&&
■:■/■: i, .
IEF HISTORY OF THE
•^r^.rv-.v.^.,--
A BRIEF HISTORY OF THE
MORAVIAN CHURCH
A SERIES OF PAPERS PREPARED BY
TEACHERS OF THE SALEM HOME
SUNDAY SCHOOL FOR USE IN THE
CLASSES.
PART I .
WINSTON-SALEM, N. C.
January, 1907
having in vain tried to intimidate the Apostles by threats, took
counsel to slay them, but were withheld by the advice of Gamaliel.
In the meantime, certain Hellenistic Jews, provoked by the zeal;
of Stephen, one of the almoners or deacons chosen for the distribu-
tion of alms among the poor, stirred up the people against them.
The Sanhedrim did not long resist the popular tumult, and Stephen,
died, the first martyr.
With this commenced a persecution which led to the dispersion
of the disciples, and served to spread the Gospel far and wide, for
we read in The Acts, " they that were scattered abroad went every-
where, preaching the Word." Driven from Jerusalem, they preached,
the Gospel in Judea, Samaria, Damascus, Phcenecia, Cypius and
Antioch, though, at first, only to the Jews. In an extraordinary
manner God made known to Peter, and through him to the whole
Church, His will that the Gentiles also should become Christians,
and, in an equally remarkable way, He called Paul to be the Apostle
to the Gentiles.
From this time forward, Christianity spread rapidly and from
the account of Paul's travels in The Acts, as well as from fragments
of ancient writings, we have reason to believe that the doctrine of
Christ bad not only reached every portion of the Roman Empire by
the close of the first century, but that it had extended its influence
into Parthia, India and Scythia.
The Christ'ans were at first persecuted only by the Jews, for
the Romans considered them a part of the Jewish nation, which en-
joyed religious liberty by virtue of decrees of the Roman senate and
of the Emperor, and did not molest them. When, however, the
Jews began to make complaints against the Christians to the Roman.
authorities, it was seen that they stood apart, and being no longer
under the shield that was extended over a national religion, their
meetings were pronounced illegal, and they became exposed to the
full force of the Roman law. How much they suffered varied ac-
cording to the locality, the intolerance of the Roman officers, and
the policy of the Emperors. In the year G4 A. D. , Nero, to screen,
himself, accused the Christians of setting fire to the city of Rome.
This was the signal for a severe persecution, which was confined
chiefly to the city and its immediate neighborhood. Another perse-
cution took place during the reign of Domitian, which extended
over the whole empire and raged until the time of his death, but
both failed utterly in their attempt to exterminate the Church, which,
continued to grow rapidly.
It is evident from the narrative given in the Acts that the first
Christians, as long as the converts were chiefly among the Jewish
nation, considered themselves as connected with the Jewish Church
and participated in all its institutions. But it appears also that they
united in private meetings and " in breaking of bread from house to-
house," and, the Evangelist adds, "All that believed had all things
common, and sold their possessions and goods, and parted to them
allj as every man had need." The unbelieving Jews, however,
calling them in derision Galileans and Nazarenes, drove them from
their synagogues, and compelled them to form a regularly consti-
tuted society.
The first Christian society was established at Jerusalem, and
that became the mother of all Christian Churches. Thither Peter
went to render an account of his visit to the centurion at Caesarea,
and Paul to render an account of his labors among the Gentiles.
There, also, the difficult question, whether Gentile converts were to
be compelled to submit to all the laws of Moses, was brought and
decided in the negative.
Naturally, the primitive Church was modeled after the Jewish
synagogue, with similar offices and forms of service. These were
changed in time, however, according to the circumstances of the
Churches.
The Lord had left no special rule in regard to the government
of His Church except that His followers should have but one Lord
and Master, even Christ, and that all the members of His Church,
as brethren and sisters, were to maintain a standing of perfect equal-
ity, therefore no difference in rank was attached to any office of the
Church in the time of the Apostles. The ministry was not a dignity
but a service, a function, a duty. In the way of necessary organi-
zation there were deacons to distribute alms and attend to such in-
terests, and elders to guard the spiritual welfare of the members.
Bishops began to be considered a higher order of the clergy during
the second century, but during the first century the title was often
used as the equivalent of elder, gradually becoming restricted to the
chief elder in a congregation.
While the Apostles were living, or any who had been eye wit-
nesses of the life of Jesus, and had heard His doctrines from His
own lips, their lives and their hearts, filled as they were with the
Holy Spirit, supplied every want of spiritual knowledge which Chris-
tians could desire. Four of their number wrote the story of Christ's
life on earth, each recording the doctrines and the events which
seemed to him most important. The Apostles travelled hither and
thither, preaching and teaching, and, when unable to visit certain
churches, they sent letters of instruction, encouragement and warn-
ing, applying the doctrines of Jesus to the needs of their people,
and these letters were read to the Churches in the neighborhood, as
well as to those to which they were written. So the Apostolic
Church practically had the entire Scriptures, though the canon of the
New Testament was not compiled until the second century, or later.
THE EARLY CHRISTIAN CHURCH,
ioo — 313 A. D.
When the first century ended the Apostle John was still livings
but imprisoned on the island of Patmos. Men had all sorts of beliefs,.
as they have now, for the canon of the New Testament had hot yet
been compiled, — hence, there was room for much tradition and
many opinions. This caused the leaders of the Church to recognize
the need for some' standard by which all men could test their faith.
During the second and third centuries the writings which had come
down from apostolic days were carefully studied, those of uncertain
authorship or doubtful inspiration were gradually set aside, and at
last the five histories which we call the Gospels and the Book of.
Acts, and the Epistles and Revelation of our New Testament, were
accepted, and have ever since been the foundation of the faith and
practice of Christians.
During the second century the Church was disturbed by various
sects of Ebionites and Gnostics. Since those who held these here-
sies considered themselves Christians, the orthodox party began to
speak of themselves as the "Catholic," that is, the "universal"
Christian Church, as distinguished from the unorthodox sects, and
the name is still so used, though the term " Roman Catholic" came
to have a more limited meaning in the next period of the Church.
In the third century, Paul, Bishop of Samosata, led another
sect, called the Monarchians ; and at the beginning of the fourth
century came Arius, whose teachings were embraced by multitudes,
bringing endless and bitter trouble to the Church. Alius was a.
presbyter in Alexandria, who propounded the doctrine that Christ
was a created being, and so not equal with the Father until after the
Ascension. A Church Council was called at Nicea, in 325, which
decided that the Son was equal with the Father, the creation of the
Son was denied, and His eternal Sonship affirmed. Arius and two
friends were banished to Illy ria, but the heresy long retained great
importance. The chief opponent of Arius was Athanasius, Bishop
of Alexandria, who was, for half a century, the untiring and intrepid
defender of the doctrine of the divinity of Christ.
But Athanasius was not the first to rise up against these various
heresies. Among the names that stand out during the second cen-
tury for fostering the true faith are Ignatius, Bishop of Antioch ;
Polycarp, Bishop of Smyrna ; Justin Martyr, and Irenaeus, Bishop
of Lyons, — all sealing their faith with their lives. Ignatius, some
of whose writings still exist, was taken to Rome, where he perished
as a martyr in the amphitheatre. Polycarp, a disciple of John the
Apostle, was arrested, and when required to curse Christ answered:
"Six and eighty years have I served Him., and He has done me
nothing but good ; and how could I curse Him, my Lord and Sa«.
viour !" Refusing to renounce the faith he- was burned to death.
Justin, whose writings present us with very valuable information
concerning the Church of his time, was put to death at Rome, — -
tradition says he was scourged and beheaded. Irenseus studied
under Polycarp, and his treatise, ''Against Heresies," is one of the
principal Christian writings of the century. He died a martyr at
Lyons. Following these we find an able defender of the cause of
Christianity in Tertullian of Carthage, a celebrated writer, and in
Clement, one of the most noted founders of- the school of theology
at Alexandria.
Among the leaders in the third century we may mention Origen
and Cyprian. Origen stands out as the greatest luminary of his.
age, and his influence as an instructor of the clergy as well as an
author was very extensive. He met the fate of his master, Ignatius,
and thousands of others, in a martyr's death. Cyprian, Bishop of
Carthage, took part in the celebrated dispute concerning the validity
of baptism conferred by heretics. He wrote mainly on Church
Government and discipline, and he also suffered martyrdom.
From this it will appear how frequent were the persecutions
during those years. In the second century we find two great perse-
cutions, while during the third century the sixth, seventh, eighth,
ninth and tenth persecutions of Christians took place under Roman
authority. The catacombs of Rome belong to this period, being
used as places of burial by the Christians, who did not wish to
cremate their dead as did the Romans. They also served as meet-
ing-places for the Christians during the worst persecutions, though
at other times the homes of members were used for gatherings.
Public churches began to be built during the third century, and
were modeled after the Roman basilica, which was a court house
and exchange.
During these troubled years the Bishops came to have new
responsibilities and greater influence. Originally the Bishops, of
whom the Apostle James was the first, were expected to be over-
seers and shepherds, but now various new r powers were given to
them. This enabled them to guard' their people against heresies,
and aid them in many ways, but also opened the door for that abuse
of power which later became so serious a menace to the Church.
Eusebius, Ambrose, Chrysostom, Jerome and Augustine belong
to the next period of Church history, but we may mention them
here because they were among the most famous of the Church
Fathers. Eusebius, Bishop of Csesarea, sometimes called "the
Father of Church History," was a celebrated theologian and histo-
rian. Ambrose, Bishop of Milan, was a champion of the Catholics
against the Arians and pagans, and powerful enough to force the
Emperor Theodosius to do penance for ordering a massacre. John,
8
patriarch of Constantinople, was called Chrysostom, " the golden -
mouthed," on account of his eloquence. Jerome is best known by
his Latin version of the Bible, called the Vulgate, which is still used
by the Roman Catholics. Augustine, bishop of Hippo, was a teacher,
preacher, and writer of incessant activity, and in distinction and in
wide-spread and lasting influence he was the foremost of the Latin
Church Fathers.
313 is the date of Constantine the Great, who is said to have
seen in the sky a flaming cross, with the inscription, " By this con-
quer." He won the battle, became a Christian, and is called the
first Christian emperor. One of his first acts was to issue an edict
of religious toleration, which gave the Christian Church legal recog-
nition, and freed them from the terrible persecutions which they had
so long endured.
THE ROMAN AND THE GREEK CHURCHES,
313—800 A. D.
The conversion of Constantine to the Christian faith, marked
the beginning of an epoch. The entire Roman empire, which before
had been the champion of paganism and the persecutor of Christian-
ity, now became its protector and patron. Constantine was born in
the year 274. His mother was a Christian, but the time or circum-
stances of her conversion are not known. She had instructed him
in the Christian tenets, and when he had his famous vision of the
cross in the oky, he was convinced and set about paying his alle-
giance to this new faith. Whether this was done as a political
scheme is not clear, but he did make faith in the Christians' God
the standard throughout the empire. He did not persecute the
pagans however, but instituted a very tolerant policy over against
the same. That he himself was not fully weaned from faith in the
pagan gods is claimed by some, and it may be true to a certain
extent, but, in the main, he upheld and spread the principles of
Christianity.
At the time of his death, however, his son, Constantius, came
into possession of the Roman empire. His policy was just opposite
from the tolerant policy of his father. He made all who would not
accept Christianity, in the eastern part of the empire, leave the realm
or suffer death, and thus the new faith became more firmly estab-
lished in the East, but it lost its hold on the people, who now hated
it because of Constantius' persecutions. In the West, however, he
did not adopt as bold an attitude, and was more tolerant. Many of
the old Roman families who held to the pagan faith were powerful
and influential, and he could not risk the sacrifice of their friendship,
and so allowed them freedom of belief. By his tolerant policy in
the Western part of his empire, pagan superstitions became mixed
with the new faith, and so corrupted it that it was not recognized in
the East as pure. Naturally, this pagan tendency caused the Church
life to degenerate to a great extent, and this reached its climax under
the emperor Julian, called the Apostate, the cousin of Constantius,
who succeeded to the empire. His eager mind, naturally imagina-
tive, made him a suitable leader for this degenerate type of Chris-
tianity. He secretly embraced the pagan faith, and as supreme
pontiff personally conducted ceremonies and sacrifices. He tolerated
'Christianity, but in order to bring it into disrepute he encouraged
all other religions and all sectarian controversies. It seemed that
the Christian faith in the Roman empire was doomed, but after
Julian's death, and the tolerant policy of the next emperor, it again
became dominant in the empire, and from this time the pagan relig-
ion seemed to lose its hold, and slowly weakened before the more
powerful Christian faith.
A new danger now faced the Roman emperors. The West
Goths, on their borders, had adopted Christianity, through the
preaching of Ulphilas, who had gone into their country as a mission-
ary from the East. He became a Bishop, and had great success as
a leader among the West Goths. He desired to penetrate with his
preaching into the country of the East Goths, but they would net
receive him. His people were persecuted by the East Goths and he
obtained permission to bring a party of his West Goths across the
Danube for protection, and thus they came into the limits of the
Roman empire. They became greatly incensed at the avarice and
intolerance of some of the Roman nobles, and Valens, Emperor of
the East, was killed. The empire seemed to be tottering, and only
by the skill of Theodosius, hastily made Regent of the East, was it
kept from ruin. He checked the progress of the Goths, and again
restored the Roman empire. He favored the Nicean doctrine of the
Trinity, and tried by severe measures to suppress Arianism, and a
General Council was called in 381, to meet in Constantinople, which
reaffirmed the Nicean doctrine.
Theodosius, now Emperor, tried by harsh and inhuman laws
to crush out the remnants of paganism, but never fully succeeded.
During this time a new leader had sprung up among the West
Goths in Alaric, who, in 410, captured and sacked Rome and dealt
the death blow to Paganism in the Roman empire. The ancient
shrines and temples were ordered pillaged and burned, and the
patrician families, who were its staunch est supporters, were either
destroyed or scattered.
While the Western part of the Roman empire was thus passing
through a stormy time, and the pure Christian belief suffered by
10
being mixed with paganism, the Eastern portion, with Constanti-
nople as a center, was being slowly and firmly converted to Chris-
tianity. It seemed to overpower without much effort the old beliefs,
and was soon firmly established as a better faith, and thus a purer-
type of Christianity sprang up at once in the Eastern part, free
from corruption by pagan superstition and ancient philosophy.
Ever since the day when Constantine established his capital at:
Constantinople, there had been more or less division between the-
Eastern and Western portions of the empire. Sometimes there were
two or more Emperors, nominally ruling conjointly, sometimes one
man would get all the power into his hands and rule alone, but:
always there was an East and a West. In 395 there was a definite
and final separation into two empires, though the Church for a time
continued as one.
About the end of the fifth century, the Franks, another Ger-
manic tribe, poured down upon Southern Europe, and overcame
the earlier bands who had seized Gaul and Italy. Their king, Clovis,
had vowed to become a Christian if he won a certain battle, and 1
being the victor he and three thousand of his warriors were baptised.
While these political disruptions and changes were taking place
the Church was gradually being built into a strong organization.
The Bishops of the larger towns soon became prominent, and con-
sidered above the smaller ones, and the two dioceses of Rome and
Constantinople loomed up above all, one in the East and one in the
West of the empire. The Church Councils gave to these two cities
and their respective bishops the highest rank. Soon, however, Rome
took to itself the prerogative of being called the first or highest
bishopric, and the bishop took the name of "pope." Siricuis,
Bishop of Rome from 384 to 398, so styled himself, but for many
years the title was applied to any bishop, gradually becoming
restricted to the more prominent. Leo I, who was pope of Rome
440 to 461, was a man of strong will and great courage. He saved
Rome from Attila and the Huns in 452, and was foremost in defense
of the city when the weak Emperor Honorius was in hiding. He
also considered himself the spiritual leader of the Roman empire,
and so proclaimed himself to the world. The Council of Chalcedon-
said the first rank rightly belonged to the Bishop of Rome, as it was.
the ancient capital of the empire. Leo, however, spurned this idea,
and claimed the prerogative because he was the successor of Peter,
the chief of the Apostles, vicar of Christ, and the first Bishop of
Rome. He skillfully used the powerful political position of Rome,
and interwove it with the churchly consideration. This started the
breach between the Eastern and Western Churches, which was to-
end in their final separation. One of the chief reasons of this wid-
ening breach between the East and the West was the difference in
temperament of the Greek and Latin. The Greek in the East had''
11
discussions concerning the Trinity and person of Christ, which suited
the speculative mind of the Greek, while in the West the Latin
mind was more interested in such practical subjects as sin and the
recovery of man by divine grace. Thus a natural tendency was
drawing them apart. The greatest controversy which harrassed
the Church at that time was the so-called Arian controversy relating
to the divinity of Christ. Begun by Arius in the third century the
controversy continued, until at the Council of Toledo in Spain in
580 A. D. the " rilioque " was inserted into the Creed, by which it
was made to affirm that the Spirit proceeded from the Father ' ' and
the Son" instead of only from the Father as it formerly stood.
This addition was not acceptable to the Eastern Church, and caused
the final separation between Greek in the East and Latin, in the
West, though opportunity had long been sought for separation.
Thus, the Greek Church has remained to this day, though nomi-
nally recognizing the Pope as head it does not obey his mandates
implicitly, and has its own patriarchs and metropolitans. Thiey
differ from the Roman Church in a number of smaller details, but
this in the main is their point of difference.
The Greek Church is now the national Church of Russia, and
of Greece, with a small following elsewhere. The Roman Church,
more generally known as the Roman Catholic Church, is widely
spread, and has played an important part in the political as well as
in the religious history of the world.
During the years from 589 to 800 the Roman Church grew
greatly in numbers and political influence. Missionaries went to
England, to Germany, and to Hungary, where they met with much
opposition but ultimate success. On the other hand, the rise of the
Mohammedan religion, 622 A. D. , its rapid growth, and armed
advance into Europe, threatened the Church and all the western
states with extermination, from which they were saved by the
Franks, under Charles Martel.
But Christianity had, unhappily, parted with its ancient purity
and simplicity. The kingdom of God had become identified
with the visible Church, through whose mediation, it was thought,
salvation alone was possible, and obedience to whose laws was often
the sum of the requirements laid on converts. The inner, living
power of the Gospel was still in being, but hidden under much
formalism. Images and relics came to be greatly venerated, and
the sale of " indulgences" commenced. The power of the Pope at
Rome gained new strength, and became a factor in all important
political changes in western Europe ; and when, on Dec. 25, 800,
at St. Peter's Cathedral in Rome, the Pope crowned the Frankish
king, Charlemagne, Emperor of the "Holy Roman Empire," it
typified the close relation in which Church and State stood and
were to stand for many a century.
12
The Church in Bohemia, 800==1457 A. D.
CHRISTIANITY IN BOHEMIA, 800—1394 A. D.
If Rome was the scene of the first great struggles of Christian-
ity, when a handful of persecuted Christians became a powerful
organization, and the despised "sect" grew into the honored
Church to which kings and emperors paid due homage ; if Rome
witnessed the development of Christianity into a great world power,
Bohemia was the battle-field in the second and equally vital cam-
paign, when the contest was between a religion overburdened with
rites and ceremonies, and a simple faith, — between spiritual ignor-
ance and a Bible which all might read. A lust for power had come
upon the leaders, Bible knowledge was withheld from the people
that they might be more easily led, and imposing ritual had taken
the place of intelligent worship. It was against this false superstruc-
ture that the attack in Bohemia was made, that " true religion and
undefiled " might be saved to the world.
The little kingdom of Bohemia lies in the north-western corner
of the Austrian empire. It is quite small, not half the size of North
Carolina, but very fertile, and the natural rampart formed by the
mountain chains on all four sides gave to its people in earlier years a
sense of independence which enhanced their natural love of freedom.
The beginnings of Bohemian history are shrouded in uncer-
tainty. Attila and his Huns laid waste the country on their retreat
from Rome, and the inhabitants who escaped with their lives fell an
easy prey to the Czechs, a band of Slavonians, who about that time
came into the country, tradition says from the Carpathian Moun-
tains. During the next centuries these Czechs lived quietly, culti-
vating the soil, and selling grain and horses to the, neighboring
nations. Their religion somewhat resembled the Grecian mythol-
ogy, with numerous gods and goddesses, nymphs and demons.
South-east of Bohemia lies the still smaller province of Moravia,
whose history has always been linked with that of Bohemia, and
through Moravia Christianity made its first entrance into that region.
In 836 Prince Mojmir of Moravia learned of it from the Franks,
accepted it, and built three churches ; in 845 fourteen Bohemian
13
noblemen were baptised while on a visit to the Germans ; but neither
incident affected the people as a whole.
In 846 Rastislaw become Duke of Bohemia and Moravia. He
wanted to shake off the power of the Franks, so when he desired
Christian teachers for his people he sent, not to the Roman but to
the Greek branch of the Church.
In answer to his appeal Cyrill and Methodius came to Moravia
in 863, and with them the history of Christianity in Bohemia and
Moravia really begins. Cyrill and Methodius were brothers, earnest
and devout men, who had already labored successfully in other
fields, winning to the side of Christianity nations that had long been
its wild and formidable foes, and they brought to their new work
methods which were sure to win the hearts of the people. They
finished a Slavonian translation" of the Bible, which Cyrill had
already begun ; they read the Bible to the people, and preached in
their own language ; they trained young Czechs as priests ; they
built up a national Church, in which the Czechs felt at home.
But the Roman Church heard of their success, and determined
to claim the work on the ground that the first introduction of Chris-
tianity into the country had come through its members. Cyrill
and Methodius were summoned to Rome, but Pope Nicholas died
before they arrived. His successor, Adrian II, thought it would be
to his advantage to have Bohemia and Moravia comprise a diocese
independent of both the German Bishops and the Gieek Patriarch,
and directly tributary to him, so he received the missionaries very
graciously, approved of all they had done, and offered to make them
Bishops. Cyrill, whose health was failing, declined the honor, and
died a few weeks later, but Methodius promised him obedience, and
was consecrated Archbishop of Pannonia, which was the ancient
name of that diocese. He returned to Moravia, and under his guid-
ance the good work spread into Bohemia, and the first Christian
church was built near Prague.
The jealousy of the German bishops then became more intense,
and they complained at Rome until Methodius was again called
thither, and while he triumphantly vindicated his course the Pope
ordered that the Gospels must be publicly read first in Latin and
then in Slavonian, and a German suffragan, or assistant bishop, was
appointed. From this small beginning the power of the Roman
Church increased until Bohemia and Moravia were entirely in their
hands.
The Czechish language and the Greek ritual fell into disuse,
and the native priests were driven out, in spite of the pleas and
demands of the common people. The nobility, and such of the
inhabitants as traded with Germany, favored the Roman Church ;
the Latin language, the Roman ritual and doctrines were introduced,
and a German was made their bishop. Now and then a Bohemian
14
ruler would re-awaken the national spirit, and a new attempt would
be made to regain their Bible, and the Slavonian Church, but it was
in vain, and religious liberty slumbered for two centuries and a half.
About the middle of the fourteenth century, signs began to
appear that the medieval Church-system was breaking up. It had
bound the human mind in its icy fetters for ages, but it could not
bind the Spirit whom God had sent. Under His divine influences a
reaction set in, and slowly gained strength until it burst forth as an
overwhelming flood. Men began to think for themselves, not
simply as the Church commanded, and here and there 'some one
came to the opinion that the Bible should be the standard of belief,
and not doctrines which the Church had created. But so strong
was the hold of ignorance and error that people learned slowly.
In 1347 Charles (later known as Charles IV, Emperor of Ger-
many, ) became King of Bohemia, and under his guidance it entered
a golden age of material prosperity. He took Bohemia away from the
archbishopric of Mayence, and created an archbishopric of Prague;
he organized the Slavonian Monastery of Emmaus, and founded
the University of Prague. He meant to make Bohemia great, and
to advance the cause of the Roman Church, but the result was not
what he expected. There was a re-awakening of the Christian life
of Bohemia under the first archbishop of Prague, a man of apostolic
ways. The Slavonian Ritual, although in a Romish form, and the
Czech language, were used in the Monastery at Emmaus ; and the
renewed spirit of national life, with its traditions of true and free
religion, became a power in the University, which soon grew to be
one of the greatest in Europe, and which sent forth John Huss, one
of the epoch- makers of history.
Three forerunners prepared the way for his coming, Conrad of
Waldhausen, Milic of Kremsier, and Matthias von Janow. Conrad
was a distinguished preacher, who settled in Bohemia about 1360.
He had been on c. pilgrimage to Rome some years before, and was
deeply impressed by the multitudes who swarmed into the city, paid
the price of absolution without one thought of repentance, and im-
mediately fell into fresh sin. After that, with a boldness that came
from God, he exposed the vices of the times, and called sinners to
repentance. He met with wonderful success in Bohemia, and in
spite of fierce opposition from the priests he continued to teach the
necessity of a living Christianity, of a renewal of the heart, and of
saving faith in Christ.
Milic laid aside wealth and power in Church and State in order
to serve the Lord in poverty and lowliness. He was an eloquent
speaker, and though of a mystical turn of mind, he stirred the spirit
of the people to its depths with his solemn protest against the vices
of the aee, his earnest call for a General Council that the Church
15
might be reformed, and his plea for the preaching of the pure Gos-
pel that the spiritual kingdom of Christ might spread.
Matthias, a pupil of Milic, was a writer, not a preacher. His
position was bold and evangelical, and the truths which he set forth
were as a trumpet blast that announced the coming reformer. He
died in 1394, one year after John Huss took his first degree at the
University of Prague.
HUSS AND THE HUSSITES, 1394—1457.
John Huss was born at Husinec, Bohemia ; the day and year
of his birth are uncertain, but thought to be July 6, 1369.
His parents were peasants, though in good circumstances. Of
his early life nothing is known. He studied at the University of
Prague, where he soon attracted attention by his great scholarship.
He was graduated from this place in 1396, receiving the Master's
degree. He was appointed University lecturer two years later, and
held this chair for some time, lecturing on the doctrines and prac-
tices of the Romish Church.
In 1401 he was elected Dean of the Faculty of Philosophy, and
here again demonstrated his great depth of learning and breadth of
scholarship. For the next two years he labored here, and was then
•made rector of the University, which position he likewise filled in
an able manner.
He was also, in the year 1402, ordained to the priesthood, and
in addition to his professorship preached in the Bethlehem Chapel
at Prague.
He read some of the writings of Wyclif, and became inspired
in such a measure that he sought to spread the doctrines among
the Bohemians.
Being the preacher of the Bethlehem Chapel, University pro-
fessor, and private confessor to the queen, his utterances carried
great weight with them.
He attacked first of all the Court, with its vices, and condemned
them in strong terms. Then he took the priests to task for their
loose manner of living, and especially for the sale of indulgences.
In 1403 he was forbidden by the authorities of the University
to discuss these questions in the lecture room or in the pulpit. In
1410 the Pope, John XXIII, issued a bull against the teachings of
Wyclif as heretical, and ordered them burned, and as Huss had
been denouncing the same things as Wyclif, he was ordered to
cease from speaking against the Church. He and his followers
were placed under the ban of the Church and ordered to appear
before the next General Council.
16
In 1412 Pope John XXIII proclaimed a crusade against the
King of Naples, and promised indulgence to all who volunteered
for service. Huss now took up the matter of indulgences, and
denounced the practice as wrong, which caused a breach between
himself and the Church of Rome.
In 1412 a Papal interdict was issued against him. He appealed
to the Council and to Christ, and feeling himself no longer safe in
Prague withdrew to the castle of a friendly nobleman.
In Nov., 1414, in obedience to a summons from the Pope,,
under the protection of the King of Bohemia and with a promised
safe-conduct from the Emperor Sigismund, he went to the Council,
convened at Constance.
He may have fancied that he would at that time have an oppor-
tunity to defend his views in open debate, but in this he was mis-
taken, and soon learned that he was to be tried as a heretic. He
was kept imprisoned a long time, was treated with great cruelty,
and not formally accused until June 5th, 1415.
On June 7th thirty-nine charges were made against him, some
of which he acknowledged as based upon his teachings, while others
grossly misrepresented them, and upon being asked to recant his
teachings he refused to do so unless they could be proven wrong.
The formal trial and execution of Huss took place about a
month later, and the events of that day have been thus described :
" On Saturday, July 6, 1415, there was great excitement in the
city of Constance, — the largest Council that had ever been held in
this city was in session. From all parts of the Western world dis-
tinguished men had come. Pope John XXIII was there ; Emperor
Sigismund was there ; there were a thousand Bishops, over two
thousand Doctors and Masters — about two thousand Counts, with
Barons and Knights, Dukes, Princes, Ambassadors — in all over
50,000 strangers. And now, after months of discussion, the Coun-
cil assembled in the cathedral, to settle once for all what should be
done with John Huss. ' ' ' 'But why was John Huss there ? And what
had he done to offend the Pope and Emperor ? For the last twelve
months John Huss had been the leading figure in Bohemia. He
had raised his voice against the vices of the people, — against priest,
clergy, archbishop ! He had gone further still in declaring that
Christ was the only true head of the Church, and that the Pope was
not to be obeyed unless he taught that the Bible and not the Church
was the true standard of faith ; that the Pope had not the keys of
heaven ; that man could be forgiven by God only, through faith and
repentance ; that the supposed miracles worked by the saints were
a fraud ; that the priests who duped the people by the sale of indul-
gences were servants not of Christ but of the Devil." Indulgences
had become a mammoth traffic — any one could procure a pardon
for sin and a safe entrance into the eternal world. Any one received
17
■a pardon from sin who would fight for the causes of the Roman
Catholic Church ; the buying of a bone, or a lock of hair, or a piece
of garment, a finger or toe nail of some saint, obtained promised
pardon for sins, past and future, and large sums were paid to the
priests, who travelled the length and breadth of the land, robbing
the poor and ignorant, the grieved and troubled, even selling at
great prices pardons for friends who had already departed. "All
this is in vain," said Huss, " God alone can forgive sins, through
Christ."
" And now John Huss stood before the Council. His face was
pale, his limbs were weak and trembling from many months in the
dungeons. Short and sharp was the public trial, for the trial was
but a sham. He was condemned to death as a heretic ; his priestly
robes were taken from him ; a fool's cap a yard high, with pictures
•of Devils painted on all sides, was placed upon the hero's head ; in
this seeming disgrace he was led to a meadow, outside the city. He
was bound to a stake with seven moist thongs and a chain, and
fagots of dry w r ood were piled about him to the chin.
" As the flames arose and the wood crackled, he sang, 'Christ,
thou Son of the living God, have mercy upon me !' '
Thus the great reformer passed, as by a chariot of fire, into the
presence of the Master, who had died for him, and who has said :
" To him that endureth to the end will I give a crown of life." His
ashes were gathered and, together with the ground on which the
stake had stood, were thrown into the Rhine.
Nearly a year later, May 30th, 1416, Jerome of Prague suffered
martyrdom on the same spot. He was the most intimate friend and
active helper of John Huss, a highly gifted man, an acute reasoner
and eloquent speaker, but of a restless disposition and fiery temper.
He came to Constance to help Huss, but was advised by friends
that it was of no use. and that he must return to Bohemia as quickly
as possible. This he attempted to do, but was arrested and im-
prisoned, suffering much in mind and body, but dying with the same
fortitude which Huss displayed.
The day Huss suffered death at the stake was a sad day for
Bohemia. His followers were insulted by their leader's death, it
angered them, it grieved them, they felt cut to the heart. A Huss-
ite League was formed, whose members pledged themselves to act
in unison, to allow free preaching of the Gospel on their estates, etc.
A Catholic League was formed in opposition, but for four years
nothing of moment took place.
Then the Hussite Wars began, and for sixteen years Bohemia,
single-handed, defied~ all Europe. Famine stalked through the
villages, blood-red war defiled the valleys, party after party rose
and fell, houses were burnt, families murdered, and death haunted
the land.
18
Sigismund, now also King of Bohemia, was determined to
crush what he called heresy in that province, and persuaded the
Pope to begin a crusade against the Hussites, who found their great-
est leader in John Ziska, the blind leader of the Taoorite party.
He formed the rough Bohemian peasantry into a disciplined army,
armed them with lances, spears, iron- pointed flails, clubs and slings.
He led his men to battle to the sound of psalms and hymns, and
won victory after victory, and never lost a battle. After his death
in 1424 Procop the Great took his place as leader, and gained fresh
victories, until Europe was forced to admit that Bohemia could not
be conquered by force of arms.
Unfortunately, however, the Hussites had from the first been
divided amongst themselves, and stood united only when great
danger threatened them from without. The two chief parties were
the Utraquists, or Calixtines, and the Taborites. The name of the
former denotes the chief point of their contention {sub 2itraque —
under both kinds, calix — a cup,) which was that the laity should
receive both the bread and the wine in the Lord's Supper, whereas
the Catholics had come to permit only the clergy to take the cup.
The Utraquists were the conservative and aristocratic party, who
hoped for reunion wilh Rome, when the Romish Church had been
purified. The Taborites, so called from their meeting place, Mount
Tabor, were progressive and democratic. They accepted the Bible
as the only source of faith and rule of practice, and they went far
beyond the Utraquists in antipathy to the Church of Rome. The*
scriptural character of their system was, however, marred by ex-
treme views and, at times, by fanaticism. The great Ziska belonged
to the Taborites, and after his death his immediate followers assumed
the name of Orphans, and became a third faction, occupying a middle
position between the other two.
In 1433 a Council of the Romish Church met at Basle, and the
Hussites were invited to send delegates. They did so, and after
much debate an agreement was reached whereby concessions were
secured for Bohemia which satisfied the Utraquists. But the
Taborites and Orphans were not content, and in 1434 the battle of
Lipan was fought, the Taborites were utterly defeated, and the
Utraquist Church became the National Church of Bohemia, with
John of Rokycana at its head.
Rokycana was a very able man, but vain, greedy of popularity,
and ambitious, desiring above all else to become the spiritual ruler of
Bohemia. At first he cherished thoughts of reconciliation with the
Romanists, but when he realized that the Pope would not stand his
friend he began to preach most bitterly against him, and sought to
make the Utraquists an independent national Church. But the
Utraquist Church itself was in a bad way, and something more was
needed before true religion was restored to Bohemia.
19
Scattered throughout Bohemia and Moravia were men who were
quietly trying to live as Huss had taught them, not as the Huss-
ites had fought, and they were now to be brought into a union
which would grow into the Church of the Unitas Fratrum, "The
Unity of Brethren." Remembering the doctrines of Huss, stirred
by the strong sermons of Rokycana, some of them begged the elo-
quent preacher to tell them what they must do in order to be ac-
cepted of God. He referred them to Peter of Chelcic, next to Huss,
the greatest Bohemian writer of the century. Little is known of his,
personal history, but his influence was great. In his writings he
took an independent position disagreeing with both Utraquists and
Taborites where he thought them wrong. Strong in his opinions
as to doctrine, he looked upon Christianity as a life, rather than a
creed, and taught that to love God above all and one's neighbor as
one's self is the supreme law. He led Gregory, and the others who.
came with him, to see that it was not enough to long and pray for
a reformation, but that for such a cause they must work, venture >
suffer. His intercourse with these seekers after light continued for
several years, and he died about the time the Unitas Fratrum was.
begun.
Filled with enthusiasm Gregory and his friends begged Roky-
cana to lead a reformation, and when he refused they began to hold
services here and there, where the Scriptures were read and ex-
plained. What they most needed was a rallying place, and such a
place God showed them, and there the Unitas Fratrum was founded..
20
The Uaitas Fratrum, 1457-1722 A. ».
RISE OF THE UNITAS FRATRUM, 1457—1473.
The years intervening between 1457 and 1467 were peculiarly
of a formative nature in the Unitas Fratrum. The life and work of
John Huss were over. His followers had made a noble fight for the
cause of their leader, and many were still ready to do their best for
the establishment of a pure Bible faith. The Hussite Wars had-
•devastated the land ; sufferings untold of men, women and children
had filled it with horror.
Among those that had arisen during this period was one Peter,
called Peter of Chelcic, who did not believe in the sword and slaugh-
ter, but used his pen against the Roman Cotholic Church and its
priesthood. His pamphlets, which, with the Bible, became the
literature of the time, were read by many with delight ; these read-
ers were called brethren of Chelcic, and they sprang up in different
parts of Bohemia, so that gradually and quietly were laid the foun-
dation ideas of what afterward became the Church of the Unitas
Fratrum.
John Rokycana was an eloquent preacher, but he proved to be
anything but what was needed for a reformer. His chief trouble
was that he could not bear to be on the unpopular side. Convinced,
he said he was "that the Brethren were right, but where was the
profit?" When asked to become leader of the men who had been
aroused partly by his own preaching, he "feared the time was not
ripe for such a movement," so they forsook his standard, and circled
around one Gregory, later known as " Gregory the Patriarch," who
never failed them.
Gregory was a nephew of Rokycana, but a wholly different
sort of man, — a man of strict morals and deep piety, ready to under-
take and endure all things for God's honor, but humble, without
ambition, seeking not his own. At the time when he became prom-
inent he was about fifty years of age. About him gathered those
who wished to see the establishment of a pure Church, and those
who had studied the pamphlets of Peter Chelcic. From the midst
of the Catholic Church, from all ranks of society they came, in no
n
small companies, to join this godly leader,, witfothis; question in their
faces and on their lips, ' ' Where shall we abide ? Not always car*
we wander, not always can we hide."
Rokycana advised that they settle in different parishes, where
the priests were in sympathy with them, but Gregory realized that
they needed to be drawn more closely together, not scattered, and
at last asked Rokycana to secure permission for them to settle in
the Barony of Senftenberg, which belonged to George Podiebrad,
then Regent of Bohemia. Rokycana was glad to. be rid of his
troublesome followers, Podiebrad thought the settlement would ben-
efit his estate, so permission was given them to locate in the little
village of Kunwald, near the castle of Lititz, and Rokycana saw
them leave the section around Prague with great joy, and even gave
help in their removal.
For four years they enjoyed a home life, — built cottages, culti-
vated their fields, opened workshops, and lived in peace. In Mi-
chael Bradacius, Priest of Senftenberg, they found a friend willing
to serve them as minister or priest, and he and Gregory were put
at the head of affairs, and certain principles were drawn up to regu-
late their doctrine and practice. They did not yet think of estab-
lishing a new Church, but only meant to have an association which
should help them to live true Christian lives.
Their society, the Unitas Fratrum, or "Unity of Brethren,"
\vas organized in 1457, tradition says on March 1st, and in the same
or the following year twenty-eight Elders were appointed as spiritual
guides of the people. Rokycana looked upon them with favor,
and around them gathered rich and poor from all parts of Bohemia,
from the mountains, from Moravia, from the Waldensian settle-
ments ; there were priests from the Roman and Utraquist Churches,
noblemen, students, tradesmen, and artisans of every type and rank.
Naturally, in so large a company there were differing opinions on
cert;* in points, notably the Lord's Supper, but a Synod was called
which adopted practically the view taught by Peter of Chelcic, which
is still accepted by the members of the Unitas Fratrum. They also
resolved to regulate their Christian life by the Biblical standard.
Bradacius also began to simplify public worship, and so the first
step was taken toward a Protestant ritual.
Meanwhile George Podiebrad had become King of Bohemia,
and had begun to hope that he might also reach the position of
Emperor of the Holy Roman Empire. Just when he most wished
to conciliate the Pope complaints were made against the Brethren
at Kunwald, on the ground that they had changed the ceremonies
usual at the Lord's Supper, etc., and he indignantly ordered that
all his subjects must join the Roman Catholic or the Utraquist
Church or leave the country, and that "heresy" must be driven
out from the University of Prague and elsewhere.
22
About this time Gregory went to Prague to visit Brethren
there. The King ordered their arrest, but a friendly magistrate
gave them warning of what was coming that they might escape.
Some went, but several boastful students declined to flee, and Greg-
ory thought it his duty to stay with them. Soon the magistrate
appeared, with the salutation : "All who wish to live in Christ Jesus
must suffer persecution," and led them to prison. The students,
after tasting one torture on the rack, feared a second, and recanted,
but Gregory remained stedfast, and was wrenched so terribly that
he fell as dead from the rack. But God was with him, and gave
him a beautiful dream or vision, in which he beheld three faces, of
which we will hear later.
Gregory's release was secured through Rokycana, and the
King's edict created such a stir among the Bohemians that he re-
voked it, but issued a new one directed especially against the
Brethren, and ordering that any priests who conducted Communion
after their fashion should immediately be put to death without trial.
Gregory was again put into prison, deep down in a dungeon, starv-
ing, cold, old, and without any bodily comforts. Bradacius was
cast into a dungeon in the Castle of Lititz, and many others were
cruelly tortured or oppressed. A few denied their faith, but most
-of them were inspired with courage and determination. The happy
homes and little churches for Christian worship were broken up,
and the Brethren fled to the woods and mountains to live the lives
of the hunted deer. They cooked their meals by night, and while
the enemy slept they read their Bibles around their watch fires, with
the stately pines, the kindly moon, and the quiet stars keeping-
vigils with them and telling no tales. From this we may, perhaps,
in a small measure, catch the meaning of the words of Jesus Christ :
" Foxes have holes and birds of the air have nests, but the Son of
Man hath not where to lay His head," and "the servant is not
greater than his Master." "Pit-men" they were often called in
derision, yet daily they increased in numbers, and as their fires
shone out in the dark forest, so their pure lives shone out among
these darkened people.
Attracted by the stedfastness they had shown, there came both
priests and laymen asking to be admitted to their communion,
among the latter noblemen, who invited the Brethren to settle on
their estates. Gradually the persecution died out, and the impris-
oned members were released, but the conviction spread that a more
complete organization must be given to the Church, and that it
must be more absolutely grounded, in doctrine and practice, on the
Holy Scriptures. A synod was called at Reichenau, in 1464, which
drew up a series of statutes, — the oldest document of the Unitas
Fratrum now extant.
In 1467, just ten years after the beginning of the Unitas Fratrum
23
by the Kunwald assembly, the Brethren met in a tanner's cottage
at Lhota. Friendly priests of the Utraquist Church had advised
them to establish their own ministry, and they felt that it would be
impossible to count on a sufficient number of priests who might
leave the Utraquist Church to join them, so they met at Lhota with
these questions burning in their hearts : "Is it God's will that we
separate entirely from the Papacy and hence from its priesthood ?
Is it God's will that we shall institute, according to the model of the
primitive Church, a ministerial order of our own ?" With earnest
prayer the lot was cast, and both questions were decided affirma-
tively. The Synod therefore took the decisive step. About sixty
delegate^ were present, with Gregory the Patriarch in their midst.
After earnest prayer, nine men were elected by ballot from among
this number, — three of these nine were to be chosen by lot for pas-
tors of the Unitas Fratrum, if the Lord so willed. There were only
nine men, but there were twelve slips, nine blank, three with the
Bohemian word "jest" (meaning "is") thereon. These twelve
slips were put into a vase, — then came the solemn moment. Earnest
prayer was offered, and then a boy drew out one slip and another
until the nine men each stood with a slip. Oh, what would it say?
Would there be nine blanks, or would they be accepted? Yes,
three were accepted ; Matthias, Thomas, and Elias, each held a
slip with "jest" upon it, and God had again assured them of ac-
ceptance as a Church. Their hearts were filled with thankfulness
beyond expression ; the chains of Rome forever snapped. The
three men that held the slips with "jest" on them Gregory imme-
diately recognized as bearing the faces he had seen in his wonderful
vision while on the rack.
The Synod then took up the subject of their ordination, as a
result of which two separate and distinct steps were taken. First,
the three candidates were ordained by an aged Waldensian priest
among them, because "the New Testament makes no distinction
between bishops and priests ; in the time of the Apostles priests
administered the rite of ordination, and the Brethren desire to follow
the example of the Apostolic Church in all things." In the second
place the episcopacy was obtained for them. " A distinction, it was
said, was made at an early day, immediately after the time of the
Apostles, between bishops and priests ; to the former was committed
the exclusive power to ordain. These considerations induced the
Synod to resolve upon the introduction of the episcopal office,
through which the congregations would be more closely united
among themselves and better able to meet inimical proceedings,
indignities, and evil speaking from without."
Michael Bradacius and two other priests were therefore sent to
a colony of Waldenses, living in Moravia, where Stephen and an-
other bishop, whose name is not known, consecrated them bishops.
24
These Waldenses claimed to be of very ancient origin, and although
there is some uncertainty whether the episcopate they possessed in
1467 came from the Roman or from the Greek Church, there is no
doubt that Stephen had a valid episcopate, and that he gave it
to the Unitas Fratrum, and even the bitterest enemies of the Unitas
Fratrum never questioned it, nor attempted to attack the ordination
of their ministry.
On their return to Bohemia, Bradacius and the other two
bishops re-ordained Matthias, Thomas, and Elias ; and then, with
the approval of the lot, Matthias was consecrated bishop, and the
independent ministry of the Unitas Fratrum was fuUy established.
When Rokycana heard of this he was very angry, and imme-
diately started another persecution. The Waldenses were dispersed ;
Bishop Stephen was captured and burned at the stake. The Breth-
ren suffered greatly ; many were driven from their homes, racked
or imprisoned. In Moravia Jacob Hulava was burned alive in the
presence of his family. The numerous chapels which the Brethren
had built were destroyed, and they were forced to meet secretly in
the forests. But the leaders remained firm, the more wealthy mem-
bers aided the poorer, and, in 1471, the persecution ceased, with
the death of Rokycana and Podiebrad.
Two years later, Sept. 13th, 1473, Gregory the Patriarch died,
leaving the Church which he had helped to found with an ever-in-
creasing membership and an ever-widening influence.
THE UNITAS FRATRUM UNDER LUKE OF
PRAGUE, 1473-1520.
Wit Patriarch, who had practically
found lunch and completed its organization,
istory. Gregory, with his stern
:' . ei of Chelcic, had ruled with
ha ■' been mtocrat without any to dispute
;oo.n • I more liberal policy began to
• ■ members. Over an area
its ollowers lay scattered. It
red Church. Aldermen
ns, professors, lan< d knights represented it in
I among 1 It. could no longer keep aloof
e, but must take its >lace and do its part in the world.
rp : it n * ded t rather than remember the last
regory the Patriarch: "Ah, Matthias, beware of the
25
educated Brethren." St^ng, well-equipped, sagacious leaders were
demanded by the crisis that hi d arrived in its history.
To inaugurate this newer and broader policy of the Church two
men were raised up at this time. One, known as Luke of Prague,
and born in 1460, was a graduate of the university of that name,
and was a deeply- read theological scholar. He realized the demands
of the hour and had the courage and faith to take the tide at the
flood. Associated with him, and almost equally prominent in its
policy was Procop of Neuhaws, also a university graduate and a
representee of the advanced and educated element in the Church.
These two led the movement against the bigotry and narrowness of
sectarianism which was threatening, and struck the keynote for a
broader policy. First and foremost it was settled that the writings
of Peter and Gregory should no longer be authoritative as teachers
of the Church. "We content ourselves," ran their declaration,
' ' with those sacred books which have been accepted from of old by
all Christians, and are found in the Bible."
Henceforth men of rank could join the Church without laying
down their rank ; oaths might be taken ; profits in business might
be made, and state offices might be filled. Thus the Church emerged
from its obscurity as a sect, and took its proper place as a herald of
the Reformation.
Its position in doctrine was definitely stated by its Council of
Elders in 1495, when in answer to the question put by Procop of
Neuhaws : "By what is a man justified," it declared itself for the
great doctrine of justification by faith, and thus took by right the
position it can justly claim for all time of being the first free Evan-
gelical Church of Europe.
For forty years Luke of Prague was the great leader of the
Church. He extended its useful n in tjie
firm conviction, gained by wide ex]
of one other in the mount: ,.
tian Church on the face of the
While the policy of the C
it might offer the truth freely -
cravings of all seeking its fold, its pri
its members, and its strict organization j - i<
surrendered. In every detail of their : in
in Christian service, in civil d
Mount as their guide. The same stricl Li
child and the old man ; the serf and % it<
the bishop. Their doctrine shone like a la >reth ;n
Church drew men to it by their lives s ti
pline. The influence of these things extended nuclei L il
direction. He established the ministry on a firmei In
larged the number of bishops, of whom I
26
Procop of Neuhavvs the head of a Council of Elders with extended
powers. The Church services were beautified, and the ritual made
more tasteful. He gave an impulse to sacred music and singing,
and encouraged education and learning in every way. He made
use of the new art of printing, publishing a "Catechism for Chil-
dren," the first Brethren's Hymn Book, "Confessions of Faith,"
(sending the latter to the King,) and numerous pamphlets, treat-
ises, and portions of the Bible. Between 1505 and 1510 only sixty
printed works appeared in Bohemia, but of these fifty were issued
by the Brethren's Church.
With such a leader, with a growing and enthusiastic following,
making themselves deeply felt upon the spiritual and intellectual
heart of the country, and jealously watched by their powerful enemies,
the Utraquists and the Roman Catholics, the Brethren could not
escape opposition and ultimate persecution. Vile and blasphemous
stories were invented to arouse the superstition and hatred of the
people, accusing them of secret crimes, sacrilege, poisoning and
witchcraft, not to mention other iniquities. These were printed and
scattered broadcast by their enemies. But, in 1500, a more powerful
enemy took up arms against them. Pope Alexander VI. sent an
agent to Bohemia to preach against the Brethren, and the King was
stirred up by the wicked rumor that another Ziska would arise in
the land from among this hated* people, and light again the flames
of a religious war. In 1507 he issued the Edict of St. James, for-
bidding their meetings, requiring their tracts and books to be burnt,
and ordering all who refused to join either the Utraquists or the
Roman Catholics to be immediately expelled from the country.
Thus began a bitter and merciless persecution, and from 1510
to 1516 was a period full of trial and danger, when the enemies of
the Church seemed on every side triumphant. It was only bright-
ened by the light of martyrdom and by the contrast between the
faith and courage of its members over against the apparent darkness
and hopelessness of the struggle.
Luke of Prague showed himself during these dark years a true
and heroic man of God indeed. He hurried in secret from settle-
ment to settlement, he held services in woods and gorges, he
cheered the parishes by pastoral letters, he comforted the down-
hearted, and spared no effort to reach and influence the mind of the
King. At one time he was imprisoned by a robber knight, loaded
with chains, and threatened with torture and the stake. Then came
a time of rest, which seemed sent by the special act of God. The
Brethren's enemies were mysteriously struck down as if by divine
retribution. One fell dead in his chair ; another was upset in his
sleigh, and impaled on his own hunting knife; another was found dead
in his cellar, so that it became a common saying among the people:
" Let him who is tired of life persecute the Brethren, for he is sure
27
not to live out the year." To brighten this period the more came
news of another ally arisen across the Giant Mountains. Martin
Luther had come and nailed his 95 theses against the church door
of Wittenberg. They hailed him as a champion sent of God, and
at the very first opportunity held out the hand of fellowship, and
sent a deputation to visit him ; seeking his advice and opening their
hearts to his message of encouragement.
As these bright days dawned, the life of Luke of Prague drew
to its close. His period of usefulness had been a long one, he could
look upon a work well done, and though he left a Church much
weakened by persecution, it had been purified and strengthened
by trial, and was well fitted for the coming and wider period of its
usefulness. He relinquished his work with reluctance, but still in
faith that God would raise up another head to guide his beloved
Church in safety through the storms he saw before it. Now, under
a man fitted for the stress of those strenuous times, and not alone in
its championship of the pure gospel, the Church was to enter upon
a broad and useful career.
JOHN AUGUSTA AND HIS TIMES, 1528— 1572.
Shortly before the death of Luke of Prague, and while the
Brethren's Church was still feebly struggling in the throes of perse-
cution, there began to dawn for Protestantism in Bohemia a wider
period of usefulness through the courage and sympathy extended to
it by the Reformation movement in Germany. Martin Luther had
become the standard bearer of religious freedom in a large field, and
his sturdy championship of a pure faith not only thrilled the Breth-
ren with a kindred spirit, but led them to hold out to him as soon
as possible the hand of fellowship. Two brethren had been sent as
a deputation to visit him ; and that union of effort and of purpose
might be more completely realized they presented him with a copy
of their Confession of Faith, and their Catechism, seeking his advice
on points of doctrine and conduct, and opening their hearts gladly
to all that the great Reformer had to say. While the intercourse
between the leaders of these two revolts against Romish tyranny
had not been altogether free from misunderstanding, it had been the
means of a closer acquaintance, and there was infused thereby into
the ranks of the Unity a greater enthusiasm and desire to adapt
itself more closely in methods and training to the new learning that
the Reformation was spreading over Germany.
Luke of Prague, like his predecessor, Gregory, had passed away
28
when his work was done. He' had achieved the task set before him>
nobly and well, and was the man of God for his day. Now, as a
wider path lay before the Brethren, so God again raised up for this,
work a man equipped and thrilled with the power for his task.
Gradually, through influences born of persecution and the newer
teachings of the day, there had grown up in the Church a ministry
of young men, many of them graduates of the great Wittenberg
University, and all gifted with a keen insight into the increasing-
needs of the Church, and full of an unquenchable eagerness to share
in the great victory of Protestantism that seemed so nearly within,
reach. Of the older leaders of the Church at this time, one of the
most open minded was John Horn, the senior bishop of the Execu-
tive Council. For eighteen years he had taken part in the govern-
ment of the Church, ruling faithfully and well, but while realizing
the importance of the events of the Reformation, he made no at-
tempt to change the exclusive policy which prevailed during the
time of Luke. He was wise enough, however, to see and value the
temper and sincerity of the younger party in the Church, and was,
friendly to it. In 1532, at the Synod held at Brandeis on the Adleiy
Bishop Skoda resigned the presidency in favor of John Horn, and*
announced that new elections to fill the vacancies in the Execu-
tive Council would take place. Just as the elections were about to
begin, a young priest, John Augusta by name, rose and addressed
the Synod. He said he spoke in the name of a number of his.
fellow priests ; that he and they were unanimously of the opinion
that the Executive Council had become torpid and was an inactive
body ; that it did not show itself equal to the requirements of the
age, and that there must be infused into it a newer and more vigor-
ous element. With an imperturl elf -possession, which struck
the older members of I proposed himself and
four of his friends as Candida He and they were
elected. But a still greater Led the bold « >eaker. lie
and two of his associa < :hosen
bishops, and imm .
pathy with the position' of his
now assumed a far more conspi
ward its history constitutes an i irt of Bo'
in general.
John Augusta was the son of a 1 b • in
the year 1500. Originally a m< h, he
became dissatisfied, and, in cl soon
began to prepare for the mini: ras ordained
and in 1531 advanced to the pri ista must be c
among the men born to rule. His < nergy was boundless, his will
indomitable. His persistence, however, often degenerated into ob-
stinacy, and his ambition too often 'kept his steps from that humility
29
•worthy a follower of the Divine Master. Yet he was a great man,
and his work was illustrious. Endowed with natural gifts of an ex-
traordinary character, he became Bohemia's most distinguished
.preacher, earned the title of the "Bohemian Luther," stood high
among many eminent nobles as a trusted counsellor and friend, and
labored for the Unity with burning zeal and fiery enthusiasm. His
•career was a drama, setting forth heroic incidents, tragic scenes,
and a lamentable fall. No other bishop of the Brethren was like
him in his glory and in his shame.
The first step of the newly organized Council was to draw closer
the relations of the Unity with the German Reformer, and to this
end a new Confession of Faith was compiled, in the same year as the
Synod by Horn and Augusta, and presented to Luther. It was a
thoroughly Protestant Confession, and while its absolute correctness
in point of doctrine gained the approval of Luther and his col-
leagues, they accorded unqualified admin ation to the discipline of the
-Brethren. "Yon alone," said Martin Bucer, "combine a wholesome
discipline with a pure faith."
But while Augusta thus strengthened the influence of the
Church he was not blind to the political issues that threatened it
through the growing jealousy and power of its enemies. Lewis of
Bohemia had fallen in 1526, in battle with the Turks, and a new
king reigned in Prague. He was of the famous Hapsburg family,
(from time immemorial Catholic,) Ferdinand the First, King of
Hungary, Archduke of Austria, King of the Romans, and brother
of the Emperor Charles V. By his election the Bohemian people
became entangled in the meshes of European politics, and the safety
of their isolation was gone. Already in 1535, Ferdinand began to
show an alarming hostility. He summoned members of the Unity
to Prague for trial, and cast into prison John the Hermit, a priest
of extraordinary influence and piety, and the two young Barons
von Janowic, on whose domains he labored, and who refused to sur-
render him. Although this persecution was as yet a little flame it
might at any moment burst into a consuming, fire, and John Augusta
determined to check it as far as he was able. In conjunction with
his fellow bishops and other members of the Council it was deter-
mined to present to the King a new Confession of Faith. It was
drawn up by Horn and Augusta, and set forth the origin of the
Unitas Fratrum, and the growth of its faith as shown in its various
Confessions. It contained a manly preface by the nobles connected
with the Unity, and twenty doctrinal articles, and was signed by
twelve barons and thirty-three knights. Baron Conrad Krajek, the
richest and most influential member of the Unity, was selected as
the most suitable person to secure an audience with the King, and,
•on the 11th of November, 1535, he was granted an interview. His
reception was at first not propitious, but three days later the depu-
30
tation formally presented the Confession, and Ferdinand received
them with royal graciousness, and promised to leave the Brethren
in peace provided they proved themselves true and faithful subjects.
For a while there was a lull in the storm. Peace and plenty
reigned in the land, and the Brethren extended the borders of the
Church on every side. Scattered throughout the country were 400
places of worship, with 200,000 members ; and famous schools,
patronized by the leading nobility of the kingdom, perpetuated the
teachings and enhanced the influence of the Unity. The greatest
nobles of Bohemia belonged to the Church, while the people loved
it, and it looked as if it might some day become the national
Church of Bohemia Yet bitter hatred was being nursed in the ranks
of the Utraquists, and time and again charges were being brought
against the Brethren. Twice in the Diet, the King was induced to
order the arrest of John Augusta, but the danger passed, and the
days of the Unity were bright for a time longer. Then fell the
darkness and terror of a great tempest.
The Smalcald League of Protestant German princes, headed
by John, Elector of Saxony, was arrayed against the Emperor
Charles V., and Ferdinand, King of Bohemia, called together his
loyal subjects to take up arms and fight with him for his brother
and his cause. Now the Protestant nobles of Bohemia were in a
quandary, and must choose between loyalty to their sovereign or
their faith. Their choice was made at a great meeting held at the
house of Baron Kotska, a member of the Unity, and a Bohemian
League, composed largely of nobles from the Utraquist and Breth-
ren's Churches, was formed, which made an effort to send troops in
support of the Elector of Saxony. Before they could join the Prot-
estant forces the battle of Muehlberg was fought, the Emperor was
triumphant, and King Ferdinand returned to Prague to wreak ven-
geance on his enemies. The grand opportunity for which he was
waiting had come, and John Augusta and the Brethren's Church,
against whom his hatred was most directed, were to feel the full
weight of a bigoted tyrant's wrath.
There was no dallying in the King's plans. On the 22d of
August, 1547, four nobles, one of them a member of the Brethren's
Church, were executed. Others were robbed or banished to certain
towns or castles for life. Churches were closed and worship forbid-
den ; ministers and people fled into the mountains and woods ; and
all the cities that had been the chief seats of the Brethren fell into
the relentless hands of the King. As a final climax to his vengeance
a royal mandate was issued to the effect that the Brethren must
either join the Roman Catholic Church or leave the country forever
within six weeks.
One of the most fascinating chapters in the history of the LInity
followed this edict. To the surprise of their enemies the Brethren
31
chose the alternative of banishment rather than apostasy. By hun-
dreds and by thousands, along all the main roads leading out of the
country into Poland, in caravans, with wagons for the women and
children and weaker ones, they marched to their exile with songs,
as in a triumphal procession. Everywhere the people welcomed
them and entertained them, mayors and town councils turning out
in their honor, and guards of foot soldiers and horsemen escorting
them on the way. But many a weary day passed before they found
rest for their feet. Turned from Great Poland they sought Polish
Prussia, and were again ordered away ; only after six months of
weary wandering did they find a hearth and home at Kcenigsberg,
in East Prussia, among their brethren of the Lutheran Church.
Ferdinand knew not what impulse he had set in motion. The exo-
dus from Bohemia, led by men like George Israel, not only estab-
lished the Brethren's Church in Prussia, but through the fiery zeal
of himself and others, in seven years, built it up in Poland, with
Ostrorog as its center, and many noble families to support it.
Forty congregations were established, and an influence was attained
that finally, at the great Synod of Sendomir, succeeded in uniting
into one Confession all the Protestants of the land of their adoption.
Meanwhile the fires of persecution were flaming out more fiercely
in Bohemia, and Augusta, with his fellow bishops and members of
the Council were compelled to seek concealment. Bishop Horn had
died, and Augusta, succeeding him as President of the Council,
spared not himself on behalf of his Church and stricken people.
His energetic character expanded in proportion to the perils that
surrounded him. In the name of the entire Church he sent a letter
to the King, beseeching him to spare the Unity, which was innocent
and had not conspired against him. The only reply was the decla-
ration of Ferdinand's unalterable determination to adhere to his
royal mandate, and his messenger, John George, was arrested at
Prague, imprisoned, narrowly escaping the rack, and only set at
liberty at last on condition that he leave the country. A second
royal edict appeared against the Brethren, commanding the first to
be strictly enforced, and ordering the arrest and imprisonment at
Prague of every minister of the Unity.
There was none whom the King more eagerly longed to get
within his power than John Augusta. He had come to regard him
almost as a personal enemy, because of his fearless efforts on. behalf
of his people, and it was well known that a liberal reward would be
paid for his arrest and capture. This set his emissaries constantly
on the watch, and at last, by craft that was almost satanic, they
succeeded in their purpose. On the plea that the advice of a faith-
ful minister was needed he was lured into an ambush, and, with his
friend, Jacob Bilek, was seized by three armed ruffians, and borne
off in triumph. Both were immediately taken to Prague, and lodged
32
in prison, Augusta being confined in the famous White Tower. He
was placed in a dungeon, and fetters were fastened to his hands and
to his feet. He was urged to betray the hiding-place of his breth-
ren and to confess the treasonable designs of which he and his col-
leagues had been suspected. When he refused tortures were inflicted
such as only the bigotry of a cruel tyrant and his creatures could
devise. Like a hero he refused to betray his trust or prove un-
faithful to his people. When his agonies were at their height he
was asked what his brethren were doing : " They are seeking refuge
with one accord in impassioned prayer to God !" was his illustrious
answer. At last, the King, angered by the obduracy of his victim,
himself recommended new methods of torture, but before his mes-
senger arrived Augusta and his friend, Bilek, who had been even
more cruelly treated, found a new place of imprisonment in the old
and isolated castle of Purglitz.
Here, for 16 years, with only a short interval again in the White
Tower, Augusta languished in imprisonment. At times it was light-
ened in its rigor, and he was visited secretly by friends, and was
able to open up a regular correspondence with the rest of the Breth-
ren in Bohemia, which was maintained steadily throughout the whole
imprisonment. From the four walls of his gloomy dungeon he still
continued to wield the sceptre of his power. He wrote sermons and
homilies for his persecuted people ; he gave advice in times of diffi-
culty and danger ; and composed many hymns.
But persecution, though long and leaving a track of terror and
hardships, at last slackened, and the Brethren's Church in Bohemia
began to recover from the blow. It is true many of its members
had been compelled to leave their native land, but many, too, had
remained, bending but unyielding till the great storm should blow
over.
The change came through political issues. In 1556, Ferdinand,
through the resignation of his brother, Chailes V., became Emperor,
and was succeeded as King of Bohemia by his son, Maximilian, a
man well inclined to the Protestant cause. The Brethren saw their
opportunity, and sought the favor of the new monarch. Times had
changed, their enemies were weakened, or had tired of persecution
and hatred that had failed in its object, and a period of rest and
growth began. They presented a copv of their hymn book to the
King ; rebuilt their chapel at Jungbunzlau, other congregations fol-
lowing their example, and by 1557, — a hundred years after the
settlement of Kunwald, — the Church of the Brethren was firmly
established and divided into three provinces, Bohemia, Moravia and
Poland.
The bright light of a new growth and strength shone upon the
figure of the once great leader of the Church, but he was no longer
honored with the trust and confidence that had so long been unre-
33
servedly given him. John Augusta in his prison failed to realize
that even in persecution men grow and develop. Outside the four
walls of his dungeon times were rapidly changing and men needed
leaders who could study events and act quickly. As president of
the Executive Council he had long been the autocrat, and his cour-
age and heroism had fixed firmly his hold upon the Church's loyalty
and devotion, but the Church was often in perplexity, and needed
one in its midst to whom the government could be entrusted. After
much hesitation, and repeated refusals on his part to consent to an
election of new bishops, the Council, at a period when Augusta's
fate was most doubtful, determined at last to take its own course.
New bishops were elected, and the Council appointed from those
chosen John Czerny, First Senior in Bohemia and Moravia, and
George Israel to the same post in Poland. When, by chance,
the news reached Augusta long after the event itself, he was filled
with rage and indignation, and, in repeated letters, declared the
action of the Council illegal. That body, though it had not acted
in an open and upright manner by concealing from him the new
appointments, justified itself by an appeal to the constitution of the
Unity, and thenceforth began the eclipse and downfall of the great
leader of the Church. It is sad to note how disappointed ambition
and wounded pride beclouded his judgment, and led him farther yet
from his brethren. While he may have been thoroughly honest in
his hope that a National Church could be erected by a union of the
discordant Protestant elements of the country, his co-operation with
the Utraq: lists and Jesuits to secure his liberty, though in further-
ance of his great scheme, was a sacrifice of principle, and justly for-
feited the confidence of the leaders of the Unity. When finally
he became a member of the Utraquist Church, and declared his
belief that salvation could not be found outside that body, the Coun-
cil took action, excluding him from the Unitas Fratrum and depriv-
ing him of all ministerial and episcopal functions.
At last, in 1564, his release from prison came. It was a pathetic,
broken figure that issued from his cell, speaking of a heroism and
endurance for conscience' sake hardly ever equalled, but the glory
of his closing years was obscured by the cloud that never completely
lifted. He was reconciled again to his brethren, and confirmed their
acts, but never could regain the confidence of former days. He was
a great and good man, though an erring one. In all the subsequent
history of the Church, his equal cannot be found. We mourn over
his faults, we bring a tribute to the greatness of his works, to his
heroism as a confessor, and to the zeal, endurance and high aims he
infused into the Unity.
34
PROSPERITY AND DEFEAT, 1572—1621.
With John Angusta the last great bishop of the Ancient Uni-
tas Fratrum passed away. Good men and true followed him in the
episcopal office, but none who were such leaders as he had been.
Still the Unity continued to grow and increase in influence in spite
of several outbreaks of persecution, instigated by the Jesuits. The
Jesuits were a Roman Catholic Order, established in 1534, consist-
ing of both priests and laymen. From the first they showed a
burning zeal in promoting the growth of the Catholic Church
through any and all means ; by 1600 they had secured a firm foot-
hold in Bohemia, and from then on they were the tireless enemies
of all Protestants, and especially of the Brethren.
But for a time the Protestant cause was too strong for them.
Only a few Utraquists were left, while many of the people had
become Lutherans, and still larger numbers belonged to the Unitas
Fratrum, which labored with unabated vigor. Synods were held,
young men were educated for the ministry, and the greatest literary
work of the Unity was given to the world. This was the Kralitz
Bible, so called because it was printed at Kralitz. It was the first
translation of the entire Bible from the original Hebrew and Greek
into the Bohemian language, and a commission of eight trained
men spent fourteen years in its preparation. It was in six volumes,
the first being printed in 1579, the last in 1593. Even a Jesuit,
writing in 1668, said of it that •' that its style deserved to be praised
above all measure," and it has furnished, word for word, the text
of the Bohemian Bible published by the British and Foreign Bible
Society of to-day.
Shortly after the printing of the Kralitz Bible two new leaders
came to the front in the Unitas Fratrum. They were not bishops,
but noblemen, for during the last few years the nobles in the Unity
had been steadily gaining in influence. It was they who gave the
Brethren protection against persecution, w r ho acted as mediators
between the Unity and the State, who supplied land for the churches,
and money for the support of the ministry. They were enthusiastic,
God-fearing men, who loved the Unity and gave themselves freely
in its behalf, so it was natural that leadership should now fall into
their hands. Chief among them were Wenzel von Budowa of Bo-
hemia, and Charles von Zerotin of Moravia, and under them the
Unitas Fratrum entered a new period of its history, glorious,
though brief. The ministers of the Unity were the most highly
educated in the country, and in every village there was a parish
school, so that the Brethren had the honor of making the Bohe-
mians the best educated people of their time. Along with culture
went comfort and plenty hand in hand, and great men often came
from afar to see the famed settlements of the Brethren. In sacred
35
music the Unitas Fratrum also took the lead. It was the first Prot-
estant Church to issue a Hymn-book, and eight editions had now
been published. The words of the hymns breathed devotion and
brotherly love, the melodies were sweeping and strong. They were
sung in cottage and in castle, and in an age when congregational
singing' was little known, the Brethren, Sunday by Sunday, praised
God with united voices.
And yet, the Unitas Fratrum was still under the ban of the law,
old edicts against them were still unrepealed, and there was a con-
stant danger that something might give the King and the Jesuits
a chance to begin another persecution. Indeed, an attempt was
made in 1602, though it was unsuccessful, and only brought the
Unitas Fratrum and the Lutheran Church more closely together.
In 1608 the great opportunity of the Protestants came, and
their nobles were quick to take advantage of it. Rudolph was a
very weak king, and his people and his own relatives turned against
him. Hungary, Austria and Moravia revolted, and, with an army
advancing against Prague, Rudolph called upon the Bohemians to
defend him. Then the Protestant nobles, led by Budowa, took a
decided stand, and refused their help unless he would sign a charter
giving full religious liberty to Bohemia and Moravia, and revoking
all edicts against the Protestants. Rudolph twisted and squirmed,
made promises and broke them, as the nobles and the Jesuits by
turns pressed on him, but finally the nobles conquered, and, on the
9th of July, the King signed the Bohemian Charter, which granted
all that the nobles had asked.
When this was announced in Prague the people could hardly
contain themselves for joy, and throughout all Bohemia the Charter
was hailed as the final cure for all religious ills. There was a
" Board of Twenty-four Defenders," whose duty it was to see that
the terms of the Charter were observed. The Word of God was
preached in 500 churches. The Bible was a free book, and Budowa
was regarded as a national hero. The Brethren had at last won
their freedom, and as they had eight representatives on the Board
of Defenders, they willingly subscribed to the general Bohemian
National Protestant Confession ; and with their own ritual and their
own government recognized by law, they could henceforth preach
and teach in their own way without fear of sword and stake.
This prosperity, however, did not last long. Already in 1611
complaints began to reach the Defenders that the Catholics were
growing unfriendly, a significant sign, as since the signing of the
Bohemian Charter they had been outwardly on good terms with the
Protestants. This renewed opposition was fully revealed in the
Church Building difficulty. To explain fully : one clause in the
Bofiemian Charter was not quite clear, and the Jesuits twisted it to
suit their own purposes. According to that clause there was to be
36
complete religious freedom on all " Royal Estates." The question
arose : " What were ' Royal Estates?' " Were Church Estates —
estates held by the Church of Rome as a tenant of the King —
"Royal Estates," or were they not? When the Charter was
granted it was commonly understood that they were, and, acting on
this understanding, the Protestants had built churches on two Church
Estates. The Jesuits, backed by Martinic and Slawata, argued that
all Church Estates were the sole property of the Church of Rome,
and so they came and demolished the churches, and used the wood
of one for firewood.
The Protestant nobles appealed to the Emperor, but to their
great dismay he upheld the Jesuits, despite the fact that the nobles
had given him his throne.
In 1616, as if conscious of a coming storm, the Brethren met
at Zeravvic for what proved to be the last United Synod of the An-
cient Unitas Fratrum, and there drew up an invaluable document.
It was a full account of the institutions of the Unity, and was called
the "Ratio Disciplinae" or "Order of Discipline," and it remains
to this day the best picture of the life of the Ancient Brethren.
In 1617 Ferdinand II. became King of Bohemia. When he
took the oath, at his coronation, to keep the Charter, all knew the
proceeding was a farce. He was half Jesuit, and it was said that he
had secretly sworn not to grant anything to the Protestants that
would be against the Catholics. In every Romish church in Bohe-
mia, the priests preached sermons against the Protestants. The
King's government, led by Martinic and Slawata, openly broke the
Charter. Protestant ministers were expelled from their pulpits, and
Roman Catholics put in their places. The King's officers burst
into Protestant churches and interrupted the services. It seemed
evident that trouble was brewing. On Oct. 31st, 1617, the Protest-
ants held a grand Centenary Festival in honor of Martin Luther,
which enraged the Catholics, and on Nov. 10th the Catholics held
a Festival which maddened the Protestants. The Jesuits never tired
of stirring up strife between the parties, and abuses of every kind
were heaped upon the Protestants until the Charter had been vio-
lated in almost every particular. Appeal after appeal to the King
and Emperor was met with harshness and scorn, until it seemed
that now was®the time for the Twenty-four Defenders to rise and do
their duty, — now was the time to make the Charter no longer a
mockery. The Defenders came to the royal castle in Prague, — the
same in which John Augusta had lain for 16 years, — they burst into
the room where four of the King's Regents were assembled, among
them Martinic and Slawata ! As the Defenders stood in the pres-
ence of the two men who had done most to bring affliction upon the
people they felt the decisive moment had come. The interview was
stormy. Paul von Rican, as spokesman, read a document, charging
37
Martinic and Slavvata with breaking the Charter, and appealed to
the crowd which had gathered in the corridor. They shouted,
and one voice was heard to say, " Into the Black Tower with them."
But another, Rupovv by name, said, " Out of the window with them,
after the ancient Bohemian fashion." No sooner said than done.
The two men were seized and thrown out of the window, sixty feet
from the ground, and, falling upon a heap of rubbish, they escaped
with nothing worse than a few cuts and bruises, and a report spread
that the Virgin Mary had stretched out her hands to save them.
The events now came thick and fast, like hailstones in a storm.
The Defenders took measures at once, gathered an army, deposed
Ferdinand, and elected Frederick, the Elector Palatine, and a son-
in-law of James I. of England, as King of Bohemia ; and ordered
the Jesuits out of the realm. There was a scene in Prague when
the Jesuits departed. They formed in procession in the streets, and,
clad in black, marched off with bowed heads and loud wailing. For
a moment the Protestants of Prague went mad with joy. In the
great Cathedral they pulled off the ornaments and destroyed costly
pictures, and the new King conducted a mock celebration of the
Holy Communion. What a fever men's' minds must have been in
when such sacrilege could be committed !
Then the army of King Ferdinand marched toward Prague,
and the battle of the White Mountain was fought, Nov. 8, 1620.
The army of the Defenders was routed, churches were destroyed,
villages were pillaged, ministers of the Gospel were murdered, and
Bohemia lay crushed under the heel of the conqueror.
As the members of the Unitas Fratrum had led in the demand
for religions liberty, and, when it was attained, had joined hands
with the other Protestants, and had shared with them in the frenzied
attempt to hold their rights by force of arms, so now they shared in
the great defeat, suffering more heavily than any others from the
measures that followed it.
The Jesuits' were recalled ; priests of the Unity and Lutheran
ministers were ordered to leave Prague in three days and Bohemia
in eight. The Defenders and other leaders were left at large for
three months, then when they thought the danger was over they
were summoned before the Governor "to hear a communication
from the Emperor." It was only a ruse, and they were all arrested
and imprisoned, and tried on various charges. Twenty-seven were
condemned to death, the rest to other punishments. June 21, 1621,
was appointed for their execution, which took place in the Great
Square of Prague.
On the west side of this square was the Council House, and in
this were the prisoners, half of whom were members of the Unitas
Fratrum. In front of their window was the scaffold, draped in
black. When, early in the morning, the prisoners looked out of the
38
window, to take their last view of earth, they saw a brilliant, gor-
geous, but to them, terrible scene. There was prayer in that mar-
tyrs' room. There was the last earthly communion with the Eternal.
Not one of their number showed the white feather in the presence
of death. Swiftly and in order the work was done. One man,
named Mydlar, was the executioner, and, being a Protestant, he per-
formed his duties with as much decency and humanity as possible.
The sword which was used for the first eleven victims is still to be
seen in Prague, with the names inscribed upon it, and among them
is the name of Wenzel von Budowa. Had the Protestants conquered,
Budowa and his associates would rank in history along with Wash-
ington and other heroes, and, though they failed and perished,
their testimony to Christian patriotism and evangelical religion and
personal faith is immortal.
THE BRETHREN IN EXILE, 1621— 1722. .
After executing the Defenders of Bohemia; the King and his
servants left not a stone unturned to destroy the Protestants. Their
churches were either destroyed, or turned into Roman Catholic
chapels by customary methods of purification and re-dedication.
What actually happened during the next few years no tongue can
tell. We read that thirty-six thousand families left Bohemia and
Moravia rather than endure the persecutions inflicted on all Prot-
estants.
There were several distinct features of this anti-reformation,
besides the general oppression of the people. First came the seizure
of the church buildings ; then Protestant clergymen were every-
where driven from their parishes ; Protestant literature was, as far
as possible, destroyed, the Kralitz Bible being particularly sought
out ; a wholesale confiscation of property took place ; the currency
was intentionally depreciated, so that multitudes were reduced to
poverty ; commissions were sent through the country to bring the
people into the Roman Catholic Church ; all those who refused to
become Catholics were banished.
The members of the Unitas Fratrum suffered with the rest.
Their priests tried bravely to remain in the country to comfort their
people, Charles von Zerotin and others used all their power and
influence to protect their Brethren, but it was in vain, and, in 1627,
Zerotin and those he had sheltered went into exile, — a type of thou-
sands of .the best and bravest of the Brethren.
Driven from Bohemia and Moravia the Brethren held together
39
as far as possible, and went to countries where they hoped to re-es-
tablish their Church, — to Poland, Hungary, Transylvania, Prussia
and Silesia. Of these settlements the more important were in Poland,
to which country many of the Brethren had gone in earlier persecu-
tions. The Polish branch of the Unity had also suffered severely
from the Jesuits, but, in spite of opposition, Lissa now became the
centre of the Unity's work. There the printing- press was again set
in motion, there Synods met, and from there the bishops and their
assistants did what they could to relieve the necessities of the exiles,,
many of whom were in deepest poverty.
The most prominent figure during these years was John Amos
Comenius. His story is very interesting, but can be given here only
in outline. Born in 1592 in Moravia, he received a gocd education,
and began his career as Rector of the school at Prerau. He was
pastor at Fulneck in 1620, when the town was sacked, and his
library was burned on the public square. With a company of friends
he went into exile, in 1628, pausing on the frontier mountain-top to
look back to the home-land, and offer an impassioned prayer that
God would preserve therein "a seed of righteousness." In 1632,
he was consecrated a bishop of the Unitas Fratrum. His life-work
had two distinct aspects. As a member of the Unitas Fratrum he
gave to it whole-hearted devotion. He collected funds for the needy;
he republished the Kralitz Bible, the Ratio Disciplinae, the Hymn-
books and Confessions of the Brethren ; he led in the government
of the scattered congregations ; he impressed upon his people the
necessity for maintaining a succession of bishops, that they might
be ready, if God pleased, to renew the Unitas Fratrum. In addition
to all this he was one of the greatest educators the world has ever
known, the founder of the modern theory of education. He was
honored in England, in Sweden, in. Holland, was even invited to
come to America as president of Harvard College. His literary
activity never flagged, and his fame to-day is even greater than
when he lived. He died in 1670.
Meanwhile the exiles continued to suffer change. Periods of
comparative peace would be followed by war and its desolation.
Lissa was twice destroyed by fire and twice rebuilt, but the Brethren
slowly turned to the Reformed Church (Calvinistic), and were
finally absorbed by it. Certain congregations, however, still cher-
ished their descent from the Unitas Fratrum, and maintained that
line of bishops until 1841, when it was broken by death. Since
then it has been thrice revived through the Renewed Unitas Fratrum.
In the same way the congregations scattered in other countries were
absorbed by other Churches, but details of the change are wanting.
40
THE -HIDDEN SEED," 1621— 1722.
In the period from the anti-reformation to 1722 a "Hidden
Seed" of the Unitas Fratrum remained in Bohemia and Moravia.
This seed consisted of such Brethren as for various reasons did not .
emigrate. The rulers sought to suppress every vestige of Evangel-
ical religion, forbidding even family worship in such houses as were
suspected of Evangelical tendencies, and allowing no Protestant to
settle and acquire property in any part of Bohemia and Moravia.
Nevertheless, in secret, especially among the peasantry, the faith of
the Brethren was maintained, and both the government and the
Romish clergy found it impossible to extinguish absolutely the spark
which still glowed.
A detailed history of the " Hidden Seed " for the first fifty years
cannot be given ; all that can be said is that religious worship was
kept up, as far as possible, by stealth, sometimes in the cottages of
the peasants or castles of lords, and sometimes in the recesses of
forests or mountains. During this time the Brethren were visited
by ministers of their Church from Silesia and Hungary, who dis-
pensed the sacraments. Comenius, too, did what he could to foster
the ' ' Hidden Seed ' ' by secretly sending to Bohemia and Moravia
copies of the Bible, Catechism, Hymnal, and works relating to the
Unitas Fratrum.
In the first quarter of the eighteenth century, the "Hidden
Seed," both in Bohemia and Moravia, showed signs of new life.
Such life can now be traced back to several sources. It flowed, in
the first place, from the Evangelical literature which began to spread
in richer streams than at any previous time since the Anti-Refor-
mation.
Wenzel Kleych, who was born in 1678, was one who did much
to awaken the •• Hidden Seed." He read everything he could find
on the subject of the Brethren's Church. This brought on him
severe persecution, and he resolved to seek a country where he
could breathe the atmosphere of religious liberty, and follow his
literary inclinations in peace. He and his wife, with their two chil-
dren, forsaking their rich farm, left by night, and made their way to
Zittau, in Saxony. They eked out an existence by gardening, spin-
ning and washing. In time they became more prosperous, and
Kleych was able to have printed a new edition of the Bohemian
New Testament, and much other religious literature, which he sent
by night across the frontier to Bohemia and Moravia.
The testimony borne by the fathers of a former generation
was another source of new life, and these men prophesied of the
renewal of the Brethren's Church, thus encouraging the younger
generation.
Christian David, " the servant of the Lord," was born on the
41
last day of the year 1690. He was an ignorant shepherd, entangled
in all the superstitions of Rome, but was, through the Son, made
free indeed, and enlightened by the Holy Ghost, he was inspired to
work for Christ with a zeal which nothing could quench. In 1718,
after learning the trade of a carpenter, he left Moravia, looking for
work as a journeyman, and seeking Christ as an awakened sinner.
He visited Hungary, Austria and other places ; joined the Protest-
ant Church ; served as a soldier in the Prussian army ; lay sick
unto death in a hospital ; escaped from the hands of the Jesuits —
all the time growing in grace and in the knowledge of God, — and,
at last, in 1717, he came to Goerlitz, in Silesia, where he met with
Melchoir Schaefer, the pastor of a Lutheran church, and other men
of sterling piety. He determined to make that place his home but
was soon moved by the Spirit to visit his native country in order to
proclaim the Gospel.
In the course of his journey he came to Sehlen, and formed
the acquaintance of the Neissers, upon whose heart he made a deep
impression. On his return to Goerlitz he was seized with a severe
illness, and again brought to death's door. No sooner had he
recovered than he set out again and proceeded to Sehlen, where he
proclaimed Christ with great power. His exposition of Christ's
words, "And every one that hath forsaken houses, or brethren, or
sisters, or father, or mother, or wife, or children, or lands, for my
name's sake, shall receive an hundred fold, and shall inherit ever-
lasting life," moved the Neissers to their inmost hearts. They
begged Christian David to look for a retreat in a Protestant coun-
try, where they could worship God in spirit and in truth. He con-
sented to do so, but three years elapsed before a place was found.
On Monday, in Whitsunweek, the 25th of May, 1722, Christian
David arrived at Sehlen with the intelligence that Count Nicholas
Lewis von Zinzendorf, a pious young nobleman, was willing to
receive them on his estate of Berthelsdorf, in Saxony. In the night
of the following Wednesday, soon after 10 o'clock, Augustine and
Jacob Neisser, their wives and four children, together with Michael
Jaeschke and Martha Neisser, ten persons in all, leaving behind
houses and farms and whatever else they possessed, took their silent
way afoot through the village, and, led by Christian David, turned
toward the Silesian frontier. They were the first of those witnesses
that had been ordained to go into a strange land, and build unto
God a city, at whose sacred fire the dying Unitas Fratrum should
renew its youth like the eagle's.
42
LEADING QUESTIONS.
THE APOSTOLIC CHURCH.
Who founded the Christian Church ? From what Church were
its earliest members drawn ? Give three foundation principles. When
and why were the Gentiles admitted ? Why were the Christians per-
secuted by the Jews ; and what was the result ? Why by the Ro-
mans ; and what result ? Describe the organization of the Church
in this period. How much of the Bible did Christians have by the
close of the first century ?
THE EARLY CHRISTIAN CHURCH.
Explain the compilation of the New Testament. What disturbed
the Church during the 2d and 3d centuries? What is "heresy"?
What does the term "Catholic Church" mean? To what extent
were Christians persecuted during this period? Describe the cata-
combs. When did persecution end ? Name the principal Church
Fathers of the 2d century ; of the 3rd century ; of the 4th and 5th
centuries.
THE ROMAN AND THE GREEK CHURCHES.
What was the condition of the Church under Constantine ;
Constantius ; Julian ? Describe the barbaric incursions into the
Roman Empire. When was the Empire divided ? Explain the
growth of the Church during this period ? What is the Greek
Church ? The Roman Church ? What marked the alliance between
Church and State ?
CHRISTIANITY IN BOHEMIA.
Why is Bohemia important in general Church history ? De-
scribe it, and give early history. When and how was Christianity
introduced from the Roman Church ? From the Greek Church ?
How did the Roman Catholics gain control, and with what result?
Describe the Bohemian awakening in the 14th century. Give the
three forerunners of Huss.
HUSS AND THE HUSSITES.
Give outline of Huss' life. What did he teach ? Why was
he put to death ? Describe his trial and execution. What were the
Hussite Wars? Who was Ziska ? What did the Utraquists want?
The Taborites ? Which gained control ? Who was Rokycana ?
Peter of Chelcic ?
43
RISE OF THE UNITAS FRATRUM.
Who was Gregory the Patriarch ? Describe the settlement at
Kunwald ; the organization of the Unitas Fratrum. Explain the
first persecution of the Unity. When and why did they establish a
separate ministry ? Explain the two steps in their ordination. What
was the result ?
THE UNITAS FRATRUM UNDER LUKE OF
PRAGUE.
Who followed Gregory in the leadership of the Unitas Fratrum?
Describe the Unity during this period, — its size, position in the
State, doctrine, publications. What was the Edict of St. James ?
What followed it ? Give the life of Luke of Prague.
JOHN AUGUSTA AND HIS TIMES.
What intercourse did the Unitas Fratrum have with Martin
Luther? Who was John Augusta, and how did he become a mem-
ber of the Council ? How did he try to guard the Unity against the
Roman Catholics? How did the Unity now stand in Bohemia?
What gave opportunity for the fourth persecution ? Describe the
exodus into Poland and Prussia, and its result. Tell of the capture,
torture and heroism of Augusta. Describe the recovery of the
Unity from this persecution. Tell of the last days of John Augusta.
PROSPERITY AND DEFEAT.
Who were the Jesuits? What was the Kralitz Bible? Why
did the nobles become leaders in the Unitas Fratrum ? Name two.
Who published the first Protestant Hymnbook ? What was the
Bohemian Charter? What was its effect on the Unitas Fratrum?
How long did peace last ? What was the Ratio Discipline ? De-
scribe the Protestant revolt and success ; the Protestant defeat, and
the " Day of Blood" at Prague. What did this mean to the Prot-
estants of Bohemia and Moravia ?
THE BRETHREN IN EXILE.
Describe the anti-reformation in Bohemia and Moravia. What
happened to the Unitas Fratrum ? Where did they establish a new
centre ? Give the story of John Amos Comenius. What became
of the exiled congregations ?
THE "HIDDEN SEED."
What was the " Hidden Seed "? How was the faith kept alive?
Who was Wenzel Kleych, and what did he do for them ? Tell the
story of Christian David? Who were the first of the "Hidden
Seed " to emigrate from Moravia in 1722, and why did they go?
44
A BRIEF HISTORY OF THE MORAVIAN
CHURCH.
THE CHRISTIAN CHURCH, 1-800.
The Apostolic Church, 1 — 100 Page 3
Tne Early Christian Church, 100-813 /.' 6
The Roman and Greek Churches, 313 -800 " 8
THE CHURCH IN BOHEMIA, 800-1457.
Christianity in Bohemia, 800—1394 " 12
Huss and the Hussites, 1394 — 1457 " 15
THE UNITAS FRATRUM, 1457--1722.
Rise of the Unitas Fratrum, 1457 — 1473
The Unitas Fratrum under Luke of Prague,
1473—1528
John Augusta and His Times, 1528 — 1572
Prosperity and Defeat, 1572 — 1621
The Brethren in Exile. 1621 — 1722
The "Hidden Seed," 1621—1722
LEADING QUESTIONS
20
24
27
34
38
40
42