and in his Answers to Paletz, to Stanislas de Znöima, and The Eight Doctors. It may be discovered, on perusing them, that on a great number of points, which, a century later, separated the Reformers from the Roman Catholic Church, Huss shared the opinion of the latter, or at least did not believe that it was allowable to oppose it; he attacked it, consequently, much more for its abuses than for its errors.
The horror which he felt at the sight of evil, and especially when it was committed by men who ought to set an example of every virtue to others, often carried him too far. Anger mingled its violence with his indignation, and, in some treatises, amongst others The Antichrist, and The Abominations of Priests and Monks, he forgets himself so far as to indulge in abuse, and employ insulting and offensive expressions. Nevertheless, it would be unjust to see, on that account, an excuse for those who condemned him; for these treatises were not known to them, and were only made public after his death. Besides, the expressions to be blamed in them belong less to John Huss than to the age in which he lived. They are to be met with in the writings of the most celebrated Doctors and orthodox priests; and it seems that, in hazarding a language which astonishes our more sensitive ears, John Huss had adopted for his authority the Prophet Ezekiel, from whom he often drew his inspirations.
