England had brought the two countries into close connection, just at the moment when the doctrines of Wycliffe were making their most rapid progress. "Bohemian scholars," says Milman, "sat at the feet of the bold professor of theology at Oxford; English students were found at Prague. The writings of Wycliffe were thus brought into Germany in great numbers, some in Latin, some translated into Bohemian, and disseminated by admiring partizans." The princess, whose pious exercises and study of the scriptures have been commemorated by preachers and historians, had been first affected by the reforming movement in her own land. She brought with her to England versions of the Gospels in the German and Bohemian tongues as well as in Latin. These were then precious treasures to one of her piety and love for the pure word of God; but they also show us, though indirectly, the progress which the new doctrines were making in Germany at that early period.
One of her first acts in this country shows the power of the grace of Christ in her heart, and presents a striking contrast to the persecuting spirit of Jezebel. "Some days after the marriage of the royal pair," says Miss Strickland, "they returned to London, and the coronation of the Queen was performed most magnificently. At the young Queen's earnest request a general pardon was granted by the King at her consecration. The afflicted people stood in need of this respite, as the executions, since Wat Tyler's insurrection, had been bloody and barbarous beyond all precedent. The land was reeking with the blood of the unhappy peasantry, when the humane intercession of the gentle Anne of Bohemia put a stop to the executions. This mediation obtained for Richard's bride the title of The good Queen Anne;' and years, instead of impairing the popularity, usually so evanescent in England, only increased the esteem felt by her subjects for this beneficent princess."
How truly refreshing to meet with such an instance of consistent piety at such a period, and in such a station of life! But there were many such at that time in Bohemia and other lands. After the death of Anne, her Bohemian attendants returned to their own country, and carried with them the valuable writings of John Wycliffe. These had been studied by many foreigners at Oxford, and they were now diligently read by the members of the university of Prague.
The most famous of these doctors was John Huss, or John of Hassinetz, a village near the Bavarian frontier. He was born about the year 1369, so that he must have been about fifteen years of age when his admired and acknowledged teacher, the venerable Wycliffe, died. It is interesting to look back and contemplate the ways of our God in His care for the
maintenance and spread of the truth. Who then could have thought, that in an obscure village in Bohemia, He was raising up and qualifying a noble witness, who was to bear, in his turn, "the torch of truth, and to transmit it with a martyr's hand to a long succession of witnesses—and he was worthy of the heavenly office?" He was early distinguished, we are informed, by the force and acuteness of his understanding, the modesty and gravity of his demeanor, and the irreproachable austerity of his life. He was tall, slender, with a thoughtful countenance; gentle, friendly, and accessible to all. His talents being of a high order, he was sent to the university of Prague, with the view of studying for the church. Here he distinguished himself by his extensive attainments as a scholar. He advanced rapidly in church and university preferments, and was made confessor to the Queen Sophia. He was also appointed preacher in the university chapel, called Bethlehem—the house of bread—on account of the spiritual food which was there to be distributed in the vernacular tongue.
This gave the bold and eloquent preacher an excellent opportunity for unfolding the word of God to the people in their mother-tongue; and we doubt not that he did so, for he was a sincere Christian and a true witness for Christ. But like most, if not all reformers, he may have been more anxious at first to preach against prevailing abuses than to instruct the people in the pure truth of God. We are convinced that this has generally been the case, and in all kinds of reform, and must account for many scenes of violence in the best of causes. If the people were led, first of all, through the blessing of God, to receive the truth, especially the truth as it is in Jesus, the end would be gained without the mind being inflamed by hearing denounced in strong language the vices of their priestly oppressors. The pride, luxury, and licentiousness of the whole clerical system had become intolerable to mankind; so that to condemn the abuses without touching the doctrines of the church was the high road to popularity.
God is wiser than men; and if we are guided by His word, we shall seek to lead the ignorant to love the truth and follow it; rather than create in their minds a hatred for error, which, without the knowledge of Christ, is sure to end in revolutionary excitement and disaster. This divine principle is applicable to the smallest disputes as well as the greatest among men. It is always better to enlighten than to agitate. "The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." (2 Tim. 2:24-26.)