changed. An imperial edict appeared, which deprived the Bohemian
Brethren of their religious freedom. Now these differed in nothing from
the other Utraquists. The sentence, therefore, of their condemnation,
obviously included all the partisans of the Bohemian Confession.
Accordingly, they all combined to oppose the imperial mandate in the
Diet, but without being able to procure its revocation. The Emperor and
the Roman Catholic Estates took their ground on the Compact and the
Bohemian Constitution; in which nothing appeared in favour of a religion
which had not then obtained the voice of the country. Since that time,
how completely had affairs changed! What then formed but an
inconsiderable opinion, had now become the predominant religion of the
country. And what was it then, but a subterfuge to limit a newly
spreading religion by the terms of obsolete treaties? The Bohemian
Protestants appealed to the verbal guarantee of Maximilian, and the
religious freedom of the Germans, with whom they argued they ought to be
on a footing of equality. It was in vain--their appeal was dismissed.

Such was the posture of affairs in Bohemia, when Matthias, already
master of Hungary, Austria, and Moravia, appeared in Kolin, to raise the
Bohemian Estates also against the Emperor. The embarrassment of the
latter was now at its height. Abandoned by all his other subjects, he
placed his last hopes on the Bohemians, who, it might be foreseen, would
take advantage of his necessities to enforce their own demands. After
an interval of many years, he once more appeared publicly in the Diet at
Prague; and to convince the people that he was really still in
existence, orders were given that all the windows should be opened in
the streets through which he was to pass--proof enough how far things
had gone with him. The event justified his fears. The Estates,
conscious of their own power, refused to take a single step until their
privileges were confirmed, and religious toleration fully assured to