# The History of the Bohemian Persecution/Chapter 39

Chap. XXXIX.
I. NEvertheles under Maximilian (as afterward under Rodolphus thier sleights & plots succeeded not so prosperously; for Maxamilian in the year 1562 being crowned King (a Prince of a peaceable disposition wel instructed in the knowledge of the truth) would by no means be induced that any should suffer for their faith; insomuch that the churches not only gathered breath, but flourished under him.
2. For he had John Fauser preacher of his court, (his father Ferdinand being yet alive) a very Godly man, & wel skilled in the Evangelical doctrin, who did not cease to infuse good principles into the young Prince, for which he incurred very great displeasure, but did not suffer martyrdome. For upon a time Cæsar Ferdinand) alone going into his chamber sharply rebuked him, for that hee had seduced his son by his erroneous (so conceived by him) opinions, hee mildly notwithstanding, answered him, which no way allayed his fury, which was so great, that having in his left hand his sword drawn, and with his right hand seizing on the throat of Fausereus, threatned a blow; yet hee refrained and ​went out unto his sonne and charged him to put him from him, (this John Blosislaus minister of the brethren in Moravia, afterwards an elder and then an inhabitant of Vienna, tooke from the mouth of Fauserus, and sealed it in writing. Neither did Maximilianus after that as long as he lived admit of any but such as should be well ordered governours of his conscience, and was wont to say, and moreover, wrote to Lazarus Swendius a Baron, that those men would invade Gods throne who did Lord it over mens consciences.
3. Among others who if need were did instill into this good Prince peaceable principles, was that discreet man John Cratis a physician: him he made choise of for his chief Doctor, and esteemed of him as his speciall friend and acquaintance. This man alone with Cæsar going into the field for the recreation of himself, was taken up into his Chariot, and recounting unto Cæsar with much grief, the many differences in Christianicy, demanded of Crato among all sects that of late sprung up in the Church, which he thought came neerest the Apostolicall purity, answered. I know not whether I may say to the brethren which are called Piccardines, Cæsar replied, I am of that opinion. Crato tooke that boldnesse to perswade the brethren, whom he knew had set forth a new edition of a Germane Hymne, that they should dedicate it unto the Emperour; ​which was done in the year 1566, where the Dedicatorie epistles mentioned, that al their hope was in him, both for the preservation of them and their goods, & that his Majesty would promote the universal Reformation of the Church and encouraged him by the example of David, Jehosaphat, Josiah, Constantine & Theodosius, and at length did not doubt, but that he would imploy that talent which God had given him, for the advancing of so good a cause, even as the preface shewes, which all the bookes of those Songs do prefer. And it is probable that the Prince did not want a will, if in regard of the policy of those men who had the Scepters of Kings in their possessions, and had bound up their hands, it might have been lawfull.
4. In the third yeare of his reigne, 1565. the haters of the truth forged a new processe against the Brethren, abusing the authority of Ioachim de Nova Domo Chancellour of Bohemia; who going to Vienna, wrought so by continuall diligence with Cæsar, that hee should urge Wladislaus to subscribe (though unwillingly) the old Mandate, with a new one against the Piccardines. But the goodnesse of God had a watchfull eye ouer his, and would not permit so good and innocent a Prince to have a hand in bloud, or be burthened with the cries of the oppressed. For when the Chancellour returned strengthned with the Princes Letters patents, and scarce entring the ports of Vienna, comming over the bridge Danu​bium, it so carne to passe, that the yoake of the oxe being loosened, the bridge cleaved asunder, and hee with his train was drowned in the water, six Knights only swimming out, saved their lives, and one young Nobleman, who at length in his old age died, but escaped alive to be a witnes of the daily revenging hand of God, but he avouched the Religion of the Brethren, for which he had had experience that God was watchfull. This man saw his Lord swimming above the waters of Danubium, and held him by his golden Chaine, untill fishermen, who were then comming toward him in a small ship, came to help him. So the Baron was taken up, but dead: but the chest wherein he had locked his deadly instruments, sunke into the Sea, that it was never seen any more, neither was there any one that would looke after it. Thuanus, maketh mention, of this Story in his 36 booke, and reports this accident to have happened on the fourth of the Ides of December.
5. Ten yeares after, in the yeare 1575. Maximilianus called a Parliament at Prague, and permitted all the Orders in the Kingdome under both kinds to be reconciled, by the common signe of the confession of one faith, the Jesuites and false Hussits endeavoured with might and main to hinder it. Among other things when they had used their best endeavours by petitions and protestations, alleadging that the Orders in both kinds doe not agree in their faith, but ​that they have among them Piccardines, Calvinists, Lutherans, &c. The Orders that they might evidence their consent, consulted together about the registring of a common confession; for which purpose they made choise of certaine Divines, who with some of the Barons, Noblemen and Citizens, were overseers. The chiefe men of Prague brought forth the books of Hus, and the Synodicall and Parliamentary decrees of the ancient Bohemians concerning Religion. The greater part of the Order who stood for the Augustine confession, produced this their confession, as the Brethren brought forth theirs. Then they compared the Articles together, and the sense and manner of setting down of each part, and expressed them in such forms that each part might subscribe unto them, not intending to trouble themselves too much with particular and subtile Scholasticall disputations; which Chrisstian moderation and wisdome, did not only then benefit them, but also pleased many eminent men, aswell in Germany as elsewhere: for Cæsar confirmed their confession of faith, and did receive such as did subscribe, into his Kingly protection: but hee gave them not power according to their desires, for the appointing of a Consistory, or Academy at that time, yet promising very faithfully, that neither hee nor his sonne, (whom they had designed his successor) would bee wanting in giving full satisfaction to their desires (you must observe that this confes​sion of the Orders was written in the Bohemian language, and not translated into Latine, neither was it printed unlesse in the yeare 1619. when aswell the University as the Consistory at Prague offered it to King Fredericke, therefore in the Harmony of Confessions it is not extant, and that which the Bohemians now call their Confession, is the peculiar Confession of the brethren of Bohemia, not the common Confession of the Orders. This Mr. Bohuslaus Felix a Lobkowitz, and Hassenstein being appointed by the Order to have the sole managery of the businesse, tooke care to convey it into Germany, and in the year 1575. submitted it to the Censure of the Divines which were assembled at Wittenburgh. The Wittenburghian Divines approved of it, and among others used these expressions in their answer to the baron, although this Confession be briefe, and we easily observe that in the composing them the chiefest care was, that they might be concisely, elegantly, and properly expressed; for the avoiding of tediousnesse, and contentions about scrupulous questions, which peradventure some wrangling Sophisters in our Germany would have taxed, if it had beene set forth in their owne native language: We therefore cannot but approve of your Christian prudence and temperance. Therefore we willingly advise you publickly, that however opinions may arise from other places, that you adhere to this, and suffer not your selfe to ​bee led away, from this holy and pure truth. For this is certaine that the church is very well provided for, and is then chiefly built up, and kept in unity and unanimity, when the pure doctrin of the Gospell without far-fetched subtilities, and emergent contentions is propounded to Christian people, in simplicity of truth, as it is in Psalm the 25. Let integrity and uprightnesse preserve me. Dated at Wittenbergh 3. Novemb. 1575.