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 Church.’ Hus was followed by Jakoubek, who put in a plea that peace without a real reform would be valueless. Finally, the masters of Prague, the artists, wrote an elaborate reply, in which we may detect the inspiration of Jesenicz, to the claims and arguments of the theologians. The Synod was dissolved without result, and Hus retired once more to his asylum at the castle of Kozi hradek, near Austi.

Meanwhile Wenzel made one more attempt at compromise. A Commission of four was appointed, with the ex-Archbishop Albik at the head. Both parties bound themselves ‘under a penalty of a thousand guineas and exile from the realm’ to accept its verdict. Hus himself again was absent. He was represented by ‘his proctor, John of Jesenicz, with him Jakoubek of Mies and Simon of Tissnow,’ while on the Commission was his friend, Christian Prachaticz, rector of St. Michael’s, Prague, who in the October of 1412 had been chosen, after a somewhat disputed election, the rector of the University. We have accounts of this Commission written by both parties; by Hus in a letter to Christian Prachaticz (see infra, ), and by Palecz to his colleagues in the theological faculty. At the first meeting, in April, in the usual resort of the advanced party, the parsonage of Christian Prachaticz, it was evident that neither side would accept anything less than a verdict in their favour. Stanislaus said that he was wishful for peace, but the others must agree to the declaration of faith put forth by the theological faculty, ‘that the Pope is the head of the Roman Church, the cardinals the body, that all its decisions in matters of faith are true, that the contrary opinions of the Wyclifists are false and erroneous.’ The other side thereupon, adds Palecz, ‘horribly yelled against us for two days.’ The ‘horrible yelling’ was really an effort to accomplish the impossible, to mix oil and water, the principles of Rome and the Reformation. Jesenicz was willing to yield to Stanislaus’s definition of the Church, provided he were allowed to add to the statement of the faith and obedience due a saving clause, ‘such as every good and faithful Christian ought, or is bound to give.’ This loophole for private judgment was of course impossible. Even this concession, on reflection, seemed to Hus to be granting too much. In his letters to Christian he points out the difficulties of such a view of the Church. These difficulties, chiefly copied from Wyclif, he afterwards expanded into his De Ecclesia. We see, in