Page:A history of the Inquisition of the Middle Ages, volume 2.djvu/581

 THE BOHEMIAN BRETHREN. 565 Thus ail connection with Eome was sundered, and intimate re- lations were estabhshed with the Waldenses. Mutual sympathy and the identity of their faith drew the two sects together, al- though the austere virtue of the Brethren reproached the older heretics with concealing their faith by attending Catholic mass, with accumulating wealth, and with neglecting the poor. The Waldenses took the reproof kindly, promised amendment, and in a short time the two sects united and formed one body. Althouo-h the official name remained the " Unity of the Brethren," gradually the despised term of Waldenses came to be recognized, and was freely used by the body to designate themselves, in their confes- sions of faith and apologetic tracts. I have already alluded to the mission which was sent in 1498 to the Brethren of Italy and France, and to the increased spirit of vigor and independence which the old Alpine communities drew from the resolute stead- fastness of their new associates."^ Gregory had moulded the Church of the Brethren on the strictest basis. Members on entering were not, it is true, obhged to contribute their property to the common fund, but this was frequently done. The closest watch was kept on the conduct of each, and any dereliction was visited with expulsion, not to be re- voked without evidence of change of heart. 'No one was allowed to take an oath, even in court, to hold an office, to keep an inn, to follow any trade except in the necessaries of life. Any noble de- siring to join was required to lay aside his rank and resign what- ever offices he might hold. In 1479 two barons and several knights applied for admission, when the rules were strictly en- forced, and some submitted while others withdrew. This rigor at last caused violent dissensions, and in 1490 the Synod of Brandeis relaxed the rules. The puritan party recalcitrated and were strono- enough to cause a revocation of this action in a subsequent syno(L p. 1834-5, Ed. 1608). The trouble was renewed after the death of Rokyzana. At length, in 1482, Agostino Luciano, an Italian bishop, came to Prague in search of a purer religion, and was joyfully received. He served them until 1493, when he died. Then Filippo, Bishop of Sidon, came, but after three years he was re- called by the pope. In 1499 a mission was sent to Armenia, where some of them were ordained. — Hist. Persecutionum pp. 95-6. tet, Hist. Litt. des Vaudois, pp. 152, 156.
 * GoU, op. cit. IL 101.— De Schweinitz, op. cit. p. 156, 200-1.— fidouard Mon-