"Therefore be it known to you that all men from Adam to the last man form one congregation, which God has divided into two; one division has been chosen (for salvation) from eternity, the other from eternity has been rejected, and it is known to God only which (division) each man belongs to. The first division is the universal community of saints, the second is the universal community of the damned. There can be no higher Church, according to God's will, than the first-named (community). It contains all the good, and the other all the evil, and yet these two (divisions) constitute one community, one assembly, just as sheep and goats form one herd, although the sheep are always in a way divided from the goats, and these from them. Therefore though _ecclesia_ sometimes signifies a church of wood or stone, sometimes the Pope with the Cardinals, sometimes the priesthood generally, sometimes the whole community of Christians--as the Church of Prague may signify all Bohemians or a community only of good Christians--yet the Holy Catholic Church is the community of all those who have been chosen; that Church is called the bride of Christ, of whom it is written in the verses of Solomon, 'I am His bride, He has adorned me with a crown.'" The other Expositions are inferior to the one just mentioned, both as regards their interest and the style in which they are written. The Exposition of the Ten Commandments is in its teaching generally in conformity with the Roman Church; only in occasional passages are the opinions peculiar to Hus evident. After dealing generally of the commandment "Thou shalt not kill," Hus discusses in a separate chapter its application to members of the clergy. It must be remembered that Hus's time was an age of warlike pontiffs and of bishops who commanded armies. Incidentally this chapter throws strong light on Hus's very elevated and ideal view of the duties of the priestly order. It is to this, no doubt, that his strong animadversions on the behaviour of some members of that order (for which he has been severely censured by hostile writers) should be largely attributed. The Chapter (XLVIII.) begins thus: "As in our times bishops and priests wage war, it is good for us to know whether it is fit that they should go to war and thus kill their fellow-creatures. It appears fit to some, firstly, from this reason, that the priests of the old law fought bravely according to God's commandment; why then should not the priests of the new law fight, who have to defend their faith as the others did, and a much higher one? Secondly (you say), the Pope goes to war, and gives the other bishops power to go to war, and to speak against this is heresy; and who speaks thus will become a heretic if he obstinately persists in it. Thirdly, St. Peter the Apostle fought bodily, when on Maundy Tuesday, being already a priest, he cut off the ear of Malchus. The fourth reason is that the priests, and specially the Pope, have two