informed him of the object of their visit, the state of the Unity of the Brethren, and the transactions of the Synod, he received them with demonstrations of the most cordial joy; and in his turn related the leading events in the history of the Waldenses, and gave them an account of their constitution, and the succession of their bishops. Hereupon he ordained these three presbyters bishops of the Brethren's church, with imposition of hands, being assisted by another bishop, and in presence of the elders. Of these three first bishops of the Brethren's church, Melchior Bradacius is the only one whose name has been handed down to posterity. He had from the very commencement of the Church of the Brethren rendered it essential service, and merited an honourable distinction. Of the other two, one had previously exercised the ministry among the Waldenses, and the other in the Romish church.

Scarce had these bishops returned to their Brethren, when it was resolved to convoke another Synod. This assembly was principally occupied in amending and completing their ecclesiastical constitution. In order to this, their first public act was the ordination of the three men, lately appointed by lot for the ministerial office, Presbyters of the Brethren's church. One of them, Matthias of Kunewalde was, before the close of the Synod, consecrated bishop. They then proceeded to the appointment of ten Co-bishops, or conseniors, elected from the body of presbyters. No doubtful proof this of the increasing number of congregations and members, in connexion with the Brethren's church.

Another subject of deliberation at this Synod was the expediency of forming a union with the Waldenses. The Brethren, on their part, were satisfied with their purity in doctrine, and the general piety of their lives; but they considered them reprehensible for not confessing the truth with sufficient boldness, and retaining some superstitious rites, in order to avoid persecution. The Synod, therefore, sent a deputation of three of its members to the Waldenses, exhorting them to repent and do their first works,"* and proposing the union of the two churches. The bishops and elders of the Waldenses acknow

* Rev. ii. 5.

66

ledged their departure from the piety, zeal, and fortitude, of their ancestors, promised amendment, and joyfully acceded to the proposed union. "A rare instance this," as Crantz justly remarks, "of a fast declining community acknowledging its errors and deviations, and being willing to accept the proffered help." But the projected union was defeated, in consequence of the disclosure of it by some of the Waldenses, who were unwilling to share in the reproach and hardships to which the Brethren were exposed. The opposers, however, gained nothing by their temporising. For no sooner had the contemplated union become public, than a bloody persecution was set on foot against the Waldenses, during which many were burnt alive, among whom was their last surviving bishop, Stephen. The remainder were dispersed and fled into other countries. Thus in this instance likewise the words of Jesus were verified: "Whosoever shall seek to save his life shall lose it."*

Many of the Waldensian refugees in the sequel came into Moravia and Bohemia, and joined the Church of the Brethren; whereby its congregations in the neighbourhood of Landscrone in the lordship of Lititz, and of Fulneck in Moravia, received a considerable accession of numbers.†

SECTION II.

Persecutions with intervals of repose-The Brethren translate the BIBLE into the Bohemian language-Send deputies into different countries.

WHEN it became known, that the Brethren had obtained a regularly organized ecclesiastical constitution, their enemies meditated new schemes for their destruction. In 1468, Rockyzan procured an edict at the diet of Prague, enjoining the different States, to use their best endeavours for apprehending as many of the Brethren as they could, leaving it optional to do with them what they pleased. The scenes of distress which follow

* Luke xvii. 33. Matt. xvi. 25.

+ It appears that Fulneck in Moravia and the districts of Lititz and Landscrone in Bohemia, were principal seats of the Brethren. The Moravians and Bohemians who, in 1722 and following years, revived the Brethren's church, came from these districts.

ed are indescribable. All the prisons in Bohemia, especially in Prague, were quickly crowded with Brethren. Many perished with hunger, others were treated with the utmost barbarity. Those who escaped had, as on former occasions, to conceal themselves in the forests and caves, where they often endured extreme misery. This persecution raged, with little abatement, till the year 1471, when king Podiebrad died. Rokyzan had died a few days before in despair.

Uladislas, the successor of Podiebrad, was a mild and benevolent monarch. He had indeed consented to a new edict for the extirpation of the Brethren, but on an humble petition from them, vindicating their conduct against the foul aspersions of their enemies, and imploring his protection, he rescinded the above edict; and they enjoyed rest and peace for some years.

This season of repose they diligently improved for grounding their congregations in the truths of the gospel, and for regulating their external government and discipline in such a manner, as, according to their insight and the peculiar exigencies of the times, seemed best calculated to strengthen the bonds of their internal union, by promoting brotherly love among its members, and training them from their very youth to the selfdenying, no less than the more active, virtues of Christianity.

While the Brethren were thus employing their short respite from suffering in imbibing more of the spirit of the religion of Jesus, which teaches good-will towards all men; their adversaries were secretly laying schemes for their destruction. For this purpose they in the year 1476, bribed a man of a worthless character, who pretended that he had been an Elder among the Brethren, but had left their society from pangs of conscience, and now as a proof of his sincere repentance, was willing to make a disclosure of their blasphemies and wickedness. He was led about through several towns and villages, and brought into the churches. With the appearance of great sanctity, he assumed the garb of a penitent, and related to the people, who flocked together in crowds, the pretended errors and enormities of the Brethren, warning all true Christians, whose prayers he implored, against them as the worst of heretics. To such places as he could not visit himself, written copies of his accusations were

sent, signed by the most respectable ecclesiastics. These were publicly read from the pulpits, accompanied by the most solemn warnings. No vindication on the part of the Brethren was of any avail, and they had nothing to expect but the insults and ill-treatment of an ignorant, deluded, and enraged populace. At this time, however, their fears were speedily dissipated. Their calumniator, weary of being dragged from place to place, at length openly confessed, that he was totally ignorant of the Brethren, having never been in their society, and that their enemies had, by bribery, prevailed on him to come forward as their ac And this very circumstance, by the over-ruling hand of divine Providence, instead of injuring the cause of the Brethren and diminishing their church, served only to increase their congregations and extend their influence. For, as the calumnies of this fellow excited general curiosity, many went secretly to the religious meetings of the Brethren, to see and hear for themselves, and being convinced of the falsehood of the crimes laid to their charge, joined their union.

cuser.

This gross imposture having entirely defeated its own object, the adversaries resorted to a more subtle measure. They professed a willingness to accommodate matters, and even to form a union with the Brethren, and in this view proposed a conference in the university of Prague, to be attended by delegates from both parties. But this scheme, as might be expected, proved equally abortive.

Not discouraged by this second failure the adversaries still persisted in their plots of extermination, and in 1481 succeeded so far that the Brethren in Moravia were banished the country. Many of these exiles travelled through Hungary and Transylvania into Moldavia, where they are said to have occupied three large villages, being kindly received and protected by the Hospodar Stephen. But being disgusted by the savage and し superstitious conduct of the inhabitants, and tranquillity having been restored, they returned to their own country in 1487.

Some of their bitterest enemies were found among the Calixtines. The true cause of this was, that the Brethren had not united with them, but formed an ecclesiastical constitution of their own. Irritated at this the Calixtines aimed at their

entire extermination. To effect their purpose they renewed the old accusations, founded on answers given by the Brethren to sundry questions proposed at a conference held in Glatz in 1480; but which were either grossly misconstrued, or purposely falsified. The following may serve as a proof of the base manner, in which their opinions were perverted. To one of the questions, the Brethren had replied, "That Christian churches might differ in their religious ceremonies, provided they were not contrary to the command of Christ and his Apostles, without being thereby excluded from salvation." From this, their opponents inferred, that they believed all heretics would be saved. Another answer was couched in these words: "Christians ought to suffer patiently and not resist evil, even though it were inflicted by the Turks." Hence their enemies accused them of considering the war against the Turks, in which the Emperor was then engaged, as unlawful, &c. Did the Brethren solicit an examination into their doctrine, their opponents replied :— "They have adopted the doctrine of the Waldenses, who have been condemned long ago; they themselves have been examined and found in error; what need we any further witness? have heard it from their own lips."

We

Desirous to avoid all appearance of schism, and to put a stop to further persecutions, some of the Brethren were of opinion that it would be right to form a union with the Calixtines, who taught the word of God in purity, led pious lives, and might prove useful to their church. And by this union, they might hope to encrease their influence and enlarge their sphere for diffusing evangelical knowledge. These arguments, however, did not satisfy their older and more experienced ministers, who were more particularly exposed to the malevolence of the Calixtines, and who feared, not without reason, that this measure would gradually work the ruin of their church, by introducing a laxer discipline, and a cold and formal profession of religion among its members.

In order to adjust this difference of opinion, and promote an amicable agreement, the Brethren resorted to their usual expedient, and in 1486 convened a Synod, at which this subject was fully discussed. The resolutions finally adopted serve to throw