members of the Bohemian clergy, was their recommendation of the frequent communion of laymen. This was very distasteful to many priests whose pride induced them to extend as far as possible the lines that divided them from the laity. It is also probable, as Professor Tomak has shrewdly conjectured,[1] that they thought that constant administration of the sacrament of the altar took up too much of their time, while the remuneration was very scant. The question of frequent communion together with that of communion in the two kinds, plays a very large part in the Hussite movement. The claim of laymen to receive communion as frequently and in the same form as ecclesiastics, was an outcome of the Bohemian view, that all worthy Christians are equally members of God’s church. As has happened not infrequently, the less worthy the clergy became, the greater became its claims to a superior and exclusive position. At this period we often meet in Bohemia with the theory that even the worst priest is better than the best layman. On the subject of frequent communion Stitny expresses himself clearly. He writes:[2] “I wonder at those many wise people who have strenuously opposed the wishes of those who desire to receive frequently the body of God. How much better would it be if such men would rather diligently teach goodness to instruct those who wish frequently to receive the body of God; and with what rage do they blame without reflection all who, not being priests, frequently receive the body of God. Haply also Milic was offensive to them, he who taught the people God’s will in truth and in the unity of God’s faith differing nowise from the Holy Scripture.”
Though we thus find in Stitny much that is common to all Bohemian reformers, he differed from them particularly in the later years of his life, by displaying more caution and greater subserviency to the Church of Rome. He frequently asserts
