nd
visions of religious peace were, for a while, fondly encouraged in
Bohemia.

It was during the interval between this happy consummation and the
accession of Ferdinand I. to the throne, that certain events took place
which seem to me to demand a moment's notice. John of Rokysan, though a
zealous reformer in principle, was yet unwilling to break the bond of
ecclesiastical union, or, as his enemies assert, was desirous of
gratifying two passions at the same time, by uniting the character of a
reformer to that of an archbishop in a well-endowed church. The better
to conciliate both the pope and the emperor, he had dealt harshly with
the Taborites, who, rejecting the terms offered them, had withstood and
sustained a defeat from the Calixtines. He found, however, that after
the council had decided in his favour, his election to the See of
Prague was made by the pope contingent on his renunciation of the
privileges just granted to Bohemia. He felt greatly and naturally
indignant at the proposal; and under the influence of this feeling,
determined to withdraw the church of Bohemia from all dependence on
that of Rome. That the church of a single nation could stand alone,
however, no communion being held with other churches, seemed then as
far beyond the range of possibility, as that a branch torn from the
parent tree would flourish; and John, whose principle in this respect
was deeply-rooted, cast his eyes in the direction of Constantinople. I
am not aware that of this fact, the notice has been taken by
ecclesiastical historians which it deserves; yet is it certain, that
for two whole years, the reformers of Bohemia were in communication
with the patriarch, and that there came to Prague delegates with full
powers to admit Bohemia into the bosom of the Greek church. They were
never called upon to exercise these powers. Their ceremonies,--more
offensively superstitious than those of Rome herself,--gave extreme
umbrage to the Hussites, and the matter which they had been
commissioned to effect, fell to the ground.

It was at this juncture that the final separation between the Taborites
and the Calixtines took place. The former renounced all connexion with
Rome, and for awhile laid aside their very priesthood. The latter
continued, in name, the children of that church, whose favourite,
because most oppressive, edicts they disobeyed. Not that popery was
without its adherents in Bohemia all this while; on the contrary, these
were