Page:The life & times of Master John Hus by Count Lützow.djvu/232

 that bears the same name, and its last chapters are also largely-grounded on Wycliffe’s treatise De Potestate Papae. It is not only certain that Hus differed from Wycliffe on several dogmatic subjects—being nearer to the teaching of the Roman Church than the English reformer was—but we have also no proof that he considered all the statements contained in the treatise De Ecclesia as absolute and indisputable truths. He never asserted this, and when questioned on this subject at the Council of Constance, declared that he would withdraw whatever might be contrary to the true faith, if valid evidence from Scripture were placed before him. No such discussion was allowed to take place. The members of the council interrupted Hus with loud threats and cries and silenced him. The condemnation of Hus was for the council a foregone conclusion, and as the treatise De Ecclesia contained sentences of Wycliffe that had already been declared heretical, the treatise was the safest weapon to bring about the death of Hus.

The keynote of the treatise De Ecclesia is the theory of predestination, but as will have to be noted when dealing with the trial of Hus, it is not certain that his views differed widely from those of the Roman Church at the point of development which they had then attained. The theory of predestination had undoubtedly by both Wycliffe and Hus been adopted from St. Augustine. In some cases the views expressed by St. Augustine do not differ widely from those contained in Hus’s treatise De Ecclesia. On the subject of predestination, as on almost all more important points, Hus was not allowed freely to express his views at Constance; but it is evident that he firmly believed that his views on this subject were not opposed to those of the Roman Church. He relied on his