Three principal objects demanded the utmost exertion of the wisdom of the council—the termination of the schism—the reformation of the church—and the extirpation of heresy. The pontiff earnestly wished to confine the attention of the assembled fathers to the last of these points. He accordingly availed himself of the earliest opportunity to engage them in prosecuting the enemies of the orthodox faith. John Huss, a celebrated Bohemian reformer, had repaired to Constance with an avowed intention of vindicating the correctness of his creed, and of retracting any errors, of which he might be convinced by the learning of his opponents. Aware of the danger to which he would be exposed in defending his cause in the midst of his prejudiced adversaries, he had taken the precaution of procuring from the emperor a safe conduct, by which all princes, as well ecclesiastical as secular, were strictly enjoined “to let him freely and securely pass, sojourn, stop, and repass.”[61] But the unfortunate Bohemian soon found to his cost, that the imperial mandate was insufficient to protect a reputed heretic. He had not resided at Constance many days, before he was taken into custody, and imprisoned in the monastery of the Dominicans. Whilst he was there labouring under the aggravated evils of severe sickness, and uneasiness of mind, his enemies were employed in making preparations for his trial, and his friends in vain protested against the violation of the law of nations, which had been committed in his imprisonment. In consequence of their remonstrances, Sigismund had indeed given positive orders for Huss’s release: but these orders were disobeyed: and when the emperor arrived at Constance, on Christmas day, sufficient reasons were alleged by the pope, to induce him to pardon this act of resistance to his authority, and to resign the too credulous prisoner to the jurisdiction of an ecclesiastical tribunal.