not having sent sufficient reinforcements to their army in Hungary. A very bitter controversy broke out, and Prokop, offended by these accusations, retired to Kutna Hora, refusing to take part in the proceedings of the diet. That assembly met at last on New Year’s Day 1432. A few days previously Archbishop Conrad had died, and this event greatly increased the wish of the Hussite High Church to re-establish its connection with the universal Church, for thus only could the Apostolic Succession of the Bohemian clergy be assured. The assembly met at the town-hall of the New Town, probably in accordance with the wishes of the Orphans, who were close allies of the citizens of that community. Following the precedent of other previous meetings the diet constituted two committees—if we may thus describe them—one of which was to discuss the religious controversies, while the other was to devote its attention to the general political situation in the country. Among those who were to apply their attention to religious matters, John of Rokycan again played a predominant part. Here, as previously, he eloquently advocated a peaceful agreement, though he continued to maintain the demands of the Bohemian Church as they had been formulated in the articles of Prague. The priests of Prague and of those cities which were still allied with the capital, the community of the Orphans, and the Utraquist nobles all agreed to uphold the cherished teaching of the university, for which they had fought so long and so bravely. They recognised the seven sacraments and admitted the existence of purgatory; they admitted the right of praying for the dead and declared that the priests should, when celebrating mass, officiate in vestments which were in accordance with the rites of the universal Church.
vitam optavit caute fugiendo, reliquit post se multitudinem gladiis statim præstandam Ungarorum. Est autem prope Montem Cauthnis [Kutna Hora] in castro sine omni campestri exercitu infamis fere apud omnes hæreticos qui eum proclamant fratres seduxisse” (Monumenta Conciliorum, as above, Tom. I., p. 140). It must not be overlooked that the citizens of Cheb were strong adherents of the Church of Rome.
