with which they were treated, and the necessities of their outlawed condition; the severe measure which they dealt out to the monasteries whose inmates they regarded as accomplices of the Council that burned Huss, and the terrible examples of vengeance, provoked by their own sufferings and wrongs, and by which they made themselves formidable to their foes-these excesses of a ferocity fit only to foil and frighten a crusading army, cease to wear that aspect of utter and ruthless malignity which they would otherwise bear. The creed of the Taborites was in the main Scriptural, and we cannot but approve that wise policy by which they allowed all the diversities of opinion which prevailed among them, a full and perfect tolerance. Centuries passed away, and their representatives were seen spreading themselves over the world in the persons of the Moravian missionaries, to whose simple confidence in God, John Wesley acknowledged himself indebted for lessons of a faith wiser and stronger than his own.

On the battlefield, the Taborites maintained their undisputed superiority and preeminence, even after the death of Zisca. They fought under the impulse of the most powerful motives which can inspire the soul. Each soldier was a hero. He was ready to be a martyr. His valor was not that of the soldier of fortune inspired by earthly ambitions and panting for an earthly prize. He was a champion of his faith, and his firm belief was that in pouring out his blood, and laying down his life, he was rendering but a poor and unworthy tribute to that "truth of God," in defence of which it was an honor to die.

The Calixtines formed-as they would wish to be regardedthe conservative reformers of the Bohemian nation. They remained steadfast in their regard for the memory of Huss, and in their attachment to the celebrated four articles which formed that portion of their creed in which they differed from the Church of Rome. Once, only they compromised matters with the Taborites by declaring the wearing of priests' vestments a matter of indifference, a non-essential. They wished to preserve the order and the institutions of the Church intact, except so far as they would be modified by the admission of the four articles. They declared themselves opposed to all unnecessary innovations. They wished to commend themselves to the Chris

1

tian world as faithful adherents to the Catholic faith. They took pains therefore to distinguish their cause and views from those of the Taborites in as marked a manner as possible. In a council held at Prague, in the year 1421, they drew up twenty-three articles which they set forth in a document intended to serve as the exponent of their faith. In these they maintained Transubstantiation, the necessity of the seven sacraments, the Catholic forms and rites of baptism with sponsors, chrism, the holy oil, and triple immersion in holy water, auricular confession, episcopal authority, the exclusive power of the keys by the priesthood, extreme unction, the invocation of the saints, purgatory and prayer for the dead, the propriety of the priestly robes, and the offices connected with the mass, the observance of fast-days and the festivals of the saints, the consecration and sanctity of churches, the necessity of sacred vessels and ornaments, as well as a peculiar and distinctive dress for priests, the observance of canonical hours, and obedience to episcopal authority. On all these points, the Calixtines, however inconsistent or neglectful of the consequences flowing from their first article, as to the supreme authority of Scripture, wished to abide by the rule and observance of the Roman church.

In reply to the twenty-three articles of the Calixtines, the Taborites drew up an equal number of an opposite tenor. But for a long time the two parties were so evenly balanced, that neither could claim a manifest preponderance. The great majority of the Barons of the kingdom, with the citizens of Old Prague, were Calixtines, and Zisca himself, though the General of the Taborites, had evidently a strong leaning towards this party, at least on many points. The citizens of the new city, and the lower classes of the nation generally, composed the body of the Taborites. The danger of foreign invasion did not allow the two parties to risk their common security in fratricidal quarrels. It was evident, however, that only the power and wisdom of Zisca prevented an open division and hostility between them. If a compromise were ever to be affected with the so called Catholic church, it could only be on a Calixtine basis. This compromise indeed, took place some years later at the Council of Basle, and the Taborites were abandoned by the

Calixtines to the cruelty of their enemies.

A terrible perse

cution raged against them, and they were well nigh rooted out of the land. Only a feeble remnant clung with unswerving fidelity to the faith of their fathers.

ARTICLE II.

DR. BULLARD.

ARTEMAS BULLARD was born in Northbridge, Mass., June 3, 1802. His father was a physician, and his venerated mother still survives. He belonged to a ministerial family. Two of his brothers are now ministers in New England; two others, have by bad health, been turned aside from preparatory studies for the ministry, to other professions; and two of his sisters are wives of clergymen in New York. In a Sabbath-school book written by one of the family, may be found a touching narrative concerning the hallowed influences which surrounded his early years, and from which may be gathered a vivid idea of the combined sprightliness and seriousness of his youth. Half a century ago, "model schools" were not known by name in that region, but the schools produced many model men. While young, he became the subject of renewing grace; and at the age of seventeen he united with the church in Sutton, whither his parents had removed, under the pastoral care of Rev. Edmund Mills. His attention was soon turned to the object of educating himself for the ministry. He was prepared for college partly under the private tuition of Rev. Dr. Pond, now of the Bangor Theological Seminary, and graduated at Amherst College in 1826.* From college he repaired to the

*His class consisted of twenty-eight, of whom seventeen have been preachers of the Gospel. Among them are E. C. Bridgman, D. D., the missionary, the room-mate of Dr. Bullard; Pres. R. E. Pattison, D. D., his chosen friend, who was pastor of the Baptist church in St. Louis, contemporaneously with him; Pres. Chauncey Colton, D. D.; Francis Fellowes, Esq., Alonzo Chapin, M. D.

Theological Institution at Andover. While here he formed the deliberate purpose of becoming a foreign missionary, and all his arrangements, for a considerable period, were made in subserviency to this purpose. Before his studies were completed, he was solicited to engage in an agency for the Massachusetts Sunday School Union. It was not through any haste to enter active life, but with a conviction of duty enforced by the urgent advice of the venerated Porter, Woods, and Stuart, that he turned away from his studies to enter upon this employment. At that period the religious world had not, as now, well-digested schemes for benevolent effort; so that his business, as the secretary of a new enterprise, was one of construction in addition to the solicitation of money. There was need of something more than the prosecution of a routine; it was necessary to create and organize a system of operations. He commenced his career, therefore, in favorable circumstances for unfolding just those attributes of force and activity which he afterwards exhibited. Having been licensed by the Worcester Association, in May, 1828, and ordained by the Andover Association, April 20, 1831, he passed the novitiate of his clerical life in Boston, at the time when Dr. B. B. Wisner, Dr. Cornelius, and Dr. Lyman Beecher were the standard-bearers, in the ripeness of their powers and in the full flush of their fame. These were men who seldom erred in their estimate of others, and they admitted Dr. Bullard as a co-laborer in their own fields. Among the churches of that vicinity he acquired an influence which he retained till his latest day. They were just receiving an impulse from such productions as Dr. Beecher's Missionary Sermons; and Christians were wont to speak of the millennium as near at hand. A young minister, especially one employed as a secretary of a benevolent association, was likely to acquire just views of the enterprises of the Christian world, and a quick sympathy with them. It was natural that he should conceive and should impart views of the aggressive relation of Christianity to society, rather than of its theoretic wants. He became a man of action, more than of speculation. Since those years the hope of the speedy conversion of the world has faded away from the minds of many of the pious; but it was

ingrained in the texture of his. Some of his well-known coadjutors have become fanatical, misanthropic, destructive. From the first to the last, he maintained a normal and wise enthusiasm in all good works. He had brighter visions before him in youth than most have had; but if they passed away, no disappointment soured his temper or destroyed his elasticity. The year 1831 was distinguished for revivals of religion, and for the employment of a great variety of instrumentalities for their promotion. During that year he was present in many parishes, where multitudes were rejoicing in a new-born hope; and during those months he gathered much wisdom. In the service of the Sabbath School Union he visited the West in 1830, and made an extensive journey on horseback as far as Illinois. While pursuing these employments he attracted the attention of the eminent men who directed the operations of the American Board; and when, in 1832, the sudden death of Dr. Cornelius, a man so wise to plan and so skillful to execute, awakened fears that the revenues of the Board would suffer, Dr. Bullard's abilities were put in requisition to supply the lack of service. A tour through certain parts of New York, which had been planned in concert with Dr. Cornelius, was performed by the survivor alone, in grief, but with unusual success. Having passed the severe test applied in Boston and New York, he was designated to the remote and responsible position of Secretary of the A. B. C. F. M. for the Valley of the Mississippi. Located at Cincinnati, he visited all the principal places from Detroit to New Orleans. Wherever he went he left the impression of his sincere devotion to every good work, of his lovely character, and of his energy. Through several years, his periodical visits were, in many places, looked forward to with interest, and hailed with delight.

While he resided in Cincinnati he took part in the trial for heresy of the Rev. Dr. Beecher. He was a member of the Presbytery that tried the case; he was intimately acquainted with the defendant; he was a competent witness relative to the standard of orthodoxy in New England, and in regard to Dr. Beecher's reputation there. His travels at the West had made him thoroughly acquainted with the accusing party there; and the insight he gained in both ways, was adapted to fix his theolog