This step exposed them to the bitter enmity of both Calixtines and Roman Catholics. They now became the object of a murderous persecution, in which they suffered far more than they had done in common with their countrymen in the Hussite wars. Rochyzana, who till now had befriended them, suffered himself to be alienated from and even incensed against them; and Podiebrad, their king, tarnished his fame as a patriotic and upright ruler by the cruel persecution which he directed against them. They were dispersed in the woods and mountains; they inhabited dens and caves; and in these abodes they were ever careful to prepare their meals by night, lest the ascending smoke should betray their lurking-places. Gathering round the fires which they kindled in these subterranean retreats in the cold of winter, they read the Word of God, and united in social worship. At times, when the snow lay deep, and it was necessary to go abroad for provisions, they dragged a branch behind them on their return, to obliterate their footsteps and make it impossible for their enemies to track them to their hiding-places.
Were they alone of all the witnesses of truth left on the earth, or were there others, companions with them in the faith and patience of the kingdom of Jesus Christ? They sent messengers into various countries of Christendom, to inquire secretly and bring them word again. 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 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.
The question of ordination occasioned the Taborites no little perplexity. They had left the Roman Church, they had no bishop in their ranks; how were they to perpetuate that succession of pastors which Christ had appointed in his Church? After many anxious deliberations, for "their minds were harassed," says Comenius, "with the fear that the ordination of presbyter by presbyter would not be held valid," they proceeded according to the following somewhat novel fashion. In the year 1467 their chief men, to the number of about seventy, out of all Bohemia and Moravia, met in a plain called Lhota, in the neighborhood of the town of Richnovia. Humbling themselves with many tears and prayers before God, they resolved on an appeal by lot to the Divine omniscience as to who should be set over them as pastors. They selected by suffrage nine men from among themselves, from whom three were to be chosen to be ordained. They then put twelve schedules or voting papers into the hands of a boy who was kept ignorant of the matter, and they ordered him to distribute these schedules among the nine persons already selected. Of the twelve voting papers nine were blanks, and three were inscribed with the word Est – -i.e., It is the will of God. The boy distributed the schedules, and it was found that the three bearing the word Est had been given to the three following persons: – Matthew Kunwaldius, "one of the most pious of men;" Thomas Przelaucius, "a very learned man;" and Elias Krzenovius, who was "distinguished for his great parts." They received ordination, by the imposition of hands, from a body of Waldensian pastors, including two whom Comenius styles bishops, and one of whom, Stephen, soon thereafter suffered martyrdom at the stake in Vienna.
The death of Podiebrad and the accession of the Polish prince, Vladislav, in 1471 brought them deliverance from persecution. The quiet they now enjoyed was followed by an increase in the number of their congregations. 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. 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.
BOOK FOURTH
CHRISTENDOM AT THE OPENING OF THE SIXTEENTH CENTURY
CHAPTER 1
PROTESTANTISM AND MEDIEVALISM
Ancient Society Discarded – New Races brought on Stage – Their Capacity for Progress – The Reformation not Possible before the Sixteenth Century – Medievalism Revives – A Conflict – Odds – The Victory of the Weak.
WE are now arrived at the sixteenth century. For a thousand years the Great Ruler had been laying, in the midst of wars and great ethnical revolutions, the foundations of a new and more glorious edifice than any that former ages had seen. Ancient society was too enfeebled by slavery, and too corrupted by polytheism, to be able to bear the weight of the structure about to be erected. The experiment had been tried of rearing the new social edifice upon the old foundations, but the attempt had turned out a failure. By the fourth century, the Gospel, so warmly embraced at first by the Greek and Roman nations, had begun to decline – had, in fact, become greatly corrupted. It was seen that these ancient races were unable to advance to the full manhood of Christianity and civilization. They were continually turning back to old models and established precedents. They lacked the capacity of adapting themselves to new forms of life, and surrendering themselves to the guidance of great principles. What was to be done? Must the building which God purposed to erect be abandoned, because a foundation sufficiently strong and sound could not be found for it? Should Christianity remain the half-finished structure, or rather the defaced ruin, which the fourth and fifth centuries beheld it?
An answer was given to this question when the gates of the North were opened, and new and hardy races, issuing from the obscure regions of Germany, spread themselves over Southern and Western Europe. An invisible Power marched before these tribes, and placed each – the Huns, the Vandals, the Burgundians, the Franks, the Lombards – in that quarter of Christendom which best suited the part each was destined to play in that great drama of which the stamping out of the laws, the religion, and the government of the old world was the first act. The same Power which guided their march from the remote lands of their birth, and chose for them their several habitations, continued to watch over the development of their manners, the formation of their language, and the growth of their literature and their art, of their laws and their government; and thus, in the slow course of the centuries, were laid firm and broad the foundations of a new order of things. These tribes had no past to look back upon. They had no storied traditions and observances which they trembled to break through. There was no spell upon them like that which operated so mischievously upon the Greek and Latin races. They were free to enter the new path. Daring, adventurous, and liberty-loving, we can trace their steady advance, step by step, through the convulsions of the tenth century, the intellectual awakening of the twelfth, and the literary revival of the fifteenth, onward to the great spiritual movement of the sixteenth.
It is at this great moral epoch that we are now arrived. It will aid us if we pause in our narrative, and glance for a moment at the constitution of Europe, and note specially the spirit of its policy, the play of its ambitions, and the crisis to which matters were fast tending at the opening of the sixteenth century. This will enable us to understand what we may term the timing of the Reformation. We have just seen that this great movement was not possible before the century we speak of, for till then there was no stable basis for it
