James Aitken Wylie - The History of Protestantism (Complete 24 Books in One Volume)

Table of Contents

Bohemia – Introduction of the Gospel – Wicliffe's Writings – Pioneers – Militz, Stiekna, Janovius – Charles IV. – Huss – Birth and Education – Prague – Bethlehem Chapel

IN spring-time does the husbandman begin to prepare for the harvest. He turns field after field with the plough, and when all have been got ready for the processes that are to follow, he returns on his steps, scattering as he goes the precious seed on the open furrows. His next care is to see to the needful operations of weeding and cleaning. All the while the sun this hour, and the shower the next, are promoting the germination and growth of the plant. The husbandman returns a third time, and lo! over all his fields there now waves the yellow ripened grain. It is harvest.

So was it with the Heavenly Husbandman when He began His preparations for the harvest of Christendom. For while to the ages that came after it the Reformation was the spring-time, it yet, to the ages that went before it, stood related as the harvest.

We have witnessed the great Husbandman ploughing one of His fields, England namely, as early as the fourteenth century. The war that broke out in that age with France, the political conflicts into which the nation was plunged with the Papacy, the rise of the universities with the mental fermentation that followed, broke up the ground. The soil turned, the Husbandman sent forth a skillful and laborious servant to cast into the furrows of the ploughed land the seed of the translated Bible. So far had the work advanced. At this stage it stopped, or appeared to do so. Alas! we exclaim, that all this labor should be thrown away! But it is not so. The laborer is withdrawn, but the seed is not: it lies in the soil; and while it is silently germinating, and working its way hour by hour towards the harvest, the Husbandman goes elsewhere and proceeds to plough and sow another of His fields. Let us cast our eyes over wide Christendom. What do we see? Lo! yonder in the far-off East is the same preparatory process begun which we have already traced in England. Verily, the Husbandman is wisely busy. In Bohemia the plough is at work, and already the sowers have come forth and have begun to scatter the seed.

In transferring ourselves to Bohemia we do not change our subject, although we change our country. It is the same great drama under another sky. Surely the winter is past, and the great spring time has come, when, in lands lying so widely apart, we see the flowers beginning to appear, and the fountains to gush forth.

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." "A Taborite chronicler of the fifteenth century, Nicholaus von Pelhrimow, testifies that the books of the evangelical doctor, Master John Wicliffe, opened the eyes of the blessed Master John Huss, as several reliable men know from his own lips, whilst he read and re-read them together with his followers." Such is the link that binds together Bohemia and England. Already Protestantism attests its true catholicity. Oceans do not stop its progress. The boundaries of States do not limit its triumphs. On every soil is it destined to flourish, and men of every tongue will it enroll among its disciples. The spiritually dead who are in their graves are beginning to hear the voice of Wicliffe – yea, rather of Christ speaking through Wicliffe – and to come forth.

The first drama of Protestantism was acted and over in Bohemia before it had begun in Germany. So prolific in tragic incident and heroic character was this second drama, that it is deserving of more attention than it has yet received. It did not last long, but during its career it shed a resplendent luster upon the little Bohemia. It transformed its people into a nation of heroes. It made their wisdom in council the admiration of Europe, and their prowess on the field the terror of all the neighboring States. It gave, moreover, a presage of the elevation to which human character should attain, and the splendor that would gather round history, what time Protestantism should begin to display its regenerating influence on a wider area than that to which until now it had been restricted.

It is probable that Christianity first entered Bohemia in the wake of the armies of Charlemagne. 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 baptized, but we have no teachers to instruct us, and translate for us the Holy Scriptures. Send us teachers who may explain to us the Bible." Methodius and Cyrillus were sent; the Bible was translated, and Divine worship established in the Slavonic language.

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 practicing the Eastern ritual, the Bohemian Church remained under the jurisdiction of Rome; for the great schism between the Eastern and the Western Churches had not yet been consummated. The Greek liturgy, as we may imagine, was displeasing to the Pope, and he began to plot its overthrow. Gradually the Latin rite was introduced, and the Greek rite in the same proportion displaced. At length, in 1079, Gregory VII.

(Hildebrand) issued a bull forbidding the Oriental ritual to be longer 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 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.

This missive closed in effect every church, and every Bible, and left the Bohemians, so far as any public instruction was concerned, in total night. The Christianity of the nation would have sunk under the blow, but for another occurrence of an opposite tendency which happened soon afterwards. It was now that the Waldenses and Albigenses, fleeing from the sword of persecution in Italy and France, arrived in Bohemia. 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, Poland included; they made their headquarters at Prague. They were zealous evangelizers, 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.

It was not easy enforcing the commands of the Pope in 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 Waldensian exiles continued to sow the seed of a pure Christianity in the soil of Bohemia.