energy and his enthusiasm, and he has indeed, in the last editions of his writings, considerably attenuated many remarks contained in the earlier ones.
Great, on the other hand, was the influence of the schism on the writings of Matthew of Janov. The idea of his master, Milič, that the Pope should himself become the originator of Church reform, appeared an absurdity at a moment when two rival pontiffs were preparing to organise, by the sale of indulgences, so-called "crusades" against their opponents, whom they already attacked with the ecclesiastic arm of excommunication and the foulest personal abuse. The only remedy that appeared possible to Matthew of Janov—undoubtedly one of the profoundest thinkers of his age—was a reform of the Church in which the individual churchman was to take the initiative, and such a reform, he thought, could only consist in a return to the ways of the primitive Church, as described to us in the Scriptures.
Matthew's life was lived and lives for us in his books. Very few words will suffice to tell all that is known of the circumstances of his outer life. The year of his birth is uncertain, but we know that his father was Wenceslas of Janov, a poor Bohemian knight, and that when very young he proceeded to Prague to pursue his studies at the university there. He here fell under the spell of the eloquence of Milič of Kremsier, for whom he expresses unlimited admiration, and whom in one of his writings he describes as "the son and semblance of our Lord Jesus Christ, possessing a distinct and visible resemblance to His apostles." Matthew left Prague some time before the death of Milič, and pursued his studies at Paris for six years, obtaining there the degree of "Magister." He thence became known as "Magister Parisiensis," by
