so prominent in Huss's trial at Constance, d. 1417, occupies a place of distinction.[1]
In this treatise and elsewhere Huss was concerned first of all to base his views upon plain Scripture, and then to find their confirmation in the pages of the canon law. In doing so, he quoted the spurious decretals of pseudo-Isidore, their genuineness in that age being still universally accepted.
It will be seen that, for Huss, the canon law at times was a heavy load to carry. He did the best he could to explain away its language which taught the high-church views which he distinctly repudiated, and to bring its statements into harmony with the teachings of Scripture he adduced. He speaks of the respect due to the body of canon law in a tone which leads us to infer that he accepted it in places with mental reservation.[2] A single case in which he is seen to have absolutely set aside its plain meaning is his exposition of the last clause of the Unam sanctam to the effect, that there is no salvation except for those who fully submit to the Roman pontiff, pp. 120, 121. In a fine passage Huss makes the Roman pontiff refer to Christ, the supreme Pontiff and Shepherd, but Boniface had no such idea in mind when he issued his arrogant deliverance.
In regard to Constantine's donation, which established the most pretentious claims made for the papal monarchy and for the sacerdotal office, Huss took the position Dante had taken before him, that Constantine had no right to bestow the privileges he did. For the first time, a generation or two after him, the genuineness of this document was seriously doubted by Laurentius Valla. It was not until 1520 that Valla's destructive criticism was brought to Luther's attention by Ulrich von Hutten.
To have been consistent, Huss would have been obliged
