crucified Redeemer! I see Him as the only propitiation for my sins. Mine eyes are upon the Man of Sorrows and Him who was acquainted with grief. The Captain of my salvation was made perfect through suffering. He is my heaven. He was slain for my transgressions and the Gospel is the power and wisdom of God in its inworking mysteries. The messengers of God will hold up, not the mandates of popes or prelates, but the Son of God. Behold him who alone taketh away the sins of the world.6 His Spirit is a Comforter, Sanctifier, Helper, and Demonstration of power and wisdom.

4

Wylie, b. 3, ch. 2, p. 141, par. 2: "It is distressing to dwell on this deplorable picture. Of the practice of piety nothing remained save a few superstitious rites. Truth, justice, and order banished from among men, force was the arbiter in all things, and nothing was heard but the clash of arms and the sighings of oppressed nations, while above the strife rose the furious voices of the rival Popes frantically hurling anathemas at one another." 5 Wylie, b. 3, ch. 2, p. 141, par. 2: "This was truly a melancholy spectacle; but it was necessary, perhaps, that the evil should grow to this head, if peradventure the eyes of men might be opened, and they might see that it was indeed a 'bitter thing' that they had forsaken the 'easy yoke' of the Gospel, and submitted to a power that set no limits to its usurpations, and which, clothing itself with the prerogatives of God, was waging a war of extermination against all the rights of man." 6 Allusion to John 1:29 (KJV) 'The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.'

[HussMS_31]7 Christ vs. Satan8 They saw that Satan's enmity to Christ was concealed under the heavenly robes of Christ that he might better do his work, for in no other way could he so successfully delude the Christian. Here were, in every sense, wolves in sheep's clothing. They have the voices of wolves and spirit of wolves to lure and devour, the claws of wolves, the cruelty of wolves, but a most imposing garment of the sheep and lambs covers their deformity that they may make the people believe them to be indeed all that they claim. But God was putting His Spirit upon men who would give the results of their searching. In one country after another in Europe arose those who had been digging for the truth as for hidden treasures. They were no longer satisfied to have and to rely upon the words and commandments of men. If the truth was in the Bible they need not depend on popes, priests, or monks to find it for them. They were convicted that they were drinking at polluted streams. They must find the fountainhead for themselves and drink of its pure sweet waters and not be compelled to receive for their thirsty souls water polluted by passing through polluted channels. The voice of God they were anxious to hear, speaking to them out of His Word. They studied their Bibles. They prayed. They were more than ever convinced they had been believing a lie for truth, and, when the jewels of truth were dug up from beneath the rubbish of error, they shone upon their understanding with heavenly luster. [HussMS_32 (on back of HussMS_31)] They were charmed. They felt rich indeed, and they loved their fellow men too well and were too zealous for God and for the truth of the Bible to keep silent. England had her worthies and her champions in this great and important struggle for the emancipation of the mind and soul from papal superstition and soul-destroying heresies. The Christian world had been bowing beneath a yoke which God had not ordained or put upon them. All the universe was watching the workings of the two great parties—the Prince of darkness and the Prince of heaven. God was summoning his people to arise and reassert their independence, and, when the message came to heaven to break the shackles Satan had bound upon the Christian world, they met in opposition in the contest, not merely the men but Satan and his angels with the enlisted power of evil men, claiming to be as God and as angels of light. We fight not against men, "but against principalities" and powers and "against spiritual wickedness in high places" (Eph. 6:12). And when there should be a receiving of the message from heaven in response to the call, men would rise up in the strength of Israel's God to stand in defense of the truth and shake from the neck the yoke of papal oppression. Then the dragon will be wroth and make war with the seed of the woman. Roman pontiffs will then exercise the power of Satan with all his malignity, force, and compulsion they exercise to compel the conscience of the God fearing. The ideal of transferring the allegiance from popes and priests to the anointed King, the Lord God of hosts, and Satan was determined that Christ should not stand first for the people. Closely connected with God would be a power to overcome and repress the masterly working of the mystery of iniquity, [Editor's note: Something is missing here.] 7 8

There is no page 30. Heading in original.

[HussMS_33] for they would have obeyed the light and given it to the people who were not prepared in any way for its reception and, had the full truth been opened to these men, they would not have hesitated to proclaim it and would have taken their stand in a more decided manner against the errors in doctrine of the Roman church. This would have created such a blaze of light that the senses could not comprehend it and would close the door that their work would not be tolerated at all. But they were led along gently as fast as they could carry the minds of the people with them and, as it was, there were formidable obstacles to hinder the people from receiving the milder light that was shining upon their pathway from the faithful witnesses for God. Jesus Christ was leading Huss and Jerome and opening before them the treasures of truth as fast as they could in any safety communicate them to the people. But these men did not receive all the light. Other faithful workers from God must follow to carry the people along still further in reform, flashing a brighter light upon their pathway as they showed advance light God had given to these faithful men, which they were to let shine upon Bohemia from His Word, employing the talents entrusted to them to the best of their ability. Huss was steadily and rapidly making progress as the providence of God brought circumstances about to reveal the corruption of popes and prelates, priests and sinners. [HussMS_34 (on back of HussMS_33)] No Matter the Consequences These men, Huss and Jerome, were moved upon by the Spirit of God. God bid them search for the truth for themselves, and God bid them speak the truth, whether men would hear or forbear. Stimulated by holy zeal, they enter upon their duty in the name of the Lord. They did not coolly calculate the consequences of arraying themselves in opposition to the great and mighty of the world and to the ignorant devotees of Romanism. They preached to their congregations the pure gospel, repenting toward God and faith toward our Lord Jesus Christ. In so doing, they exposed themselves to great danger. They were not fully in the light of truth but were walking in the light as fast as it shone upon their pathway and away from the unchristian road. These great men of the world were leading the way. All unexpectedly, their lips were opened by the Lord. They could not refrain from speaking that which was the truth, and, carried away from all thoughts of themselves by a holy zeal through great love to God for the precious souls for whom Christ had died, they declared the sins that were so offensive to God in the church and its leaders. The Lord put into their lips warnings to faithfully lay open the mischievous doctrines and abuses which were sanctifying the grossest sins under a cloak of godliness. They did not think of consequences. The ears of the people tingled under the clear truth of what Bible Christianity required of its adherents. False doctrines, as far as they saw them to be in contrast with Bible truth, they prosecuted unflinchingly. They pointed to the Bible standard which the church had been robbed of, and the commandments of God had been superseded by the commandments of men. The spirit of antichrist was prevailing [over] the church. [HussMS_35]

Huss's Growth in Spiritual Understanding Huss took his pen to refute the papal bull.9 But a few sentences can be given: "If the disciples of Jesus Christ," said he, "were not allowed to defend him who is Chief of the Church, against those who wanted to seize on Him, much more will it not be permissible to a bishop to engage in war for a temporal domination and earthly riches." "As the secular body," he continues, "to whom the temporal sword alone is suitable, cannot undertake to handle the spiritual one, in like manner the ecclesiastics ought to be content with the spiritual sword, and not make use of the temporal." This was flatly to contradict a solemn judgment of the Papal chair which asserted the Church's right to both swords.10 Huss, having condemned the crusades, the carnage of which was doubly iniquitous when done by priestly hands, he next attacked indulgences. They are an affront to the grace of the Gospel. "God alone possesses the power to forgive sins in an absolute manner." "If," he says, "the Pope uses his power according to God's commands, he cannot be resisted without resisting God himself; but if he abuses his power by enjoining what is contrary to the Divine law, then it is a duty to resist him as should be done to the pale horse of the Apocalypse, to the dragon, to the beast, and to the Leviathan." As his views enlarged, he waxed bolder. He stigmatized many of the ceremonies of the Roman Church as lacking foundation or requirement in the Word of God and as being foolish and superstitious. He denied the merit of abstinences. He decidedly exposed the evil of credulity in believing legends and the demoralizing superstition of venerating relics, bowing before images, and worshiping the dead. "They are [HussMS_36] profuse," said he, referring to these deluded image worshipers and the worshipers of the dead, "towards the saints in glory, who want nothing; they array bones of the latter with silk and gold and silver, and lodge them magnificently; but they refuse clothing and hospitality to the poor members of Jesus Christ," who are alive in our midst at whose expense they feed themselves to repletion and drink till they are intoxicated.11

9

Wylie, b. 3, ch. 3, p. 142, par. 4: "Reference is made here to the Sept. 9, 1411 bull, which 'John XXIII. fulminated … against Ladislaus, King of Hungary, excommunicating him, and all his children to the third generation. The offense which had drawn upon Ladislaus this burst of Pontifical wrath was the support he had given to Gregory XII., one of the rivals of John.'" 10 Wylie, b. 3, ch. 3, p. 142, par. 5: "A few extracts from his refutation of the Papal bull will enable us to measure the progress Huss was making in evangelical sentiments, and the light which through his means was breaking upon Bohemia. "If the disciples of Jesus Christ," said he, "were not allowed to defend Him who is Chief of the Church, against those who wanted to seize on Him, much more will it not be permissible to a bishop to engage in war for a temporal domination and earthly riches." "As the secular body," he continues, "to whom the temporal sword alone is suitable, cannot undertake to handle the spiritual one, in like manner the ecclesiastics ought to be content with the spiritual sword, and not make use of the temporal." This was flatly to contradict a solemn judgment of the Papal chair which asserted the Church's right to both swords." 11 Wylie, b. 3, ch. 3, p. 142, par. 7: "Waxing bolder as his views enlarged, he proceeded to stigmatize many of the ceremonies of the Roman Church as lacking foundation, and as being [143] foolish and superstitious. He denied the merit of abstinences; he ridiculed the credulity of believing legends, and the groveling superstition of venerating relics, bowing before images, and worshipping the dead. 'They are profuse,' said he, referring to the latter class of devotees, 'towards the saints in glory, who want nothing; they array bones of the latter with silk and gold and silver, and lodge them magnificently; but they refuse clothing and hospitality to the poor members of Jesus Christ who are amongst us, at whose expense they feed to repletion, and drink till they are intoxicated.'"

The scandals that increased every day, roused his indignation and those who were trying to bring about reforms were persecuted.12 The same John XXIII., a man infamous for his iniquitous practices, [was] loaded down with every variety of sin, as were the inhabitants of the world before the flood, as were wicked Sodom which God devoted to destruction, and yet this man, wearing the tiara, professing to open and to shut the gates of Paradise, and scattering simoniacal pardons over Europe that he might extinguish a rival in torrents of Christian blood.13 The people were divided in Bohemia. The clergy were held guilty for the blood that seemed ready to flow in torrents. The people were aroused against the priests and were not sparing of their condemnation14 while the priests trembled for their lives. The archbishop interfered, but not to throw oil on the troubled waters. He placed Prague under interdict and threatened to continue the sentence as long as John Huss should remain in the city.15 [HussMS_37 (on back of HussMS_36)] The Light of God's Word The words of warning—the words of truth—had been uttered and who should bring it back. The people were amazed and confounded. Many hastened to the false teachers and represented the words spoken in a perverted light. The mass of the people instructed by the teachers inspired by Satan uttered abuse and cursing, threatening to do violence to those faithful men who told them the truth because they loved their souls. They were threatened with imprisonment and death, but they dared not go back. They regard God only and His cause, but not themselves or their own lives. They had been borne on by a power not their own. If evil men turned their words, misunderstanding would certainly imperil their lives. Wrong feelings would arise. Must they call back16 the words spoken? This cannot be. They dare not do this lest they dishonor God and imperil their own soul. That17 was a far greater evil than to lose their liberty and their life. Nothing shall separate a living Christian from the living God. God's faithful people may be calumniated, prescribed, deprived of liberty and life itself, but God has not left them the spirit of temptation. "I give unto them," saith our Lord, "eternal life; and . . . neither shall any man pluck them out of my hand" (John 10:28). "Neither life nor death, nor angels nor principalities nor powers nor height nor depth, nor any other shall be able to separate them from the love of God which is in Christ Jesus our Lord" (Rom. 8:38, 39). Their souls were riveted to the Book of ages. The Bible was being opened, revealing the truth of ancient and inspired prophecy. God was speaking in His Word, and His voice must be 12 Wylie, b. 3, ch. 3, p. 143, par. 1a: "Plainer and bolder every day became the speech of Huss; fiercer grew his invectives and denunciations. The scandals which multiplied around him had, doubtless, roused his indignation, and the persecutions which he endured may have heated his temper." 13 Wylie, b. 3, ch. 3, p. 143, par. 1b: "He saw John XXIII., than whom a more infamous man never wore the tiara, professing to open and shut the gates of Paradise, and scattering simoniacal pardons over Europe that he might kindle the flames of war, and extinguish a rival in torrents of Christian blood." 14 Wylie, b. 3, ch. 3, p. 143, par. 1a: "On the other hand, many of the magnates of Bohemia, and the great body of the people, sided with Ladislaus, condemned the crusade which the Pope was preaching against him, together with all the infamous means by which he was furthering it, and held the clergy guilty of the blood which seemed about to flow in torrents. The people kept no measure in their talk about the priests." 15 Wylie, b. 3, ch. 3, p. 143, par. 1a: "The latter trembled for their lives. The archbishop interfered, but not to throw oil on the waters. He placed Prague under interdict, and threatened to continue the sentence so long as John Huss should remain in the city." McAdams missed this statement in his critique of GC88, chapter 6. 16 Changed from "recall." 17 Changed from "which."

obeyed for it is the voice that guides to everlasting life. The Bible these men found to be the key that unlocks sacred mysteries. It is the torch carried into the otherwise darkened chambers of history showing order where there had been to them confusion, revealing harmony where appeared discord. It was the clear bright chart that points to the royal road that leads to everlasting life. [HussMS_38] The archbishop persuaded himself that if Huss left the city, the confusion would end. But the crisis had come and it was not in the power of human minds, even of Huss, to control or stop the agitation and the dissatisfaction. Two ages were struggling together for the old and the new.18 The Reformer deemed it prudent to withdraw to his native village that his friends might not be brought into difficulty. [OVER] [back of HussMS_38] Truth in the Heart Satan was mustering his forces to contest every inch of reform as he is today in 1887. Satan is seeking to engross minds that they shall not study prophecy. There is everything arising to draw away the research of the Scriptures. The truths that appear at a casual reading as mysteries become clear, plain, simple truths when searched. Many boast of not studying prophecies, of leaving Daniel and John out. God will call them to an account in the great day of judgment for their neglect. Whatever God inspired men to write is surely to be studied with interest. The glorious light streams from the open heavens to show us what is truth and what is its value. The truth must be planted in the heart as it is in Jesus. Obedience to truth is required of every soul, and it is therefore important that they know what the truth is. The only possible way to reform and purify the church is to have it composed of pious, devoted, God-fearing men who keep God's commandments. [return to HussMS_38] During his exile in his native place he was not inactive. He studied. He wrote letters to his friends in Prague. He expressed in these letters a mind full of courage which springs from calm trust and confidence in God; in these letters occur for the first time those prophetic words which Huss repeated afterwards at more than one important epoch in his career. "If the goose" (his name in the Bohemian language signifies goose), "which is but a timid bird, and cannot fly very high, has been able to burst its bonds, there will come afterwards an eagle, which will soar high into the air and draw to it all the other birds." [OVER] [back of HussMS_38] He spoke prophetically of Luther, also represented in his bold, courageous stand for Bible truth and the urging of reforms as the eagle. [return to HussMS_38]

18 Wylie, b. 3, ch. 3, p. 143, par. 1b: "The archbishop persuaded himself that if Huss should retire the movement would go down, and the war of factions subside into peace. He but deceived himself. It was not now in the power of any man, even of Huss, to control or to stop that movement. Two ages were struggling together, the old and the new. The Reformer, however, fearing that his presence in Prague might embarrass his friends, again withdrew to his native village of Hussinetz."

So he wrote, adding: "It is the nature of truth, that the more we obscure it, the brighter will it become." Huss, here in the providence of God, found rest a while from tumult and from active warfare. Sweet to him was the quiet of his birthplace from the clamors of Prague. He had that which was to him of the highest value. He could calm his mind and draw, from the sacred pages of God's Word, comfort, while he made supplication to God and, like his divine Master, fortified his soul for duty and braced it for trial by communion with God. For himself, he seemed to have no fear. He felt that he was beneath the shadow of the Almighty.19 He perused the Scriptures. [HussMS_39] True Faith vs. Corrupted Christianity With eager prayerful interest he laid open the words of inspiration before God and prayed with earnestness for wisdom to comprehend His Word, and the Word of truth was constantly opening to his understanding, increased light emancipating him from the darkness of error that he might help others to the light.20 Huss felt, as he studied the Word, as one really anxious to obtain evidence for himself as a sincere inquirer after truth, although to obey that truth might cost him his life. It was truth that he wanted, that he might ascertain how to do the will of God. He realized the fulfillment of the words of Christ, "If any man will do his will, he shall know of the doctrine, whether it be of God" (John 7:17). As he prayed and, with honesty of soul, dug for the truth as for hidden treasure, the precious gems of truth shone forth with heavenly luster. He made himself acquainted with the patriarchs and the prophets, who were faithful witnesses for God, and some of these faithful prophets were rejected of men and met a cruel death because they would not cease to rebuke sin and would not participate in evil. There were no printed Bibles in these days. The words of life were written and tradition—the oral transmission of truth—had become so corrupted that darkness enveloped the Christian world. Instead of the church carrying the burden and light of God's Word, the truths of God's Word were perverted and distorted. Traditions of truth were now turned into utter fables. The papacy was lifting itself up— [HussMS_40] not to become Christlike in purity and holiness—but lifting itself up into Christ's seat without possessing one virtue of Christ's character. They lived as if there were no God and sinned as if there were no judgment. The visible example and effect of corrupted Christianity had no influence upon the church to make a reformation. They sought to supply the absence of the power and spirit of God by imposing upon the credulity of the people superstitious rites, form and display and, aided by the devil, deception called miracles. There is no evidence that any of these reputed miracles exercised a regenerating or transforming influence on popes, prelates, or priests. There is no demonstration of signs and wonders that can change the human heart. Christ prayed: "Sanctify them 19

Wylie, b. 3, ch. 3, p. 143, par. 3: "Huss had closed one career, and was bidden rest awhile before opening his second and sublimer one. Sweet it was to leave the strife and clamor of Prague for the quiet of his birth-place. Here he could calm his mind in the perusal of the inspired page, and fortify his soul by communion with God. For himself he had no fears; he dwelt beneath the shadow of the Almighty." 20 Wylie, b. 3, ch. 3, p. 143, par. 4: "By the teaching of the Word and the Spirit he had been wonderfully emancipated from the darkness of error."

through thy truth: thy word is truth" (John 17:17). It was not miracles that were needed21 but the truth as it is in Jesus, the outpouring of the Spirit of God into peoples corrupt hearts and practices. What Christianity needed in 1415 were not signs and wonders but the living oracles of God and the blessings of the light of truth to feed on Christ to be one with Christ to love as Christ loved. No wonder works will never serve to make a man a Christian. Thousands will appear at the judgment and say, "Lord, have we not done many wonderful works in thy name?" and He will say, "I never knew you; depart from me ye workers of iniquity." (See Matt. 7:22, 23.) And the day has come [HussMS_41] in 1887 when the Scripture is being fulfilled when signs and wonders shall be wrought that if it were possible they will deceive the very elect and the man of sin will come with lying wonders, wonders that will appear in sight of men to prove that a lie is God's truth. But the only safety for God's people in this age is the sure word of prophecy; God's oracles are to be the sure foundation tradition customs human doctrines will be urged upon the people but they have the detector in their hands that tells them what it is safe for them to accept and what to reject. They are to recollect that Satan is transformed into an angel of light and the only safety is to cling to God's Word. "If they speak not according to this word it is because there is no light in them" [Isa. 8:20]. [HussMS_42] But agitation increased not only in Bohemia, but all through the nations of Europe. Sigismund came on the stage of action in 1413. His name will ever stand in history with an eternal blot upon his character as a perjured soul.22 He mounted the throne of the Empire in stormy times.23 He saw Christendom loaded with schism. There were three Popes whose individual profligacy and official crimes were casting a continual reproach and scandal upon that Christianity [of which] they claimed to be the chief teacher, and [they were] a scourge of that Church [of] which they claimed to be the supreme pastor. The most sacred things were put up for sale.24 Enmity, strife, emulation, hatred, licentiousness of the darkest type comprised the life record. Nation was in tumult with nation. Everywhere were violence and crime. Strife raged in the cities and bloodshed was flowing. Bohemia seemed on the point of being rent in pieces. Germany was stirred up with the spirit of warfare. Italy had as many tyrants as princes. France was distracted by its factions. Spain was embroiled by machinations of Benedict XIII, whose pretensions

21

Changed from "What was needed was not miracles." He violated his own promise of safe conduct for Huss. 23 Wylie, b. 3, ch. 4, p. 149, par. 1: "The name of Sigismund has come down to posterity with an eternal blot upon it. How such darkness came to encompass a name which, but for one fatal act, might have been fair, if not illustrious, we shall presently show. Meanwhile let us rapidly sketch the opening proceedings of the Council, which were but preparatory to the great tragedy in which it was destined to culminate." Wylie, b. 3, ch. 4, p. 144, par. 1a: "We have now before us a wider theater than Bohemia. It is the year 1413. Sigismund—a name destined to go down to posterity along with that of Huss, though not with like fame—had a little before mounted the throne of the Empire." 24 Wylie, b. 3, ch. 4, p. 144, par. 1b: "Christendom was afflicted with a grievous schism. There were three Popes, whose personal profligacies and official crimes were the scandal of that Christianity of which each claimed to be the chief teacher, and the scourge of that Church of which each claimed to be the supreme pastor. The most sacred things were put up to sale, and were the subject of simoniacal bargaining." 22

that nation had espoused. To complete the confusion, the Mussulman hordes, encouraged by these dissensions, were gathering on the frontier of Europe.25 To all these evils, Sigismund saw [added], as he thought, heresy arising. He was a sincere devotee of the Papacy, and he was moved even to tears by this spectacle of Christendom disgraced and torn asunder by its Popes and undermined and corrupted, as he imagined, by [HussMS_43] its heretics. The emperor thought anxiously over the question of how these evils were to be cured. The expedient he thought must be in a General Council.26 True, it had been tried at Pisa and it had failed, but they decided to convene the whole Church, all its patriarchs, cardinals, bishops, and princes, and to summon before this august body, the three rival Popes. They did not doubt but a General Council would have authority enough, more especially when seconded by the imperial power, to compel the Popes to adjust their rival claims and put the heretics to silence.27 To the Pope the idea of a Council was alarming beyond measure. Nor can this be wondered at if his conscience was loaded with one half the crimes of which historians have accused him.28 Pope John was accused of opening his way to the tiara by the murder of his predecessor, Alexander V, and he lived in continual fear of being hurled from his chair by the same dreadful means by which he had found access to it. It was finally agreed that a General Council should be convoked for November 1, 1414, and that it should meet in the city of Constance.29 25 Wylie, b. 3, ch. 4, p. 144, par. 1c, p. 145, par. 0: "The Poles and the knights of the Teutonic order were waging a war which raged only with the greater fury inasmuch as religion was its pretext. Bohemia seemed on the point of being rent in pieces [145] by intestine commotions; Germany was convulsed; Italy had as many tyrants as princes; France was distracted by its factions, and Spain was embroiled by the machinations of Benedict XIII., whose pretensions that country had espoused. To complete the confusion the Mussulman hordes, encouraged by these dissensions, were gathering on the frontier of Europe and threatening to break in and repress all disorders, in a common subjugation of Christendom to the yoke of the Prophet. [Jacques Lenfant, History of the Council of Constance, vol. 1, ch. 1.]" 26 Wylie, b. 3, ch. 4, p. 145, par. 0: "To the evils of schism, of war, and Turkish invasion, was now added the worse evil—as Sigismund doubtless accounted it—of heresy. A sincere devotee, he was moved even to tears by this spectacle of Christendom disgraced and torn asunder by its Popes, and undermined and corrupted by its heretics. The emperor gave his mind anxiously to the question how these evils were to be cured. The expedient he hit upon was not an original one certainly—it had come to be a stereotyped remedy—but it possessed a certain plausibility that fascinated men, and so Sigismund resolved to make trial of it: it was a General Council." 27 Wylie, b. 3, ch. 4, p. 145, par. 1, p. 146, par. 0: "This plan had been tried at Pisa, [Dupin, Eccles. Hist., Counc. of Pisa, cent. 15, ch. 1] and it had failed. This did not promise much for a second attempt; but the failure had been set down to the fact that then the miter and the Empire were at war with each other, whereas now the Pope and [146] the emperor were prepared to act in concert. In these more advantageous circumstances Sigismund resolved to convene the whole Church, all its patriarchs, cardinals, bishops, and princes, and to summon before this august body the three rival Popes, and the leaders of the new opinions, not doubting that a General Council would have authority enough, more especially when seconded by the imperial power, to compel the Popes to adjust their rival claims, and put the heretics to silence. These were the two objects which the emperor had in eye—to heal the schism and to extirpate heresy." 28 Wylie, b. 3, ch. 4, p. 146, par. 1a: "Sigismund now opened negotiations with John XXIII. [Lenfant, Hist. Counc. Const., vol. 1, ch. 1, p. 6; Dupin, Eccles. Hist., cent. 15, ch. 1, p. 9; Lond., 1699.] To the Pope the idea of a Council was beyond measure alarming. Nor can one wonder at this, if his conscience was loaded with but half the crimes of which Popish historians have accused him. But he dared not refuse the emperor." ["But he dared not refuse the emperor" is in GC88 but not in MS 38, 1887.] 29 Wylie, b. 3, ch. 4, p. 146, par. 1: "Pope John was accused of opening his way to the tiara by the murder of his predecessor, Alexander V., [Alexander V. was a Greek of the island of Candia; he was taken up by an Italian monk, educated at Oxford, made Bishop of Vicenza, and chosen Pope by the Council of Pisa. (Dupin, Eccles. Hist., cent. 15.)]

The day came and the Council assembled. From every kingdom and state, and from almost every city in Europe, came delegates to swell that great gathering.30 Thirty cardinals, twenty archbishops, one hundred and fifty bishops, and as many prelates, a multitude of abbots and doctors, and eighteen hundred priests came together in obedience to the joint summons of the emperor and the Pope. Among the members of sovereign rank were the Electors of Palatine, of Mainz, and of Saxony; the Dukes of Austria, of Bavaria, and of Silesia. [HussMS_44] There were margraves, counts, and barons without number. But there were three men who took precedence of all others in that brilliant assembly, though each on a different ground. These three men were the Emperor Sigismund, Pope John XXIII, and—last and greatest of all—John Huss.31 The two anti-popes had been summoned to the council. They appeared, not in person, but by delegates.32 In the trail of the Council came a vast concourse of pilgrims from all parts of Christendom. Men from beyond the Alps and the Pyrenees mingled here with the natives of the Hungarian and Bohemian plains. Room could not be found in Constance for this vast multitude and booths and wooden erections rose outside the walls.33 John XXIII. entered Constance on horseback, the 28th of October, attended by nine cardinals, several archbishops, bishops, and other prelates, and a numerous retinue of court. He was received at the gates with all possible devotion and magnificence. The body of the clergy went to meet him in solemn procession, bearing the relics of saints. All the orders of the city assembled also to do him honour, and he was conducted to the episcopal palace by an incredible multitude of people.34 Four of the chief magistrates rode by his side, supporting a canopy of cloth of gold, while two counts held the bridle of

and he lived in continual fear of being hurled from his chair by the same dreadful means by which he had mounted to it. It was finally agreed that a General Council should be convoked for November 1st, 1414, and that it should meet in the city of Constance." 30 Wylie, b. 3, ch. 4, p. 146, par. 2a: "The day came and the Council assembled. From every kingdom and state, and almost from every city in Europe, came delegates to swell that great gathering." 31 Wylie, b. 3, ch. 4, p. 146, par. 2b: "Thirty cardinals, twenty archbishops, one hundred and fifty bishops, and as many prelates, a multitude of abbots and doctors, and eighteen hundred priests came together in obedience to the joint summons of the emperor and the Pope." Wylie, b. 3, ch. 4, p. 146, par. 3: "Among the members of sovereign rank were the Electors of Palatine, of Mainz, and of Saxony; the Dukes of Austria, of Bavaria, and of Silesia. There were margraves, counts, and barons without number. [Lenfant, Hist. Counc. Const., vol. 1, p. 83. Bonnechose, vol. 1, p. 155. Fox, Acts and Mon., vol. 1, p. 782.] But there were three men who took precedence of all others in that brilliant assemblage, though each on a different ground. These three men were the Emperor Sigismund, Pope John XXIII., and—last and greatest of all—John Huss." 32 Wylie, b. 3, ch. 4, p. 146, par. 4: "The two anti-popes had been summoned to the council. They appeared, not in person, but by delegates." 33 Wylie, b. 3, ch. 4, p. 146, par. 5: "In the train of the Council came a vast concourse of pilgrims from all parts of Christendom. Men from beyond the Alps and the Pyrenees mingled here with the natives of the Hungarian and Bohemian plains. Room could not be found in Constance for this great multitude, and booths and [147] wooden erections rose outside the walls." 34 Wylie, b. 3, ch. 4, p. 147, par. 2: "John XXIII. entered Constance on horseback, the 28th of October, attended by nine cardinals, several archbishops, bishops, and other prelates, and a numerous retinue of courtiers. He was received at the gates with all possible magnificence. 'The body of the clergy,' says Lenfant, 'went to meet him in solemn procession, bearing the relics of saints. All the orders of the city assembled also to do him honour, and he was conducted to the episcopal palace by an incredible multitude of people."

his horse.35 The sacraments were carried before him upon a white pad, with a little bell about its neck; after the sacrament a great yellow and red hat was carried, with an angel of gold at the button of the ribbon. [HussMS_45] All the cardinals followed in cloaks and red hats.36 Presents were brought to the Pope.37 While the Pope was approaching Constance on one side, John Huss was traveling towards it on the other. He was not ignorant of the risk he was running in appearing before such a tribunal. What dependence could he put upon his judges who were parties in the cause? He could not feel assured that he should have a dispassionate trial by the Scriptures to which he had appealed as the foundation of his faith. Where would these men be if they allowed such an authority to speak? But he must appear. Sigismund had written to King Wenceslaus to send him hither; and, conscious of his innocence and the justice of his cause, he obeyed the mandate.38 He was conscious he was in peril of his life. He had done all that he could on his part. Before starting on his journey, he procured a safe conduct from his own Sovereign; also a certification of his orthodoxy from Nicholas, Bishop of Nazareth, Inquisitor of the Faith in Bohemia; and doctrine drawn up by a notary and duly signed by witness, setting forth that he had offered to purge himself of heresy before a provincial synod of Prague, but had been refused audience. He afterwards caused writings to be affixed to the doors of all the churches and all the palaces of Prague, notifying his departure, and inviting all persons to come to Constance who were prepared to testify to his innocence or his guilt.39 [HussMS_46] To the door of the royal palace even did he affix such notification, addressed to the King, to the Queen, and whole court. He made papers of this sort to be put up at every place on his road to Constance. In the imperial city of Nuremberg, he gave public notice that he was going to the Council to give an account of his faith and invited all who had anything to lay to his charge to meet him there. He expected to find more enemies at the Council than Jesus Christ at Jerusalem, but he resolved to endure the last degree of

35 Wylie, b. 3, ch. 4, p. 147, par. 2: "Four of the chief magistrates rode by his side, supporting a canopy of cloth of gold, and the Count Radolph de Montfort and the Count Berthold des Ursins held the bridle of his horse." 36 Wylie, b. 3, ch. 4, p. 147, par. 2: "The Sacrament was carried before him upon a white pad, with a little bell about its neck; after the Sacrament a great yellow and red hat was carried, with an angel of gold at the button of the ribbon. All the cardinals followed in cloaks and red hats." 37 Wylie, b. 3, ch. 4, p. 147, par. 2: "When the Pope saw them before his palace, he sent an auditor to know what was coming. Being informed that it was presents from the city to the Pope, the auditor introduced them, and presented the cup to the Pope in the name of the city." 38 Wylie, b. 3, ch. 4, p. 148, par. 1: "While the Pope was approaching Constance on the one side, John Huss was traveling towards it on the other. He did not conceal from himself the danger he ran in appearing before such a tribunal. His judges were parties in the cause. What hope could Huss entertain that they would try him dispassionately by the Scriptures to which he had appealed? Where would they be if they allowed such an authority to speak? But he must appear; Sigismund had written to King Wenceslaus to send him thither; and, conscious of his innocence and the justice of his cause, thither he went." 39 Wylie, b. 3, ch. 4, p. 148, par. 2: "In prospect of the dangers before him, he obtained, before setting out, a safeconduct from his own sovereign; also a certificate of his orthodoxy from Nicholas, Bishop of Nazareth, Inquisitor of the Faith in Bohemia; and a document drawn up by a notary, and duly signed by witnesses, setting forth that he had offered to purge himself of heresy before a provincial Synod of Prague, but had been refused audience. He afterwards caused writings to be affixed to the doors of all the churches and all the palaces of Prague, notifying his departure, and inviting all persons to come to Constance who were prepared to testify either to his innocence or his guilt."

punishment rather than betray the Gospel by any cowardice.40 He felt impressed strongly all the way on his journey that this was a pilgrimage to the stake. [OVER] [back of HussMS_46] Safe Conduct from the King 41

[Insert page 148, paragraph 1 on second column. ]

The Reformer Arrested On his journey he met with every mark of affection and respect from the people. The streets were thronged with people whom respect rather than curiosity brought together. He was ushered into the towns with great acclamations. He passed through Germany being accorded with marked attention. He said, "I thought myself an outcast. I now see my worst friends are in Bohemia."42 [return to HussMS_46] The Council entered upon the weightier affair of Pope John XXIII. The Pope's crimes were written out as charges of "mortal sins and a multitude of others not fit to be named." "More than forty-three most grievous and heinous crimes were . . . proved against him. . . . He had hired Marcillus, a physician, to poison Alexander V, his predecessor. Further, that he was a heretic, a simoniac, a liar, a hypocrite, a murderer, an enchanter, a dice-player, and an adulterer," and it was difficult to name a sin that he was not guilty of.43 When the Pontiff heard of these accusations, he was overwhelmed with terror and talked of resigning, but, when the first impression wore off, he resolved to hold fast the tiara for which he had risked so much and began to contest for it with the emperor and the Council. He labored with all Satanic art to keep his position. He held midnight meetings with his friends, bribed the [HussMS_47] 40

Wylie, b. 3, ch. 4, p. 148, par. 2: "To the door of the royal palace even did he affix such notification, addressed 'to the King, to the Queen, and to the whole Court.' He made papers of this sort be put up at every place on his road to Constance. In the imperial city of Nuremberg he gave public notice that he was going to the Council to give an account of his faith, and invited all who had anything to lay to his charge to meet him there. He started, not from Prague, but from Carlowitz. Before setting out he took farewell of his friends as of those he never again should see. He expected to find more enemies at the Council than Jesus Christ had at Jerusalem; but he was resolved to endure the last degree of punishment rather than betray the Gospel by any cowardice." 41 Besides Bonnechose, vol. 1, pp. 148–149, Marian also inserted Bonnechose, vol. 1, pp. 50–51, a reference that cites the letter about a safe-conduct from the king. 42 GC88 106.1: "On his journey, Huss everywhere beheld indications of the spread of his doctrines, and the favor with which his cause was regarded. The people thronged to meet him, and in some towns the magistrates attended him through their streets." Wylie, b. 3, ch. 4, p. 148, par. 3: "At every village and town on his route he was met with fresh tokens of the power that attached to his name, and the interest his cause had awakened. The inhabitants turned out to welcome him." 43 Wylie, b. 3, ch. 5, p. 151, par. 1: "These matters dispatched, or rather while they were in course of being so, the Council entered upon the weightier affair of Pope John XXIII. Universally odious, the Pope's deposition had been resolved on beforehand by the emperor and the great majority of the members. At a secret sitting a terrible indictment was tabled against him. 'It contained,' says his secretary, Thierry de Niem, 'all the mortal sins, and a multitude of others not fit to be named.' 'More than forty-three most grievous and heinous crimes,' says Fox, 'were objected and proved against him: as that he had hired Marcillus Permensis, a physician, to poison Alexander V., his predecessor. Further, that he was a heretic, a simoniac, a liar, a hypocrite, a murderer, an enchanter, a dice-player, and an adulterer; and finally, what crime was it that he was not infected with?' [Fox, Acts and Mon., vol. 1, p. 782. See tenor of citation of Pope John-Hardouin, Acta Concil., tom. 8, p. 291; Parisiis.]"

cardinals, and sought in every way possible to sow discord among the nations composing the Council. But his efforts were in vain. His opponents held firmly to their purpose. The indictments against John they dared not make public, lest the Pontificate should be everlastingly disgraced and occasion given for a triumph to the party of Wycliffe and Huss. But the conscience of the miserable man seconded the efforts of his prosecutors. The Pope promised to abdicate, but immediately repenting of his promise, he quitted the city by stealth and fled to Schaffhausen.44 In striking contrast to his entering in Constance was his departure. The evening shades were coming on when John XXIII, disguising himself as a groom or postillion, and mounted on a sorry poor horse, rode through the crowd and passed on to the south. A coarse grey loose coat was flung over his shoulders, and at his saddle bow hung a crossbow. No one suspected his homely disguise. He was mounted as a peasant of the mountains who had been to market with his produce and now was on his way back.45 Satan's Opposition Through Human Agents And this is the man who issued his condemnation against Huss. What took place between Christ and Satan in the great controversy is perpetuated in those who are Christ's and those who are Satan's. Well did our Lord say I am not come to send peace on earth but a sword. When God works for his church to bring them in a state of activity and devotion then will [OVER] [back of HussMS_47] also Satan work. When there is no spirit of enmity and warfare against the church we have reason to fear that the church has been making friendship with the world and corrupting her ways before God. Just as soon as the world feels it is losing ground, Satan trembles for his kingdom and he begins his warfare against the church to stir conflict. Agitation battle will surely be seen in the workings of the armies of Satan. Two great eternities are at issue. The battlefield is in the world, and souls for whom Christ has died to redeem from Satan's power are the prize he is seeking. Satan is the opposing general to purity, righteousness, mercy, and justice. He has only changed for the worse since his fall. Of what great value are these souls for which two eternities battle. Human life was very sacred and held precious by our Saviour, but Satan and his angels and all who serve under his banner manifest nothing but intense hatred toward any life and any character 44

Wylie, b. 3, ch. 5, p. 151, par. 1: "When the Pontiff heard of these accusations he was overwhelmed with affright, and talked of resigning; but recovering [152] from his panic, he again grasped firmly the tiara which he had been on the point of letting go, and began a struggle for it with the emperor and the Council. Making himself acquainted with everything by his spies, he held midnight meetings with his friends, bribed the cardinals, and laboured to sow division among the nations composing the Council. But all was in vain. His opponents held firmly to their purpose. The indictment against John they dared not make public, lest the Pontificate should be everlastingly disgraced, and occasion given for a triumph to the party of Wicliffe and Huss; but the conscience of the miserable man seconded the efforts of his prosecutors. The Pope promised to abdicate; but repenting immediately of his promise, he quitted the city by stealth and fled to Schaffhausen. [Dupin, Eccles. Hist., cent. 15, ch. 2. Bonnechose, vol. 1, pp. 180-182.]" 45 Wylie, b. 3, ch. 4, p. 152, par. 1: "We have seen the pomp with which John XXIII. Entered Constance. In striking contrast to the ostentatious display of his arrival, was the mean disguise in which he sought to conceal his departure. . . Wylie, b. 3, ch. 4, p. 152, par. 2: "The dusk of evening was already beginning to veil the lake, the plain, and the mountains of the Tyrol in the distance, when John XXIII., disguising himself as a groom or postillion, and mounted on a sorry nag, rode through the crowd and passed on to the south. A coarse grey loose coat was flung over his shoulders, and at his saddlebow hung a crossbow; no one suspected that this homely figure, so poorly mounted, was other than some peasant of the mountains, who had been to market with his produce, and was now on his way back."

that represents the life and purity and loveliness of Christ. Look at the fiction of men claiming to be Christians. The definition of Christian is Christ like. [Satan is] filled with hatred, envy, and satanic fury because some ones of the human family have conscientiously studied the Word of God and obeyed His requirements in His word. But the Lord has ordained that the battle between Christ and the Devil shall be fought on this world which God created and made man to have dominion over. But the result is stated: Satan will be forever discomforted; error and every specie of idolatry will be, with all evil, rooted out of the earth. All will come under the undisputed sway of Jesus Christ and be forever without spot or stain of sin—beautiful, holy, and undefiled. [HussMS_48] Pope John XXII and Jesus Contrasted We bring before you a scene in contrast with the one portrayed of Pope John entering Constance. Here is a man loaded with iniquity, but making the highest pretensions mortal man can make of being God's vicegerent upon earth, compare his character with the character of the Son of God who was pure and spotless and undefiled. Is it any marvel that pontiffs and prelates are so opposed to their church members reading the Bible which plainly reveals Christ's life, His spirit, His self denial, His humility, His character in every respect in such marked contrast to their own? Multitudes were congregated at Jerusalem and its suburbs from every part of the Hebrew territory to keep the great national feast. Many were attracted there who were sick; others had brought relatives and friends to be healed; [still] others came with curiosity to see the prophet who had raised the dead and to see the one who had laid in the grave four days. Jesus entered Jerusalem as Zion's king. He entered Jerusalem publicly under circumstances that would openly announce His claim to be the Messiah under the very eyes of the haughty and yet alarmed hierarchy. He would enter as a king, but as a Prince of Peace, giving no pretence for any political design. His work could not be said to be ended. With His last work, His claim, which was made openly, [HussMS_49] is performed and He has given this additional evidence of His authority. Hitherto He had entered the city on foot; this day he would do so as the king of Israel. He makes no grand display as Pope John had done. He rides upon the simple animal foretold in prophecy. The ass's colt, which he rode, was in one sense a symbol of His coming. Suddenly Olivet becomes the scene of triumph, and the children of Zion are joyful in their king. Many on that occasion remembered the ancient prophecy which stimulated them to an enthusiasm fitting for such an hour. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass" (Zech. 9:9). All sought to respond to this call from [the] prophetic past. He was the Majesty of Heaven, but no extravagant decorations, no imposing display, no pomp nor aggrandizement were seen on this occasion. The outer garments of His devoted followers were placed upon the back of the colt others spread their garments in the way as a tribute of loyalty and homage others cut down the branches of palm trees and strewed them in the way, and on this leafy carpet rides Zion's king. Shouts of victory and welcome awaken the echoes of the mountains. Prophets for hundreds of years before

[HussMS_50]

saw this very occasion and as the procession reached the ascent of the crest of Olivet there lay Jerusalem before them, and, as the temple with its glory is before them, their enthusiasm knows no bounds. The multitude of disciples begins to rejoice and praise God with a loud voice for all the mighty works that they had seen. "Blessed be the king that cometh in the name of the Lord" (Luke 19:38). Peace in heaven and glory in the Highest. The jealous Pharisees, the lone exceptions to the universal joy, are silenced. They have no voice to respond to the call from their prophetic past. They appeal to Christ to silence the voices of rejoicing and His reply is: "I tell you that if these should hold their peace the very stones would cry out." They have the whole metropolis before them; fortresses walls [and] temple towers rise in stately loveliness. The grand scene is before them. They think Zion's king is to take His seat on the throne of David in Jerusalem. And when the disciples looked to Jesus, the hero of the hour, [they] are surprised to mark the effect. He is in an agony of tears [as] He beholds the city. How different were the march and the accompanying multitudes from the procession of that [which] accompanied Pope John! How different from the jubilant march of worthy conquerors! How great the contrast to these proud triumphs up the streets of the Roman Capitol when the wail of the captive blended with the coarse voices of triumph and the brazen triumphs! [HussMS_51] When the wheels of the chariots of war were soiled with the blood of the slain, every voice is heard relating the story of mercy and compassion. The restored blind are there with eyes that His finger and His word have unsealed, and they lead the way in joy and gladness. The restored dumb are there, and their tongues are vocal with praise to Zion's king. The restored cripple is there with activity strong in limb and muscle to strip the palm tree for His meet tribute of praise and thank offering. The healed leper is there to spread His untainted garments in the path as an honor to His king. The restored demoniac is there to proclaim, "The Lord hath done wonderful things whereof I am glad."46 The widows and the orphans are there to sing the grateful song: "He hath taken off our sackcloth and girded us with gladness." The little children are there with their palm branches crying, "Hosanna to the Son of David." [Mat. 21:15] And the dead, recently enclosed in the prison house of the tomb, have been called forth to life and joy and health again to sing: "The dead praise not the LORD, neither any that go down into silence, but we will bless the Lord from this time forth and for evermore." [Psa. 115:17, 18] Oh what a Pattern, what an example is this for the majesty of heaven, the king of glory, to give to fallen humanity. This is the only occasion of publicity that Jesus gives of His rightful position. Of the important [HussMS_52] events in His life, He enjoins secrecy, but this event must make an impression upon the people that they will never forget. When the beloved Jesus went forth to His temptation in the wilderness, He did not enact this scene in the sight of men to be canonized and lauded in the wilderness. He fought the battles with Satan in behalf of the earth when no human eye could witness the stupendous conflict. He was victor and was fainting and dying on the field of battle [with] no human hand to be placed beneath His head, no sympathizing human breast upon which he could lean. But angels who witnessed the scene ministered unto the Son of God. He charges, in regard to another miracle, that they 46

Allusion to Psalm 126:3 "The LORD hath done great things for us; [whereof] we are glad."

tell no man. He retires to the northern shores of Gennesaret when the proposal is whispered to make him a king, but he dismisses His disciples for they were determined to place Him against His will on the throne of David as Zion's king. Again and again He does His mighty works and hides himself away from human praise, just as the course He would have His followers pursue. The glories of [His] labor were not witnessed by a multitude when He was transfigured and heavenly visitants Moses and Elias talked with him [or when] He walked on the wavy crest of the billows at midnight when His disciples were in peril and needed His help. [HussMS_53] It was after he had put all out of the house that he raised the daughter of Jairus. He raised Lazarus from the dead with but a few present on the occasion. Only then was there an exception to His general course of action. It was to answer to prophecy. His triumphal entry into Jerusalem was to be an unusual thing in His mission as a manifestation of His Kingly glory, afore heralding of the future when he would be hailed as a Prince of Peace He must present himself as Zion's king. The last drama must be pled up by His own nation in His rejection. This would be a scene never to be forgotten after His humiliation, suffering death, and resurrection. The world must know that every specification in prophecy has been fulfilled, and, as this prophecy had been in every particular fulfilled, so would the prophecy of His coming in power and great glory. Public attention must be called to the crowning act of His incarnation. Again we point you to the contrast of these two characters, and meditate upon the lesson. [HussMS_54] Here in history is faithfully chronicled the action of the Council. They have erected in Constance a monument47 that will stand as a testimony against their actions as long as time shall last, and they read every action and the motives that prompted to action in the record books of heaven. Every character that acted a party in the Council have transferred their character to the record books in heaven just as the features of their face are transferred by the artist to the polished plate.48 The crimes of John XXIII were the same that characterized the lives many of the Popes generally, and these have been proved to be the case.49 John Huss was stirred as a servant of God to raise his voice against these terrible sins and, as the word of God opened before him, he could not but proclaim the truth, which, if received, would uproot these wrongs. He charges the priesthood with sins that were corrupting Christianity and he pled earnestly for a reformation. This was his only crime. The condemnation of Pope John was the vindication of Huss, whether the Council confessed it or not. "When all the members of the Council shall be scattered in the world like storks" said Huss in a letter which he wrote to a friend at this time "they will know in winter what they did in summer. Consider, I pray you, that they have judged 47

Wylie, b. 3, ch. 5, p. 153, par. 4: "Before turning to the more tragic page of the history of the Council, we have to remark that it seems almost as if the Fathers at Constance were intent on erecting beforehand a monument to the innocence of John Huss, and to their own guilt in the terrible fate to which they were about to consign him." 48 A reference to early photography. 49 Wylie, b. 3, ch. 5, p. 153, par. 4a: "The crimes for which they condemned Balthazar Cossa, John XXIII., were the same, only more atrocious and fouler, as those of which Huss accused the priesthood, and for which he demanded a reformation."

[HussMS_55]

their head, the Pope, worthy of death by reason of his horrible crimes. Answer to this, you teachers who preach that your pope is a god upon earth; and that he may sell and waste in what manner he pleaseth the holy things, as the lawyers say; that he is the head of the holy Church, and governeth it well; that he is the heart of the Church, and quickeneth spiritually; that he is the wellspring from whence floweth all virtue and goodness, that he is the sun of the Church, and a very safe refuge to which every Christian ought to fly. But behold that head, severed by the sword; this terrestrial god enchained; his sins laid bare; this never-failing source dried up; this divine sun dimmed; this heart plucked out and branded with reprobation that no one should seek an asylum in it."50 Safe Conduct Violated When John Huss set out for the Council, he carried with him several important documents. But the most important of all was a safe conduct from the Emperor Sigismund. Without this, he would not have ventured to Constance.51 [See chap. 6, page 155.]

"On the twenty-six day after his arrival Huss was arrested in violation of his imperial safe conduct and carried before the Pope and cardinals. After a conversation of some hours, he was told he must remain a prisoner and [was] entrusted to a clerk of the Cathedral of Constance. He remained a week at the house of this official under a strong guard. Then he was conducted to the prison of the monastery of the Dominicans on the banks of the Rhine. The sewage of the monastery flowed close [HussMS_56] to the place where he was confined, and the damp pestilential air of the prison brought on a raging fever which had well nigh terminated his life. His enemies feared after all he would escape them, and the Pope sent his own physicians to him to take care of his health.52 Well was it verified in this case that "the tender mercies of the wicked are cruel" 50 Wylie, b. 3, ch. 5, p. 153, par. 4b: "The condemnation of Pope John was, therefore, whether the Council confessed it or not, the vindication of Huss. 'When all the members of the Council shall be scattered in the world like storks,' said Huss, in a letter which he wrote to a friend at this time, 'they will know when winter cometh what they did in summer. Consider, I pray you, that they have judged their head, the Pope, worthy of death by reason of his horrible crimes. Answer to this, you teachers who preach that the Pope is a god upon earth; that he may sell and waste in what manner he pleaseth the holy things, as the lawyers say; that he is the head of the entire holy Church, and governeth it well; that he is the heart of the Church, and quickeneth it spiritually; that he is the well-spring from whence floweth all virtue and goodness; that he is the sun of the Church, and a very safe refuge to which every Christian ought to fly. Yet, behold now that head, as it were, severed by the sword; this terrestrial god enchained; his sins laid bare; this never-failing source dried up; this divine sun dimmed; this heart plucked out, and branded with reprobation, that no one should seek an asylum in it.' [Lenfant, Hist. Counc. Const., vol. 1, p. 398; and Huss's Letters, No. 47; Edin. ed. Some one posted up in the hall of the Council, one day, the following intimation, as from the Holy Ghost: 'Aliis rebus occupati nunc non adesse vobis non possumus;' that is, 'Being otherwise occupied at this time, we are not able to be present with you.' (Fox, Acts and Mon., vol. 1, p. 782.)]" 51 Wylie, b. 3, ch. 6, p. 154, par. 1: "When John Huss set out for the Council, he carried with him, as we have already said, several important documents. [These documents are given in full in Fox, Acts and Mon., vol. 1, pp. 786– 788.] But the most important of all Huss's credentials was a safe-conduct from the Emperor Sigismund. Without this, he would hardly have undertaken the journey. 52 Wylie, b. 3, ch. 6, pp. 154, par. 3f: "On the twenty-sixth day after his arrival Huss was arrested, in flagrant violation of the imperial safe-conduct, and carried before the Pope and the cardinals. [Fox, Acts and Mon., vol. 1, p. 790. Dupin, Eccles. Hist. cent. 15, ch. 7, p. 121.] After a conversation of some hours, he was told that he must remain a prisoner, and was entrusted to the clerk of the Cathedral of Constance. He remained a week at the house of this official under a strong guard. Thence he was conducted to the prison of the monastery of the Dominicans on the banks of the

[Prov. 12:10]. We have here another instance of the crooked works of Satan. Notwithstanding the promise of the emperor in the safe conduct to and from Constance, no regard was paid to the imperial pledge. This was the maxim of this same Council, that "faith is not to be kept with heretics."53 This breach of faith stirred one of Huss's friends, who pleaded with astonishment against the treatment of Huss in virtue of the imperial safe conduct.54 But the Pope replied he had not granted any such thing, nor was he bound by the obligations of the emperor.55 While Huss was in confinement, Satan was active. His legions of evil angels were in the disguise of men, walking through that Council of Constance, selecting agents, conversing with them, [and] imbuing them with Satanic hatred and malignity against Huss.56 We are told in the Word of God that there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. He came claiming to be a worshiper with the rest. He stoutly maintained that he was working for the good of the Lord and the benefit of all mankind. Satan was worshiping God in pretence that he might find some occasion against [HussMS_57] the true worshipers. He thought he was concealing his real nature and disguising his enmity and his hatred and malignity against God. Another instance of Satan's working. And he showed me John, etc.57 Satan appeared to Christ in the wilderness of temptation disguised as an angel of light. He also appeared in the Council of Constance and his angels circulated among the men in authority and suggested plans and lying acquisitions against Huss which could proceed alone from Satan which was eagerly drunk in by his willing captives and servants. In order to raise enmity against Christ and his followers to the desired pitch, there must be some outward demonstration, some actors work, some tremendous, unusual thing to stir up the worst venom that can exist in human hearts. The deprived nature must have a renovating energy.

Rhine. The sewage of the monastery flowed close to the place where he was confined, and the damp and pestilential air of his prison brought on a raging fever, which had well-nigh terminated [155] his life. [Dupin, Eccles. Hist., cent. 15, ch. 7, p. 121. Bonnechose, vol. 1, pp. 170-173.] His enemies feared that after all he would escape them, and the Pope sent his own physicians to him to take care of his health. [Lenfant, Hist. Counc. Const., vol. 1, p. 61.]" 53 Wylie, b. 3, ch. 6, p. 155, par. 2: ". . . faith ought not be kept with heretics, nor persons of suspected heresy, though they are furnished with safe-conducts from the emperor or kings." 54 Not from Wylie. Wylie, b. 3, ch. 6, p. 155, par. 1, says: "The puissant barons united in a remonstrance to the Emperor Sigismund, reminding him of his safeconduct, and demanding that he should vindicate his own honor, and redress the injustice done to Huss, by ordering his instant liberation." 55 Fox's Book of Martyrs, ch. 8, p. 93, par. 3: "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 safeconduct, nor was he bound by that of the emperor." 56 Fox's Book of Martyrs, ch. 8, p. 93, par. 4: "While Huss was in confinement, the Council acted the part of inquisitors." The great controversy insight would argue that Ellen White saw the Council of Constance in vision. 57 This fragment of a sentence may refer to what Mrs. White's angel guide showed her in vision. Ellen White wrote: 'While writing the manuscript of 'Great Controversy,' I was often conscious of the presence of the angels of God. And many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind.--Letter 56, 1911' (3SM 112.1).

Posthumous Condemnation of Wycliffe While Huss was imprisoned before his real trial came off, the Council acted the part of inquisitors.58 They condemned the doctrines of Wycliffe. Evil, whenever it exists, will always league and war against good so that fallen angels and fallen men [will be] sure to join in a desperate companionship in Satan's work if he can induce men as he induced angels to join in his rebellion he has secured them as allies in his enterprise against God and all who would make God supreme. And whatever might be the jurors and contention and rivals among themselves. They were united as [HussMS_58] with an iron band in one great object of opposing God, fighting reform. Wycliffe had let in Heaven's light upon the world covered with darkness while gross darkness covered the people. And his writings which opened clearly truth from the Scriptures were in this Council condemned and the most horrible maledictions hurled against the author of these writings which laid bare the iniquitous practices of the popes, cardinals, and gave the pure truth to the people. As there could not be found words to sufficiently express their weight of hatred, they, in their impotent rage against the dead man, ordered his remains to be exhumed and burned to ashes, which orders were obeyed.59 Will the reader please compare this spirit with the Spirit of Christ. Was it Jesus that stood in that Council that Jesus that declared he came not to destroy men's lives but to save them. Jesus was in that Council as verily as he was in that sacrilegious feast of Belshazzar when the bloodless hand traced the living characters over against the wall of the palace. Jesus was a witness to all that was said and done on that occasion. That malignity was not against Wycliffe but the Lord Jesus Christ whose servant Wycliffe was he had borne that [HussMS_59] testimony that God had given him to bear, for to bring men to the light of truth, that none should be without light and remonstrance and warnings and all this demonstration of gall and bitterness was against Jesus Christ. Who can question the leading spirit was imbuing the hearts of these men? We certainly should not give the credit to Jesus. Satan was there. His angels were there—not as witnesses—but as active working agents. But all that disgraceful scene of men and acting under a Satanic delusion is the result of refusing light which God sent them and that scene is faithfully chronicled in the books of heaven the features of the character, the defacement of the image of God in the moral character is faithfully reported as the features of the face are represented upon the polished plate of the artist. The deceiving power of Satan is his strength God was right and Satan was wrong and Satan took refuge in fallacy sophistry and fraud. This is his work in every age. he enveloped his administration in the mazy methods of diplomacy and fraud concealing himself from view creature detection with impenetrable disguise. To tear off his disguise and lay his course bare to the universe was not possible according to God's order. He must reveal his own working, his own character and reveal 58

Fox's Book of Martyrs, ch. 8, p. 93, par. 3: "While Huss was in confinement, the Council acted the part of inquisitors." 59 Fox's Book of Martyrs, ch. 8, p. 93, par. 4: "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."

[HussMS_60] himself. The wicked must be snared in the works of their own hands. He must fall into the pit his own hands had digged. While Satan was working upon the worst passions of the deprived, corrupt hearts of men, God was at work through his angels, and the hearts of men in Bohemia and Poland were weighed down with grief. They had interest in Huss and sought to secure his freedom. When they saw this was impossible, they thought, if he could have a chance to speak for himself and not be condemned unheard, his case was not altogether hopeless, for they had themselves felt the power of the truth he had spoken.60 His clear reasons from the Scriptures made their hearts hum within them, and they had no arguments, [nor had] they any face to present against his strong reasons, which stood forth as mighty immovable pillars. His friends did for him this favor. [HussMS_61] The Imprisonment of Huss Noised Abroad When the tidings of the imprisonment of Huss reached his native country, there were burning words spoken, which evidences the indignation that the nation felt that one of their own countrymen, a man of great learning, of broad usefulness, who was enshrined in many hearts of even the great ones of wealth, should be treated in so shameful a manner.61 The barons united in remonstrating with the emperor Sigismund, reminding him of his safe conduct and demanding that he should vindicate his own honor and redress the injustices done to Huss by ordering his instant liberation. The first impulse of Sigismund was to open Huss's prison, but the casuists of the Council found means to keep it shut.62 The promptings of honor and humanity were left to die in the emperor's breast, and the church assembly at the Council was to him the voice of God to be obeyed, and John Huss was delivered up to the will of his enemies.63 The Council afterwards put its reasonings into a decree, to the effect that no faith is to be kept with heretics.64 Huss was now completely in the power of his enemies and they 60 Wylie, b. 3, ch. 2, p. 140, par. 2: "Many of the nobles declared for him-some of them because they had felt the Divine power of the doctrines which he taught, and others in the hope of sharing in the spoils which they foresaw would by-and-by be gleaned in the wake of the movement." 61 Wylie, b. 3, ch. 5, p. 155, par. 1: "When the tidings of his imprisonment reached Huss's native country, they kindled a flame in Bohemia. Burning words bespoke the indignation that the nation felt at the treachery and cruelty with which their great countryman had been treated." 62 Wylie, b. 3, ch. 6, p. 155, par. 1: "The puissant barons united in a remonstrance to the Emperor Sigismund, reminding him of his safe-conduct. and demanding that he should vindicate his own honour, and redress the injustice done to Huss, by ordering his instant liberation. The first impulse of Sigismund was to open Huss's prison, but the casuists of the Council found means to keep it shut. The emperor was told that he had no right to grant a safe-conduct in the circumstances without the consent of the Council; that the greater good of the Church must over-rule his promise; that the Council by its supreme authority could release him from his obligation, and that no formality of this sort could be suffered to obstruct the course of justice against a heretic. [Von der Hardt, tom. 4, p. 397.]" 63 Wylie, b. 3, ch. 6, p. 155, par. 1: "The promptings of honour and humanity were stifled in the emperor's breast by these reasonings. In the voice of the assembled Church he heard the voice of God, and delivered up John Huss to the will of his enemies." 64 Wylie, b. 3, ch. 6, p. 155, par. 2: "The Council afterwards put its reasonings into a decree, to the effect that no faith is to be kept with heretics to the prejudice of the Church. [The precise words of this decree are as follow:—'Nec aliqua sibi fides aut promissio de jure naturali divino et humano fuerit in prejudicium Catholicae fidel observanda.' (Concil. Const., Sess. 19: - Hardouin, Acta Concil., tom. 8, col. 454; Parisiis.) The meaning is, that by no law natural or divine is faith to be kept with heretics to the prejudice of the Catholic faith. This doctrine was promulgated by the third Lateran Council (Alexander III., 1167), decreed by the Council of Constance, and virtually confirmed by the Council of

pushed on the process against him. They examined his writings and claimed that they proved a series of criminatory articles upon them, and proceeding to his prison where they found him still suffering severely from fever, they read them to him. He entreated of them the favor of an advocate to assist him in framing his defense, enfeebled as he was in body and in mind by the foul air of the prison and the fever which had smitten him. This request was refused, although the indulgence asked was one commonly accorded to even the greatest criminals. But here the [HussMS_62] proceedings against him were stopped for a short time. The thoughts and actions of the Council were turned to Pope John XXIII, who had escaped from the Council and the keepers of his monastic prison, having fled with their master the Pope. Huss was removed to the Castle of Gottlieben on the other side of the Rhine where he was shut up, heavily loaded with chains.65 Pope John was deposed and he was brought back to Constance and threw him into the prison of Gottlieben, the same stronghold in which Huss was confined. Here the Reformer and the man whose mandate arrested him were inmates of the same prison, and yet how far apart in character were the Pontiff and the martyr. The chains of the one who set the wolves upon his back is in bonds and weighed down with sins and iniquities The bonds that wear and fret the flesh of Huss are the badges of his virtue and fidelity to his Savior.66 [HussMS_63] The Council was more intent on condemning Huss now that they had condemned Pope John, for it was such sins that Pope John was guilty of that that Huss was moved by the spirit of the Lord to condemn and urge a reformation in the men who claimed to be the head of the church The condemnation of Pope John was in fact a vindication of the Reformer testifying that all that he had said was verity and truth and thus the world would look upon the matter and they must be revenged on the man who had probed the smelling of iniquity and compelled the looking into the case which opened a fearful chapter of debauchery and murder and every kind of crime to the world. They would have felt Trent. The words of the third Lateran Council are—'oaths made against the interest and benefit of the Church are not so much to be considered as oaths, but as perjuries' (non quasi juramenta sed quasi perjuria).]" (Lenfant, Hist. Counc. Const., vol. 1, p. 516).' . . . faith ought not be kept with heretics, nor persons of suspected heresy, though they are furnished with safe-conducts from the emperor or kings.'" Used in GC (1911). 65 Wylie, b. 3, ch. 6, p. 155, par. 3: "Being now completely in their power, the enemies of Huss pushed on the process against him. They examined his writings, they founded a series of criminatory articles upon them, and proceeding to his prison, where they found him still suffering severely from fever, they read them to him. He craved of them the favour of an advocate to assist him in framing his defense, enfeebled as he was in body and mind by the foul air of his prison, and the fever with which he had been smitten. This request was refused, although the indulgence asked was one commonly accorded to even the greatest criminals. At this stage the proceedings against him were stopped for a little while by an unexpected event, which turned the thoughts of the Council in another direction. It was now that Pope John escaped, as we have already related. In the interval, the keepers of his monastic prison having fled along with their master, the Pope, Huss was removed to the Castle of Gottlieben, on the other side of the Rhine, where he was shut up, heavily loaded with chains. [Dupin, Eccles. Hist., cent. 15, ch. 7, p. 121. Fox, Acts and Mon., vol. 1, p. 793. Bonnechose, vol. 1, pp. 191, 192.]" 66 Wylie, b. 3, ch. 6, p. 155, par. 5: "To the delegates whom the Council sent to intimate to him his sentence, he delivered up the Pontifical seal and the fisherman's ring. Along with these insignia they took possession of his person, brought him back to Constance, and threw him into the prison of Gottlieben [Bonnechose, vol. 1, pp. 243-248], the same stronghold in which Huss was confined. How solemn and instructive! The Reformer and the man who had arrested him are now the inmates of the same prison, yet what a gulf divides the Pontiff from the martyr! The chains of the one are the monuments of his infamy. The bonds of the other are the badges of his virtue. They invest their wearer with a luster which is lacking to the diadem of Sigismund."

deeply humiliated [that] the one who placed Huss under condemnation was the one they had to condemn and [that] the claims of infallibility of the Popedom had been held up to the light of day, not only [for] fallibility but [for his] deep-seated corruption, and they now found a little pleasure in exercising the infallibility on a Pope, and why not [on] a simple priest who had defied their authority?67 But now his worst enemies feared the power of Huss in strong argument and his eloquence upon the Council and were determined that his condemnation should be secured before he should appear to speak for himself His friends in Bohemia and Poland used all their influence for Huss, and so far prevailed that his condemnation should not be passed and he have no chance to speak for himself Those who had heard him in argument had felt their hearts strangely moved at his eloquence and his deep fervent piety which appeared in his discourses [HussMS_64] his strong reasons from the word of God stood forth as mighty pillars of granite which no words or arguments could move.68 At last, on the 5th of June 1415, he was brought forward for Council. His books were produced, and he was asked if he acknowledged being the writer of them. This he was not slow to do. The articles of crimination were then read. Some of which fairly stated his opinions; others were exaggerations or perversions, while others again were wholly false, imputing to him opinions which he did not hold, and which he had never taught. Huss wished to reply, pointing out what was false, what was perverted, and what was true, and stating his reasons and evidence for these sentiments. But those assembled had been stirred up by falsehood and their evil prejudices and their hatred were so aroused, so inflamed, that they were determined he should not be heard to speak on his own behalf, and his voice was completely drowned.69 Huss stood motionless. He cast his eyes around on the assembly fired with Satanic passions, and hatred gleaming in their eyes and expressed in their frowning countenances pity rather than anger visible upon his face. He waited until the tumult had spent its force and then again attempted to speak in his own defense, but he had not proceeded far when he had occasion to appeal to the Scriptures and present before them a thus saith the Lord when the tumult again drowned his voice more violent than before. Some of the Fathers of the church shouted out 67 Wylie, b. 3, ch. 6, p. 155, par. 6: "The Council was only the more intent on condemning Huss, that it had already condemned Pope John. It instinctively felt that the deposition of the Pontiff was a virtual justification of the Reformer, and that the world would so construe it. It was minded to avenge itself on the man who had compelled it to lay open its sores to the world. It felt, moreover, no little pleasure in the exercise of its newly-acquired prerogative of infallibility: a Pope had fallen beneath its stroke, why should a simple priest defy its authority?" 68 Wylie, b. 3, ch. 6, p. 155, par. 7f: "The Council, however, delayed bringing John Huss to his trial. His two great opponents, Paletz and Causis—whose enmity was whetted, doubtless, by the discomfitures they had sustained from Huss in Prague—feared the effect of his eloquence upon the members, and took care that he should not appear till [156] they had prepared the Council for his condemnation." 69 Wylie, b. 3, ch. 6, p. 156, par. 0: "At last, on the 5th of June, 1415, he was put on his trial. [Lenfant, Hist. Counc. Const., vol. 1, p. 322. Dupin, Eccles. Hist., cent. 15, ch. 7, p. 122.] His books were produced, and he was asked if he acknowledged being the writer of them. This he readily did. The articles of crimination were next read. Some of these were fair statements of Huss's opinions; others were exaggerations or perversions, and others again were wholly false, imputing to him opinions which he did not hold, and which he had never taught. Huss naturally wished to reply, pointing out what was false, what was perverted, and what was true in the indictment preferred against him, assigning the grounds and adducing the proofs in support of those sentiments which he really held, and which he had taught. He had not uttered more than a few words when there arose in the hall a clamour so loud as completely to drown his voice."

[HussMS_65] fierce accusations, others broke into peals of derisive laughter. [His] voice was again silenced. "He is dumb," said his enemies, who forgot that they had come there as his judges. "I am silent," said Huss, "because I am unable to make myself audible midst so great a noise."70 "All," said Luther, referring in his characteristic style to this scene, "all worked themselves into a rage like wild boars; the bristles of their back stood on end, they bent their brows and gnashed their teeth against John Huss."71 The minds of the Fathers of the church were too much excited by their own satanic feelings to be able to agree on the course to be followed. It was found impossible to restore order, and after a short sitting the assembly broke up.72 Some Bohemian noblemen, who were affectionate friends of the Reformer, made the emperor acquainted with the shameful scene that had passed, and prayed him to be present at the next sitting, in the hope that, although the Council did not respect itself, it would yet respect the emperor.73 [OVER] [HussMS_66 (on back of HussMS_65)] Satan's War with the Truth Who can recognize in this assembly the Spirit of Christ, the Spirit of truth or of righteousness? Were not these fathers sitting in judgment upon one of His messengers, revealing the spirit and character of their religion, which lay at the foundation of action? If it had been one man—and the greater part of the assembly showed themselves men of calm judgment and of justice—but the very same spirit that broke against Jesus Christ was revealed here. Satan was the master of the assembly and all were doing his bidding. Jesus, the world's Redeemer, was an exposer of sin. He hated sin—every character and phase of sin—and He was hostile to all evil. Never did their move a being upon earth who hated sin with so perfect a hatred, and, for this reason, the originator of sin and of false doctrine and all emissaries of darkness hated Jesus. It was the holiness of the mediator that stirred up against him all the passion of a profligate world and provoked the furry of assault that rushed in from the host of reprobate spirits, who could not endure the Way, the Truth, and the Life. There was a determination with Satan to confuse the knowledge of truth, to remove it, and, in its place, to put heresies to put out of sight the 70

Wylie, b. 3, ch. 6, p. 156, par. 0f: "Huss stood motionless; he cast his eyes around on the excited assembly, surprise and pity rather than anger visible on his face. Waiting till the tumult had subsided, he again attempted to proceed with his defence. He had not gone far till he had occasion to appeal to the Scriptures; the storm was that moment renewed, and with greater violence than before. Some of the Fathers shouted out accusations, others broke into peals of derisive laughter. Again Huss was silent. 'He is dumb,' said his enemies, who forgot that they had come there as his judges. 'I am silent,' said Huss, 'because I am unable to make myself audible midst so great a noise.'" 71 Wylie, b. 3, ch. 6, p. 158, par. 0: "'All,' said Luther, referring in his characteristic style to this scene, 'all worked themselves into rage like wild boars; the bristles of their back stood on end, they bent their brows and gnashed their teeth against John Huss.' [Von der Hardt, tom. 4, p. 306. Lenfant, Hist. Counc. Const., vol. 1, p. 323. Bonnechose, vol. 2, ch. 4, p. 89. Dupin, Eccles. Hist., cent. 15, ch. 7. Fox, Acts and Mon., vol. 1, p. 792.]" 72 Wylie, b. 3, ch. 6, p. 158, par. 1: "The minds of the Fathers were too perturbed to be able to agree on the course to be followed. It was found impossible to restore order, and after a short sitting the assembly broke up." 73 Wylie, b. 3, ch. 6, p. 158, par. 2: "Some Bohemian noblemen, among whom was Baron de Chlum, the steady and most affectionate friend of the Reformer, had been witnesses of the tumult. They took care to inform Sigismund of what had passed, and prayed him to be present at the next sitting, in the hope that, though the Council did not respect itself, it would yet respect the emperor."

truth that pointed the only path to heaven, which was in keeping with God's way— obeying God's commandments in the place of the commandments of men. The spotlessness of that righteous One, who walked the world as a man who did no sin, neither was guile found in His mouth, threw a perpetual reproach on a proud and senseless generation. [return to HussMS_65] After a day's interval the Council again assembled. The morning of that day, the 7th of June, was a memorable one. An all but total eclipse of the sun astonished and terrified the venerable Fathers and the inhabitants of Constance. The darkness was great. The city, the lake, and the surrounding plains were buried in the shadow of portentous night. [HussMS_67] The phenomenon was remembered and spoken of long after in Europe. Till the darkness had passed, the Fathers did not dare to meet. Towards noon, the light returned and the Council assembled in the hall of the Franciscans, the emperor making his seat in it. John Huss was led in by a numerous band of armed men.74 And if he had not been so far separated from them by the purities of his life and conversation from all others of his nation; or if vice had not received so heavy a denunciation from his lips and from the blamelessness of his every action, the beautiful traits of his character in patient benevolence in his deeds of mercy that would have gathered the world under his banner and the multitude would not have rejected their Saviour. The great point of the opposition to Christ. He was counter working the works of the Prince of darkness. He was seeking to save men while Satan was seeking to destroy men. If all this enmity broke against the Son of God, the majesty of heaven told them it would come against his followers in like manner: "But take heed to yourselves: for they shall deliver you up to Councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for the testimony against them" (Mark 13:9).75 Those great men who might never have heard the evidences of truth in this way will hear the voice of God through His servants speaking to them laying open before them the Scriptures as the foundation for their faith and doctrines so that men who willfully reject the impressions the Spirit of God is making upon their minds. They will search the Scriptures to see what God has shown to them in His Word, but if they close their eyes to evidence [HussMS_68] and truth revealed in the Scriptures and choose the sayings and commandments of men, they reject the Word of God against their own souls. "And the Gospel must first be published among all nations" (Mark 13:10; see Matt. 24:14.) Truth must be brought in contrast with error, and if the souls for whom Christ has 74 Wylie, b. 3, ch. 6, p. 158, par. 3: "After a day's interval the Council again assembled. The morning of that day, the 7th June, was a memorable one. An all but total eclipse of the sun astonished and terrified the venerable Fathers and the inhabitants of Constance. The darkness was great. The city, the lake, and the surrounding plains were buried in the shadow of portentous night. This phenomenon was remembered and spoken of long after in Europe. Till the inauspicious darkness had passed, the Fathers did not dare to meet. Towards noon, the light returned, and the Council assembled in the hall of the Franciscans, the emperor taking his seat in it. John Huss was led in by a numerous body of armed men. [Lenfant, Hist. Counc. Const., vol. 1, p. 323. Fox, Acts and Mon., vol. 1, p. 792. Bonnechose, vol. 2, ch. 4.]" 75 Wylie, b. 3, ch. 6, p. 155, par. 0: "The Council forgot that it had been promised, 'When ye are brought before rulers and kings for my sake,... take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.' (Mark 13:9, 11)"

died to bring them into harmony with God will choose evil and propagate errors and delusive doctrines that have the effect on minds as made men demons, in the place of sensible kind-hearted men, as was evidenced in this assembly. Light had flashed in upon them from heaven in such clear concentrated rays that, if they had no other evidence, this would be sufficient to condemn them. There were witnesses in that Council unseen. Satan and his angels were there, stirring up the passions of evil men to madness against one man who had ventured to take the Word of God for his guide in his religious faith—one man who had opened his lips to show the corruptions of the church who claimed to be the bride of Christ.76 The fervor and power and the spirit by which he denounced the sins of the leaders of the church was striking directly against the master worker in his artful deceptions. This was the same spirit that was manifested against Jesus when He was upon the earth. The people who claimed righteousness above every other people in the world were not that which they claimed to be. They were teaching for doctrines the commandments of men. Satan had deceived them, and they, under his deceptive power, were deceiving others, continually pretending to lead them to righteousness and to God. They were leading them further and further from God. Christ denounced this same destroying policy. Of course, this should spoil Satan's masterly workings on human minds, [HussMS_69] and heaven and all the worlds were watching to see what power Satan was exercising for he claimed to be working for the Lord's glory and for the good of men. He was constantly accusing the just ones of earth and exciting sympathy in his favor. Christ struck directly against Satan and his deceptive character when He denounced every abomination in the land. The opposite given in his character was in marked contrast to their hypocrisy that was clothing sin with sacerdotal garments. His spotless purity showed the whited sepulchers, who deceived the people with appearance of sanctity. The rich comeliness of a character in which zeal for God's glory was increasingly revealing. That a being should walk the earth representing the purity of heaven, the beauty of character, of meekness, of humility, in contrast with pomp, with artificial reverence and display threw a continual reproach upon the irreligious practices of a people claiming to be the people pious above all people on the earth. This One—the world's Redeemer—encompassed with luster and brightness in His own life and character, reflecting it upon a dark and sensual race, a being who could hate only one thing and that one thing was sin, produced the cause of the bitterest hostility, and they who would have hailed the wisdom and the wonderful dogmas of His teachings and accept the wonderful workings of His miracles with shouts of praise and triumph had He allowed some license to the indulgence of evil passions, if He had allowed man to stand on a level with God and receive worldly honors [HussMS_70] and worship from men, was not received, was rejected, was interrupted in his utterance of truth, was contradicted and, with loud voices, accused of doing all His works through Beelzebub the prince of devils. Accusations were hurled at him by the rulers of the people who so forgot their position as men of justice and occupying the most honorable positions that they lost control of themselves and acted like men under mob rule. Jesus came unto His own and His own 76

Wylie, b. 3, ch. 6, p. 155, par. 3. Glimpses of the spiritual conflict provide evidence that this event was portrayed for her in vision.

received Him not, charged only with an embassage of mercy sent by the Father. This was the foulest dispute done to God because rebellion had overspread the world, its provinces in every section by its tenants. Christ came to break from off men the yoke of bondage that Satan had bound upon men that through Him they might have life. But He was scorned as a deceiver and hunted down as a malefactor. Can we discern anything in the Council of Constance that is the repetition or counterpart of the same transactions toward John Huss as that Christ suffered from those of his own nation? Were not the words of Christ verified? Therefore also said the wisdom of God, I will send them prophets and apostles and some of them they shall slay and persecute that the blood of all the prophets which was shed from the foundation of the world may be required of this generation from the blood of Abel unto the blood of Zacharias which perished between the alter and the temple. Verily I say unto you, it shall be required of this generation. Those who condemned Huss and treated him with such [HussMS_71] inhuman severity would have condemned Christ had he been standing in the place of Huss in their Council. "And I say unto you my friends, Be not afraid of them which kill the body, and after that hath no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him" (Luke 12:4, 5). The powers of Rome thought they could do something more than even to kill the bodies. Wycliffe had done his work for God as Elijah had done his work, and they could carry their hatred to the bones of the dead and vent their spite on the dead man's bones, but that did not spoil the influence of the man. God had chosen to do His special work. It did not hurt the bones of Wycliffe, but it did testify against them before all heaven and all the worlds which God had created. All these developments were revealing their spirit and the power of Satan's rule, for a time these men, frantic with hate, reveled in fancied superiority, but the Lord had other workmen of his own choice to unmask Satan and his workings in the children of disobedience. [HussMS_72] Abel was counted righteous before God. He was accepted of God. His faith was made perfect by his works. Christianity is as old as the days of Abel. Abel's meekness, charity, and submission and obedience to God's commandment made his offering acceptable. Cain lacked faith in Jesus Christ. Hatred, malice, and ill will marked his course because God did not accept his offerings. Thus was revealed, at an early date, that the very virtues of the righteous are their expressed obedience to God's commands and are the greatest crimes in the eyes of the wicked. Thus, the excellence of one who is hated, is the very thing that exasperates and infuriates the jealousies of the depraved, the self indulgent, the disobedient. Here were the first proofs given before all heaven and the universe—the nature of sin and, in contrast to that, of righteousness. Grace developed itself in its first manifestations in martyrdom. Satan could not endure that the matter proved that anyone could obey God's holy law, which he had contended could not be kept. To have it demonstrated that man could keep God's commandments was entirely opposed to Satan's plans and he incited Cain to murder Abel. The Lord here permitted, at the very commencement of His church and the world, what sin can make man if unrestrained and how grace can elevate and ennoble him who accepts it in his heart and practices it in his life. This succession of the two great principles has marked the two parties ever since the days of Abel.

[HussMS_73] We trace the footprints of Satan and his emissaries by the fruits that mark their pathway from generation to generation to the present time outward events are not evidences. The very first Christian was put to cruel death, and the very first murder escaped alone. God's outward providences are not to be read as the exact evidences of His love and affection toward us. Whenever there has existed and continue to exist a self righteousness and a persecuting spirit, there is nothing like a missionary spirit however they may wear the missionary cloak. Let us look to see if the Spirit of men are changed who have not the restorative power of the Gospel of Christ Jesus up to the time of the Lord, 2500 years after the time of the murder of Abel. What is the decision of our Lord? He was the truth. His judgment must therefore be true. He was one who could read the hearts of all men, and He would not darken the picture already dark enough. He says, Out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness and deceit, lascivious and evil eye, blasphemy, pride, foolishness. All these were active agents until the character benevolent Jesus proved it before all heaven, before the universe. He the perfection of all excellence, the brightness of the Father's glory, came to earth as a messenger from heaven to restore by His precept and His example the moral image of God in man. But His own nation said He has a Devil. "Crucify him! Crucify him!" Who was it? The chief priests, the rulers of the people. [HussMS_74] Coming down to the period after His death and resurrection and ascension to heaven, His disciples were imprisoned and brought before Councils because they did not preach the same doctrines that the rulers, the priests, and the elders taught the people. Their mouths could not be stopped from declaring the truth and they were beaten with rods, their feet put in the stocks and bond with chains.77 [HussMS_78] Why did not retributive justice come from a just God to the aid of virtue and the punishment of the evil worker? In the days of Adam, Cain walked the earth a vagabond and a fugitive corrupted within the wellsprings. The heart was defiled. He was branded without by the God of heaven. He was a spectacle unto the world, to angels, and to men, witnessing that it is a bitter, wicked thing to disobey God.78 The blood of Abel was crying from the earth for vengeance. The earth they saw blasted, flowers blighted, and Paradise like a bright vision of loveliness departing from them, all reminding them that this was the effect of transgression of God's law and yet mankind with a high hand defied His judgments, mocking at the penalties of the transgressions of God's law. A miracle was enacted before them in the case of the translating of Enoch. Here was a man who walked with God. He was seen to ascend in a bright cloud to heaven, a testimony given that God loved and regarded righteousness. But this did not convince and work a regeneration of the natural heart. Character deformed was not transformed. And so the scenes went on transacting before heaven before the universe. If they believe not Moses and the prophets neither will they be persuaded though one rose from the dead. Did this evidence from God in the supernatural darkness affect the Council the fathers of the nation in Constance? 77

There are no pages 75–77. Allusion, 1 Cor. 4:9: "For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men." 78

[HussMS_79] Not a whit. No demonstration of power can ever change human nature It is not then the signs and wonders that will affect reformation any visible miracle wrought would not affect hearts under the control of Satan. The Lord wrought for his people in the case of Peter and John. The prison doors were opened by an angel from heaven and they were bid to go and proclaim the gospel of Christ although the rulers and priests had threatened. Sigismund and Huss were now facing them and with the loss of liberty and life, but God's truth must be proclaimed. The Heavens must rule and the men were liberated by an angel from heaven the mighty earthquake shook the prison when Paul and Silas were confined. The prison doors were opened and every chain broken from the apostle and the jailor, and all his house was brought to the knowledge of the truth and baptized. But were the rulers, the actors in the abuse, beating the apostles and condemning them, converted? Not one. Did this miracle set them to searching and prayerful study to see if these things were so, if it were not possible that they were fighting against God. When men are set in a wrong way religiously it is next to impossible to tear them from their course unless God should compel conscious—something the evil workers were ready to do but which God never does. [HussMS_80] The emperor Sigismund and Huss were now face to face, his princes, lords, and suite crowding around him. There was Huss, loaded with chains, for whose safety he had pledged his honor as a prince of the people and his power as an emperor. The cruel chains that he wore were a strange commentary on the value of the imperial safe conduct, the national pledged word of a nation's head. The Truth is God's Only Method. The heavens and the entire universe have looked upon the great controversy that was being acted in this little world between two great powers. Lucifer fallen and Christ Jesus the Prince of life In this case the emperor was convinced of the innocence of Huss and the nobility of his character but and the meanness of his own course but, like Pilate, he was afraid of losing the favor of the people and [therefore] condemned Huss As Pilate delivered Christ to be crucified, the emperor delivered Huss to be burned by fire. God in his working is limited to one set of weapons in the conflict truth, Righteousness, mercy, and justice. Lucifer could use two methods. God cannot, but Lucifer can. God could move only in straight forward lines; Lucifer can move in straight or crooked. This was acted out at the Council at Constance. Satan was deeply rooted in the affection of the universe, [through] the plausibility of his assertions, his complaints against God and all who bowed to his authority, his accusing power, and his unscrupulous diplomacy. But for the good of the universe, for the good and safety of heaven through eternal ages, this battle must be fought in this world, and Satan show his manner of policy to the close of this earth's history. Then the work of retribution comes. [HussMS_81] The Emperor could not have most painful thoughts as he looked upon the man he had betrayed into the hands of murderers. The sight of that emaciated face [and] those galling chains was not very consoling to his feelings. He resolved in pity to save his life. He would humble him and punish him, but he should not die. But he had [not] considered that there were two elements which he had to deal. The first was that the principles of Huss were as

immoveable as a granite pillar; the second was that his position and ghost-like awe in which he himself stood of the Council; and he walked the road as a betrayer to the bitter end, the imperial safe conduct and the martyr's stake had taken their place, side by side and erected a pillar, testifying of perfidy and dishonor on the pages of history through all time.79 The acts of the Council at Constance with his dishonor he would meet registered in the books of heaven to press with weight upon his guilty soul when every man will be judged according to the deeds done in the body, Satan's works then stand unmasked with all the children of disobedience who had exulted in their cruel deeds. Those who met in this Council will be no better pleased to meet the result of their work in cruelties practiced upon Huss and in his murder than those who crucified the Son of God and cried "His blood be on us, and on our children" (Matt. 27:25). [HussMS_82] Huss even to the last had not given the Romish powers so great provocation as later reformers. He did not abandon the communion of the Roman Church but he was a Protestant and reformer. He firmly held that the supreme rule of faith and practice were the Holy Scriptures; that Christ was the Rock on which our Lord said he would build his Church; that "the assembly of the Predestinate is the Holy Church, which has neither spot nor wrinkle, but is holy and undefiled; the which Jesus Christ calleth his own;" that the church needed no one visible head on earth, that it had none such in the days of the apostles; that nevertheless it was then well governed and might still be although it should lose its earthly head; that the church was not confined to the clergy, but included all the faithful. He maintained firmly the principle of liberty of conscience so far as that heresy ought not to be punished by the magistrate till the heretic had been convicted out of the Scriptures.80 The members of the Council instinctively felt that Huss was not one of them just as the Jews felt in regard to Christ that he was not one of their party in faith or practice. The 79 Wylie, b. 3, ch. 6, p. 158, par. 4f: "But Sigismund, though he could not be insensible to the silent reproach which the chains of Huss cast upon him, consoled himself with his secret resolve to save the Reformer from the last extremity. He had permitted Huss to be deprived of liberty, but he would not permit him to be deprived of life. But there were two elements he had not taken into account in forming this resolution. The first was the unyielding firmness of the Reformer, and the second was the ghostly awe in which he himself stood of the Council; and so, despite his better intentions, he suffered himself to be dragged along on the road of perfidy and dishonour, which he had meanly entered, till he came to its tragic end, and the imperial safeconduct and the martyr's stake had taken their place, side by side, ineffaceably, on history's eternal page. 80 Even to the last he did not abandon the communion of the Roman Church. Still it cannot be doubted that John Huss was essentially a Protestant and a Reformer. He held that the supreme rule of faith and practice was the Holy Scriptures; that Christ was the Rock on which our Lord said he would build his Church; that 'the assembly of the Predestinate is the Holy Church, which has neither spot nor wrinkle, but is holy and undefiled; the which Jesus Christ calleth his own;' that the Church needed no one visible head on earth, that it had none such in the days of the apostles; that nevertheless it was then well [159] governed, and might be so still although it should lose its earthly head; and that the Church was not confined to the clergy, but included all the faithful. He maintained the principle of liberty of conscience so far as that heresy ought not to be punished by the magistrate till the heretic had been convicted out of Holy Scripture. He appears to have laid no weight on excommunications and indulgences, unless in cases in which manifestly the judgment of God went along with the sentence of the priest. Like Wicliffe he held that tithes were simply alms, and that of the vast temporal revenues of the clergy that portion only which was needful for their subsistence was rightfully theirs, and that the rest belonged to the poor, or might be otherwise distributed by the civil authorities. [The articles condemned by the Council are given in full by Hardouin.] His theological creed was only in course of formation." Allusion Mat 16:18 (KJV) 'And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. ' Eph 5:27 (KJV) 'That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.' Heb 7:26 (KJV) 'For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens.' John 10:3 (KJV) 'To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. '

two great leading principles which he had embraced were in contradiction to their whole jurisdiction in both its branches, spiritual and temporal. The first and great authority with him was Holy Scripture. This struck at the very foundation of the spiritual power of the hierarchy; and as regards their temporal power he undermined it by his doctrines touching ecclesiastical revenues and possessions. From these positions neither sophistry nor threats could make him swerve. In the judgment of the Council he was in rebellion. He had transferred his allegiance from the Church to God speaking in his Word. This was his great crime.81 [HussMS_83] It mattered little in the eyes of the assembled Fathers that he still believed with them on many points he had broken the great bonds of submission; he had become the worst of all heretics; he had rent from his conscience the shackle of the infallibility; and in the process of time he must needs become a more determined and dangerous heretic than he then was, and accordingly the mind of the Council was made up—John Huss must undergo the doom of the heretic. Already enfeebled by illness, and by long imprisonment—for "he was shut up in a tower, with fetters on his legs, that he could scarce walk in the day-time, and at night he was fastened up to a rack against the wall hard by his bed." He was so exhausted and worn by the length of the sitting [and] the attention demanded to rebut the attacks and reasoning of his accusers. At length the Council rose, and Huss was led out by an armed escort, and conducted back to prison. His trusty friend, John de Chlum, followed him, and embracing him, bade him be of good cheer. "Oh, what a consolation to me, in the midst of my trials," said Huss in one of his letters, "to see that excellent nobleman, John de Chlum, stretch forth the hand to me, miserable heretic, languishing in chains, and already condemned by everyone."82 But angels of God were present in that foul prison to minister unto one who was an heir of salvation and who would reign with Him as kings and priests unto God.83 One who would act a part sitting upon thrones in judging the very men that were sentencing him to death. 81 Wylie, b. 3, ch. 6, p. 159, par. 1: "The members of the Council instinctively felt that Huss was not one of them; that although claiming to belong to the Church which they constituted, he had in fact abandoned it, and renounced its authority. The two leading principles which he had embraced were subversive of their whole jurisdiction in both its branches, spiritual and temporal. The first and great authority with him was Holy Scripture; this struck at the foundation of the spiritual power of the hierarchy; and as regards their temporal power he undermined it by his doctrine touching ecclesiastical revenues and possessions. From these two positions neither sophistry nor threats could make him swerve. In the judgment of the Council he was in rebellion. He had transferred his allegiance from the Church to God speaking in his Word. This was his great crime." 82 Wylie, b. 3, ch. 6, p. 159, par. 1: "It mattered little in the eyes of the assembled Fathers that he still shared in some of their common beliefs; he had broken the great bond of submission; he had become the worst of all heretics; he had rent from his conscience the shackles of the infallibility; and he must needs, in process of time, become a more avowed and dangerous heretic than he was at that moment, and accordingly the mind of the Council was made up— John Huss must undergo the doom of the heretic." Wylie, b. 3, ch. 6, p. 159, par. 2: "Already enfeebled by illness, and by his long imprisonment—for 'he was shut up in a tower, with fetters on his legs, that he could scarce walk in the day-time, and at night he was fastened up to a rack against the wall hard by his bed' [Fox, Acts and Mon., vol. 1, p. 793] —the length of the sitting, and the attention demanded to rebut the attacks and reasonings of his accusers, left him exhausted and worn out. At length the Council rose, and Huss was led out by his armed escort, and conducted back to prison. His trusty friend, John de Chlum, followed him, and embracing him, bade him be of good cheer. 'Oh, what a consolation to me, in the midst of my trials,' said Huss in one of his letters, 'to see that excellent nobleman, John de Chlum, stretch forth the hand to me, miserable heretic, languishing in chains, and already condemned by every one.' [Epist. 32. Also Bonnechose, vol. 2, ch. 5, p. 96]" 83 One of Ellen White's 'behind-the-scenes' views of the great controversy not found in Wylie or D'Aubigné.

[HussMS_84] The last effort was made by the emperor before his last appearing before the Council to induce him to retract and abjure. Sigismund was desirous to save his life if he could do so without offending the Fathers he saw the light in which his conduct would be looked upon. The Council drew up a form of abjuration and submission, which was communicated to him in prison, and the mediation of his mutual friends was employed to prevail with him to sign the paper. The Reformer declared himself ready to abjure those errors which had falsely been imputed to him, but in regard to the stated conclusions which had been faithfully deduced from his writings, which he had taught, these, by the grace of God, he never would abandon. "He would rather," he said "be cast into the sea with a millstone about his neck, than to offend those little ones to whom he had preached the Gospel, by abjuring it." The matter was brought to a point: would he submit himself implicitly to the Council? The snare was cunningly laid, for Satan was intensely active during this Council to prepare his desires to ruin the soul and if this could not be done to destroy the body of one of God's faithful light bearers to the world. But Huss was not left in his great physical weakness to dishonor God; he was not ignorant of Satan's desires and he had heavenly wisdom imparted to discern that snare and refuse it.84 [HussMS_85] "If the Council should even tell you," said the doctor, "that you have but one eye, you would be obliged to agree with the Council." "But," says Huss, "as long as God keeps me in my senses, I would not say such a thing, even though the whole world should require it, because I could not say it without wounding my conscience." What an obstinate, self-opinionated, arrogant man! said the Fathers. Even the emperor was irritated at what he regarded as stubbornness, and losing all self-control he, within a great burst of passion, declared that such unreasonable obduracy was worthy of death.85 This was the temptation which came to Huss, as if the Fathers had said, "We shall say nothing of heresy; we specify no errors, only submit yourself implicitly to our authority as an infallible Council."86 84

Wylie, b. 3, ch. 6, p. 159, par. 4f: "In the interval between Huss's second appearance before the Council, and the third and last citation, the emperor made an ineffectual attempt to induce the Reformer to retract and abjure. Sigismund was earnestly desirous of saving his life, no doubt out of regard for Huss, but doubtless also from a regard to his own honour, deeply at stake in the issue. The Council drew up a form of abjuration and submission. This was communicated to Huss in prison, and the mediation of mutual friends was employed to prevail with him to sign the paper. The Reformer declared himself ready to abjure those errors which had been falsely imputed to him, but as regarded those conclusions which had been faithfully deduced from his writings, and which he had taught, these, by the grace of God, he never would abandon. [160] 'He would rather,' he said, 'be cast into the sea with a mill-stone about his neck, than offend those little ones to whom he had preached the Gospel, by abjuring it.' [Concil. Const. –Hardouin, tom. 8, p. 423.] At last the matter was brought very much to this point: would he submit himself implicitly to the Council? The snare was cunningly set, but Huss had wisdom to see and avoid it." 85 Wylie, b. 3, ch. 6, p. 160, par. 0: "'If the Council should even tell you,' said a doctor, whose name has not been preserved, 'that you have but one eye, you would be obliged to agree with the Council.' 'But,' said Huss, 'as long as God keeps me in my senses, I would not say such a thing, even though the whole world should require it, because I could not say it without wounding my conscience.' [Lenfant, Hist. Counc. Const., vol. 1, p. 361.] What an obstinate, self-opinionated, arrogant man! said the Fathers. Even the emperor was irritated at what he regarded as stubbornness, and giving way to a burst of passion, declared that such unreasonable obduracy was worthy of death. [Bonnechose, vol. 2, p. 47]" 86 Wylie, b. 3, ch. 6, p. 160, par. 0: "'If the Council should even tell you,' said a doctor, whose name has not been preserved, 'that you have but one eye, you would be obliged to agree with the Council.' 'But,' said Huss, 'as long as God keeps me in my senses, I would not say such a thing, even though the whole world should require it, because I could not say it without wounding my conscience.' [Lenfant, Hist. Counc. Const., vol. 1, p. 361.] What an obstinate, self-opinionated, arrogant

Christ was assailed in the wilderness of temptation by Satan, clothed as an angel of light. After presenting before him in a moment of time the whole world in its attractive loveliness he said: "I will have no further controversy with you. I will require nothing of you but simply to acknowledge my authority. Bow your soul to my will and all the world I resign to your control from this moment. If Christ had yielded, then all the world would have been lost. This is what Satan claimed in heaven—supremacy that he could not err, that he was infallible, and this is what he sought Christ to acknowledge, that angels could not sin or err in judgment. The whole controversy and apostasy started from this point and how Satan clings to it and is loath to let it go. Had Huss once admitted of the infallibility [HussMS_86] of the Council, he would have been fast bound in Satan's snare. How many under a similar test would hold fast in integrity to acknowledge God Jehovah as alone infallible Had he bowed to Satan's claim here through the Fathers he would never have lifted it again in hope in confidence in courage before his countrymen, before his Savior. He might have escaped the stake, the agony of fire, but he would have lost the crown of glory which will be placed upon the head of every faithful overcomer.87 Sustained by God's Grace Angels of God were round about him to minister to him peace and consolation such as he had never experienced before.88 But who of that Council, who were determined to make him bend to human authority, appreciated his nobility of soul? Who could place any correct estimate upon his lofty courage that he would choose a cruel death rather than rejecting89 deliverance at the expense of conscience and dishonor of God who "in his time he shall show who is the only blessed and only Potentate the king of kings, and Lord of Lords" (1 Tim. 6:15)? "I write this letter," said he to a friend, "in prison, and with my fettered hand, expecting my sentence of death tomorrow. . . . When, with the assistance of Jesus Christ, we shall meet again in the delicious peace of the future life, you will learn how merciful God has shown himself toward me—how effectually he has supported me in the midst of my temptations and trials."90 man! said the Fathers. Even the emperor was irritated at what he regarded as stubbornness, and giving way to a burst of passion, declared that such unreasonable obduracy was worthy of death. [Bonnechose, vol. 2, p. 47]" Wylie, b. 3, ch. 6, p. 160, par. 1: "This was the great crisis of the Reformer's career. It was as if the Fathers had said, 'We shall say nothing of heresy; we specify no errors, only submit yourself implicitly to our authority as an infallible Council.'" 87 Wylie, b. 3, ch. 6, p. 160, par. 1: "Burn this grain of incense on the altar in testimony of our corporate divinity. That is asking no great matter surely.' This was the fiery temptation with which Huss was now tried. How many would have yielded—how many in similar circumstances have yielded, and been lost! Had Huss bowed his head before the infallibility, he never could have lifted it up again before his own conscience, before his countrymen, before his Saviour. Struck with spiritual paralysis, his strength would have departed from him. He would have escaped the stake, the agony of which is but for a moment, but he would have missed the crown, the glory of which is eternal." 88 Wylie, b. 3, ch. 6, p. 160, par. 1: "From that moment Huss had peace—deeper and more ecstatic than he had ever before experienced." That she describes angels about him, argues for a vision source for this description and not just an extraction from Wylie. 89 Changed from "not accepting." 90 Wylie, b. 3, ch. 6, p. 160, par. 2: "'I write this letter,' says he to a friend, 'in prison, and with my fettered hand, expecting my sentence of death tomorrow ... When, with the assistance of Jesus Christ, we shall meet again in the delicious peace of the future life, you will learn how merciful God has shown himself towards me—how effectually he has supported me in the midst of my temptations and trials.' [Epist. 10.]"

What, John Huss? Have you [HussMS_87] not one murmuring reflection against God, not one word of bitterness or condemnation of your enemies, the heads of the nations as the shadow of death already has fallen upon you? Yet he manifested the spirit of his master Jesus Christ when he was betrayed and condemned. He did not complain and murmur at his lot. He had not preached Christ in vain himself, had tasted the powers of the world to come and he now in his last hours enjoyed a feast of heavenly peace and love. In his prison he was cheered with the prophetic glimpse of the dawn of better days that would certainly open upon the church of God on earth, and he felt the loss of his own life would indeed be seed for the church. Once, in his sleep, he thought he was again in his own beloved Chapel of Bethlehem. Envious priests were trying to efface the figures of Jesus Christ which he had painted upon its walls. He was filled with sorrow. But next day there came painters who restored the partially obliterated portraits, so that they were more brilliant than before.91 "Now," said these artists, "let the Bishops come forth; let them efface these if they can;' and the crowd was filled with joy." "Occupy your thoughts with your defense, rather than with visions," said John de Chlum, to whom he had told his dream. "And yet," replied Huss, "I firmly hope that this life of Christ, which I engraved on men's hearts at Bethlehem when I preached his Word, will not be effaced; and that after I have ceased to live it will be still better shown forth, by mightier preachers, to the great satisfaction of the people, and to my own most sincere joy, when I shall be again permitted to announce his gospel—that is, when I shall arise from the dead."92 [HussMS_88]

GC (1911) 107.3 attributes this to Bonnechose: 'I write this letter in my prison and with my fettered hand, expecting my sentence of death to-morrow, but with a full and entire confidence that God will not abandon me; —that he will not permit me to outrage his holy truth, by confessing what false witnesses have wickedly alleged against me. When, with the assistance of Jesus Christ, we shall again meet in the delicious peace of the future life, you will learn how merciful God has shown himself towards me, how effectually he has supported me in the midst of my temptations and trials.' —Bonnechose, vol. 2, p. 67." Bonnechose was undoubtedly Wylie's source. 91 Wylie, b. 3, ch. 6, p. 160, par. 2: "Nay, in his prison he was cheered with a prophetic glimpse of the dawn of those better days that awaited the Church of God on earth, and which his own blood would largely contribute to hasten. Once as he lay asleep he thought that he was again in his beloved Chapel of Bethlehem. Envious priests were there trying to efface the figures of Jesus Christ which he had got painted upon its walls. He was filled with sorrow. But next day there came painters who restored the partially obliterated portraits, so that they were more brilliant than before." 92 Wylie, b. 3, ch. 2, p. 160, par. 3: "'Occupy your thoughts with your defense, rather than with visions,' said John de Chlum, to whom he had told his dream 'And yet,' replied Huss, 'I firmly hope that this life of Christ, which I engraved on men's hearts at Bethlehem when I preached his Word, will not be effaced; and that after I have ceased to live it will be still better shown forth, by mightier preachers, to the great satisfaction of the people, and to my own most sincere joy, when I shall be again permitted to announce his Gospel—that is, when I shall rise from the dead.' [Bonnechose, vol. 2, p. 24.]" Wylie, b. 3, ch. 6, p. 160, par. 2: "The irritation of the debate into which the Council had dragged him was forgotten, and he calmly began to prepare for death, not disquieted by the terrible form in which he foresaw it would come. The martyrs of former ages had passed by this path to their glory, and by the help of Him who is mighty he should be able to travel by the same road to his. He would look the fire in the face, and overcome the vehemency of its flame by the yet greater vehemency of his love. He already tasted the joys that awaited him within those gates that should open to receive him as soon as the fire should loose him from the stake, and set free his spirit to begin its flight on high."

Huss Refuses to Recant Thirty days elapsed. Huss had languished in prison, contending with fetters and impure air and sickness, for about two months.93 In this time many noblemen of Bohemia interceded on his behalf. They drew up a petition for his release which was presented to the Council by several of the most illustrious nobles of Bohemia. But notwithstanding all these efforts, he had so many enemies in that court, that no attention was paid to it, Abel must be slain because his own works were righteous and Cain was evil. Both parties, which are the Abel party and the Cain party, have been exhibiting themselves since Abel fell beneath the murderous hand of Cain. They have been working out two great principles. [OVER] [back of HussMS_88] In this time, many noblemen of Bohemia interceded on his behalf. They drew up a petition for his release, which was presented to the council by several of the most illustrious nobles of Bohemia. But notwithstanding all these efforts, he had so many enemies in that court, that no attention was paid to it. Abel must be slain because his own works were righteous and Cain's were evil. The reformer was compelled to submit to the sentence of a merciless tribunal. Shortly after the petition was presented, four bishops and two lords were sent by the emperor to the prison in order to prevail on Huss to recant. But he called God to witness with tears in his eyes that he was not conscious of having preached or written anything against the truth of God's word or the faith of the orthodox church.94 The deputies than represented the great wisdom and authority of the council: to which Huss replied, "Let them send me the meanest person of that council, who can convince me by argument from the word of God, and I will submit my judgment to him." The deputies finding they could not make any impression on him departed greatly astonished at the strength of his resolution in face of such fearful consequences.95 93 Wylie, b. 3, ch. 7, p. 161, par. 1: "Thirty days elapsed. Huss had languished in prison, contending with fetters, fetid air, and sickness, for about two months." 94 Bonnechose, vol. 2, pp. 71-73: "'It is worthy of remark—and it is not one of the least striking proofs of the justice of Huss's cause—that, at the very time that his enemies, as if alarmed at their [72] triumph, were calling on him to live, by escaping from the sentence which they had pronounced against him, his friends were exhorting him to persevere to the end, and die. The emperor, in the hope that their wishes would coincide with his own, prayed John de Chlum and Wenceslaus Duba to accompany four bishops, whom he had charged with the task of persuading John Huss to submit. He thought it more than probable that Huss would listen to their representations. They repaired to the refectory of the Franciscans, where Huss was brought before them. John de Chlum first addressed him." "'Dear master,' said he, 'I am not a learned man, and I deem myself unable to aid you by my counsels; you must, therefore, decide yourself on the course which you have to adopt, and determine whether you are guilty or not of those crimes of which the council accuses you. If you are convinced of your error, have no hesitation—be not ashamed to yield. But if, in your conscience, you feel yourself to be innocent, beware, by calumniating yourself, of committing perjury in the sight of God, and of leaving the path of truth through any apprehension of death.' "Huss was much affected, and replied with a flood of tears. 'Generous lord!'—said he—'O my noble friend!—I call the Almighty God to witness, that, if I was aware of having taught or written anything contrary to the Law or orthodox doctrine of the Church, I would retract with [73] the utmost readiness; and, even at this present time, I desire most vehemently to be better instructed in sacred literature. If, therefore, any one will teach me a better doctrine than I have inculcated myself, let him do it—I am ready to hear him; and, abandoning my own, I will fervently embrace the other.'" 95 John Fox, A History of the Lives, Sufferings, and Triumphant Deaths of the Primitive as well as the Protestant Martyrs from the Commencement of Christianity to the Latest Periods of Pagan and Popish Persecution (1845), pp. 121, 122: "The deputies then represented the great wisdom and authority of the council: to which Huss replied, 'Let them send the meanest person of that council, who can convince me by argument from the word of God, and I will submit my judgment to him.'" Bonnechose, vol. 2, p. 73: "'Do you, then, believe yourself,' said one of the bishops, 'to be wiser than the whole council?'

It was now the sixth of July 1415—the anniversary of his birth. This [day] was to be one of rejoicing in his enemies and to terminate his sorrows at the stake. The hall of the council was filled with a brilliant assemblage. There was seated the emperor. There were the princes, the deputies of the sovereignss, the patriarchs, archbishops, bishops, and priests, and there too were a vast concourse, which had been brought together to witness the spectacle. It was in the providence of God that this deed of murder of one of God's own children should not be done in a corner. They made it as imposing as possible. It was meet that such publicity should be given to this Reformer's death that when this champion of truth should yield up his life, the facts in the case should [be known.]96 The archbishop of Riga came to the prison to bring Huss to the council. Mass was being celebrated as they arrived at the church door and the man who would stand in defense of the truth found in the Word of God and who was brave and noble in God's sight because he would not violate his conscience, although bishops and priests and princes were against him, was obliged to stand in his great feebleness at the church door, being he, as a denounced heretic, would pollute the services. This devotion being ended, he was led in and seated on a platform where he might be seen conspicuous to the eyes of all the assembly. On sitting down, he was seen to engage in earnest [HussMS_89] 97 prayer, but the words were not heard. The sermon, usual on such occasions, was preached by the Bishop of Lodi. He chose as his text, "That the body of sin might be destroyed." He enlarged on schism as the source of all heresies, murders, sacrileges, robberies, and wars which had for so long a period desolated the church, and drew, says Lenfant, "such a horrible picture of the schism, that one would think at first he was exhorting the emperor to burn the two antiPopes, and not John Huss. Yet the bishop concluded in these terms, addressed to Sigismund: 'Destroy heresies and errors, but chiefly' (pointing to John Huss) 'that OBSTINATE HERETIC.'"98 "'I conjure you, in the name of the all-powerful God,' replied John Huss, 'to give me as my instructor in the Divine Word the least person in the council, and I will subscribe to what he says, and in such a manner as that the council will be satisfied.' "'See,' said the bishops, 'how stubborn he is in his heresy!'" 96 Wylie b. 3, ch. 7, p. 161, par. 1: "It was now the 6th of July, 1415—the anniversary of his birth. This day was to see the wishes of his enemies crowned, and his own sorrows terminated. The hall of the Council was filled with a brilliant assemblage. There sat the emperor; there were the princes, the deputies of the sovereign, the patriarchs, archbishops, bishops, and priests; and there too was a vast concourse which the spectacle that day was to witness had brought together. It was meet that a stage should be erected worthy of the act to be done upon it—that when the first champion in the great struggle that was just opening should yield up his life, all Christendom might see and bear witness to the fact." 97 Wylie b. 3, ch. 7, p. 161, par. 2: "The Archbishop of Riga came to the prison to bring Huss to the Council. Mass was being celebrated as they arrived at the church door, and Huss was made to stay outside till it was finished, lest the mysteries should be profaned by the presence of a man who was not only a heretic, but a leader of heretics. [Op. et Mon. Joan. Huss., tom. 2, p. 344; Noribergae, 1558. Lenfant, Hist. Counc. Const., vol. 1, p. 412.] Being led in, he was bidden take his seat on a raised platform, where he might be conspicuously in the eyes of the whole assembly. On sitting down, he was seen to engage in earnest prayer, but the words were not heard. Near him rose a pile of clerical vestments, in readiness for the ceremonies that were to precede the final tragedy." 98 Wylie b. 3, ch. 7, p. 161, par. 2: "The sermon, usual on such occasions, was preached by the Bishop of Lodi. He chose as his text the words, 'That the body of sin might be destroyed.' He enlarged on the schism as the source of the heresies, murders, sacrileges, robberies, and wars which had for so long a period desolated the Church, and drew, says Lenfant, 'such a horrible picture of the schism, that one would think at first he was exhorting the emperor to burn the two anti-Popes, and not John Huss. Yet the bishop concluded in these terms, addressed to Sigismund: 'Destroy heresies and errors, but chiefly' (pointing to John Huss) 'that OBSTINATE HERETIC.'' [Lenfant, Hist. Counc. Const., vol. 1, p. 413. Op. et Mon. Joan. Huss., tom. 2, p. 346.]"

The sermon being ended, the accusations against John Huss were again read, as also the depositions of the witnesses. And then Huss gave his final refusal to abjure.99 [OVER] [back of HussMS_89] Shutting Away the Light of God's Word After the close of the sermon his fate was determined his vindication rejected and if it had been clear as the Sun it could have had no weight with that Council while Huss claimed the liberty of believing the Word of God and taking it as his guide and his Councilor. The Council knew while he appealed to the Scriptures as the foundation of his faith he would never come to submit his conscience to be ruled by the Council as infallible in judgment, therefore he could not be one of them. The Council well knew the papal church had exalted the Council above the voice of God in His Word and all that is written their in. The Papal Council did not wish the light of God's Word to shine upon the people for there were many of their usages and customs in direct contradiction of that word and the strength of the Papal church would was to take every measure to hold the minds of the people to commandments of men in the place of the commandments of God their the midnight darkness that covered the earth and the gross darkness the minds of the people will not be dispelled by the Son of Righteousness. They engaged in designs of self glorification which made it essential to shut away the light of the Son of righteousness and hid his attractive loveliness that their sins might not be detected. The Scriptures taken before the voice of the Council would spoil everything for them. Satan had infused them with his spirit. He hates the hearing of righteousness. the Council accused him for being obstinate and incorrigible and decreed that he should be disrobed from the priesthood and his books publicly burned. If Christ was in heaven, He, with him, suffered the same. This he accompanied with a brief recapitulation of his proceedings since the commencement of the matter, ending by saying he had come to this council of his own free will, 'confiding in the safe conduct of the emperor here present.' As he uttered these last words, he looked full in the face of the emperor on whose brow the crimson of a deep blush was seen by the whole assembly, whose gaze was at that instant toward his majesty.100 Sentence of condemnation as a heretic was now passed on Huss. Then followed the ceremony of degradation—an ordeal which brought no blush upon the brow of the martyr.101 The sacerdotal garments were put upon him and thus arrayed he full in the gaze of the Council. They next put in his hand the chalice, as if he were about to celebrate mass, and and asked him if he was now ready to abjure. 99

Wylie, b. 3, ch. 7, p. 161, par. 3: "The sermon ended, the accusations against Huss were again read, as also the depositions of the witnesses; and then Huss gave his final refusal to abjure." 100 Wylie, b. 3, ch. 7, p. 161, par. 3: "This he accompanied with a brief recapitulation of his proceedings since the commencement of this matter, ending by saying that he had come to this Council of his own free will, 'confiding in the safe-conduct of the emperor here present.' As he uttered these last words, he looked full at Sigismund, on whose brow the crimson of a deep blush was seen by the whole assembly, whose gaze was at the instant turned towards his majesty. [Dissert. Hist. de Huss, p. 90; Jenae, 1711. Von der Hardt, tom. 4, p. 393. Lenfant, vol. 1, p. 422. The circumstance was long after remembered in Germany. A century after, at the Diet of Worms, when the enemies of Luther were importuning Charles V. to have the Reformer seized, not withstanding the safe-conduct he had given him-'No,' replied the emperor, 'I should not like to blush like Sigismund.' (Lenfant.)]" 101 Wylie, b. 3, ch. 7, p. 161, par. 4: "Sentence of condemnation as a heretic was now passed on Huss. There followed the ceremony of degradation—an ordeal that brought no blush upon the brow of the martyr."

Echoes of Jesus' Trials This servant of Jesus Christ remembered another occasion when no less a personage than Jesus Christ the Son of the living God [HussMS_90] was on trial for his life, was accused, and was condemned. Before Herod he was brought and question after question put to him but he answered him not a word. This man had taken his seat at the tribunal, but he was a murderer and an adulterer, crafty, cruel and debased. He was clad in royal purple, but Christ did not dare to answer him a word. Antipas became somewhat alarmed for his dignity. He had asked for Jesus to work a miracle before him and He neither worked a miracle nor answered him a word. He tried to cover his mortification with ridicule, [and] He ordered that the Son of God be clad in kingly garments and homage be given to him [to] see how he would bear his dignity. Thus the helpless prisoner was [clothed] and Herod was amused by putting upon him an old purple kingly robe and a scepter in his hand and a crown of thorns on his sacred head, and they mocked him; they smote him on the head with a reed; they bowed mockingly to him as to a king and ended with spitting in the face of the Lord of glory. Stripped of his robe of mockery but still wearing his crown of thorns which penetrated his holy temples they sent him back in his humble garments to Pilate, who declared he had examined him and so had Herod and fond in him nothing worthy of death but in his innocence he was scourged, and the demon cry was raised, "Crucify him! Crucify him!" The trial of Huss was in many respects a repetition of the scenes enacted at the trial of Christ Men were moved by the same spirit to repeat the same actions and this has been many times repeated in the History of Christ followers and will be repeated to the end of time. Huss was not scourged as Jesus although the cruelties of wicked men were exercised upon him. [HussMS_91] Huss stood before the Council a spectacle to the world to angels and to men.102 [back of HussMS_91] "These lords and bishops do counsel me that I should confess before you all that I have erred; which thing, if it might be done with the infamy and reproach of man only, they might, peradventure, easily persuade me to do; but now I am in the sight of the Lord my God, without whose great displeasure I could not do that which they require."103 "With what face, then, should I behold the heavens? How should I look on those multitudes of men to whom I have preached the pure gospel?" He firmly and decidedly answered, "No; I esteem their salvation more than this poor body, now appointed unto death."104 Again he was forced to hear that he did obstinately persevere in pernicious errors. Then they took from him the chalice, saying, "O accursed Judas, who, having abandoned 102

Allusion, 1 Cor. 4:9: "For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men." 103 'These lords and bishops do counsel me that I should confess before you all that I have erred; which thing, if it might be done with the infamy and reproach of man only, they might, peradventure, easily persuade me to do; but now I am in the sight of the Lord my God, without whose great displeasure I could not do that which they require.' John Fox and William Joseph Bramley-Moore, The Book of Martyrs (1866), p. 158. 104 Wylie, b. 3, ch. 7, p. 161, par. 4: "'With what face, then,' replied he, 'should I behold the heavens? How should I look on those multitudes of men to whom I have preached the pure Gospel? No; I esteem their salvation more than this poor body, now appointed unto death.' [Fox, Acts and Mon., vol. 1, p. 820]"

the counsels of peace, have taken part in that of the Jews, we take from you [this cup] filled with the blood of Jesus Christ." What mocking! Did these men know that Christ was before them? Did they know that they were dealing with Christ in the person of his saint? Christ identified his interest with suffering humanity. "I hope, by the mercy of God," replied John Huss, "that this very day I shall drink of his cup in his own kingdom; and in one hundred years you shall answer before God and before me." The seven bishops removed the sacerdotal garments, in which, in mockery, they had arrayed him, and as each bishop performed his office, he bestowed his curse upon the martyr after degrading him by removing the marks of the tonsure. They placed on his head a pyramidal-shaped cap on which were painted frightful figures of demons. 'Most joyfully,' said Huss, 'will I wear this crown of shame for thy sake, O Jesus, who for me didst wear the crown of thorns.' When thus attired in the spirit of the demons that assembled on that occasion, [HussMS_92] they degraded their own souls, but not the soul of Huss. 'Now, said the prelates, 'we devote thy soul to the devil.' 'And I,' said John Huss, lifting up his eyes toward heaven, 'do commit my spirit into thy hands, O Lord Jesus, for thou hast redeemed me. Huss Burned at the Stake Huss was then formally delivered up to undergo painful martyrdom at the stake. The procession formed, the martyr walking between the two sergeants. The princes and deputies, escorted by eight hundred men at arms, followed. In the cavalcade, mounted on horseback, were many bishops and priests delicately clad in robes of silk and velvet. The population of Constance followed in mass to see the end. As Huss passed the episcopal palace, his attention was drawn to a blazing fire before the gates. He was informed his books were being consumed. He smiled at the attempt to extinguish the light which he by faith saw in the near future would fill all Christendom.105 At the spot where he was to suffer death, he knelt and prayed most fervently, oft repeating, "Lord Jesus, into thy hands I commend my spirit." "We know not," said those who were near him, "what his life has been, but verily he prays after a devout and godly fashion." Turning his gaze upward in prayer to heaven, the paper crown fell off. One of the soldiers rushed forward and replaced it, saying, "He must be burned with the devils he had served." Again the martyr smiled.106 He was fastened to the stake facing east. "This," cried some, "Is not the right attitude for a heretic. He was again unbound and fastened, his face to the west, and made fast to 105

Wylie b. 3, ch. 7, pp. 163, par. 5f: "As Huss passed the episcopal palace, his attention was attracted by a great fire which blazed and crackled before the gates. He was informed that [164] on that pile his books were being consumed. He smiled at this futile attempt to extinguish the light which he foresaw would one day, and that not very distant, fill all Christendom." 106 Wylie b. 3, ch. 7, p. 164, par. 1: "The procession crossed the bridge and halted in a meadow, between the gardens of the city and the gate of Gottlieben. Here the execution was to take place. Being come to the spot where he was to die, the martyr kneeled down, and began reciting the penitential psalms. He offered up short and fervent supplications, and oftentimes repeated, as the by-standers bore witness, the words, 'Lord Jesus, into thy hands I commend my spirit.' 'We know not,' said those who were near him, 'what his life has been, but verily he prays after a devout and godly fashion.' Turning his gaze upward in prayer, the paper crown fell off. One of the soldiers rushed forward and replaced it, saying that 'he must be burned with the devils whom he had served.' [Op. et Mon. Joan. Huss., tom. 2, fol. 348. Lenfant, Hist. Counc. Const., vol. 1, pp. 428–430.] Again the martyr smiled."

the beam by a chain that passed around his neck. "It is thus," said he, "that you silence the goose, but a hundred years hence, [HussMS_93] there will arise a swan whom you can neither resist nor whose singing you shall be able to silence."107 He spoke by prophecy of Martin Luther, who came about one hundred years after, and a swan for his arms. Again he was urged by Louis of Bavaria and the Marshal of the Empire to have a care for his life, and renounce his errors. "What errors," asked Huss, " shall I renounce? I know myself guilty of none. I call God to witness that all that I have written and preached has been with the view of rescuing souls from sin and perdition; and, therefore, most joyfully will I confirm with my blood that truth which I have written and preached." They departed from him, and John Huss had no more words with men.108 He sang amid the flames, "Jesus, thou Son of David, have mercy on me."109 He uttered no cry of pain, nor could the vehemency of the fire stop his singing.110 A Biography of Faithfulness Huss was faithful unto death, and for him was reserved the crown of life. It was the council that claimed infallibility that was vanquished.111 His ashes were collected and thrown into the Rhine lest his adherents should honor them as relics." God is infallible. God has spoken by Solomon that he "requireth that which is past" (Ecclesiastes 3:15). He "seeks again" that which is past. [Marginal reading.] The body of 107

Wylie b. 3, ch. 7, p. 164, par. 2: "The stake was driven deep into the ground. Huss was tied to it with ropes. He stood facing the east. 'This,' cried some, 'is not the right attitude for a heretic.' He was again unbound, turned to the west, and made fast to the beam by a chain that passed round his neck. 'It is thus,' said he, 'that you silence the goose, but a hundred years hence there will arise a swan whose singing you shall not be able to silence.' [In many principalities money was coined with a reference to this prediction. On one side was the effigy of John Huss, with the inscription, Credo unam esse Ecclesiam Sanctam Catholican ('I believe in one Holy Catholic Church'). On the obverse was seen Huss tied to the stake and placed on the fire, with the inscription in the centre, Johannes Huss, anno a Christo nato 1415 condemnatur ('John Huss, condemned A.D. 1415'); and on the circumference the inscription already mentioned, Centum revolutis annis Deo respondebitis et mihi ('A hundred years hence ye shall answer to God and to me').—Gerdesius, Hist. Evang. Renov., vol. 1, pp. 51, 52.]" 108 Wylie, b. 3, ch. 7, p. 164, par. 3: "He stood with his feet on the faggots, which were mixed with straw that they might the more readily ignite. Wood was piled all round him up to the chin. Before applying the torch, Louis of Bavaria and the Marshal of the Empire approached, and for the last time implored him to have a care for his life, and renounce his errors. 'What errors,' asked Huss, 'shall I renounce? I know myself guilty of none. I call God to witness that all that I have written and preached has been with the view of rescuing souls from sin and perdition; and, therefore, most joyfully will I confirm with my blood that truth which I have written and preached.' At the hearing of these words they departed from him, and John Huss had now done talking with men." 109 Wylie, b. 3, ch. 7, p. 164, par. 4: "The fire was applied, the flames blazed upward. 'John Huss,' says Fox, 'began to sing with a loud voice, 'Jesus, thou Son of David, have mercy on me.' And when he began to say the same the third time, the wind so blew the flame in his face that it choked him.' [paraphrasing, Fox's Acts and Mon., p. 318]" 110 Wylie, b. 3, ch. 7, p. 164, par. 4: "Poggius, who was secretary to the Council, and AEneas Sylvius, who afterwards became Pope, and whose narratives are not liable to the suspicion of being colored, bear even higher testimony to the heroic demeanor of both Huss and Jerome at their execution. 'Both,' says the latter historian, 'bore themselves with constant mind when their last hour approached. They prepared for the fire as if they were going to a marriage feast. They uttered no cry of pain. When the flames rose they began to sing hymns; and scarce could the vehemency of the fire stop their singing.' [AEneas Sylvius, Hist. Bohem., cap. 36, p. 54; apud Gerdesius, Hist. Evang. Renov., vol. 1, p. 42.]" GC88 109.4 cites the other part of this paragraph: "Both bore themselves with constant mind when their last hour approached. They prepared for the fire as if they were going to a marriage [110] feast." 111 Wylie, b. 3, ch. 7, p. 164, par. 6: "When the martyr bowed his head at the stake it was the infallible Council that was vanquished. It was with Huss that the victory remained; and what a victory! Heap together all the trophies of [165] Alexander and of Caesar, what are they all when weighed in the balance against this one glorious achievement? From the stake of Huss, what blessings have flowed, and are still flowing, to the world!"

Huss was consumed. The council had done all that they could do with the man whose only crime was that he could not accept as infallible the Council of Constance, and he could not let their voice stand above the voice of God in His Word. But God seeks again "that which is past," recalling all the proceedings whether of judgment or of mercy. He recalls all of the doings112 of different ages and repeats them in [HussMS_94] the present generation. It is for this reason that there is such value in the registered experience of the believers of other days. The biography of the righteous is among the best treasures that the church can possess.113 We have the benefit of the accounts of the workings of the power of evil in contrast to the deeds114 of those who through many centuries were living by every word that proceedeth out of the mouth of God.115 This rich experience116 is bequeathed to us as a legacy of great value. When history shall be repeated, when the great men and women of earth will not come to the Bible for light and evidence and truth, when human commandments shall be exalted above the commandments of God, and when it shall be regarded a crime to obey God rather than civil laws, then we shall not have to tread a path in which we have had but few examples of others who have gone before us.117 The Lord supported his faithful ones to the end. This should be an encouragement. It should give confidence to the righteous in all ages that the Lord is unchangeable. He will manifest for His people in this age His grace and His power as He has done in past ages. The declarations of God's Word and the accuracy with which He has made them good in history combine to give us assurance and instruction of greatest value.118 We have a pledge from God himself which nothing can shake that, with the Bible for our guide, we shall have peace under all circumstances as our present help and an eternal weight of glory for our future reward. In the experience of Huss was a witness,119 a monument erected, calling the attention of the world to the promise: "Be thou faithful [HussMS_95] unto death, and I will give thee a crown of life" (Revelation 2:10). Registered in the history of nations, John Huss lives. His godly works and steadfast faith, his pure life and conscientious following of the truth that was unfolded to him, these he would not yield even120 to be saved a cruel death. That triumphant death was witnessed by all heaven, by the whole universe. Satan bruised the heel of the seed of the woman, but in the act of Huss his head was bruised, and, in the place of the deeds of that Council uprooting truth and righteousness in their cruelty to Huss, his example of constancy and faith has been 112

Changed from "recalls all of the Councils, all of the doings" (MR No. 741). Changed from "days, so that the biography" (MR No. 741). 114 Changed from "and the contrast the deeds" (MR No. 741). 115 Changed from "of many centuries are living" (MR No. 741). Allusion Mat 4:4 (KJV) "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." 116 Changed from "Which rich experience" (MR No. 741). 117 "Human commandments" was "the commandments of men" (CTr 325.3); "civil laws" was "the laws of men" (CTr 325.3): "gone before us" was "going before us" (MR No. 741). 118 Changed from "The accuracy with which God has made good his declarations in His word and His declaration and assurance combine. We have instruction of greatest value" (MR No. 741). 119 Changed from "Here in the experience of Huss" (CTr 325.5). 120 "Godly" changed from "godlike" (MR No. 741); "these" was "which" (MR No. 741); "even" was added (MR No. 741). 113

reflecting its light down along the times for centuries and encouraging others to submit their souls and bodies to God alone, and exalt God alone and take the Scriptures as their guide, which will make them the light of the world, and examples of faith and courage and steadfastness in truth and righteousness and nerve them to suffer and to endure, gaining victories even in sorrow and in death for he who follows Huss' example may expect the same mercies from the same God who braced and fortified John Huss, that his Christ-like bearing under trials, under suffering and contempt and abuse and perjury caused joy among the angels, the friends of truth and righteousness. and was seen in marked contrast to error, sin, injustice, and God will sustain them under similar test and trial. The experience of others becomes his experience through faith. The same wonders are wrought through prayer, the same mercies are obtained, the same promises realized, the same assistance from heaven communicated, the same victories achieved. [HussMS_96] We are surrounded by a great cloud of witnesses. The battlements of heaven are thronged with a great crowd of angels watching the conflict of human beings121 with the prince of darkness. They bend from the eminence and with intense interest they watch to see if the child of God, harassed, perplexed, persecuted, denounced, defamed, and condemned as was the Master, will look to heaven for strength. Heaven waits our demand upon its resources.122 It will they cast away the false props, the false theories, the words and sayings of men, and look to God through the one mediator for grace for strength and power. They will never look in vain. Angels are all waiting as messengers to minister unto those who shall be heirs of salvation. They are close by every one who needs their help while fighting the good fight of faith. Letters were received from the Barons of Bohemia which convinced the Council that when they threw the ashes of Huss into the Rhine and fancied they were done with him they were deceived.123 A storm was brewing which they could not handle as they had though they had handled Huss and got rid of and extinguished him. The thunder bolts they had been themselves loading which would break upon the nation and the thunders of wrath would cease until their were thousands slain and John Huss's death was a living power with his friends and countrymen hard to handle. [HussMS_97] Huss had been burned, his ashes thrown into the Rhine and borne away to the ocean, but the circumstances of his death—to be burned at the stake—sent a thrill of horror and indignation through Bohemia. His death would accomplish for Bohemia what his life could not. A living voice seemed to be repeating the words of truth uttered by him to the people. The indignation could not be suppressed. The sentiment was repeated by men of influence. The vindicator of his nation's wrongs—the reformer of his nation's religion— in short, the representative man of Bohemia, had been treacherously betrayed and murdered, and the nation considered this insult as done to themselves.124 121

Changed from "man" (EGW Estate). Changed from "waiting his demand upon" (EGW Estate). See CTr 325.5, 6 for the source of this transcription. 123 Wylie, b. 3, ch. 9, p. 167, par. 3: "Meanwhile a letter was received from the barons of Bohemia, which convinced the Council that it had deceived itself when it fancied it had done with Huss when it threw his ashes into the Rhine." 124 Wylie, b. 3, ch. 13, p. 178, par. 1: "Huss had been burned; his ashes, committed to the Rhine, had been borne away to their dark sepulcher in the ocean; but his stake had sent a thrill of indignation and horror through Bohemia. His death moved the hearts of his countrymen more powerfully than even his living voice had been able to do. The 122

The University of Prague issued a manifesto addressed to all Christendom, vindicating the memory of a man who had fallen a victim to the hatred of the priesthood and the perfidy of the emperor. His death was declared to be murder, and the Fathers at Constance were styled "an assembly of the adherents of Rome—the servants of Antichrist, and a crisis was fast hastening.125 The barons of Bohemia, when they heard of Huss's death at the stake, the wealthy, the noble held a council and speaking in the name of the Bohemian nation, address an energetic protest to Constance against the crime there enacted. They spoke in praise and admiration of the man whom the Council had consigned to the flames as a heretic, calling him the "Apostle of Bohemia; a man innocent, pious, holy, and a faithful teacher of the truth." Holding the pen in one hand, while the other rested on the sword's hilt, they said, "Whoever shall affirm that heresy [HussMS_98] is spread abroad in Bohemia, lies in his throat, and is a traitor to our kingdom; and, while we leave vengeance to God, to whom it belongs, we shall carry our complaints to the footstool of the indubitable apostolic Pontiff, when the Church shall again be ruled by such an one; declaring, at the same time, that no ordinance of man shall hinder our protecting the humble and faithful preachers of our Lord Jesus and our defending them fearlessly, even to the shedding of blood." In this remonstrance the nobles of Moravia concurred.126 But the truth had lost nothing. Deep impressions were made by the transactions at Constance. Men of reasoning minds began to compare the characters and religious doctrines of the persecutors and the false witnesses that perjured, the murderers who put Wycliffe to death, with the spirit, the constancy, the humility, the godly life and character of the persecuted. They called to mind the faithful principles and doctrines of Huss with the faith[less] doctrines and practices of those who were determined he should not live and the contrast was in no way favorable to the Pope, cardinals, bishops, and those composing the Council. The reason for his condemnation was talked of and the general decision was there was no fault in him that could be any occasion for his death. The writings of Huss were carefully searched and read and reread to see what there could be that his pen had traced that could have had his judges do so terrible a deed. [HussMS_99] vindicator of his nation's wrongs—the reformer of his nation's religion—in short, the representative man of Bohemia, had been cruelly, treacherously immolated; and the nation took the humiliation and insult as done to itself. All ranks, from the highest to the lowest, were stirred by what had occurred." 125 Wylie, b. 3, ch. 13, p. 178, par. 1: "The University of Prague issued a manifesto addressed to all Christendom, vindicating the memory of the man who had fallen a victim to the hatred of the priesthood and the perfidy of the emperor. His death was declared to be murder, and the Fathers at Constance were styled 'an assembly of the satraps of Antichrist.' Every day the flame of the popular indignation was burning more fiercely. It was evident that a terrible outburst of pent-up wrath was about to be witnessed in Bohemia." 126 Wylie, b. 3, ch. 13, p. 178, par. 2: "They eulogized, in the highest terms, the man whom the Council had consigned to the flames as a heretic, calling him the 'Apostle of Bohemia; a man innocent, pious, holy, and a faithful teacher of the truth.' [Comenius, Persecut. Eccles. Bohem., cap. 9, p. 33.] Holding the pen in one hand, while the other rested on their sword's hilt, they said, 'Whoever shall affirm that heresy is spread abroad in Bohemia, lies in his throat, and is a traitor to our kingdom; and, while we leave vengeance to God, to Whom it belongs, we shall carry our complaints to the footstool of the indubitable apostolic Pontiff, when the Church shall again be ruled by such an one; declaring, at the same time, that no ordinance of man shall hinder our protecting the humble and faithful preachers of the words of our Lord Jesus, and our defending them fearlessly, even to the shedding of blood.' In this remonstrance the nobles of Moravia concurred. [Huss. Mon., vol. 1, p. 99.]"

These writings, that had not been burned, were diligently examined and compared with the Scriptures, which had escaped the fire. The consequence was they felt that a solemn duty was enjoined upon them to stand in defense of Huss and brush off from his character and his teachings the smut and blacking evil men had put on him, and in this work their own hearts were opened to the receptions of the doctrines they had not endorsed. The examination of the Scriptures fastened the truth upon their minds in contrast with error. Tradition and perversion of the Scriptures and now so many believed and talked the same truths as did Huss. And his friends multiplied so fast that they went by the name Hussites.127 Truth Exalts a Nation. The reception of Bible truth was fast uprooting the practices and customs and doctrines of the Papacy. They saw in Bohemia that neglecting to obey the commandments of God plainly enjoined in his Word was to demoralize the nation while obeying the truth had exactly the opposite influence. The minds of the people are toned up instructed invigorated braced to meet a high moral standard. They saw the Papal power was tremendously pressing against every one who did not honor their claims and obey their commands. The whole pressure of corrupt civil and ecclesiastical organization for ages has been in direct opposition to the principles of the Gospel of Christ. And the Papacy has had every advantage to fasten these principles upon a church [that is] kept in darkness away from the light. It works by deception, by force, [and] by might to compel the conscience of men to renounce these principles. It is to be [HussMS_100] as Huss and Jerome were treated, to be burned at the stake, to be torn asunder of wild beasts and held up in the blackest of characters as Rome knows well how to do. The truth continued to grow for four years after the death of Huss, and the majority of the nation had embraced the faith for which the malice and bitterest hatred of the fathers were visited on John Huss. His disciples included not a few of the nobility, many of the wealthy burgers of the town, some of the inferior clergy, and the great majority of the peasantry. The enthusiasm and jealous advocating of truth preached by Huss brought great strength to the cause and made it truly national. The Bohemians who had been forbidden to preach to the people in their own tongue128 and to celebrate the communion of both kinds, now went fully to do this. Rome had forbidden the cup and permitted prayers only in Latin. The Bohemians, by breaking the shackles, became free from the oppressive yoke.129 127 Here GC88 inserts sections "Jerome Comes to Constance," "Jerome Submits to the Council," and "Jerome's Courageous Defense." 128 Wylie, b. 3, ch. 1, p. 135, par. 1: "The minister of Bethlehem Chapel was then bound to preach on all church days early and after dinner (in Advent and fast times only in the morning), to the common people in their own language." 129 Wylie, b. 3, ch. 13, p. 179, par. 1: "The movement continued to make progress. Within four years from the death of Huss, the bulk of the nation had embraced the faith for which he died. His disciples included not a few of the higher nobility, many of the wealthy burghers of the towns, some of the inferior clergy, and the great majority of the peasantry. The accession of the latter, whose single-heartedness makes them capable of a higher enthusiasm and a more entire devotion, brought great strength to the cause. It made it truly national. The Bohemians now resumed in their churches the practice of Communion in both kinds, and the celebration of their worship in the national language. Rome had signalised their subjugation by forbidding the cup, and permitting prayers only in Latin. The Bohemians, by challenging freedom in both points, threw off the marks of their Roman vassalage."

[HussMS_101ff missing]130 War in Bohemia The murderers of Huss did not stand quietly by and witness the triumph of his cause. The pope and the emperor united to crush out the movement, and the armies of Sigismund were hurled upon Bohemia. {GC88 115.4} But a deliverer was raised up. Ziska, who soon after the [116] opening of the war became totally blind, yet who was one of the ablest generals of his age, was the leader of the Bohemians. Trusting in the help of God and the righteousness of their cause, that people withstood the mightiest armies that could be brought against them. Again and again the emperor, raising fresh armies, invaded Bohemia, to be ignominiously repulsed. The Hussites were raised above the fear of death, and nothing could stand against them.131 A few years after the opening of the war, the brave Ziska died; but his place was filled by Procopius, who was an equally brave and skillful general, and in some respects a more able leader. {GC88 115.5} The enemies of the Bohemians, knowing that the blind warrior was dead, deemed the opportunity favorable for recovering all that they had lost. The pope now proclaimed a crusade against the Hussites,132 and again an immense force was precipitated upon Bohemia, but only to suffer terrible defeat. Another crusade was proclaimed. In all the papal countries of Europe, men, money, and munitions of war were raised. Multitudes flocked to the papal standard, assured that at last an end would be made of the Hussite heretics. Confident of victory, the vast force entered Bohemia. The people rallied to repel them. The two armies approached each other, until only a river lay between them. The allies were greatly superior in numbers, yet instead of advancing boldly to attack the Hussites, they stood as if spellbound, silently gazing upon them. Then suddenly a mysterious terror fell upon the host. Without striking a blow that mighty force broke and scattered, as if dispelled by an unseen power. Great numbers were slaughtered by the Hussite army, which pursued the fugitives, and an immense booty fell into the hands of the victors, so that the war, instead of impoverishing, enriched the Bohemians.133 {GC88 116.1} A few years later, under a new pope, still another crusade was set on foot. As before, men and means were drawn from all the papist countries of Europe. Great were the [117] inducements held out to those who should engage in this perilous enterprise. Full forgiveness of the most heinous crimes was insured to every crusader.134 All who died in the war were promised a rich reward in Heaven, and those who survived were to reap honor and riches on the field of battle. Again a vast army was collected, and crossing 130

Extant text of MS 38, 1887 ends here. Verbatim words from histories in GC88 marked; there likely were pages from here forward. GC88 115.4-119.2 goes on to describe the Hussite battles with the papal forces, represented to Ellen White in vision (see Ellen G. White in Europe, p. 262, and 3BIO 439.3, 4), using Wylie's account (Wylie, b. 3, ch. 14, 16-19). 131 Wylie, b. 3, ch. 14, p. 188, par. 3: "The cause for which they fought had a hallowing effect upon their conduct in the camp, and raised them above the fear of death." 132 Wylie, b. 3, ch. 16, p. 191, par. 3: "This letter was speedily followed by a bull, ordaining a new crusade against the Hussites." 133 Wylie, b. 3, ch. 17, p. 196, par. 2: "The crusaders were in greatly superior force, but instead of dashing across the stream, and closing in battle with the Hussites whom they had come so far to meet, they stood gazing in silence at those warriors." GC (1911) 116.2 quotes Wylie: "The crusaders were in greatly superior force, but instead of dashing across the stream and closing in battle with the Hussites whom they had come so far to meet, they stood gazing in silence at those warriors." 134 Wylie, b. 3, ch. 17, p. 200, par. 1: "Confessors were appointed to give absolution of even the most heinous crimes, such as burning churches, and murdering priests, that the crusader might go into battle with a clear conscience."

the frontier they entered Bohemia. The Hussite forces fell back before them, thus drawing the invaders farther and farther into the country, and leading them to count the victory already won.135 At last the army of Procopius made a stand, and, turning upon the foe, advanced to give them battle. The crusaders, now discovering their mistake, lay in their encampment awaiting the onset. As the sound of the approaching force was heard, even before the Hussites were in sight, a panic again fell upon the crusaders. Princes, generals, and common soldiers, casting away their armor, fled in all directions. In vain the papal legate, who was the leader of the invasion, endeavored to rally his terrified and disorganized forces. Despite his utmost endeavors, he himself was swept along in the tide of fugitives. The rout was complete, and again an immense booty fell into the hands of the victors. {GC88 116.2} Thus the second time a vast army, sent forth by the most powerful nations of Europe, a host of brave, warlike men, trained and equipped for battle, fled without a blow, before the defenders of a small and hitherto feeble nation. Here was a manifestation of divine power. The invaders were smitten with a supernatural terror.136 He who overthrew the hosts of Pharaoh in the Red Sea, who put to flight the armies of Midian before Gideon and his three hundred, who in one night laid low the forces of the proud Assyrian, had again stretched out his hand to wither the power of the oppressor. "There were they in great fear, where no fear was; for God hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because God hath despised them" (Psa. 53:5). {GC88 117.1} Resort to Diplomacy The papal leaders, despairing of conquering by force, at [118] last resorted to diplomacy. A compromise was entered into, that while professing to grant to the Bohemians freedom of conscience, really betrayed them into the power of Rome. The Bohemians had specified four points as the condition of peace with Rome: The free preaching of the Bible;137 the right of the whole church to both the bread and the wine in the communion, and the use of the mother-tongue in divine worship; the exclusion of the clergy from all secular offices and authority; and in cases of crime, the jurisdiction of the 135 Wylie, b. 3, ch. 17, p. 200, par. 3: "His design was to lure the enemy farther into the country, and fall upon him on all sides." 136 Significantly, Ellen White included in GC88 116.1 (paralleling Wylie, b. 3, ch. 17, p. 196, par. 2) an incident, which her son W. C. White described as coming from a vision. This suggests that Mrs. White used Wylie to describe scenes she had seen in vision regarding the history of reform in Bohemia. W. C. White wrote: "One Sabbath, at Basel [the earliest this could be would be September 1885], I was reading Wylie's History of Protestantism, telling about the experience of the Roman armies coming against the Bohemians, and how a large body of persecutors would see a little body of Protestants, and become frightened and beat a hasty retreat. As I read it to Mother, she interrupted me and told me a lot of things in the pages ahead, and told me many things not in the book at all. [He later added: 'When I had read through a page, she took up the narrative and described the experience with all the clearness and vividness of one who had seen it and she brought in a number of very interesting features not mentioned by Wylie. After she had finished her description of the scene, I said, 'Mother, have you read that in Wylie's?'] She said, 'I never read about it, but the scene has been presented to me over and over again. I have seen the papal armies, and sometimes before they had come in sight of the Protestants, the angels of God would give them a representation of large armies, that would make them flee.'" "I said, 'Why did you not put that into your book [i.e., the 'first edition of Great Controversy']?' She said, 'I did not know where to put it. ['… now that I know when and where it occurred, I will write out what was presented to me and it can be incorporated in the next edition of the book.']'—DF 105b, 'W. C. White Statements Regarding Mrs. White and Her Work,' " Dec. 17, 1905" (3BIO 439.3, 4; bracketed additions are from a July 25, 1919 letter that W. C. White wrote from St. Helena, California). 137 Wylie, b. 3, ch. 2, p. 140, par. 1: "With zeal quickened by his banishment, he thunders more courageously than ever against the tyranny of the priesthood in forbidding the free preaching of the Gospel."

civil courts over clergy and laity alike. The papal authorities at last agreed to accept the four articles, stipulating, however, that the right of explaining them, of deciding upon their exact meaning, should belong to the church.138 On this basis a treaty was entered into, and Rome gained by dissimulation and fraud what she had failed to gain by conflict; for, placing her own interpretation upon the Hussite articles, as upon the Bible, she could pervert their meaning to suit her own purposes. {GC88 117.2} A large class in Bohemia, seeing that it betrayed their liberties, could not consent to the compact. Dissensions and divisions arose, leading to strife and bloodshed among themselves. In this strife the noble Procopius fell, and the liberties of Bohemia perished. {GC88 118.1} Sigismund, the betrayer of Huss and Jerome, now became king of Bohemia, and, regardless of his oath to support the rights of the Bohemians, he proceeded to establish popery. But he had gained little by his subservience to Rome. For twenty years his life had been filled with labors and perils. His armies had been wasted and his treasuries drained by a long and fruitless struggle; and now, after reigning one year, he died, leaving his kingdom on the brink of civil war, and bequeathing to posterity a name branded with infamy.139 {GC88 118.2} Tumults, strife, and bloodshed were protracted. Again foreign armies invaded Bohemia, and internal dissension continued to distract the nation. Those who remained faithful to the gospel were subjected to a bloody persecution. [119] A District Church is Formed As their former brethren, entering into compact with Rome, imbibed her errors, those who adhered to the ancient faith had formed themselves into a distinct church, taking the name of "United Brethren."140 This act drew upon them maledictions from all classes. Yet their firmness was unshaken. Forced to find refuge in the woods and caves, they still assembled to read God's Word and unite in his worship. {GC88 118.3} Through messengers secretly sent out into different countries, they learned that here and there were isolated confessors of the truth—a few in this city and a few in that, the object, like themselves, of persecution; and that amid the mountains of the Alps was an ancient church, resting on the foundations of Scripture. This intelligence was received with great joy, and a correspondence was opened with the Waldensian Christians.141 {GC88 119.1} 138

Wylie, b. 3, ch. 18, p. 207, par. 2: "The negotiations ended in a compromise. It was agreed that the four articles of the Hussites should be accepted, but that the right of explaining them, that is of determining their precise import, should belong to the Council—in other words, to the Pope and the emperor." GC (1911) 118.1 quotes Wylie: "The papal authorities at last 'agreed that the four articles of the Hussites should be accepted, but that the right of explaining them, that is, of determining their precise import, should belong to the council—in other words, to the pope and the emperor.' [Wylie, b. 3, ch. 19, p. 209, par. 3]" 139 Wylie, b. 3, ch. 19, p. 209, par. 3: "This open treachery provoked a storm of indignation; the country was on the brink of war, and this calamity was averted only by the death of the emperor in 1437, within little more than a year after being acknowledged as king by the Bohemians. [Lenfant, Hist Conc. Basle, tom. 2, p. 63.]" 140 Wylie, b. 3, ch. 19, p. 212, par. 1: "About the year 1455, the Taborites formed themselves into a distinct Church under the name of the 'United Brethren.'" 141 Wylie, b. 3, ch. 19, p. 212, par. 2: "These messengers returned to say that everywhere darkness covered the face of the earth, but that nevertheless, here and there, they had found isolated confessors of the truth—a few in this city and a few in that, the object like themselves of persecution; and that amid the mountains of the Alps was an ancient Church, resting on the foundations of Scripture, and protesting against the idolatrous corruptions of Rome. This intelligence gave great joy to the Taborites; they opened a correspondence with these confessors, and were much

Waiting for Daybreak Steadfast to the gospel, the Bohemians waited through the night of their persecution, in the darkest hour still turning their eyes toward the horizon like men who watch for the morning. "Their lot was cast in evil days, but they remembered the words first uttered by Huss, and repeated by Jerome, that a century must revolve before the day should break. These were to the Hussites what the words of Joseph were to the tribes in the house of bondage: 'I die, and God will surely visit you, and bring you out.'" Wylie, b. 3, ch. 19.142 About the year 1470 persecution ceased, and there followed a period of comparative prosperity. When "the end of the century arrived, it found two hundred churches of the 'United Brethren' in Bohemia and Moravia. So goodly was the remnant which, escaping the destructive fury of fire and sword, was permitted to see the dawning of that day which Huss had foretold." Wylie, b. 3, ch. 19.143 {GC88 119.2}

cheered by finding that this Alpine Church agreed with their own in the articles of its creed, the form of its ordination, and the ceremonies of its worship." Wylie quoted in GC (1911). GC (1911) 119.2 uses more of Wylie: Through messengers secretly sent out into different countries, they learned that here and there were 'isolated confessors of the truth, a few in this city and a few in that, the object, like themselves, of persecution; and that amid the mountains of the Alps was an ancient church, resting on the foundations of Scripture, and protesting against the idolatrous corruptions of Rome.'--Wylie, b. 3, ch. 19. This intelligence was received with great joy, and a correspondence was opened with the Waldensian Christians." 142 Wylie, b. 3, ch. 19, p. 213, par. 1: "Their lot was cast in evil days, but they knew that the appointed years of darkness must be fulfilled. They remembered the words first uttered by Huss, and repeated by Jerome, that a century must revolve before the day should break. These were to the Taborites what the words of Joseph were to the tribes in the House of Bondage: 'I die, and God will surely visit you, and bring you out.' The prediction kept alive their hopes in the night of their persecution, and in the darkest hour their eyes were still turned towards the horizon like men who watch for the morning. Year passed after year. The end of the century arrived: it found 200 churches of the 'United Brethren' in Bohemia and Moravia. [Comenius, Hist. Eccles. Bohem., p. 74.] So goodly was the remnant which, escaping the destructive fury of fire and sword, was permitted to see the dawning of that day which Huss had foretold." 143 Wylie, b. 3, ch. 19, p. 213, par. 1: "The prediction kept alive their hopes in the night of their persecution, and in the darkest hour their eyes were still turned towards the horizon like men who watch for the morning. Year passed after year. The end of the century arrived: it found 200 churches of the 'United Brethren' in Bohemia and Moravia. [Comenius, Hist. Eccles. Bohem., p. 74.] So goodly was the remnant which, escaping the destructive fury of fire and sword, was permitted to see the dawning of that day which Huss had foretold. [Ezra Hall Gillett, Life and Times of John Huss, vol. 2, p. 570]"

Enterprise_3/13/1889_p1c4 CHRONICLES.

____ BOOK II—CHAPTER II.

Now it came to pass that a mighty warrior came out of the province of Michigan, and he wore not a sword or buckler but he was valiant and brave and he smote with mighty words and great knowledge. And he came forth to meet the people called Adventists, and he saith, “Come unto the battle with me and I will lay you out even as the wind bloweth the chaff from the thresher, and the place thereof shall know you no more, for I am of the tribe of Canright, of the great city of Otsego.” Now the few people called Adventists did tremble mightily and they said unto their greatest warrior “Go forth to battle though it be to death, and defend our citadel and our mighty queen, for verily we are troubled greatly and sore at heart.” And they chose William, of the tribe of Healey to go forth to battle against his mighty Canright, and they met in the great hall called Truitt’s, even after the sun had gone down, and there were assembled, yea, more than nine hundred and three score and nine to hear the mighty words of these warriors. Now three men, wise in all tings, were chosen moderators even unto the Roseite, the Wallacite and the Owenite and they kept the peace in the great house. Now, the mighty men did talk even unto the space of two hours after the going down of the sun. Now there was a mighty queen who ruled over the tribe of the Adventists, and their mighty warrior told of her great deeds, of how she talked with God, and holdeth a mighty book in her hand for the space of four hours, even unto twenty-seven pounds did this mighty book weigh, and no man could move her for her strength was greater than ever man possessed—even by Sampson who died many years ago, and the people shook their heads and said, “Verily it is a fish fishy,” and they believed it not and many other mighty acts did she do even in visions, and she liveth yet as a mighty queen of the peole called Adventists and no one dare look upon her for there was no one like unto her under the heavens. For verily she did prophesy, but it came not to pass for she was a prophet only in name. And she saith, “Keep thou Saturday for Sabbath or thou shalt go to the place that is hotter than Arizona.” And the foolish obeyed her command but the wise saith, “We will take our chances” and they kept the Sunday of the people and ate of whatsoever was good, and feared not the place that is hotter than Arizona. Of all these things did the mighty man of the Adventists tell, and the warrior Canright did say, “I believe it not,” and he read from many books and told of many things he knew, and did say, “Now then hearken unto me and turn from your false prophets and from your foolishness and worship God and thou sahlat be saved.” And the people did say, “Amen” even as one voice did they say “Amen.” Now for the space of eight nights did they talk against each other. And after these things did they gather themselves together and go unto the province of St. Helena, event these mighty warriors, and the city of Healdsburg knew them no more. MOSES. Enterprise_3/13/1889_p2_c1 Healdsburg Enterprise, Wednesday, March 13, 1889. FALSE CHARGES REFUTED. Time and full and candid investigation are always favorable to the truth. Through lack of these error often bears off a seeming victory. It can be as loudly declared, as strongly asserted, as truth; but its character is not thereby changed. Those who love error will be content to abide by its assertions; those who love truth will, if opportunity offers, use all legitimate means to ascertain what it is. Especially ought this to be the case when an individual’s reputation is at stake.

It is for the purpose of assisting in the search of truth that these pages are written. Not long since Mr. D. M. Canright, of Michigan, began an attack upon Seventh-day Adventists, in Healdsburg. He was called to the place for this purpose by the Pastors’ Union of Healdsburg. Upon their challenge a debate was arranged to take place between Mr. Canright and Eld. W. M. Healey, beginning February 21, 1889. Some statement were made, and some things occurred during the debate of which lack of time and opportunity prevented the proper correction, explanation and elucidation. This is especially true as regards some of Mr. Canright’s charges against Mrs. E. G. White, which we notice in the following pages: In the debate on the evening of February 22d, Mr. Canright said (as appears in the short-hand notes of the reporter): “At least one-half of every line in the ‘Great Controversy’ is borrowed or copied from some other author.” Of the statements made by Mr. Canright J. E. Caldwell, M.D., says: “I find in my note book, taken directly from D. M. Canright’s talk against Mrs. White, in his debate with Elder Healey, ‘Mrs. White is a plagiarist.’ ‘She has copied whole pages.’ She copied seven long pages from ‘Andrew’ History of the Sabbath.’ The same thoughts were repeated in other words that I did not take down.” Elder R. S. Owen says: “D. M. Canright said, ‘Mrs. White is a literary thief.’ ‘One-half of the “Great Controversy” is copied without credits.’ Whole pages are taken from ‘Andrews’ History of the Sabbath’ ‘Brother Towson and myself have been examining them and found whole pages, yes, seven solid pages.’ ” That Mrs. Canright intended to convey the idea to the audience that Mrs. White had copied seven pages is apparent from the following fact: When, in the debate Elder Healey demanded of him that he read the pages, he threw down the following list and said, “Here they are.” See below an exact copy of the page numbers, just as he had them arranged: “Great Controversy.” Page 57 “ 180 “ 181 “ 182 “ 183 “ 183 “ 184 “ 184 “ 185

“History of Sabbath.” Page 369 “ 459 “ 480 “ 481-82 “ 491 “ 493 “ 494 “ 497 “ 498

7 pages. In Elder Healey’s notes, taken down while Mr. Canright was speaking. I find the following entered as the exact words spoken by Mr. Canright: “Mrs. White copied one-half of the book ‘Great Controversy.’ ” “She copied from ‘Andrews’ History of the Sabbath’ whole pages.” “Seven solid pages,” and “without credits.” At the close of the session of the debate; on Wednesday evening, February 27th, Mr. Healey demanded that Mr. Canright make good his statement that Mrs. White had copied “seven solid pages from Andrews’ ‘History of the Sabbath’ in ‘Great Controversy,’ ” or take it back. Whereupon it was demanded by the audience that the moderator of the discussion, Mr. Rose, appoint a committee of three to examine the pages, and report on the next evening. He appointed J. N. Loughborough, H. B. McBride, and John N. Bailhache as said committee. “This committee met in Truitt’s Theatre, with D. M. Canright and W. M. Healey, on the morning of February 28th. Concerning the point referred to the committee, Mr. Healey says: “This ‘seven solid pages’ was the question we presented to the committee, and when Mr. Canright denied saying it[.] I offer to support the statement with twenty witnesses. Then Mr. Canright said, ‘If I said so it was a slip of the tongue.’ This was the point I raised and demanded

that it be proved or taken back. The point was ignored by the majority of the committee, and they proceeded to try and find any statements that were alike in the book on matters of fact. Signed. “W. M. HEALEY.” There was one other point that was also referred to the committee, which will appear further on. On the evening of February 28th, at the close of the debate, there was a majority report made by the committee, as follows: “Your committee appointed last evening, and to whom certain questions at issue between Elder Canright and Eld. Healey were submitted, beg leave to report: First, at the outset, they were met with some difference between the gentlemen as to the matter at issue, Mr. Healey claiming that Mr. Canright had stated that seven solid pages of Mrs. White’s ‘Great Controversy’ were taken bodily from Eld. Andrew’s ‘History of the Sabbath.’ This statement Mr. Canright denied having made, and said if he had done so it was a slip of the tongue, and not what he intended to say, but that he did say and charged Mrs. White with plagiarism, or literary theft, and to sustain this compared the language used in Mrs. White’s book and that of Elder Andrews. The question then stated left us to receive proof of the statement of plagiarism only, and not to the number of pages. “From the statement made to us by Mr. Healey that Mrs. White was a comparatively ignorant, uneducated women, who read but little, we thought it a remarkable coincidence that on consecutive pages of her book, and that upon the same subject by Mr. Andrews, she should have quoted largely of his ideas, and in many instances his exact words. “The majority of your committee beg to state respectfully that they disclaim entirely passing upon the divine inspiration of Mrs. White’s visions, but reason, and form their opinion strictly upon the same ground they would any profane matter. Having given the subject such candid consideration as the time allows, we are compelled to say that we believe Mrs. White had Eld. Andrews’ work before her when she wrote her visions, and copied largely both in ideas and language from it. “As to the question of Herod, Mrs. Canright state that Mrs. White, in ‘Spiritual Gifts,’ Vol. I., maintains that the same Herod who killed John, also killed James; the majority of your committee things she does. “John N. Bailhache, “H. B. McBride.” “Healdsburg, Cal., Feb. 28, 1889. This majority report was followed by the following minority report: Minority report of Elder J. N. Loughborough on matters submitted to the committee, consisting of H. B. McBride, J. N. Bailhache and himself: “First, on the statement made by Mr. Canright that Mrs. White said that Herod that killed John the Baptist was the same Herod that killed James and apprehended Peter, I beg leave to demur from their decision, because no such statement is found in the chapter from which he professes to be reading. The quotation he read only states that the Herod there mentioned slew James and took Peter, without making any reference whatever to John, or affirming what he said was there. Second, the charge made by Mr. Canright that Mrs. White had copied verbatim from Andrews’ History of the Sabbath, whole paragraphs and parts of page, was not sustained, for in the selections that Mr. Canright submitted to us from both books, except one or two historical quotations, where the quotations were properly placed, the sentences were not the same, but were expressed in a different manner, and these did not refer to the ideas and reasoning of Mr. Andrews, but were matters of historical statement, readily attainable from many sources besides Andrews’ ‘History of the Sabbath.’ Signed. “J. N. Loughborough “Healdsburg, Cal, February 28, 1889.” “Mr. Canright, after saying that Mrs. White taught that the same Herod that killed John killed James, took up her book and pretended to read, ‘The same Herod that killed John killed James, and when he saw that this pleased the Jews he took Peter also.’ I did not raise the question at all as to whether she thought it was the same Herod or not, but I accused him of pretending to read the words from her book that were not there. The correct quotation would not help him at all; for it says nothing about John. The committee refused to pay any attention to the real question, but

report, ‘Your committee thinks she dose.’ That is, they think she meant the same Herod. We do not care what they think she meant, but we deny that she said what Mr. Canright said she did, and pretended to find in her book.” After the report from the committee had been made Professor Grainger arose and requested that the paragraphs in the two books be read. It was objected to by Mr. McBride, who thought there was not time. Then Mr. Canright arose to confirm Mr. McBride’s statement, and said that it would take till 1 o’clock at night to do it. A Sunday school superintendent who seemed to have more zeal than knowledge of parliamentary usage, arose and moved that the meeting adjourn, greatly to the disgust and contempt of the moderator who evidently wished to see fair play. He plainly told the man that he could “adjourn as soon as he pleased.” He seemed under this rebuke to choose to subside instead of adjourning. Then a vote was passed accepting the majority report of the committee, and that the committee be discharged. The meeting then adjourned. We give below side by side, the pages from “Great Controversy” and “History of the [Enterprise_3/13/1889_p2p_c2] Sabbath,” as numbered in Mr. Canright’s list on page 2, that the reader may judge for himself of the truthfulness of Mr. Canright’s charge of “seven solid pages.” “GREAT CONTROVERSY.”

“HISTORY OF THE SABBATH.”

Page 57. In the sixth century the papacy had become firmly established. Its seat of power was fixed in the imperial city, and the bishop of Rome was declared to be head over the entire church. Paganism had given place to the papacy. The dragon had given to the beast “his power, and his seat, and great authority.” And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and John.1 Christians were forced to choose, either to yield their integrity and accept the papal ceremonies and worship, or to wear away their lives in dungeon cells, or suffer death by the rack, the fagot, or the headsman’s ax. Now were fulfilled the words of Jesus, “Ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name’s sake.”2

Page 369. The opening of the sixth century witnessed the development of the great apostasy to such an extent that the man of sin might be plainly seen sitting in the temple of God.3 The western Roman Empire had been broken up into ten kingdoms, and the way was now prepared for the work of the little horn.4 In the early part of this century, the bishop of Rome was made head over the entire church by the emperor of the Ease, Justinian.5 The dragon gave unto the beast his power, and his seat, and great authority. From this accession to supremacy by the Roman pontiff, date the “time, times, and dividing of time,” or twelve hundred and sixty years of the prophecies of Daniel and John.

Page 180. There were some among them, however, who honored the Sabbath of the fourth commandment. Such was the belief and practice of Carlstadt, and there were others who united with him. John Frith, who aided Tyndale in the translation of the Scriptures, and who was martyred for his faith, thus states his views respecting the Sabbath: “The Jews have the word of God for their Saturday, since it is the seventh day, and they were commanded to keep the seventh

Page 459. Carlstadt needed Luther’s help, and he accepted it. Did not Luther also need that of Carlstadt? Is it not time that Carlstadt should be vindicated from the great obloquy thrown upon him by the prevailing party? And would not this have been done long since had not Carlstadt been a decided Sabbatarian? John Frith, an English reformer of considerable note and a martyr, was converted by the labors of Tyndale about 1525, and assisted him in the translation of the Bible. He was burned at

1

Rev. 13:2. Dan. 7:25; Rev. 13:5–7. Luke 21:16, 17. 3 2 Thess. 2:1. 4 Dan. 7:2. 5 Dan. 7:8, 24, 25; Rev. 13:1-5. Typographical error; should be “East.” 2

day solemn. And we have not the word of God for us, but rather against us; for we keep not the seventh day, as the Jews do, but the first, which is not commanded by God’s law.”

Smithfield, July 4, 1533. He is spoken of in the highest terms by the historians of the English Reformation. His views respecting the Sabbath and first-day are thus stated by himself: “The Jews have the word of God for their Saturday, sith (since) it is the seventh day, and they were commanded to keep the seventh day solemn. And we have not the word of God for us, but rather against us; for we keep not the seventh day, as the Jews do, but the first, which is not commanded by God’s law.”

Page 181. A hundred years later John Trask acknowledged the obligation of the true Sabbath, and employed voice and pen in its defense. He was soon called to account by the persecuting power of the Church of England. He declared the sufficiency of the Scriptures as a guide for religious faith, and maintained that civil authorities should not control the conscience in matters which concern salvation. He was brought for trial before the infamous tribunal of the Star Chamber, where a long discussion was held respecting the Sabbath. Trask would not depart from the injunctions and commandments of God to obey the commandments of men. He was therefore condemned, and sentenced to be set upon the pillory, and thence to be publicly whipped to the fleet, there to remain a prisoner. This cruel sentence was executed, and after a time his spirit was broken. He endured his sufferings in the prison for one year, and then recanted. Oh that he had suffered on, and won a martyr’s crown!

Page 480. John Trask began to speak and write in favor of the seventh day as the Sabbath of the Lord, about the time that King James I., and the archbishop of Canterbury, published the famous “Book of Sports for Sunday,” in 1618. His field of labor was London, and being a very zealous man, he was soon called to account by the persecuting authority of the Church of England. He took high ground as to the sufficiency of the Scriptures to direct in all religious services, and that the civil authorities ought not to constrain men’s consciences in matters of religion. He was brought before the infamous Star Chamber, where a long discussion was held respecting the Sabbath: it was on this occasion that Bishop Andrews first brought forward that now famous first-day argument, that the early martyrs were tested by the question, “Hast thou kept the Lord’s day?”

Page 181-2. The wife of Trask was also a Sabbath-keeper. She was declared, even by her enemies, to be a woman endowed with many virtues worthy the imitation of all Christians. She was a school-teacher of acknowledged excellence, and was noted for her carefulness in dealing with the poor. “This,” said her enemies, “she professed to do out of conscience, as believing she must one day come to be judged for all things done in the flesh. Therefore she resolved to go by the safest rule, rather against than for her private interest.” Yet it was declared that she possessed a spirit of strange, unparalleled obstinacy in adhering to her own opinions, which spoiled her. In truth, she chose to obey the word of God in preference to the traditions of men. At last this noble woman was seized

Pages 481-2. Pagitt gives her character thus: “She was a woman endued with many particular virtues, well worthy the imitation of all good Christians, had not error in other things, especially a spirit of strange unparalleled opinionativeness and obstinacy in her private conceits, spoiled her.” Pagitt says that she was a school-teacher of superior excellence. She was particularly careful in her dealings with the poor. He gives her reasons thus: “This she professed to do out of conscience as believing she must one day come to be judged for all things done in the flesh. Therefore she resolved to go by the safest rule, rather against than for her private interests.” Pagitt gives her crime in the following words: “At last, for teaching only five days in the week, and resting upon Saturday, it being known upon

and thrust into prison. The charge brought against her was that she taught only five days in the week, and rested on Saturday, it being known that she did it in obedience to the fourth commandment. She was accused of no crime; the motive of her act was the sole ground of complaint.

what account she did it, she was carried to the new prison in Maiden Lane, a piece then appointed for the restraint of several other persons of different opinions from the Church of England.” Page 491. In the seventeenth century eleven churches of Sabbatarians flourished in England, while many scattered Sabbath keepers were to be found in various parts of that kingdom. Now but three of these churches are in existence. And only remnants even of these remain.

Page 183. In the seventeenth century there were several Sabbatarian churches in England, while there were hundreds of Sabbath-keepers scattered throughout the country.

Page 491. In the seventeenth century eleven churches of Sabbatarians flourished in England, while many scattered Sabbath keepers were to be found in various parts of that kingdom. Now but three of these churches are in existence. And only remnants even of these remain.

Page 183. Less than half a century after the landing of the pilgrims at Plymouth, the Sabbathkeepers of London sent one of their number to raise the standard of Sabbath reform in the New World. This missionary held that the ten commandments as they were delivered from Mount Sinai, are moral and immutable, and that it was the antichristian power which thought to change times and laws, that had changed the Sabbath from the seventh to the first day.

Page 493. The first Sabbatarian church in America originated at Newport, R.I. The first Sabbath keeper in America was Stephen Mumford, who left London three years after the martyrdom of John James, and forty-four years after the landing of the Pilgrim Fathers at Plymouth. Mr. Mumford, it appears, came as a missionary from the English Sabbathkeepers.

Page 184. In Newport, R. I., several church members embraced these views, yet continued for some years in the church with which they had previously been connected. Finally there arose difficulty between the Sabbatarians and the Sunday observers, and the former were compelled to withdraw from the church that they might peaceably keep God’s holy day. Soon after they entered into an organization, thus forming the first Sabbath-keeping church in America.

Page 484.6 “Stephen Mumford came over from London in 1664 and brought the opinion with him that the whole of the Ten Commandments, as they were delivered from Mount Sinai, were moral and immutable, and that it was the anti-christian power which thought to change times and laws that changed the Sabbath from the seventh to the first day of the week. Several members of the first church in Newport embraced this sentiment, and yet continued with the church for some years, until two men and their wives who had so done, turned back to the keeping of the first day again.”

Page 184. Some years later, a church was formed in New Jersey. A zealous observer of Sunday, having reproved a person for laboring on that day, was asked for his authority from the Scriptures. On searching for this he found, instead, the divine command for keeping the seventh day, and he began at once to observe it. Through his labors a Sabbatarian church was raised up.

Page 497.7 The second of these churches owes its origin to this circumstance: About the year 1700, Edmund Dunham of Piscataway, N.J., reproved a person for labor on Sunday. He was asked for his authority from the Scriptures. On searching for this, he became satisfied that the seventh day is the only weekly Sabbath in the Bible, and began to observe it.

Page 185. In the present century few have taken a nobler stand for this truth than was taken by Eld. J. W. Morton, whose labors and writings in favor of the Sabbath have led many to its observance. He was sent as a missionary to Hayti by the Reformed Presbyterians. Sabbatarian publications fell into his hands, and after giving the subject a careful examination, he became satisfied that the fourth commandment requires the observance of the seventh-day Sabbath. Without waiting to consider his own interests, he immediately determined to obey God. He returned home, made known his faith, was tried for heresy, and expelled from the Reformed Presbyterian Church without being allowed to present the reasons for his position.

Page 498. Among those converted to the Sabbath through the agency of this people, the name of J. W. Morton is particularly worthy of honorable mention. He was sent in 1847 a missionary to the island of Hayti by the Reformed Presbyterians. Here he came in contact with Sabbatarian publications, and after a serious examination became satisfied that the seventh day is the Sabbath of the Lord. As an honest man, what he saw to be truth he immediately obeyed, and returning home to be tried for his heresy, was summarily expelled from the Reformed Presbyterian church without being suffered to state the reasons which had governed his conduct.

6 7

Actually pages 493, 494. Starts on page 495.

[Enterprise_3/13/1889_p2p_c2] Thus the reader will see that the charge made by Mr. Canright that Mrs. White had copied from Elder Andrews “word for word,” “whole pages,” falls to the ground. As I before stated, the words are not the same, and the points to which both books refer are historical statements, and if each party told the truth in the case there must of necessity be similarity in the facts stated. Now I deem it proper to make some statements, and to present more fully some of the reasons why I dissented from the report of the other members of the committee. I differed with them on the ground that what they were trying to show up as plagiarism in Mrs. White’s writings was a statement of matters of fact, and not in any sense a copying of ideas or reasoning. What is a plagiarist? Webster says: “Plagarist [sic]: one who plagarises [sic], or purloins the pritings [writings] of another, and puts them off as his own.” Some infidels have charged the Bible writers with being plagiarists, of copying the words of each other. To this the Bible believers have replied that apostles and prophets might state matters of fact relative to the same thing without being subject ot the charge of being plagarists [sic]. We instance as cases where this charge has been raised Isiah [sic], chapter 2, compared with Micah 4; Matt. 17:1 –5, compared with Mark 3: 2 –7; and 2 Peter 2, compared with the book of Jude. I stated in making my report to the audience in Healdsburg, that I had a case before me that illustrated fully my idea of plagiarism, in which an author had quoted a page of ideas and arguments without giving any quotation marks or any credit whatever to the real author of what he claimed as his own. I did not then read the page, but I will present a page from each of the works, side by side, so that the reader may be able to see how much difference there is in the authors, and see who is guilty of the charge of plagiarism. The one that I have headed “Hull,” is taken from a work called “Bible from Heaven,” written by Moses Hull in the year 1863. From the preface we quote this modest statement, made by the writer: “This work is not designed to take the place of others on the evidences of Christianity, but partly for the benefit of those who have not the means to purchase, or have not time to peruse, larger volumes, and partly for the purpose of serving as an introduction to, and advertisement of, such works as those of Gardener, Paley, Horne, MacKnight, Leeland, Stackhouse, Gregory, Alexander, McIlvaine, Patterson and others. “No claims are advanced on the score of originality. The subject has been treated of so often and its nature is such that nay claims of that kind would be unfounded.” The column headed “Canright” is from a work entitled, “Bible from Heaven,” by D. M. Canright, published in the year 1878. I give the preface entire, and it is all that hints anything concerning the origin of the book: “This book has been written after extensive reading and careful thought upon the subject of which it treats. The author has taken much pleasure in the preparation of these pages, as it has greatly strengthened his own faith in the Bible as an inspired revelation from Heaven, and as he hopes the work may inspire the same confidence in the hearts of many others. We appeal to parents and ministers in particular to place this work in the hands of the youth. It is written in an easy, simple style with the design of creating an interest in the reader to peruse more extensive works, herein mentioned and quoted. May the blessing of Heaven attend it.” D.M.C. “Battle Creek, Mich., March 4, 1878.” As an illustration of the wholesale use that is made by Canright of the exact words, paragraphs and arguments of Moses Hull, we give a sample from the chapter on the Resurrection of Christ. It is a comparison of pages 108 and 109 of Hull’s book with pages 217 and 28 of Canright’s book. I give each just as it stands in the books: HULL CANRIGHT He asks the Corinthians to believe these facts, He asks the Corinthians to believe these facts, and promises them salvation upon the ground the and promises them salvation upon the ground the they keep him in memory. But he does not require they keep him in memory. But he does not require them to believe without evidence; hence he them to believe without evidence; hence he proceeds to state his evidence: proceeds to state his evidence: 1. “He was seen of Cephus.” What better 1. “He was seen of Cephus.” What better testimony could be required? Here is the testimony testimony could be required? Here is the testimony

of a living witness, not to an opinion but to what he had seen. He had seen Christ after he had risen, and therefore knew what it was to which he was bearing testimony. 2. “He was seen of the twelve.” Here, then are thirteen witnesses, all bearing testimony that they had seen Christ alive after he was deposited in the tomb. Certainly this is sufficient. “In the mouth of two or three witnesses every word shall be established.” It seems that the Lord is determined to leave the infidel without excuse, by encompassing this subject with such a “cloud of witnesses” that no sophistry can evade it. Hence. 3. “He was seen of above five hundred at once.” Paul does not tell us how many more than five hundred brethren there were, but informs us that there were “above” that number. But the infidel shall have the advantage of all the odd numbers. We will therefore suppose there were just five hundred, to which add the twelve, and Cephas, and we have five hundred and thirteen. This is enough to prove any point that can be proved by human testimony. But this is not all. 4. “He was seen of James, then of all the apostles.” 5. And last of all he was seen of me also.” Here, then, are at least five hundred and fifteen witnesses enumerated by Paul, who testify that Christ had been raised. All of them saw him and some of them talked with him.

of a living witness, not to an opinion but to what he had seen. He had seen Christ after he had risen, and therefore knew what it was to which he was bearing testimony. 2. “He was seen of the twelve.” Here then are twelve witnesses, all bearing testimony that they had seen Christ alive after he was deposited in the tomb. Certainly this is sufficient. “In the mouth of two or three witnesses every word shall be established. It seems that the Lord is determined to leave the infidel without excuse, by encompassing this subject with “such a cloud of witnesses” that no sophistry can evade it. Hence. 3. He was seen of above five hundred brethren at once.” Paul does not tell us how many more than five hundred brethren there were, but informs us that there were “above” that number. But the infidel shall have the advantage of all the odd numbers. We will therefore suppose there were just five hundred, to which add the twelve, and we have five hundred and twelve. This is enough to prove any point that can be proven by human testimony. But this is not all. 4. “He was seen of James, then of all the apostles.” 5. “And last of all he was seen of me also.” Here, then, are at least five hundred and thirteen witnesses enumerated by Paul, who testify that Christ had been raised. All of them saw him and some of them talked with him.

The above shows that this man who is so free to charge others with plagiarism, has here in this one instance, copied a whole page with scarcely any alterations, and for which he gives no credit. Surely it did not require a great amount of labor, or extensive reading, to prepare that page. Wit the notice of a few other points I must close this article. Mr. Canright, in his statements about the faith of the Adventists, and in his pretended quotations from their writings is guilty of misrepresentation. In In [sic] his book page 48, he offers as the language of Mrs. White, in Testimonies, Vol. 1, p. 255, the following, concerning the civil war: “Slavery . . . is left to live and stir up another rebellion.” This was written by Mrs. White in 1862, before the slaves were emancipated, and the words given above do not present her views, but the views of many soldiers at that time. Her exact words are: “In view of all this, they [the soldiers] inquire, if we succeed in quelling this rebellion, what has been gained? They can only answer discouragingly, Nothing. That which caused the rebellion is not removed. The system of slavery which has ruined our nation is still left to live and stir up the [sic] another rebellion.” She is here expressing the feeling of the soldiers. Mr. Canright’s garbled quotation is a glaring perversion. Again: In the debate, Mr. Canright pretended to read from Mrs. White’s book that the fruit on the tree of life was gold and so made light of the idea of eating gold, while Mrs White says, “The fruit looked like gold mixed with silver.” (“Spiritual Gifts,” Vol. 2, p. 34.) I leave to our readers to characterize by by [sic] proper terms such a willful perversion of language, and simply ask the question, What can be his object in thus doing? Is it that he may elict [sic] truth or save souls?

One of Mr. Canright’s objections to Adventists is that they proslyte [sic] from the other churches. In fact, this was the reason given for making war on them. Below is an extract from an article written by himself, and published in Review and Herald, Nov. 26, 1872. This statement does not involve a matter of faith, but a matter of fact as to what is true or false. If what Mr. Canright says now is true, he was guilty of falsehood then. If what he said then, as given below, is true, he [is] guilty of falsehood now. Is such a one worthy of credit? The following is from the article referred to. “It is often urged against our work that it does not convert sinners, but simply takes members from other churches. This would be a serious objection if it were only true. “But nothing can be more false, as all our ministers and brethren can testify. So far as my experience has gone, a good share of those who embrace the truth are either infidels, unprofessors or backsliders. True, a great many church-members embrace these truths, and frequently they need converting about as much as the worldlings do. But there is power in this truth to reach the hardest hearts, as I have frequently seen demonstrated.” To the candid reader and lover of the truth, these pages are submitted, with the earnest prayer that he will diligently search to know the truth. Can we turn from a system of doctrine which is so abundantly supported by the Bible on the word of such a man as Mr. Canright is proved to be? Would the warring of such a man be considered worthy of notice against Methodists or Presbyterians? Is it worthy of more regard against Seventh-day Adventists? After all, all denominations, all sects, all doctrines, all men must stand or fall by God’s standard, the word of his truth, the Bible. We appeal to the reader to make that word the lamp to his feet and the light to his path, and Jesus Christ his example, whatever men may think or say or do. “He that doeth the will of God abideth forever.” L. Enterprise_3/13/1889_p3_c3 A TESTIMONIAL LETTER.

The following letter was received in this city a few days since and is self explanatory: Replying to your inquiry concerning Rev. D. M. Canright, I am but slightly acquainted with him not having known that there was such a man until he left the Adventists. What I do know of him and all that I have ever heard concerning him, except from those from whom he went out because he was not of them, is also favorable. There has been time for but one short pastorate since he came among us. Apparently he entered the first door which opened to him for ministerial labor among Baptists. This opened to him in the small church at Otsego, twelve miles from Kalamazoo, where he was ordained by an able and trustworthy council, composed of Rev. Kendall Brooks, President of Kalamazoo college, Rev. M. W. Haynes pastor, and other delegates from Kalamazoo, Rev. J. Fletcher, who has been for more than twenty years the esteemed and efficient pastor of the Baptist church in Plainwell and others. The pastorate at Otsego was creditable and I have not a doubt all that was to be expected. Brother Canright has accepted a call to the pastorate of the Baptist church in Reed City, this State, with leave of absence to fill lecturing engagements in California. The sooner he can return to them the better they will be pleased. Brother Canright, in my judgment, is worthy cordial reception and support on the Pacific Coast as he is a brother beloved in Michigan. The Advents [sic] themselves were loud in his praise until he left them and now, although turning on him all their guns, each is effectually silenced whenever their own elogiums, commendations and praises of him while one of them turned upon him. His change of faith excepted, he is the same man now as then. Fraternally, L. N. NOWBRIDGE. Detroit, Mich., March 3, 1889. LOCAL BREVITIES. Enterprise_3/13/1889_p3_c2 Rev. D. M. Canright is engaged in a four night debate

with Elder Wm. Healey at St. Helena, on theological questions pertaining to Adventism.

Healdsburg Enterprise, Wednesday, March 20, 1889, p. 18 [Enterprise_3/20/1889_p1c4] IS MRS. E. G. WHITE A PLAGIARIST? Webster defines Plagiarist as follows: “One that purloins the writings of another and puts them off as his own.” Plagiarism, according to the same authority, is: “The act of purloining another man’s literary works, or introducing passages from another man’s writings and putting them off as one’s own; literary theft. (Swift.)” Italics our own. We desire in this article to compare a few extracts from the following books: “History of the Sabbath” (Andrews); “Life of Wm. Miller” (White); “History of the Waldenses” (Wylie); “The Sanctuary” (Smith) and “History of the Reformation” (D’Aubigne), with corresponding extracts from Mrs. White’s “Great Controversy,” Vol. IV [1884], in order to see if Mrs. White has “introduced passages from another man’s writings and put them off as her own.” If she has done this, then, according to Webster, Mrs. White is a plagiarist, a literary thief. We do not claim that the following comparison is by any means complete, time and space have only permitted a partial examination; we doubt not that further search would reveal much more of the same character: GREAT CONTROVERSY.

THE SANCTUARY.

On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this general offering, and sprinkled it upon the mercy-seat, directly over the law, to make satisfaction for its claims. . . . Placing his hands upon the head of the scape-goat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people9 . . . Such was the service performed “unto the example and shadow of heavenly things.”10 And what was done in type in the ministration of the earthly, is done in reality in the ministration of the heavenly. p. 265.

On the day of atonement, the priest, taking an offering from the people, appeared with the blood of this general offering for the people, and sprinkled it upon the mercy-seat directly over the law, to make full satisfaction for its claims. . . . . Placing his hands upon the head of the scape-goat, he confessed over him all these sins, thus transferring them from himself to the goat. The goat then bore them away, and with him they perished. . . . This was performed, says Paul, unto the example and shadow of heavenly things. From this service, we are, therefore, to reason concerning the ministration and cleansing of the sanctuary in heaven. pp. 212-213.

Compare also pages 258-17, 263-202, 263-203, 263-204, 264-209, 264-210, 265-211. “GREAT CONTROVERSY.” It was a law among them that all who entered the ministry should, before taking charge of a church at home, serve three years in the missionary field. As the hands of the men of God were laid upon their heads, the youth saw before them, not the prospect of earthly wealth or glory, but possibly a martyr’s fate The missionaries 8

“HISTORY WALDENSES.” It was an old law among them that all who took orders in their church should, before being eligible for a home charge, serve three years in a mission field. The youth on whose head the assembled barbes laid their hands saw the prospect not of rich beneficence, but a possible martyrdom The ocean they did not

The transcription of the article, available at http://www.nonsda.org/egw/egw77.shtml (accessed 3/22/17), has been corrected according to a facsimile provided by the Healdsburg museum. Added colorization helps differentiate the nature of the borrowed material—verbatim words are red; consecutive verbatim words are underlined; paraphrased wording is blue; Scripture is green. 9 Lev. 23:27; 16:15; Lev. 16:21. 10 Heb. 8:5.

began their labors in the plains and valleys at the foot of their own mountains, going forth two and two, as Jesus sent out his disciples. . . . They concealed their real character under the guise of some secular profession, most commonly that of merchants or peddlers. They offered for sale silks, jewelry, and other valuable articles, and were received as merchants where they would have been repulsed as missionaries. . . . They carried about with them portions of the Holy Scriptures concealed in their clothing or merchandise, and whenever they could do so with safety, they called the attention of the inmates of the dwelling to these manuscripts. When they saw that an interest was awakened, they left some portion with them as a gift. p. 76

cross. Their mission field was the realms that lay outspread at the foot of their own mountains. They went forth two and two, concealing their real character under the guise of a secular profession, most commonly that of merchants or peddlers. They carried silks, jewelry, and other articles, at that time not easily purchasable save at distant markets, and they were welcomed as merchants where they would have been spurned as missionaries. . . . They took care to carry with them, concealed among their wares or about their persons, portions of the Word of God, their own transcription commonly, and to this they would draw the attention of the inmates. When they saw a desire to possess it, they would freely make a gift of it where the means of purchase were absent. pp. 15-16

Compare also the following pages, 70-3, 75-15, 77-16, 83-27, 83-28. “GREAT CONTROVERSY” He found in his former belief no assurance of happiness beyond the grave. The future was dark and gloomy. pp. 202-4. He was not then prepared to answer them; but he reasoned, that if the Bible is a revelation from God, it must be consistent with itself; and that as it was given for man’s instruction, it must be adapted to his understanding. p. 204. Endeavoring to lay aside all preconceived opinions, and dispensing with commentaries, he compared scripture with scripture by the aid of the marginal references and the concordance. p. 204. He pursued his study in a regular and methodical manner; Beginning with Genesis, and reading verse by verse, he proceeded no faster than the meaning of the several passages so unfolded as to leave him free from all embarrassment. When he found anything obscure, it was his custom to compare it with every other text which seemed to have any reference to the matter under consideration. Every word was permitted to have its proper bearing upon the subject of the text, and if his view of it harmonized with every collateral passage, it ceased to be a difficulty. p. 205.

“LIFE OF MILLER” He found that his former views gave him no assurance of happiness beyond the present life. Beyond the grave, all was dark and gloomy. p. 42. He was at first perplexed; but, on reflection, he considered that if the Bible is a revelation of God, it must be consistent with itself; all its parts must harmonize, must have been given for man’s instruction, and, consequently, must be adapted to their understanding. p. 46 He laid aside all commentaries, and used the marginal references and his concordance as his only helps. He resolved to lay aside all preconceived opinions. pp. 46-7. “I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded as to leave me free from embarrassment respecting any mysticisms or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and, by the help of Cruden, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then, by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the

Bible, it ceased to be a difficulty.” pp. 47-8. Parts of the following pages are also strikingly similar: 506-65, 206-66-7, 207-68, 207-72, 207-73.11 As the passages in the “Great Controversy,” Vol. IV and Andrews’ “History of the Sabbath” have already been published it is not necessary to quote them again, so we simply give the pages: Compare pages: 57-369, 180-459, 181-480, 181-481-2, 183-491, 183-4-493-4, 184-494, 184-494, 184-497, 185-497, 185-498.12 [Enterprise_3/20/1889_p1c5] GREAT CONTROVERSY.13 On the day preceding the festival, Luther went boldly to the church, to which crowds of worshipers were already repairing, and affixed to the door ninety-five propositions against the doctrine of indulgences. These theses he declared himself ready to defend against all opposers. p. 105. The tidings of Luther’s arrival at Augsburg gave great satisfaction to the papal legate. The troublesome heretic who was exciting the attention of the whole world seemed now in the power of Rome, and the legate determined that he should not escape. p. 135. Many called to mind the scene of our Saviour’s trial, when Annas and Caiaphas, before the judgment-seat of Pilate, demanded the death of him “that perverted the people.”14 p. 121. The majority of the assembly were ready to sacrifice Luther. p. 123.

D’AUBIGNE’S HISTORY. On the 31st October 1517, at noon on the day preceding the festival, Luther, who had already made up his mind, walks boldly towards the church, to which a superstitious crowd of pilgrims was repairing, and posts upon the door ninety-five theses or propositions . . . . He declares himself ready to defend them on the morrow, in the university, against all opponents. p. 96-7. The legate was delighted at this news. At last he had this impetuous heretic within his reach, and promised himself that the reformer should not quit the walls of Augsburg as he had entered them. p. 135. Many were reminded of Annas and Caiaphas going to Pilate’s judgment-seat and calling for the death of this fellow who perverted the nation. p. 225. The majority of the princes were ready to sacrifice Luther. Page 227.

Compare also the following pages: 91-30, 95-51, 96-54 (two passages), 99-67 (three passages), 121-220, 127-236, 127-239, 128-239, 128-240, 129-240, 129-241, 130-241, 131-243 (two passages), 132-244, 133-244-5 (two passages), 134-245, 134-5-245, 135-6-246, 138-247 (three passages), 139249, 141-255, 141-256, 142-256, 144-310-11, 144-312, 142-312, 142-313, 142-314. Elder Healey stated to the Committee that Mrs. White is not a reading woman—reads her bible to some extent, but little else. We would ask the observant reader to notice that, with unimportant exceptions, these passages quoted by Mrs. White are given in the same general, if not the exact order, in which they occur in the writings of the original authors. Her thoughts follow consecutively the thoughts of the authors.15 Witness: “Great Controversy” pages 202-3,

11

Actual text says “506-65”; it should read “206-65” instead. The book only has 506 pages. In the March 13, 1889 Healdsburg Enterprise, in response to Canright’s claim that Ellen White “copied from Andrews.” 13 This same chapter on Luther has multiple examples of Ellen White’s use of quotation marks for quotations from Charles Adams’ Words That Shook the World (1858). Adams condensed D’Aubigne’s material on Luther. White further condensed Adams’ material. 14 Ellen White adapted Luke 23:14; d’Aubigné adapted Luke 23:2. 15 As these charges were made in Healdsburg, the 1888 edition of The Great Controversy had just come off the press. The new book (which was the first published book in the new Conflict of the Ages series) contained an “Author’s Preface,” in which Ellen White described, for those who missed the marks of quotation, her use of Protestant and Adventist historical sources. 12

204, 204, 205, 206, 206, 207, 207, 207 with “Life of Miller” pages 42, 46, 46-7, 48, 65, 68, 68, 72 and 73. Frequently her words are exactly the same. Witness the following: GREAT CONTROVERSY.

HISTORY WALDENSES.

This bull invited all Catholics to take up the cross against the heretics. In order to stimulate them in this cruel work, it absolved them from all ecclesiastical pains and penalties, it released all who joined the crusade from any oaths they might have taken; it legalized their title to any property which they might have illegally acquired, and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of the Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property. p. 83.

The bull invited all Catholics to take up the cross against the heretics: and to stimulate them in this pious work, it absolved from all ecclesiastical pains and penalties, general and particulars; it released all who joined the crusade from any oaths they might have taken; it legitimized their title to any property they might have illegally acquired; and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of the Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property. p. 28.

Eld. Healy would have the Committee believe that she is not a reading woman! And also asked them to believe that the historic facts and even the quotations are given her in vision without depending on the ordinary sources of information!! Observe that Wylie gives due credit when he quotes the papal bull and that Mrs. White does not. It certainly is note-worthy, to say the least, that Wylie, an uninspired writer, should be more honest in this particular than Mrs. White, who claims that all historic facts and even the quotations are given her in vision. Probably an instance of defective vision! Now we ask, Would not any literary critic judging from the quotations adduced and a comparison of the passages indicated from the quotations indicated, conclude that Mrs. White in writing her “Great Controversy,” Vol. IV had before her the open books and from them took both ideas and words? We ask the candid reader if we have sustained our position. Does she not stand convicted of “introducing passages from another man’s writings and putting them as her own”? If so, we have proved the point at issue, and, according to Webster, Mrs. White is a plagiarist—a literary thief. PASTORS’ UNION _____ ELDER CANRIGHT’S PLAGIARISM. _____

The great events which have marked the progress of reform in past ages, are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application. In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but except in a few instances no specific credit has been given, since they are not quoted for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject. In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has occasionally been made of their published works. E. G. W. HEALDSBURG, CAL., May, 1888. (h)

To palliate Mrs. White’s plagiarisms, the Adventists now accuse me of the same thing. Answer: 1. Suppose this charge is true, how does that justify Mrs. White? 2. She claims to be inspired. I don’t. 3. She claims to get her matter and ideas directly from God. I don’t. Her plagiarisms prove her deception and upset the whole Advent church. 4. Twenty-five years ago Eld. Hull, Adventist, compiled a pamphlet entitled, “Bible from Heaven.” Afterwards he left the Adventists and became a Spiritualist, as many of them do. That killed his book, which was published and owned by the Adventists. Eld. White requested me to revise the book for them, which I did. Hull’s name was left out of the book, as his present position would injure its sale. I claimed no originality in the book. All knew it was only a revision of an old book. It is largely a quotation from other authors, any way, and the authors are given in the book. So was Hull’s edition. If I stole the matter in the book, Elder White, Loughborough and all knew all about it, and are as guilty as myself, for they hired me to do it, they published it, own it and sell it now. “Let facts be submitted to a candid public.” Gentlemen try again. D. M. CANRIGHT. ST. HELENA, Cal., March 14, 1889. Bibliography. Adams, Charles. Words that Shook the World: Or, Martin Luther His Own Biographer. Being Pictures of the Great Reformer Sketched Mainly from His Own Sayings (New York: Carlton & Lanahan, 1858), 333 pp. Available at: http://books.google.com/books?id=ozwMAAAAIAAJ. Andrews, History of the Sabbath an First Day of the Week, Showing the Bible Record of the Sabbath, Also the Manner in Which It has Been Supplanted by the Heathen Festival of the Sun (Battle Creek, MI: Steam Press of the Seventh-day Adventist Publishing Association, 1962), 340 pp. Available at: http://books.google.com/books?id=bQQ-AAAAYAAJ. Canright, Dudley M. The Bible from Heaven: A Summary of Plain Arguments for the Bible and Christianity (Battle Creek, MI: Steam Press of the Seventh-day Adventist Publishing Association, 1878), 300 pp. Available at: http://www.andrews.edu/library/car/cardigital/digitized/documents/b12099909.pdf. D’Aubigné, J. H. Merle. History of the Reformation of the Sixteenth Century, vol. 1 (London: Religious Tract Society, 1846), 154 pp. Available at: https://egwwritings.org under "Reference" > "Historical Reference Works" > "HRSCV1" Hull, Moses. The Bible from Heaven: Or, A Dissertation on the Evidences of Christianity (Battle Creek, MI: Steam Press of the Seventh-day Adventist Publishing Association, 1863), 198 pp. Smith, Uriah. The Sanctuary and the Twenty-three Hundred Days of Daniel 8:14 (Battle Creek, MI: Steam Press of the Seventh-day Adventist Publishing Association, 1877), 352 pp. Available at: https://egwwritings.org under "Adventist Pioneers Library" > "Pioneer Authors" > "Smith, Uriah" > "STTHD – The Sanctuary and the Twenty-three Hundred Days of Daniel 8:14" White, Ellen G. The Great Controversy Between Christ and Satan During the Christian Dispensation, (Oakland, CA: Pacific Press Publishing Company, 1888), 704 pp. Available at: http://books.google.com/books?id=0kUtAAAAYAAJ. —————. The Spirit of Prophecy: The Great Controversy Between Christ and Satan. From the Destruction of Jerusalem to the End of the Controversy, vol. 4 (Oakland, CA: Pacific Press Publishing Company, 1884), 506 pp. Available at: http://books.google.com/books?id=5i0OAAAAYAAJ. White, James. Sketches of the Christian Life and Public Labors of William Miller, Gathered from His Memoir by the Late Sylvester Bliss, and from Other Sources (Battle Creek, MI: Steam Press of the Seventh-day Adventist Publishing Association, 1875), 413 pp. Available at: http://books.google.com/books?id=PAdBJMNDlj0C.

Wylie, James A. The History of the Waldenses [A reprint of the 16th book of the author’s “History of Protestantism”](London, Paris, New York: Cassell, Petter, Galpin & Co., 1880), x, 212 pp. Available at: http://books.google.com/books?id=b-8CAAAAQAAJ.