'hundred persons abjured the heresy. He then took under his 'instruction the district of Rakonitz, which was much more 'fully infected with heresy than any other place. The Emperor, 'the Archbishop, and the States, gave him written commissions, ' and he immediately proceeded to the district. But, because 'the country people had taken up arms, he generally kept him'self in secure places, chiefly in the castle of Bürglitz, famous in the history of the kingdom; and though armed men often came near him, yet the grace of God so directed it, and his affability in conversation so gained upon them, that they became willing to be instructed by him in the true faith, and 'could be set up as examples to others. When once the great 'made a beginning, then everything else went on well. After having laboured one year, 10,000 Bohemians were gained to Rome in that district alone.' In other places he met with success; in more than one he had to face the danger of death. At Karlstein, they came to his preaching with muskets; if he 'spoke with zeal and keenness, the women quitted the church, 'and returned home; the men threatened the father severely, ' and left him standing alone. On one occasion, while explaining "the catechism to some ignorant people at Tetin, two men, 'armed with axes, made their way to the church. They im'mediately began making a noise, asking what he wanted, and 'what new doctrine he taught? The hearers left the place, but the father contented himself, at first, by answering them with 'mild words, and in thus allaying their fury; so that these ungodly men themselves, wondering at their own calmness, went away without injuring him.' Several stories of a like nature are told of this priest, and of the great love and respect in which he was held. When other members of his order travelled in the like mission, the people every where asked them after Father Adam. He received the name of the Bohemian apostle.

His manner of proceeding was this:- He always carried 'with him the imperial orders, and letters from the archbishop and other great men. These he laid first of all before the 'authorities for confirmation. This being done, he made the senate of the town accompany him to the churches, where the 'people were already assembled. He then opened his papers, ' and read them aloud with some comments. In these the arch'bishop generally enjoined the curate to assist him. His appearance made so much impression on the people, that he seemed not only to speak, but even to command. mounted on an elevated place, he swore first on his knees, 'before God and all the saints, that he would only speak that 'which was essential to the salvation of his hearers; that he 'would take upon himself the blood of their souls, and hold

When

'himself responsible, if he was knowingly wrong, and that he was ready to answer for all before the divine judgment, and 'to be condemned to hell: adding many other striking and im'pressive sentences. Then followed an ardent speech. When 'there was anything to be proved, he had a Bible open before him, and he read the passages aloud. If there was any Greek or 'Latin to be translated from the Bible, he did it with great 6 readiness. On this account he was called the Biblical Doctor. Almost by preaching alone he gained the hearts of the people, and thus led them back to the obedience to the Church.' Thus, if he came to any place where there was no priest, he sought out first all the sick, whom he visited, and consoled. When at home, he sat, at all seasons of the year, in his 'confessionchamber,' where the people flocked to him to make their confessions. In this manner it is said of him that he converted far more by the power of his preaching, than Lichtenstein's dragoons had done with the terror of the sword. When, in 1631, Prague was taken by the Saxon troops, Father Adam suffered severely, he was beaten and maltreated: this, however, did not deter him from his work, for as soon as he could, he, with another father, disguised themselves as drivers of coal-waggons, their faces and hands blackened; on pretence of supplying coal, they entered into the houses of their flock, washed their hands and faces, and read mass to those present: then blacking their faces, they went on with their waggons. In 1648, the Swedes took the Kleinseite, and with it Father Adam: by them he was again beaten and shamefully treated. He was very nearly taken by them to Sweden. He died in the seventy-fifth year of his age, in peace: his funeral was followed by thousands.

We must not suppose, however, that things everywhere went on so smoothly, or that the Jesuit missionaries always met with. success on the contrary, where Protestant feeling was strong, and soldiers absent, the fathers met with great opposition, and even were in danger of their lives. Father Matthias Burnatius was murdered at Rowenska, even though protected by soldiers. The members of the college in Kuttenberg had to flee on account of the hostility of the country people: on their way, the peasantry fell upon them, and shot three of their number, among whom was an Irishman, named Meagher. A Dominican, named Landherr, was sent to Joachimsthal; by order of the Government the church was put at his disposal. In it he waited two hours, but no one came to hear him, except some boys, who amused themselves with pelting him with stones from the galleries. The father, in great indignation, writes to request that he might have help in his missionary work: The 'best means,' he says, 'would be to send thither a few hundred

'soldiers, who know very well how to tame such rebels.'

The

father had nothing of the spirit of a martyr about him, for he concludes his letter with- Would that my commission were at an end in such dangerous places, and among such wicked 'heretics!' This, perhaps, accounts for his ill success.

6

In some places armed insurrections took place, castles were stormed, monasteries destroyed, and priests murdered. These movements were generally headed and conducted by Protestant ministers. They were, however, subdued by the troops before they had acquired either consistency or strength. All that such insurrections produced was a fresh quartering of the soldiers in the disaffected district, and increased severity: some of the rebels were hanged, others broken on the wheel, others deprived of their noses and ears, and branded on, the forehead. Thus,' says a contemporary writer, 'the people lost all desire for 'further insurrection.'

In spite of all the watchfulness of Jesuits and soldiers, the people still met for preaching and sacraments, like their coreligionists in Scotland, in the depth of the forest, or on the wild mountain. About six years ago,' says the writer Holyk, 'I 'entered a village near Michowitz, where I was acquainted with 'some good and pious men whom in my childhood I had seen in the assemblies in the forests-I was now about to visit them, but 'on entering several dwellings, I found none but children. In 'some houses I met with older boys and girls, and when I asked them where their parents were, they replied, "in the field,” "at the plough," some said, "in the forest." Among others was a little girl of about nine years old, who, on being closely " asked about her parents, said, also, that they were in the forest. But on my expressing my surprise at their both being there, ' she replied in her simplicity: "They receive there the White 'God." I asked her then if she had ever been present on such an occasion, she said, "Yes, twice," and told me how beautifully they sung, and how an old father taught them to 'continue with the true God.'

In 1631, a gleam of hope shone out on the Protestants, both those who had emigrated, and those who had remained. Tilly was defeated by the Saxons at Leipsic, and Bohemia became for a time lost to the Emperor; the Saxons were but the advanced guard of the Swedes: when the latter came, they at once proclaimed liberty to the Protestants. Numbers of exiles immediately returned, expelled ministers came back to their old churches. Now it was their turn; as the Jesuits had done to them, so they now in their day of power did to the Jesuits these had to give up everything to their enemies, and to fly the country. Seventy ministers went in procession to the Tien

;

Church at Prague to return thanks for the restoration of their worship. Their triumph, however, did not last long; soon Wallenstein, the Imperial general, recovered Bohemia from the Swedes; and once more the Protestant ministers had to fly.

There is little more that need be told. Persecution ceased in the eighteenth century; in 1773, Pope Clement dissolved the order of Jesuits, and they departed from Bohemia. In 1781 the Emperor Joseph published his Edict of Toleration, and from that time the Protestants have enjoyed peace. This peace was only broken by the quarrels between Lutherans and Calvinists; he former hated the latter nearly as much as they hated the Romanists; and, as they were the strongest party at that time, they succeeded in expelling the latter from some of their towns and villages. In 1843, the whole population was a little over 4,000,000, of which 27,000 were Lutherans, and 52,000 Calvinists; the latter chiefly German immigrants-excluding Jews and others, the proportion of Protestants to Catholics is one in fifty. In 1620, the proportion was three Protestants, to one Catholic.

While we are writing we have accounts of the re-introduction of the Jesuits, and the great hatred manifested, not only by Protestants, but by the parish priests among the Catholics. A Protestant pastor thus writes :- The whole Bohemian popula'tion is in a ferment of dislike and hatred against this accursed 'Society, and the principal point in the matter is this, that a large part of the inferior Romish clergy is beginning to agitate against them. The Bohemian journal Narodni Listy (National 'Letters) swarms with public declarations against the Jesuits on the part of both laymen and priests. Amongst others, many 'citizens of, and respectable landowners in and near, Jungbunzlau (three German miles from Lysá), declared that they 'would return in a body to the old creed of the Bohemian 'Brethren, if the Jesuits were not expelled from Prague and 'Bohemia.'

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ART. II-1. Versuch einer pragmatischen Darstellung des Augustinismus und Pelagianismus nach ihrer geschichtlichen Entwickelung. Von GUSTAV FRIEDRICH WIGGERS. Hamburg: 1833.

2. Der Pelagianismus nach seinem Ursprunge und seiner Lehre. Von DR. FRIEDRICH WÖRTER. Freiburg: 1866.

THE recent publication in Germany of an elaborate work on Pelagianism naturally suggests a notice of this important subject in a theological Review. We do not, however, propose in the present article to enter into the controversial part of the question, but rather to treat the origin of Pelagianism historically, and to endeavour to bring out the personal characteristics of the first actors in these polemical contentions. We do this the rather that most writers of Church history ignore this part of their subject, and tell us of opinions and councils without seeking to present to our cognition the individual actors in these scenes. The omissions of the general historian have indeed been abundantly supplied, in the case of the Pelagian controversy, by numerous writers of monographs, and the patient and exhaustive theologians of Germany have reproduced in modern times, with still greater minuteness and care, the painful labours of Jansenius, Usher, Vossius, Cardinal Noris, and Father Garner. As regards the historical part, nothing can be added to the treatment of Professor Wiggers, while the learned essay of Dr. Wörter supplies the most recent theological and metaphysical treatment of the subject.

As the earliest British theologian, Pelagius may be supposed to have especial claims on our attention, nor need the stigma of heresy with which his name is justly branded, hinder us from perceiving that he in some points may even deserve our commendation. We may, we think, fairly ask for our readers' attention while we endeavour to portray this ancient Briton as we find him sketched in contemporary writings. With Pelagius we shall join his friend and constant companion Celestius. We have good reason for supposing them to have been near neighbours in their origin, and, though differing considerably in character, they were firmly united in friendship, and up to the time when Pelagius disappears from ecclesiastical history their fortunes remained linked together.

We begin by claiming, on what we think very sufficient evidence, Pelagius as a native of Britain. Augustine, Jerome,