[175] Gerson, ibid., p. 72.
[176] Ibid., p. 178. See also, generally, Gerson’s ‘De Unitate Ecclesiastica,’ Works, vol. ii, pp. 113-14; Niem, Theodoricus de, De Schismate (1890). For full list of tracts, see Cambridge Modern History, vol. iii, pp. 867-8.
[177] See Creighton’s Papacy, vol. i, p. 143.
[178] F. Gregorovius, Hist. of the City of Rome in the Middle Ages (trans. A. Hamilton, 1894-1902), vol. vi, p. 606; J. N. Figgis, From Gerson to Grotius (1907), p. 35.
[179] See Gerson’s exhortation to the Archbishop of Prague to extirpate the heresy in Bohemia, Palacky, Documenta, pp. 523-6.
[180] Letters of Hus, pp. 146-9, 149-51. These are letters written by Hus at the time of his setting out for Constance. One of them, he instructs, is only to be opened in the event of his death.
[181] See Gerson, Works, vol. ii, p. 572; H. v. der Hardt, Magnum oecumenicum Constantiense concilium (Frankfort, 1697-1742), vol. iv, p. 521; Palacky, Documenta, p. 284; Lea, vol. ii, pp. 467-8. ‘The explanation of the controversy over the violation of the safe-conduct is perfectly simple. Germany, and especially Bohemia, knew so little about the Inquisition and the systematic persecution of heresy that surprise and indignation were excited by the application to the case of Hus of the recognized principles of the canon law. The Council could not have done otherwise than it did without surrendering those principles.’
[182] Letters of Hus, p. 216.
[183] Lützow, p. 249.
[184] Palacky, Documenta, pp. 308, 310. Like Wycliffe before and Luther after him, Hus would acknowledge no other authority than Scripture. The Council wanted him to acknowledge the authority of the Church and of itself as the Church’s representative.