combined with the advance of the Turks into Hungary, determined him to adopt a new policy. Both in Hungary and Bohemia he saw, or believed, that the Protestants were the main cause of the opposition to his power. He knew that in the kingdom of Bohemia they had continually resisted his decrees; and he believed them to be the prime movers of the Hungarian insurrections. Therefore, in 1602, he suddenly revived the old decree of Ladislaus which commanded the suppression of all sects in Bohemia. In pursuance of this decree, the chief meeting-house of the Bohemian Brotherhood in Mláda Boleslav was closed; and Cardinal Dietrichstein began a regular persecution of the Protestants. In 1604 the same policy was extended to Hungary; and when the Hungarians endeavoured to protest, Rudolf issued a decree that all who tried to bring forward religious grievances in the Hungarian Assembly should be treated as disorderly persons. Thereupon the Hungarians rose in insurrection, and chose as their leader Stephen Bocksay, a Transylvanian nobleman. Rudolf’s inability to provide payment for his troops soon produced a mutiny among them; Bocksay succeeded, not only in conquering Transylvania, but in overrunning Hungary, and at last entering Moravia. Bocksay had hoped to persuade the Moravian Estates to join him in defending the cause of civil and religious liberty. This the Moravians were unwilling to do, as they hoped to come to terms with Rudolf. But the unpopularity of Cardinal Dietrichstein, and the cruelties of Rudolf’s German troops, gradually weakened the sympathies of the Moravians for their king; and in the general state of misery and confusion which followed, two movements began to be developed for the counteraction of Rudolf’s policy--movements widely different in character and methods, but both intended to promote the cause of civil and religious liberty--and each of them finding its ablest and most earnest supporter in a member of the Bohemian Brotherhood. Of these the first to ripen into action was the movement which had its centre in Moravia, and its best and ablest champion in Charles of Z̆erotin. The life of this nobleman was a striking illustration of that effort after compromise, which has already been spoken of as so characteristic of the Brotherhood--an effort which makes it so interesting to the student of human nature, and which enabled it to gain so great an influence in the history of its country; though it produced a somewhat disappointing effect, if one looks to the Brotherhood for the highest embodiment of Christian life. [Illustration: MORAVIAN WOMAN.]