eretic,
and {40} no pledge prejudicial to the Catholic faith, could be
considered binding. Among the large concourse of divines not one voice
was raised against this treacherous murder.

Huss's most prominent follower, Jerome of Prague, after recantation,
returned to his former position and was burnt at Constance on May 30,
1416. A bull of 1418 ordered the similar punishment of all heretics
who maintained the positions of Wyclif, Huss, or Jerome of Prague.

As early as September a loud remonstrance against the treatment of
their master was voiced by the Bohemian Diet. The more radical party,
known as Taborites, rejected transubstantiation, worship of the saints,
prayers for the dead, indulgences, auricular confession, and oaths.
They allowed women to preach, demanded the use of the vernacular in
divine service and the giving of the cup to the laity. A crusade was
started against them, but they knew how to defend themselves. The
Council of Basle [Sidenote: 1431-6] was driven to negotiate with them
and ended by a compromise allowing the cup to the laity and some other
reforms. Subsequent efforts to reduce them proved futile. Under King
Podiebrad the Ultraquists maintained their rights.

Some Hussites, however, continued as a separate body, calling
themselves Bohemian Brethren. First met with in 1457 they continue to
the present day as Moravians. They were subject to constant
persecution. In 1505 the Catholic official James Lilienstayn drew up
an interesting list of their errors. It seems that their cardinal
tenet was the supremacy of Scripture, without gloss, tradition, or
interpretation by the Fathers of the church. They rejected the primacy
of the pope, and all ceremonies for which authority could not be found
in the Bible, and they denied the efficacy of masses for the dead and
the validity of indulgences.

{41} With much reason Wyclif and Huss have been called "Reformers
before the Reformation." Luther himself, not knowing the Englishman,
recognized his deep indebtedness to the Bohemian. All of their
program, and more, he carried through. His doctrine of justification
by faith only, with its radical transformation of the sacramental
system, cannot be found in these his predecessors, and this was a
difference of vast importance.

SECTION 6. NATIONALIZING THE CHURCHES

Inevitably, the growth of national sentiment spoken of above reacted on
the religious institutions of Europe. Indeed, it was he