p. 346 | Signs of the Times, Vol. 11, No. 22. (6/4/1885)

Earlier text: Uncertainty of Geological Science

Study the Lesson.

By William Clarence White

EACH teacher will find some in his class who do not know how to study. It is the teacher's duty, not only to encourage his scholars in diligent study, but to help them in the best methods of study. I think I hear some teacher say, I have not enjoyed the opportunity of acquiring the best methods of study myself, and how can I teach others? It is not too late to learn. Let superintendent and teachers counsel together. If you have no regular teachers' meeting where such matters are discussed, call a special meeting, and compare ideas. Get the best books within your reach, and make the most of every opportunity to acquire the best habits of study yourself, and you will receive a blessing in imparting what you have learned to the members of your class.

Where there are a number in one family studying the same lesson, they are a great help to each other. We have seen the study of the Sabbath-school lesson conducted in some families on this wise: On Sabbath afternoon all united in a thorough study of the lesson; one asked the questions, giving the references; while others found the references, read them, asked questions, and expressed their opinions; and by a comparison of thoughts and ideas they brought out the points of the lesson more perfectly than one could have done alone. At the commencement of the Sabbath, the family reviewed the lesson, and then the verses that were to be memorized were taken up one by one, and repeated by each member of the family. Some one will ask, Was not this tiresome? No. Thorough study seldom becomes tiresome; it is the superficial, hurried study that is tiresome; it is this that wearies us, and leads us to dislike the subject; usually the more thoroughly we study the subject, the better we like it. The different texts to be memorized may be apportioned to the different days of the week; and at the time of morning prayer, or at the breakfast table, the verses for that day may be the subject of conversation.

No doubt there are some young persons in the senior class who are not able to understand all the arguments. We think that when they were classified, it was taken into account that they would soon reach the years of maturity, when they would be forced into positions where a knowledge of these truths is extremely essential, and that they might never have another opportunity as good as this to become acquainted with these doctrines.

We advise that there be no hasty action in making a change with such. But if there are those who cannot master the greater part of the lesson, it would be better for them to join classes studying the life of Christ.

With courage, perseverance, and the blessing of God, we can accomplish many things which at first look to be impossible. We should ever bear in mind that there is always near us an unseen enemy who will do all in his power to discourage us in any attempt at either mental or spiritual improvement; and every Sabbath-school teacher will have many a battle with the tempter, who stands whispering, "You can't do it, you can't do it." We can do wonders by the help of God, and we can encourage the members of our classes to do much more than they think they can. Of all that great host that left Egypt for Canaan, there were but two that ever reached the promised land, and those were the men who said, "Let us go up at once and possess it, for we are well able to overcome it."

As teachers we ought to take courage, talk courage, and pray for courage; and the God of all grace, who has given us this precious truth, will help us to understand it.—W. C. W., in Sabbath-School Worker.

Walking in Uprightness

"He that walketh in his uprightness feareth the Lord."

Two Great Compromises.

By Editor

LEST we shall be misunderstood we will notice further the condition of the nations on the continent of Europe. Some of them are professedly "Protestant;" but we, in America, have in general but vague ideas of what the term means when used there. It has about the same force in its application that the term "Christian" has when applied to the United States as a nation! Reliable men from the United States, writing from the Old World, say that they who have any form of personal piety are comparatively few; that of these, but a small part attend religious services on Sunday; and these again, with scarcely an exception, think it no harm to resort to the beer gardens and to other places of amusement and recreation after the services. "The Continental Sunday" is a proverb of lax observance; and yet this observance about measures the strength and extent of religious zeal. We know that there are many who come to the United States calling themselves Protestants, who have scarcely an idea of what conversion means. Most of them have the same ideas of church membership that are held by Catholics; that it is a relation properly formed by the baptism of infants. And we are credibly informed that the congregations which rise above this level are exceptional.

Protestantism in Europe is found at its best in Great Britain. Of this there is probably little room for question. And yet there is probably no country in the world where the tide is setting more strongly toward Rome than it is in England. We refer to the increasing prevalence of "Ritualism." And what seems sad is, that the church appears to be powerless to restrain this tendency. In this there may be no profession of Romanism or Catholicism—but no one can be deceived by it on that account. In Ritualism the papacy finds a home in the Established Church, and if this tendency increases as it has grown up, it will soon be a very unpopular thing to speak against the Catholic Church in that realm. And herein is found abundant proof that the Third Angel's Message will be a living message in that part of the world; the warning against the worship of the beast and the receiving of his mark will be a test there as surely as it is here. And we would not be at all surprised if, even now, the bringing out of these ideas there would meet with strong disfavor, as it does in the United States.

But this is not all by any means. The present subserviency to the principles of Romanism in Europe is not manifested under pressure. It is purely voluntary, and in a time of peace and quiet. What it will be in a time of trouble, when yielded as a resort as a compromise to avert impending ruin, we can but faintly conceive. Yet we are not left to conjecture in this matter. The "sure word of prophecy" has outlined the future so clearly as to shut us up to certain conclusions.

The Roman power is, perhaps, the greatest power in all history. The kingdom of Babylon was great both by reason of its age and its power. Counting from the days of Nimrod to the overthrow of Belshazzar, its time was over one thousand five hundred years; and its glory and power in the days of Nebuchadnezzar were great above all the nations. But we may reasonably judge that its beginning was small, and that it remained comparatively small for a long time. But Rome sprang into existence with the strength of a giant, and in an almost incredibly brief space of time, it effectually subjugated all the nations on the earth to its sway. Its crown of iron was a fitting symbol of its rule—a symbol chosen by inspiration to represent it among the kingdoms. And when the seat of empire was removed to the East, instead of leaving Rome crippled and weak, therein was laid the foundation of a despotism notable for its continuance, its strength, and its cruelty. The time allotted to it during which the saints of the Most High were given into its hand—one thousand two hundred and three-score years—shuts out the possibility of a misapplication of the prophecy, for no other power ever bore sway over the people of God nearly long enough to fulfill it. No other power so literally wore them out. Its perseverance in accomplishing its purposes of persecution, of torture, and of extermination was truly untiring.

In the Scriptures the Roman power is presented in various phases. In Dan. 2 as the fourth beast, strong as iron, with a bare glimpse of the kingdoms into which it was to be divided. In chapter 7 as the nondescript beast, dreadful and terrible and strong exceedingly, having great iron teeth. In this chapter is also noticed the division into ten kingdoms, and the rise and supremacy of another power, diverse from the others, which bore sway over all others. It was diverse from the others because it was an ecclesiastical power—professedly a Christian power. In chapter 8 it appears as the "little horn" out of the Grecian power, which destroyed the mighty and the holy people, and magnified itself even against the Prince of princes.

Passing over the more specific history in Dan. 11, we come to the book of the Revelation. In Rev. 12 the first phase of Roman power is shown by the great red dragon, with its heads and horns, and its spirit of persecution against the church of God. The dragon, however, as the beasts of Dan. 7, had its life prolonged after its dominion was yielded up, as it has a part to act even in the closing scenes of time. The next phase is in chapter 13, under the symbol of the beast to whom the dragon gave his power, and his seat, and great authority. This is identical with the little horn of Dan. 7, which was diverse from other powers, it being an ecclesiastical power; but it became "more stout than his fellows." Though rising simply as a church, it became the strongest of all kingdoms—it ruled over kings. So the beast of Rev. 13 was a church simply in its rise, but received the power of the dragon—civil power; the seat of the dragon—the city of Rome; and great authority—it was by the instrumentality of the dragon that the "primacy" was given to the bishop of Rome, and he became prince and head of all the churches. And the same spirit of blasphemy and persecution was manifested in this beast and in the little horn of Dan. 7; and the same time allotted to it in which to wear out the saints—forty-two months, one thousand two hundred and three-score days, or years. Both these symbols represent the papacy from its rise to the taking away of its dominion, or rescuing the saints of the Most High from its cruel hand.

But, as we have said, the taking away of its power or dominion—its civil power—does not destroy, nor does it greatly weaken its spiritual power. To the contrary, depriving Pius IX. of his rule over the papal States in Italy, just after reverence for him had been wakened anew by the declaration of his infallibility, increased the respect and veneration in which his spiritual followers held him. There is no more powerful feeling than is awakened by sympathy; and when it is intensified by religious zeal and fervor, it becomes a strong, controlling passion. Such is the feeling toward the pope at the present time; a passion pent up, ready to burst out in fanatical fury when the occasion comes.

There is an apparent contradiction in Dan. 7. Verse 26 says: "They shall take away his dominion, to consume and to destroy it unto the end." And verses 21, 22 say: "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." The same appears in Rev. 17 and 18, which present the last phase in which the papacy appears. That chapter 18 presents the last phase of great Babylon is evident, because it introduces her utter destruction by fire. That chapter 17 introduces her in her last phase is equally evident to us, for this reason: the whole scene is presented to the prophet by "one of the seven angels which had the seven vials," or seven last plagues. From this we are confident that this view does not cover Babylon, or papal Rome, as she appeared centuries ago, for the angels with the seven vials do not appear in the vision until the closing scenes of this dispensation. For this reason, also, we would speak very modestly of the things which this chapter contains, because, no doubt, when the angel appears with his vial we shall understand some things clearly which we understand but imperfectly now. We are reminded of a remark made to us some years since by Bro. J. N. Andrews, who was noted for his critical views of the prophecies: "He who understands Rev. 17 understands the whole book." We suggested to him then that, as was our opinion, that chapter would not be perfectly or fully understood until we came to the very last days, by reason of the office of the angel who gives the vision. To this he assented. Moreover, when the angel purposed to give John this view, he said: "I will show unto thee the judgment of the great harlot that sitteth upon many waters." He is called to see her judgment, and he beholds her sitting upon many waters—upheld by many people. She was seated upon a scarlet colored beast, having seven heads and ten horns, full of names of blasphemy. She was most gaudily arrayed, with a cup of abominations in her hand. John said that when he saw her he wondered with great astonishment; and doubtless all will thus wonder when this is actually beheld, for it is vastly different from all that has been anticipated.

As in Dan. 7 the power of the horn was consumed, yet it prevailed until the time came that the saints possessed the kingdom; so in Rev. 17 the beast "was, and is not, and yet is," or "was, and is not, and shall ascend out of the bottomless pit and go into perdition." But one explanation seems admissible; there must be an interval when his power does not appear, and again it does appear. His kingdom is consumed, and disappears; it arises and prevails until the scene of earthly power closes.

But the time of this prevailing is short. "The ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast." These first make war with the Lamb, but are overcome. They then turn upon the harlot and eat her flesh, and burn her with fire. And that the kings reign with the beast, and give the strength of their kingdom to it, or uphold the harlot a short space before she is burned with fire, is also shown in chapter 18. When her destruction is impending, she says in triumph: "I sit a queen, and am no widow, and shall see no sorrow." Chap. 18:7. How different this from the language of "the head of the church" at the present time. Now the widowhood of the church is constantly bewailed; the nations have turned away from her; she mourns in sorrow, and what she calls heresy, the worship of God and the reading of the Bible, is found even within the walls of "the eternal city," at the very doors of the Vatican, and the pope is powerless to prevent it. It is only when the church can turn away from such a sad scene as this, upheld again by her kingly protectors, that she

says, "I sit a queen, and am no widow, and shall see no sorrow." But alas, for her hopes. Even while these vaunting words are uttered, destruction is impending. Verse 8 says: "Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire; for strong is the Lord God who judgeth her."

Thus ends in terror the glory of Rome, "the mistress of the nations," the scourge of the earth. At the very time of her exaltation, when she thinks the nations have fully repented of their divorcement from her, and that her widowhood and sorrow are past,—at that very time her sun sets in the darkness of eternal night.

It remains to notice the causes which lead to her last exaltation, her apparent final triumph, and her actual final overthrow.

Information Wanted.

By Editor

‘EDITOR SIGNS: I read in Alexander Campbell's works, vol. 6, page 332, ‘At the time Christ taught his disciples to pray, he was himself preaching to the people, saying, Reform, for the kingdom of Heaven approaches. He dictated what is called the Lord's prayer, as a model for their use, to be repeated until the inauguration of the reign of Christ. That glorious reign began on the day of Pentecost, and inasmuch as the kingdom of Heaven has commenced—the reign of Christ has come, what propriety . . . in our use of the Lord's prayer, ‘Thy kingdom come?’’

‘Now I heard a minister say the other day that the world is growing worse; and I see by the papers that all Europe is preparing for war, building vessels, fortifications near boundary lines, and buying American iron-clads. People are making larger cannons, and almost everything of a destructive nature is being made more destructive. It seems to me that things are growing worse. If Jesus was here personally, and wished to take a boat-ride as he did anciently, he would be in danger of running into torpedoes. Earthquakes are more numerous than they used to be. Cyclones and water-spouts, ocean disasters, conflagrations, homicides, suicides, and cold-blooded murders increase as time rolls on.

‘In Luke 1:33 I read of Christ: ‘He shall reign over the house of Jacob forever; and of his kingdom there shall be no end.’ Now if Christ has been ruling for the last 1800 years, do you think there is a prospect of a change soon taking place for the better? or do you think sin and destruction will still increase forever? If the translation in Luke 1:33 is correct, and Christ has been ruling since the day of Pentecost, what will the future be? I have been praying for a long time, ‘Thy kingdom come,’ and have been sincere in it. Have I been doing wrong? Please give me light. G. H. S.’

This whole subject is presented in full in our pamphlet entitled, ‘Refutation of the Age to Come,’ to which we refer you. But we will give a few very brief answers to your queries:—

You do right in using the Lord's prayer.
The translation of Luke 1:33 is undisputed.
The world will wax worse and worse, even in the last days. See 2 Tim. 3:1-13.
If Christ is now ruling the world, and will rule it forever, and it is growing worse, your inference is admissible that the world may grow worse and worse forever under his reign. But the affirmation of Campbell is not correct.

5. By Rev. 3:21 we learn that Christ is now on the throne of his Father as a priest (Heb. 8:1-5), in expectation of another which he calls his own throne. That which he now occupies he will resign to his Father (1 Cor. 15:24-28), because his priesthood will end, and he will come to execute judgment or take vengeance; 2 Thess. 1:7,8; Rev. 6:15-17. But his own throne which he inherits from his father David, he will never resign when he takes it. On that he will fulfill Luke 1:32, 33. This reign did not begin on the day of Pentecost, but does begin under the sounding of the seventh trumpet, under the third and last woe; Rev. 11:14-19. Of this the saints, rich in faith and loving God, are yet heirs; James 2:5; into this they have hope of having an entrance, for it is yet a subject of promise; 2 Pet. 1:1-11; and they will remain heirs until Jesus comes, when they will ‘inherit the kingdom.’ Matt. 25:31-34. We might largely extend the proofs, but this is quite sufficient to incite us to pray yet more ardently: ‘Thy kingdom come. Thy will be done in earth, as it is in Heaven.’ When this prayer is fulfilled, then, and not till then, ‘the meek shall inherit the earth; and shall delight themselves in the abundance of peace.’ Ps. 37:11.

Throwing the Lord's prayer in the past is only one step in this system of interpretation toward putting entirely away from us the words and teachings of Jesus. A Disciple paper, one of Mr. Campbell's followers, in answer to a question on church discipline, said that Matt. 18 was not to be applied to church matters now, as it was spoken before the kingdom was set up. A minister once preached against the Sabbath, from the text, ‘This is my beloved Son; hear him.’ After the sermon we referred him to the words of Jesus in Matt. 5, on the perpetuity of the law, and he confidently replied: ‘That was spoken before the day of Pentecost’! How, then, shall we ‘hear him,’ for all that he spoke was before the day of Pentecost? We heard a labored argument by a prominent Disciple minister in which he tried to prove that ‘the commission’ given by Christ to his apostles does not belong to the Christian age, because it was given before the day of Pentecost. Alexander Campbell, in preaching his views of the kingdom, laid the foundation for an immense amount of theological error and folly.

Spiritualism in Court.

By Editor

THE following article is copied entire from the daily Post-Dispatch, of St. Louis. It is interesting as showing the possibilities of Spiritualism in courts of justice:—

“The trial of Mrs. Miller and her husband, the spiritual mediums charged with fraud, was resumed by Judge Noonan, at 7:30 last evening, in the Court of Criminal Correction. There was a great deal that was interesting in the trial besides the testimony. The court-room was crowded with men and women, most of whom were admitted within the bar. Any one who notices faces closely could not help being struck with the class look of the countenances which made up the audience. Probably there never were so many long-haired men gathered together in one room in St. Louis before. The ladies, at any rate those of the ladies who were palpably believers, and who fluttered with indignation through the cross-examinations, were, as a rule, pronounced brunettes, with deep-set, black eyes, and with dark circles lining the under lid. The prevalence of this type was most noticeable. The description includes at least eighty per cent. of the women present, and covers the medium on trial as well as her supporters. The other twenty per cent. were young and frivolous and pretty, and a great deal more interesting than the intense ones.

“The performance began by calling Mr. Britton A. Hill to the stand. Mr. Hill failed to materialize, and, after several entirely contradictory statements as to Mr. Hill's health and whereabouts, made by different persons, an attachment was issued for the apostle of absolute money.

“Mr. L. U. Reavis was called to the front. His testimony was not as interesting as many had hoped that it would be. He said that Spiritualism was ‘a modern development of nature, which develops the truth of man's immortality.’ That ‘the present is a rudimentary state of existence which is metamorphosed by death into another state of existence.’ Leaving philosophy at the entreaty of the court, Mr. Reavis went into ghost stories, and told how W. P. Anderson, the picture medium, had drawn a picture of his (Mr. Reavis') mother in New York, and how the ghost of Thomas H. Benton, through the mouth of the medium Foster, had told him that the national capital would be removed to St. Louis immediately after the admission of Utah into the Union. On cross-examination Mr. Reavis admitted that he did not remember his mother's face, as he was seven years old when she died, but that others had told him there was a resemblance. As far as the Benton incident was concerned, the voice that spoke to him was Foster's. On Foster's arm, in letters formed of blood, Thos. H. Benton's autograph appeared, which faded away in a few moments.

“Dr. Jacobs was called. The doctor is a red-faced little man, with spectacles and a sparse beard. He had known the defendants for ten years. He had attended over a hundred seances at their house. In every case he saw real bona fide ghosts. One of these ghosts spoke to him in Hebrew, a language which he was quite sure no one else in the house but the ghost and himself understood. On another occasion the phantom of a young lady to whom he had been engaged to be married, Florence Jones, came to him and called up circumstances which no one but the witness and the young lady were acquainted with. He considered this a test beyond question. While the witness was testifying, Judge Noonan interposed, and said that he had heard a great deal of testimony from reputable, and, as a class, educated persons as to the truth of Spiritualism as fact and doctrine. There was an opportunity, he said, for the defense to abbreviate their case, and while he would not compel the defense to make the test, he would recommend it. ‘An intelligent witness has said,’ remarked Judge Noonan, ‘that the spirits are eager to communicate with us—why not call some of these spirits to the witness stand? The witnesses have claimed that the spirits of the departed dead are friendly to these defendants; why should they not appear, then, in their vindication? If the defendants will accept a test, a room shall be provided, and the court will undertake that the test shall be witnessed by men of known caution, who will be fair to both parties. I will take a recess of one hour to permit such deliberation among counsel as may be necessary.’

“Mr. McBride for the prosecution at once accepted the test.

“After the recess, Mr. Jones, for the defense, declined the test, reading a statement which he had prepared, to the court, giving the grounds for his refusal. Judge Noonan then stated that the defendants had a perfect right to decline the somewhat extraordinary measure which he had proposed, which the court deemed a proper one on account of the defense set up. He would confine the testimony hereafter to conversations and acts alleged to have occurred between the dead and the living through the medium of Mrs. Miller. Dr. Jacobs was accordingly recalled to the stand. In a dark seance at which he was present he had seen Mrs. Miller whirled about the room. On another occasion he and three other men were lifted on a table to the ceiling, and held there while they wrote their names. Mr. McBride, the attorney for the State, was present the night Mrs. Miller was lifted about the room. On another occasion, when Mr. McBride was present, McBride's dead children came out of the cabinet and played with him. Mr. McBride was affected to tears at the time. In cross-examination Mr. McBride wanted the witness to say that on the occasion when Mrs. Miller was alleged to have been gyrating around in the air, the phenomenon was caused by old Miller coming out and slashing the witness over the head with an old skirt. This explanation the witness declined to accept. Mr. McBride having some difficulty in placing the seance of which the witness spoke, the latter stated, ‘That was the sitting at which you lost your pocket-book.’ Mr. McBride immediately became interested, and wanted to know if it was ‘Red Face’ (Mrs. Miller's familiar spirit) who had stolen the money. No information was given.

“The chief interest of the evening centered in the testimony of Mrs. Miller, the defendant. She is rather a handsome lady, black eyes with clear cut features, a rather long mouth, which gives her lips a thin effect, and a dimpled chin. She was very nicely dressed in a figured silk that fitted her to perfection, and illustrated the fact that a medium may be a very charming personage. She said she was eighteen years old when she began to develop supernatural powers. When she was living with her family in Arkansas the family center table became greasy, while cleaning it she noticed it tipping and following her. She then developed her powers as much as possible. In light seances she always goes into the trance state. She can go into a trance at will. She remembered the sitting on March 4, but all she remembered was awakening in the cabinet and finding herself in a white robe, which disappeared as her mother and Mrs. Getter

rubbed her. The case was then adjourned until 2 P. M. to-day.

“Apart from her attorneys, Mrs. Miller told a Post-Dispatch reporter that she was entirely willing to give the test suggested by Judge Noonan, but that the conditions would have to be such that there would be some chance of success. She would want an equal number of men and women at the test seance, and would give it at the Four Courts or anywhere else. Her attorneys, however, would not consent to the trial.”

We had once occasion to refer to a case in San Francisco where it was the intention to set up the defense that the medium was an ordained minister of the church of Spiritualists; and the plea would have availed if it had been presented, but the case turned on another issue. In this St. Louis case the medium was willing to accept the test proposed by the court, but her counsel would not consent. Aside from the large amount of fraud practiced by mediums, we believe that such tests will be given in open court, and with success. We judge thus from what we know of Spiritualism, and from what we learn of the long-continued experiments of such men as Judge Edmonds, Dr. Hare, and Dr. Crookes. If one medium does accept such a test as Judge Noonan proposed, and the experiment shall prove successful, spiritualism will thereby be established as the most popular “ism” of the age.

It will be noticed that here, as ever, spiritualism is given the honor of proving “the truth of man's immortality,” of proving that death introduces us into another state of existence. While some in the ministry are claiming that spiritualism is of the devil, others are accepting it, willing to risk the consequences of the association with “the powers of darkness,” rather than to give up the theory of natural immortality, which they are not able to prove from the Scriptures; rather than to accept the doctrine of eternal life only through Jesus and the resurrection of the dead, which is the very substance and hope of the gospel.

The Missionary.

By S. N. H.

Huss at Constance.

THERE was no time in all the experience of Huss that his true character showed forth so clearly as during his imprisonment and trial at Constance. There are times in the life of every individual when his real character manifests itself, but no time more testing than when every worldly prospect is blighted through the injustice of others. The first move made by the enemies of Huss was to have him summoned before the cardinals who were attending the council. This was accomplished by perseveringly heaping all manner of charges against him, some of which were utterly false. Pope John XXIII., knowing that his own case was to come before the council, united with the cardinals and other enemies of Huss to have the reformer brought to trial first. Huss had received a promise from the emperor that he should be permitted to make his defense before the council. "I have talked nothing in secret," writes Huss to the emperor, "so I wish to answer my accusers not in secret, but publicly." But his summons to meet the cardinals was before the emperor arrived.

The honorable knight, John de Chlum, to whom Huss had been given in charge, was with him when the summons arrived. He saw through the plot in an instant. With indignation he arose and protested against such a violation of the understanding. He could not permit this, he said; the cardinals would do well to consider what they were about in thus trifling with the emperor and with the empire. One of the cardinals said that they meant no evil. They only wished to proceed quietly and avoid a stir. Upon this statement, Huss consented to go with them. Following the embassy down stairs he met the hostess, Fida by name, who took leave of him with tears. A presentiment of the result vividly came before the mind of Huss, and he gave her his blessing. The real purpose of the cardinals appears from the fact that they had placed soldiers in the street as a precaution against any movement of the people in favor of Huss. The cardinals had no intention that he should escape from their hands. Chlum accompanied Huss to the assembly of the cardinals.

In the afternoon the cardinals reappeared and with them two of the bitterest enemies of Huss. These men clamored loudly for his imprisonment, urging with vehemence their accusations of heresy, and asserting that if left at liberty Huss would do more injury than any heretic since the days of Constantine. It was decided that Huss should be detained as a prisoner. The enemies of Huss were jubilant, and cried out to the prisoner, "Now we have you, and you shall not escape until you have paid the uttermost farthing." This outrage against justice fired the chivalrous knight with indignation. He went to the pope, who coldly excused himself on the ground that he was powerless in the matter. He went from cardinal to cardinal, who answered him with evasions or with open declarations that no faith is to be kept with heretics. He went through the open streets with the safe-conduct in hand, declaring how it had been violated. Thus every effort was put forth on the part of faithful Chlum for the release of Huss, but all to no effect.

At first the emperor was inclined to open the reformer's prison, but he was told that he had no right to grant a safe-conduct under the circumstances without the consent of the council, that the greater good of the church must overrule his promise, that the supreme power of the council would release him from his promise, that no formality of this sort could be suffered to obstruct the course of justice against the heretic. The promptings of honor and humanity were stifled in the emperor's breast by these reasonings. It was decided by this council that by no law, natural or divine, is faith to be kept with heretics to the prejudice of the Catholic faith. The Moravian authorities interceded earnestly for Huss. They warned the emperor that falsehood does not finally gain the victory over truth.

At this stage the proceedings against Huss were suspended for a while, as the case of the pope was taken up. Huss was removed to the castle of Gottlieben, on the other side of the Rhine, where he was shut up, heavily loaded with chains. Pope John was condemned by the council. This would seem to work favorably for Huss, but it was not the case. The bitterness toward him increased, and he suffered severely from privations and neglect. The council decided that the emperor had no power in the case to favor Huss or his friends, and all who continued to complain would be punished as heretics to the church. If there was one man in the entire city who was unmoved amid all this clamor, it was John Huss. June 5, 1415, he was put on trial. He was asked if he acknowledged the books which he had written. This he readily did. Then the articles of crimination were read. Some of these were fair statements of his 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 commenced to reply, but had uttered but a few words when there arose in the hall a clamor so loud as to completely drown his voice. He 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 defense. He had not gone far till he had occasion to appeal to the Scriptures. The storm was at that moment renewed, and with greater violence than before. Again Huss was silent. "He is dumb," said his enemies. Huss replied, "I am silent because I am unable to make myself audible amidst so great a noise." After a day's interval the council again assembled, and that day, June 7, was a memorable one. There was an almost total eclipse of the sun. It astonished and terrified the venerable fathers and the inhabitants of Constance. This brought everything to a stand-still until the eclipse passed.

Toward noon the light returned. The council met and John Huss was led in by a body of armed men. Sigismund and Huss were now face to face. There sat the emperor, his princes, lords, and suite crowding around. There, loaded with chains, stood a man for whose safety he had put in pledge his honor as a prince and his power as an emperor. The irons Huss wore were a strange commentary on the imperial safe-conduct. Still the emperor thought he would release Huss, or at least save his life, but he had not well measured that which he had to meet. First was the unyielding firmness of the reformer, and secondly, the determination of his enemies to see him condemned.

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