About the year 1480, Lukas of Prague, a young and learned theologian, was admitted into the Brotherhood. He had studied the old classics and the Fathers of the Church; and he was strongly in favour of a relaxation of those stern simplicities on which Gregory had insisted. He also desired to give greater prominence to the doctrine of Justification by Faith, as distinguished from that exclusive advocacy of good life which had hitherto been the mark of the Brotherhood. Under the influence of Lukas, it was resolved in 1490 that the heads of the congregations should be allowed to relax the severity of the rules, on certain occasions, in regard both to questions of luxury and to the appeals to the secular power. Amos of S̆tekna strongly denounced this compromise, and declared that the devil of worldliness had entered as thoroughly into the Brotherhood as he had entered into the Church in the time of Constantine and Sylvester. Mathias of Kunvald, the successor of Gregory in the leadership of the Brotherhood, sympathised with the sterner party; and, by his influence, the relaxing decrees were repealed. A project was then started for sending expeditions to various parts of the world, in order to find out where the simplicity of faith was still maintained. Nothing, however, seems to have resulted from these visits; and the party of Lukas continued to gain ground. Mathias was unable to hold his own against the pressure of the new Reformers; so at last he resigned his judgeship in despair, and consented to the abolition of the Small Council. Thereupon Amos of S̆tekna and his followers revolted from the Brotherhood, and founded a new sect which was called, after its founder, the Amosites. At the same time the old society became generally known as the Bunzlau Brothers, after the town of Jungbunzlau (Mláda Boleslav) which was now their chief centre. Two results followed from this separation; first, an intensity of bitterness between the old Society and the seceders, greater than that between the Utraquists and the Brothers; and, secondly, the adoption of new modifications and compromises by those who adhered to the old Society. All compromises have a certain want of logic about them; and compromises between the Church and the World on such questions as war and peace, simplicity and luxury, equality and distinctions of rank, must necessarily produce results which, while painful and pathetic to those who realise the state of mind of their framers, will strike an unsympathising world as grotesque and even ludicrous.