"For God's sake, for God's sake," said the Palatine of Sendomir in his speech, "remember what depends upon the result of our deliberations, and incline your hearts to that harmony and love which the Lord has commanded us to follow above all things."
As the Palatine ended his speech he burst into tears. His friend, the Palatine of Cracow, sobbed aloud. Forthwith the angry clouds disparted and revealed the bow of peace, the obstacles to union vanished, and the members of the Synod agreed to draw up a new Confession, which should give expression to the united faith of all. The Confession was prepared {April 14th.}. It is needless to trouble about the doctrinal details. For us the important point to notice is the spirit of union displayed. For the first, but not for the last, time in the history of Poland the Evangelical Protestants agreed to sink their differences on points of dispute, and unite their forces in common action against alike the power of Rome and the Unitarian[40] sects of the day. The joy was universal. The scene in the hall at Sendomir was inspiring. When the Committee laid the Confession before the Synod all the members arose and sang the Ambrosian Te Deum. With outstretched hands the Lutherans advanced to meet the Brethren, and with outstretched hands the Brethren advanced to meet the Lutherans. The next step was to make the union public. For this purpose the Brethren, a few weeks later, formed a procession one Sunday morning and attended service at the Lutheran Church; and then, in the afternoon, the Lutherans attended service in the Church of the Brethren {May 28th, 1570.}. It is hard to believe that all this was empty show. And yet the truth must be confessed that this "Union of Sendomir" was by no means the beautiful thing that some writers have imagined. It was the result, to a very large extent, not of any true desire for unity, but rather of an attempt on the part of the Polish nobles to undermine the influence and power of the clergy. It led to no permanent union of the Protestants in Poland. Its interest is sentimental rather than historic. For the time—but for a very short time only—the Brethren had succeeded in teaching others a little charity of spirit, and had thus shown their desire to hasten the day when the Churches of Christ, no longer asunder, shall know "how good and how pleasant it is for Brethren to dwell together in unity."
And all this—this attempt at unity, this second home for the Brethren, this new Evangelical movement in Poland—was the strange result of the edict issued by Ferdinand, King of Bohemia.
CHAPTER X. — THE MARTYR-BISHOP, 1548-1560.
Meanwhile, John Augusta, the great leader of the Brethren, was passing through the furnace of affliction.
Of all the tools employed by Ferdinand, the most crafty, active and ambitious was a certain officer named Sebastian Schöneich, who, in the words of the great historian, Gindely, was one of those men fitted by nature for the post of hangman.
For some months this man had distinguished himself by his zeal in the cause of the King. He had seized sixteen heads of families for singing hymns at a baker's funeral, had thrown them into the drain-vaults of the White Tower at Prague, and had left them there to mend their ways in the midst of filth and horrible stenches. And now he occupied the proud position of town-captain of Leitomischl. Never yet had he known such a golden chance of covering himself with glory. For some time Augusta, who was now First Senior of the Church, had been hiding in the neighbouring woods, and only two or three Brethren knew his exact abode. But already persecution had done her work, and treachery now did hers.
Among the inhabitants of Leitomischl were certain renegade Brethren, and these now said to the Royal Commissioners: "If the King could only capture and torture Augusta, he could unearth the whole conspiracy."
"Where is Augusta?" asked the Commissioners.