divisions, to their new settlements in Prussia, and the halt they made on their journey at Posen, where they kindled the light of truth in the midst of a population sunk in darkness, and laid the foundations of that prosperity which their Church at a subsequent period enjoyed in Poland.

The untilled fields and empty dwellings of the expatriated Bohemians awakened no doubts in the king's mind as to the expediency of the course he was pursuing. Instead of pausing, there came a third edict from Ferdinand, commanding the arrest and imprisonment of the pastors. All except three saved themselves by a speedy flight. The greater part escaped to Moravia; but many remained near the frontier, lying hid in woods and caves, and venturing forth at night to visit their former flocks and to dispense the Sacrament in private houses, and so to keep the sacred flame from going out in Bohemia.

The three ministers who failed to make their escape were John Augusta, James Bilke, and George Israel, all men of note. Augusta had learned his theology at the feet of Luther. Courageous and eloquent, he was the terror of the Calixtines, whom he had often vanquished in debate, and "they rejoiced," says Comenius, "when they learned his arrest, as the Philistines did when Samson was delivered bound into their hands." He and his colleague Bilke were thrown into a deep dungeon in the Castle of Prague, and, being accused of conspiring to depose Ferdinand, and place John, Elector of Saxony, on the throne of Bohemia, they were put to the torture, but without eliciting anything which their persecutors could construe into treason. Seventeen solitary and sorrowful years passed over them in prison. Nor was it till the death of Ferdinand, in 1564, opened their prison doors that they were restored to liberty. George Israel, by a marvellous providence, escaped from the dungeon of the castle, and fleeing into Prussia, he afterwards preached with great success the Gospel in Poland, where he established not fewer than twenty churches.1

Many of the nobles shared with the ministers in these sufferings. John Prostiborsky, a man of great learning, beautiful life, and heroic spirit, was put to a cruel death. On the rack he bit out his tongue and cast it at his tormentors, that he might not, as he afterwards declared in writing, be led by the torture falsely to accuse either himself or his brethren. He cited the king and his councillors to answer for their tyranny at the tribunal of God. Ferdinand, desirous if possible to save his life, sent

1 Comenius, cap. 36.

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him a physician; but he sank under his tortures, and died in prison.

Finding that, in spite of the banishment of pastors, and the execution of nobles, Protestantism was still extending, Ferdinand called the Jesuits to his aid. The first to arrive was Wenzel Sturm, who had been trained by Ignatius Loyola himself. Sturm was learned, courteous, adroit, and soon made himself popular in Prague, where he laboured, with a success equal to his zeal, to revive the decaying cause of Rome. He was soon joined by a yet more celebrated member of the order, Canisius, and a large and sumptuous edifice having been assigned them as a college, they began to train priests who might be able to take their place in the pulpit as well as at the altar; "for at that time," says Pessina, a Romish writer, "there were so few orthodox priests that, had it not been for the Jesuits, the Catholic religion would have been suppressed in Bohemia." The Jesuits grew powerful in Prague. They eschewed public disputations; they affected great zeal for the instruction of youth in the sciences; and their fame for learning drew crowds of pupils around them. When they had filled all their existing schools, they erected others; and thus their seminaries rapidly multiplied, "so that the Catholic verity," in the words of the author last quoted, "which in Bohemia was on the point of breathing its last, appeared to revive again, and rise publicly."

Toward the close of his reign, Ferdinand became somewhat less zealous in the cause of Rome. Having succeeded to the imperial crown on the abdication of his brother, Charles V., he had wider interests to care for, and less time, as well as less inclination, to concentrate his attention on Bohemia. It is even said that before his death he expressed his sincere regret for his acts of oppression against his Bohemian subjects; and to do the monarch justice, these severities were the outcome, not of a naturally cruel disposition, but rather of his Spanish education, which had been conducted under the superintendence of the stern Cardinal Ximenes.1

Under his son and successor, Maximilian II., the sword of persecution was sheathed. This prince had for his instructor John Fauser, a man of decided piety, and a lover of the Protestant doctrine, the principles of which he took care to instil into the mind of his royal pupil. For this Fauser had nearly paid the penalty of his life. One day Ferdinand, in a fit of rage, burst into his chamber, and seizing

2 Comenius, cap. 37.

3 Reform. and Anti-Reform. in Bohem., vol. i., p. 75. 4 Krasinski, Slavonia, p. 145.

his breast, upbraided him for seducing his son from the true faith. The king forbore, however, from murdering him, and was content with commanding his son no further to receive his instructions. Maximilian was equally fortunate in his physician, Crato. He also loved the Gospel, and, enjoying the friendship of the monarch, he was able at times

mandate. "But," says the old chronicler, "God had a watchful eye over his own, and would not permit so good and innocent a prince to have a hand in blood, or be burdened with the cries of the oppressed." Joachim, overjoyed, set out on his journey homeward, the fatal missives that were to lay waste the Bohemian Church carefully

to do service to the "Brethren." Under this gentle and upright prince the Bohemian Protestants were accorded full liberty, and their Churches flourished.

The historian Thaunus relates a striking incident that occurred in the third year of his reign. The enemies of the Bohemians, having concocted a new plot, sent the Chancellor of Bohemia, Joachim Neuhaus, to Vienna, to persuade the emperor to renew the old edicts against the Protestants. The artful insinuations of the chancellor prevailed over the easy temper of the monarch, and Maximilian, although with

deposited in his chest. He was crossing the bridge of the Danube when the oxen broke loose from his carriage, and the bridge breaking at the same instant, the chancellor and his suite were precipitated into the river. Six knights struck out and swam ashore; the rest of the attendants were drowned. The chancellor was seized hold of by his gold chain as he was floating on the current of the Danube, and was kept partially above water till some fishermen, who were near the scene of the accident, had time to come to the rescue. He was drawn from the water into their boat, but found to be dead. The box containing the letters patent sank in the deep floods of the Danube, and was never seen more-nor, indeed, was it ever sought for. Thaunus says that this catastrophe happened on the fourth of the Ides of December, 1565.

1 Comenius, cap. 39, pp. 126, 127.

In Maximilian's reign, a measure was passed that helped to consolidate the Protestantism of Bohemia. In 1575, the king assembled a Parliament at Prague, which enacted that all the Churches in the kingdom which received the Sacrament under both kinds-that is, the Utraquists or Calixtines, the Bohemian Brethren, the Lutherans, and the Calvinists or Picardines-were at liberty to draw up a common Confession of their

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Entirely different in disposition and character was his son, the Emperor Rudolph II., by whom he was succeeded. Educated at the court of his cousin Philip II., Rudolph brought back to his native dominions the gloomy superstitions and the tyrannical maxims that prevailed in the Escorial. Nevertheless, the Bohemian Churches were left peace. Their sleepless foes were ever and anon intriguing to procure some new and hostile edict

in

faith, and unite into one Church. In spite of the efforts of the Jesuits, the leading pastors of the four communions consulted together and, animated by a spirit of moderation and wisdom, they compiled a common creed, in the Bohemian language, which, although never rendered into Latin, nor printed till 1619, and therefore not to be found in the "Harmony of Confessions," was ratified by the king, who promised his protection to the subscribers. Had this Confession been universally signed, it would have been a bulwark of strength to the Bohemian Protestants.1

The reign of the Emperor Maximilian came all too soon to an end. He died in 1576, leaving a name dear to the Protestants and venerated by all parties.

1 Comenius, cap. 39. Reform, and Anti-Reform. in Bohem., vol. i., pp. 105, 107,

from the king; but Rudolph was too much engrossed in the study of astrology and alchemy to pursue steadily any one line of policy, and so these edicts slept. His brother Matthias was threatening

his throne; this made it necessary to conciliate all classes of his subjects; hence originated the famous Majestäts-Brief, one object of which was to empower the Protestants in Bohemia to open churches and schools wherever they pleased. This 'Royal Charter," moreover, made over to them?

Krasinski, Slavonia, pp. 145, 146.

the University of Prague, and permitted them to appoint a public administrator of their affairs. was in virtue of this last very important conces

It

sion that the Protestant Church of Bohemia now attained more nearly than ever, before or since, to a perfect union and a settled government.

THE Protestant Church of Bohemia, now in her most flourishing condition, deserves, some attention. That Church was composed of the three following bodies the Calixtines, the United Brethren, and the Protestants-that is, the Lutheran and Calvinist communions. These three formed one Church under the Bohemian Confession-to which reference has been made in the previous chapter. A Consistory, or Table of Government, was constituted, consisting of twelve ministers chosen in the following manner : three were selected from the Calixtines, three from the United Brethren, and three from the Lutheran and Calvinistic communions, to whom were added three professors from the university. These twelve men were to manage the affairs of their Church in all Bohemia. The Consistory thus constituted was entirely independent of the archiepiscopal chair in Prague. It was even provided in the Royal Charter that the Consistory should "direct, constitute, or reform anything among their Churches without hindrance or interference of his Imperial Majesty." In case they were unable to determine any matter among themselves, they were at liberty to advise with his Majesty's councillors of state, and with the judges, or with the Diet, the Protestant members of which were exclusively to have the power of deliberating on and determining the matter so referred, "without hindrance, either from their Majesties the future Kings of Bohemia, or the party sub una "-that is, the Romanist members of the Diet.1

From among these twelve ministers, one was to be chosen to fill the office of administrator. He was chief in the Consistory, and the rest sat with him as assessors. The duty of this body was to

1 Reform. and Anti-Reform. in Bohem., vol. i., p. 187.

determine in all matters appertaining to the doctrine and worship of the Church-the dispensation of Sacraments, the ordination of ministers, the inspec tion of the clergy, the administration of discipline, to which was added the care of widows and orphans. There was, moreover, a body of laymen, termed Defenders, who were charged with the financial and secular affairs of the Church.

Still further to strengthen the Protestant Church of Bohemia, and to secure the peace of the kingdom, a treaty was concluded between the Romanists and Protestants, in which these two parties bound themselves to mutual concord, and agreed to certain rules which were to regulate their relations to one another as regarded the possession of churches, the right of burial in the public cemeteries, and similar matters. This agreement was entered upon the registers of the kingdom; it was sworn to by the Emperor Rudolph and his councillors; it was laid up among the other solemn charters of the nation, and a protest taken that if hereafter any one should attempt to disturb this arrangement, or abridge the liberty conceded in it, he should be held to be a disturber of the peace of the kingdom, and punished accordingly.2

Thus did the whole nation unite in closing the doors of the Temple of Janus, in token that now there was peace throughout the whole realm of Bohemia. Another most significant and fitting act signalised this happy time. The Bethlehem Chapel --the scene of the ministry of John Huss-the spot where that day had dawned which seemed now to have reached its noon-was handed over to the Protestants as a public recognition that they were

the true offspring of the great Reformer and martyr. Bohemia may be said to be now Protestant. "Religion flourished throughout the whole kingdom," says Comenius, "so that there was scarcely one among a hundred who did not profess the Reformed doctrine." The land was glad; and the people's joy found vent in such unsophisticated couplets as the following, which might be read upon the doors of the churches :

"Oped are the temples; joys Bohemia's lion: What Max protected, Rudolph does maintain."

But even in the hour of triumph there were some who felt anxiety for the future. They already saw ominous symptoms that the tranquillity would not be lasting. The great security which the Church now enjoyed had brought with it a relaxation of morals, and a decay of piety. "Alas!" said the more thoughtful, "we shall yet feel the mailed hand of some Ferdinand." It was a true presage; the little cloud was even now appearing on the horizon that was rapidly to blacken into the tempest.

The Archduke Matthias renewed his claims upon the crown of Bohemia, and supporting them by arms, he ultimately deposed his brother Rudolph, and seated himself upon his throne. Matthias was old and had no son, and he bethought him of adopting his cousin Ferdinand, Duke or Styria, who had been educated in a bigoted attachment to the Roman faith. Him Matthias persuaded the Bohemians to crown as their king. They knew something of the man whom they were calling to reign over them, but they relied on the feeble security of his promise not to interfere in religious matters while Matthias lived. It soon became apparent that Ferdinand had sworn to the Bohemians with the mouth, and to the Pope with the heart. Their old enemies no longer hung their heads, but began to walk about with front erect, and eyes that presaged victory. The principal measures brought to bear against the Protestants were the work of the college of the Jesuits and the cathedral. The partisans of Ferdinand openly declared that the Royal Charter, having been extorted from the monarch, was null and void; that although Matthias was too weak to tear in pieces that rag of old parchment, the pious Ferdinand would make short work with this bond. By little and little the persecution was initiated. The Protestants were forbidden to print a single line except with the approbation of the chancellor, while their opponents were

1 Comenius, cap. 40, pp. 134-136.

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circulating without let or hindrance, far and near, pamphlets filled with the most slanderous accusations. The pastors were asked to produce the original titles of the churches in their possession; in short, the device painted upon the triumphal arch, which the Jesuits had erected at Olmutz in honour of Ferdinand-namely, the Bohemian lion and the Moravian eagle chained to Austria, and underneath a sleeping hare with open eyes, and the words "I am used to it"?_ expressed the consummate craft with which the Jesuits had worked, and the criminal drowsiness into which the Bohemians had permitted themselves to fall.3

No method was left unattempted against the Protestants. It was sought by secret intrigue to invade their rights, and by open injury to sting them into insurrection. At last, in 1618, they rushed to arms. A few of the principal barons having met to consult on the steps to be taken in this crisis of their affairs, a sudden mandate arrived forbidding their meeting under pain of death. This flagrant violation of the Royal Charter, following on the destruction of several of their churches, irritated the Reformed party beyond endurance. Their anger was still more inflamed by the reflection that these bolts came not from Vienna, but from the Castle of Prague, where they had been forged by the junto whose head-quarters were at the Hardschin. Assembling an armed force the Protestants crossed the Moldau, climbed the narrow street, and presented themselves before the Palace of Hardschin, that crowns the height on which New Prague is built. They marched right into the council-chamber, and seizing on Slarata, Martinitz, and Secretary Fabricius, whom they believed to be the chief authors of their troubles, they threw them headlong out of the window. Falling on a heap of soft earth, sprinkled over with torn papers, the councillors sustained no harm. "They have been saved by miracle," said their friends. "No," replied the Protestants, "they have been spared to be a scourge to Bohemia." This deed was followed by one less violent, but more wise the expulsion of the Jesuits, who were forbidden under pain of death to return.1

The issue was war; but the death of Matthias, which happened at this moment, delayed for a little while its outbreak. The Bohemian States met to

2 "Adsuevi." (Comenius.)

3 Comenius, cap. 42. Krasinski, Slavonia, p. 146. 4 Balbin assures us that some Jesuits, despite the order to withdraw, remained in Prague disguised as coalfire men. (Reform. and Anti-Reform. in Bohem., vol. i., p. 336.)