states had a toleration, and that precarious, been conceded. The
Bohemian Letter of Majesty, in the same manner, spoke only of the
Estates and imperial towns, the magistrates of which had contrived to
obtain equal privileges with the former. These alone were free to erect
churches and schools, and openly to celebrate their Protestant worship;
in all other towns, it was left entirely to the government to which they
belonged, to determine the religion of the inhabitants. The Estates of
the Empire had availed themselves of this privilege in its fullest
extent; the secular indeed without opposition; while the ecclesiastical,
in whose case the declaration of Ferdinand had limited this privilege,
disputed, not without reason, the validity of that limitation. What was
a disputed point in the religious treaty, was left still more doubtful
in the Letter of Majesty; in the former, the construction was not
doubtful, but it was a question how far obedience might be compulsory;
in the latter, the interpretation was left to the states. The subjects
of the ecclesiastical Estates in Bohemia thought themselves entitled to
the same rights which the declaration of Ferdinand secured to the
subjects of German bishops, they considered themselves on an equality
with the subjects of imperial towns, because they looked upon the
ecclesiastical property as part of the royal demesnes. In the little
town of Klostergrab, subject to the Archbishop of Prague; and in
Braunau, which belonged to the abbot of that monastery, churches were
founded by the Protestants, and completed notwithstanding the opposition
of their superiors, and the disapprobation of the Emperor.

In the meantime, the vigilance of the defenders had somewhat relaxed,
and the court thought it might venture on a decisive step. By the
Emperor's orders, the church at Klostergrab was pulled down; that at
Braunau forcibly shut up, and the most turbulent of the citizens thrown
into prison. A general commotion among the Protestants was the