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The Suppressed Evidence:
Or, Proofs of the Miraculous Faith and Experience of the
Church of Christ In All Ages From Authentic Records, Fathers, Waldenses,
Hussites, Reformers, United Brethren, and etc. An Historical Sketch
Suggested by the Hon. and Rev. B.W. Noel's Remarks on the Revival of
miraculous powers in the Church.
By The Rev Thomas Boys, M.A.
Published -- 1832
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CHAP. III.
THE WALDENSES, & c.
From the time when the truths of the Gospel were adulterated by Popery to the era of the Reformation, the records of the Church's doctrines and experience are uncertain and unsatisfactory. The difficulty, throughout this period, does not lie so much in finding evidence of miracles, as in determining how much of it is so far clear from suspicion as to admit of being honestly alleged for the purposes of controversy. Meanwhile, the Popish church is not the only quarter to which we can look for information. We have the Waldenses, and other classes of Christians, who preserved the true faith of the Gospel, and maintained a standing and a bloody protest against triumphant Antichrist, ere the name of Protestant was known. But, here again, the difficulty meets us, that we have but few authentic records: and I have to regret that my own avocations have not allowed me time for a full examination of those which yet remain and are accessible. Yet, nevertheless, as the experience of these early believers has been alleged as contrary to miracles, it here also becomes necessary to shew that the evidence is not so decidedly unfavourable as some may think it. On this part of the subject Mr. Noel writes: —
" The Waldenses, when they held up the solitary torch
THE WALDENSES, ETC 53
of Divine truth which gleamed upon the midnight darkness of the middle ages, never claimed for their calumniated doctrines the sanction of new miracles. Wickliffe and his Lollards wrought none; Huss and his Bohemians were equally prudent*."
In support of these assertions, so far as they concern the Waldenses and Huss, we have the following note:
" 1. The Waldenses.—In the year 1547 the Archbishop of Turin, among other charges against the Vaudois, brought the following: ' Us disent que les miracles qui se font en l'Eglise Romaine ne sont point veritables, sous ombre qu'ils rien font point.'—(Leger. Histoire^es Eglises Vaudoists, liv. i. p. 121).
" 2. Huss.—' Nunc Ecclesia non indiget miraculis......Sed hasc necessariain exordio ecclesiae fuernnt, ut enim ad fidem cresceret, miraculis fuerat nutrienda, quia etiam et nos cum arbusta plantamus tam diu eis aquam fundimus, quousque in terrS. ea convaluisse videamus; at si semel radicem fixerint, irrigatio cessabit.....Evangelium audivimus, evangelic consentimus, per evangelium in Christum credimus, nulla vidimus signa, nulla exigimus.'—(Huss: de Sanguine Christi)+."
Concerning "Wickliffe and his Lollards," no evidence is offered.
For the more convenient examination of these statements, which relate, 1. to the Waldenses, 2. to Wickliffe and his Lollards, 3. to Huss and his Bohemians, it will be necessary to take them separately. Let us begin with that respecting the Waldenses.
" The Waldenses, when they held up the solitary torch of Divine truth which gleamed upon the midnight darkness of the middle ages, never claimed for their calumniated doctrines the sanction of new miracles."
* Remarks, p. 17. + Ibid. pp. 17, 18.
54 THE WALDENSES
" I. The Waldenses.—In the year 1647 the Archbishop of Turin, among other charges against the Vaudois, brought ' the following: ' Us disent que les miracles qui se font en l'Eglise Romaine ne sont point veritables, sous ombre qu'ih rien font point.'—(Leger. Histoire des Eglises Vaudoises, liv. i. p. 121."
Here the first remark that strikes us is, that a single and unsupported testimony, and that of a Roman Catholic prelate, is not sufficient to prove the allegation made. It is said, that the Waldenses "never claimed for their calumniated doctrines the sanction of new miracles." This is an assertion which comprehends centuries: and cannot be established by the mere attempt of the Roman Catholic Archbishop to account for their alleged denial of the Popish miracles, by imputing it, if that be the meaning of his words, to an unworthy motive.
But, secondly, even this testimony is not to the purpose. It bears date 1547: and therefore, even if the evidence of the Popish accuser can be admitted as proof that the Waldenses wrought and claimed no miraculous aids at the period when it was written, of which period alone it speaks (though this also, as we shall see presently, is far from clear), still it will not establish the point alleged, namely, that the Waldenses never claimed for their calumniated doctrines the sanction of new miracles, " when they held up the solitary torch of Divine truth which gleamed upon the midnight darkness of the middle ages." Surely more insufficient proof than this was never offered. The fact to be established is, that the Waldenses never claimed new miracles in proof of their doctrines, when they stood alone as witnesses of the truth,
THE WALDENSES, . 55
before the Reformation. The proof brought is a loose, single, unsupported assertion by an enemy, respecting what they said, and why they said it, after the Reformation had actually commenced!
But, thirdly, let us examine the Waldensian records a little more closely. And first, with regard to the darker period of " the middle ages."
1. We find that the Waldenses did not by any means think that miraculous signs and wonders in the church had finally been withdrawn. " Many signs and great wonders Shall be from this time forward to the day of judgment*."
2. They appear to have held the doctrine of miraculous succession.
"And he gave them [the Apostles] power over serpents, To drive away devils, and heal the sick, To raise the dead, and cleanse the lepers, And to do to others as he had done to them +."
3. They did not, as the testimony of the Archbishop, of Turin would lead us to think, deny the reality, even, of all the Popish miracles. That is, they imputed them to Satan, but still called them miracles.
For example, in a treatise on Antichrist, meaning the Papal power, we are told that the iniquity of Antichrist is concealed,
" Fourthly, by many miracles here and there, concerning
* " Motas ensegnas e grant demonstiament Saren dos aquest temp entro al dia del jujament." (From " The Noble Lesson, written in the language of the ancient inhabitants of the Valleys, in the year 1100.") Morland's History of the Evangelical Churches of Piemont. London, 1658. p. 120.
+ " E done a lor poesta de sobre li serpent, Gitesan li demoni e sanesan li enferm, Resucitesan li mort c mondesan li lebros, E fapesan a li autre ehayma el havia fayt a lor."
56 THE WALDENSES,
which thing the Apostle saith, The coming whereof is according to the work (or, operation) of Satan, by all manner of miracles, and signs, and wonders of lies, and by all kind 'of deceitful iniquity *."
4. They speak at a later period, a.d. 1431, of miraculous gifts as exercised among themselves.
" Therefore, concerning this anointing of the sick, we hold it as an article of faith, and profess sincerely from the heart, that sick persons, when they ask it, may lawfully be anointed with the anointing oil, by one who joins with them in praying that it may be efficacious to the healing of the body, according to the design and end and effect mentioned by the Apostles: and we profess that such an anointing, performed according to the Apostolic design and practice, will be healing and profitable +."
And again, after condemning the extreme unction of the Papists:
" Albeit we confess that the anointing of the sick, performed according to the design, end, and purpose of the Apostles, and according to their practice and power, of
*" Quartament per moti miracli fait daqui entro aqui, de laqual cosa di l'Apostol: L'advenament del qual es second l'obra de Sathanas, en tota vertuetenseignas, et merevillas messongieras, et en totengan d'enequita." —From an old MS. containing sermons of the Barbes (ministers), collected a.d. 1120.
Morland, whose translation I for the most part follow, is correct in rendering vertu miracles: for example, " E gitava li demoni, facent motos vertus;" i.e. " And cast out devils, working many miracles. p. 111. But a trick of his deserves to be here noticed, as it serves to shew how historians have combined to conceal the fact of miracles having been believed in the church of Christ, by small iniquities and verbal artifices. The true rendering of " de laqual cosa " is, as I have given it above, " concerning which thing: " implying that the words of the Apostle confirm the assertion that Antichrist (meaning Popery) was concealed by miracles, which is what the writer intends. But Morland has rendered the clause "whereas;" making it appear that the Apostle's words deny the reality of the miracles, and thus substituting his own view for that of the writer. " De laqual cosa " is properly rendered in the history of Leger, himself a Waldensian minister, "de laquelle chose," "concerning which thing" (Book i. p. 76).
+" De ista ergo infirmorum unctione, istud ex fide tenemus, et corde sin-ceriter profitemur, quod infirmi poscentes, possunt licite1 unctionis oleo competenti, quod valeret ad corporis sanitatem ad intentionem et finem et effectum per Apostolos roemoratum, inungi: intemioneque et ritu
THE WALDENSES, 57
which St. Mark and James make mention, is lawful: and if any priests, possessing the grace of healings, have so anointed the sick, and they have recovered, we would exhort all, that when they are really ill they omit not to receive that sacrament [or ordinance] at their hands, and in no way despise it, because despisers of that, or of the other sacraments [ordinances], so far as they are ordained by Christ, are to be punished, and corrected according to the rules of the evangelic law *."
Since, then, the Waldenses, while they condemn the extreme unction of the Papists, speak of their own priests as "possessing the grace of healings," they must not be regarded as entirely without miraculous gifts, or as denying the doctrine of miracles.
Next, let us proceed to times and writers subsequent to the Reformation. This, no doubt, is somewhat of a departure from our proposed order; but as we are now upon the subject of the Waldenses, it may be as well to conclude it: and we shall find, indeed, that their views at this period throw light upon their experience in the darker ages. We must now proceed to a closer examination of Mr. Noel's citation from Leger.
Apostolico unctionem talem factum, salubrem fore et utilem profitemur." —Johannis Lukawitz, Waldensis, Confessio, (which seems to have been written A.D. 1431): see a work entitled Waldensia, p. 25.
" Licet unctionem infirmorum ad intentionem, finem, et effectum Apostolorum intentam, et ritu eorum et virtute factam, de qua Beatus Marcus et Jacobus facit mentionem, licitam ease contiteamui: et si qui sacerdotes gratiam curationem habentes, flic unxerunt infirmos, et bene habuerunt, vellemus hortari omnes, ut cum in gravem infirmitatem in-ciderint, illud sacramentum ab eis suscipere non omittant, aut quovis modo contemnant, quia contemptores illius aut aliorum sacramentorum in quantum sunt a Christo institute, sunt castigandi et juxta Evangelicae legis regulas corrigendi." p. 111.
There seems to be some .inaccuracy in the printing of both these passages, as they stand in the original work. I have endeavoured to give the most probable rendering ortlie dubious clauses.
58 THE WALDENSES,
" 1. The Waldenses.—In the year 1547 the Archbishop of Turin, among other charges against the Vaudois, brought • the following: ' Us disent que les miracles qui se font en I'Eglise Romaine ne sont point veritables, sous ombre qu'its n'en font point.'—Leger. Histoire des Eglises Vaudoises, liv. 1. .p. 121."
The circumstances of the case are these:—Claude Coussard, Theologian of the University of Paris, addressed a letter to the Archbishop of Turin, who had written against the Vaudois. He enumerates the things which the Archbishop had condemned in them; and, amongst the citations from the Archbishop's writings, gives that quoted by Mr. Noel. The passage, supposing it to be good French, implies merely, that the Vaudois denied the Roman Catholic miracles, under the pretence* that they (the Roman Catholics) did none. This, I have been assured by the best French scholars I have been able to consult, is the true meaning of the passage: and it is evident, on this view of it, that it affords Mr. Noel no assistance whatever respecting the miracles of the Waldenses. " But sous ombre," it may be said, "does not appear, in this place, to have its proper meaning:" and, if we render the words in the sense least favourable to Waldensian miracles, the passage will ran thus: ," They say that the miracles which are wrought in the Roman Church are not true, because they do none themselves." That is, an opponent intimates that the Waldenses wrought or claimed no miracles. But really this proves nothing: for,
* " Ombre—se prend aussi pour pretexte: et en ce sens, il ne s'emploie qu'avec la preposition sous, et sans article. Ombra: pretetto; scusa; colute; coperchiella." Alberti.
THE WALDENSES, ETC. 59
not to mention that the contrary was the fact, and they did claim miracles, as we have just seen, the Waldensian minister, Leger, immediately after the citation from Coussard, says expressly that the doctrines of the Waldenses were much misrepresented by him.—
" So far have we thus heard the doctrine of the Waldenses, as reported by Claude Coussard, the contemporary of Claude Seissel, Archbishop of Turin. It is true, that, like many others, in order to detract from its purity, and to destroy the strength of their arguments, he often states it very unfairly, gives it a turn and bias, and alters it from its true meaning: nevertheless, from what of real truth has escaped him, there is sufficient to mark its difference from modern Rome, and to prove that it was truly Apostolic*."
So that this statement of the Archbishop, take it how you will, really proves little or nothing after all.
But further: Is any one led, by Mr. Noel's citation, to think that Leger himself, the Waldensian pastor, whom he cites, had no faith in miracles? There is the greatest reason to conclude that the fact was otherwise. Thus, he speaks concerning various judgments that befell the persecutors of the Waldenses +, and concerning many wonderful works of God, not at all in the style of a man that believed not in miracles. He describes extra-
*" Jusqu'ici nous avons aussi oui la doctrine des Vaudois rapportee par Claude Coussard, Grand Theologien de l'Uniyersitf de Paris, con-ternporain de Claude Seissel, Archevtque de Turin. II est vrai, qu'aussi bien que plusieurs autres, pour en deminuer la purete, et faire que leurs arguments n'ayent pas tant de force, il la propose souvent de tres mau-vaise foi, la tourne, biaize et altere contre son vrai sens; mais cependant, de ce que lui est eschapp6 de bien veritable, il y en a suffisament pour faire sa difference d'avec la Romaine moderne, et pour montrer qu'elle etoit veritablement Apostftlique."—Leger, History of the Churches of the Vaudois. Leyden. 1669. p. 132.
+ Seeliv. ii.ch.26,
60 THE WALDENSES,
ordinary judgments, corresponding, in a marked and marvelous manner, to the peculiar torments 1 which the persecutors, on whom they fell, had inflicted. He relates, also, the case of a deacon who had been excommunicated, describing the awful consequences, and his death in despair. The narrative contains one or two circumstances, at its close, which are certainly supernatural; and Leger testifies to them, from his own knowledge. " But behold the tragedy, such as I have received it from witnesses who have annexed their signatures, and such as I myself saw it, being then pastor in the same valley *." After the massacres of the Valleys in 1655, a war ensued; and he gives extraordinary accounts of victories gained, for the most part, by seventeen men, over large bodies of the enemy. These victories he designates, in the margin of his work, by such terms as "Miraculous deliverance," " Third miraculous deliverance," "Most miraculous deliverance," & c.+ It is true, theologians may urge that these are not strictly miracles, according to their definition of the term; but they do not understand the subject so well as those who have lived in the midst of such occurrences. Under the famous captain, Josua Janaval, their leader on one occasion encouraged them "by calling to their recollection the great marvels which God had formerly wrought for his ancient people++." And Leger says expressly, " it
* p. 345.
+ " Miraculeuse delivrance," " Troisieme miraculeuse delivrance," Tres-miraculeuse delivrance." Liv. ii. p. 186, &c.
++ " Par la commemoration des grandes merveilles, que Dieu avoit faitcs uulrca-fois pour son ancien peuple." p. 187.
THE WALDENSES, 61
is in fact a great miracle*," that any of those in Roras escaped, when attacked by the enemy.— On the whole, then, it is not at all likely, that, in citing from Coussard the words of the Archbishop of Turin, Leger had the least intention to countenance, by his own authority, the notion that the Waldenses had no miraculous aids. The writer, also, of the following narrative, clearly means to allege a miracle:
" In July, divers of these Waldenses went out into the country to reap their harvest, and in sundry places were all taken prisoners, not knowing of each other's calamity. But God so wrought, that miraculously they all escaped out of prison, to the great astonishment of their adversaries. At the same time also, others, who had been long in prison, and longed for nothing but death, throughGod's providence were delivered after a wonderful sort +."
Still more evidently is miraculous aid alleged in the following passage, which relates to "the glorious Return ++" of the Waldenses to their valleys, in 1689-1690.
" Open the eyes of your understanding, all ye that are blinded willfully; and consider, with coolness and impartiality, the Divine mysteries contained in this history; and let all Christians, after due reflection, unanimously allow that God has made choice of the Vaudois as the elect of his faithful flock, to demonstrate, by prodigies beyond the course of nature, or natural strength of man, that they live in that religion in which He would have all the redeemed to live, to serve, and honour him. Amen §."
* " Quec'est en verild un grand miracle." p. 187.
+ Clarke's General Martyrologie. London. 1677. p. 91.
++ La Rentr^e glorieuse.
§ From the abridged translation of " La Rentree glorieuse," by Henri Arnaud, Pasteur et Colonel, in " Authentic Details of the Valdenses " London. 1827. p. 387, 388.
62 THE WALDENSES,.
Here, at any rate, whatever may be said of , the middle ages,—inasmuch as the writer alleges "prodigies beyond the course of nature, or natural strength of man," and this in proof that the religion of the Waldenses was that " in which He would have all the redeemed to live, to serve, and honour him," —it could no longer be asserted that they never claimed for their calumniated doctrines the sanction of new miracles.
Mr. Noel's next appeal against miracles is to Wicicliffe and his Lollards.
" Wickliffe and his Lollards wrought none *."
This assertion, as I have observed, is made without any attempt at proof; and therefore might be passed over without remark. I will observe, however, that Wickliffe's recovery from sickness, when he was lying at the point of death, bears the character of a twofold miracle: First, he prophesied his own recovery; secondly, that recovery took place against hope. The circumstances are well known. The only point that requires to be proved, as essential to the miracle, is, that he was really in a dying state, and was so considered at the time. On this point there is no reasonable room for doubt.
The begging friars " exhorted him, that, now he was at the point of death, he would, as a true penitent, bewail and revoke in their presence whatever things he had said to their disparagement +."
* Remarks, p. 17.
+ Lewis's History. Republished 1820. p. 82.
THE WALDENSES, ETC. 63
Lastly, Mr. Noel calls upon Huss and his Bohemians.
" Huss and his Bohemians were equally prudent *." That is, Huss and his Bohemians no more wrought, or pretended to work, miracles, than Wickliffe and his Lollards. To this point evidence is brought; which evidence we must begin by examining.
" 2. Huss.—' Nunc Ecclesia non indiget miraculis........
Sed haec necessaria in exordio ecclesise fuerunt, ut enim ad fidem cresceret, miraculis fuerat nutrienda, quia etiam et nos cum arbusta plantamus tain diu eis aquam fundimus, quousque in terrk ea convaluisse videamus; at si semel
radicem fixerint, irrigatio cessabit......Evangelium audivimus, evangelio consentimus, per evangelium in Christum credimus,nulla vidimus signa, nulla exigimus.'—(Huss: de Sanguine Christi.) +"
Which may thus be rendered:
" 2. Huss.—' The Church has now no need of miracles
........"But these were necessary in the beginning of the
church; for it required to be nourished by miracles, in order that it might grow up to the stature of faith: for we ourselves, when we make plantations, water them till we perceive that they have gained strength in the earth; but the moment they have taken root, there is an end of
the watering......The Gospel we have heard, to the Gospel
we consent, by the Gospel we believe in Christ; we have seen no signs, we ask none.'—(Huss: on the Blood of Christ.)"
This passage, unexamined, and viewed alone, would certainly be very strong upon the point; and might justly be alleged as a proof, not only that Huss and his friends wrought no miracles,
*Remarks, p. 17. + Ibid- P- 18.
64 THE WALDENSES,
but that, to the best of their knowledge, none took place in their days. A little more closely considered, however, it will be found less to the purpose. I make two remarks.—
1. The words given by Mr. Noel from Hubs, with the exception of the first five, do not in fact belong to Huss, but are cited by him, with no material alteration, from two ancient writers, Augustine and Gregory; both of whom believed in miracles, as we have already seen, and therefore could not intend an unqualified denial of them.
2. Miracles are admitted and asserted, in the context, by Huss himself.
The case stands thus. The reader will pardon the detail; which is necessary for the clearing up of the subject. The circumstance which gave occasion to this treatise by Huss, on the Blood of Christ *, was the imposture of certain covetous priests, effected by means of factitious miracles +. And I shall have to shew, hereafter, with what qualifications we are to take the expressions of the opponents of Popery against miracles, when they are writing about the miracles of the Romish Church. Huss, then, proceeds to state and answer eight objections to his doctrine; which is, that the whole of the precious blood of Christ was glorified, (and that therefore no part of it could remain on earth, to be used, in working miracles, by the priests). The eighth objection which he notices, is the assertion of his Popish opponents, that the
*De omni Sanguine Christi glorificato. It will be found in the " Mo-numenta," already referred to in chap. I.
f "Occasio hujus qusestionis determinandaefuit avarorum sacerdotum impostura per factitia miracula." p. 154 (over) margin.
THE WALDENSES,. 65
alleged blood of Christ wrought miracles. Yet, in answering it, he never goes the length of asserting that there were no signs or miracles in his day: on the contrary, he constantly recognizes the possibility of miracles, and even their actual occurrence. Thus he says, " The true Christian should never require signs as a ground of faith, but always rest satisfied in Scripture *," (which no sober advocate, surely, of the doctrine of modern miracles, will deny); observing, afterwards, that he is an unbeliever, who, after all the instructions of the Holy Spirit, of the Apostles, &c. "demands signs in articles of faith +;" all which is very true. Now we come to the passage whereout is gleaned Mr. Noel's quotation, which he seems to view as belonging to Huss; but, in fact, all but the first few words of it belong to either Gregory or Augustine. To distinguish the words which Mr. Noel has cited, I give them in italics.
"The Church has now no need of miracles." [These words belong to Huss; but not a syllable more of Mr. Noel's citation.] " As says St. Gregory (in his Homily on those words at the end of St. Mark's Gospel, ' These signs shall follow them that believe'); Believe ye not, my brethren, because you do not those signs?" [Then, still the words of Gregory ++, not Huss,] '' But these were necessary in the beginning of the Church; for it required to be nourished by miracles, in order that it might grow up to the stature of faith:
* " Nullus verus Christianns debet signa in fide sua quaerere, sed con-stanter quiescere in Scriptura."
+. " In articulis fidei quarit signa."
++. Horn, in Evangelia, No. 29.
66 THE WALDENSES,
for we ourselves, also, when we make plantations, water them till we perceive that they have gained strength in , the earth; but the moment they have taken root, there is an end of the watering." [What follows immediately after, in Mr. Noel's citation, respecting the Gospel, is from St. Augustine, and occurs in Huss three quarters of a page further on.] " Hence, also, what St. Paul says, Tongues are for a sign, not to them that believe, but to them that believe not." [Thus it is clear that the writer is not arguing against all miracles; for in support of his argument he quotes St. Paul, who wrote when miracles were confessedly prevalent. Huss then proceeds,] " From the words of this Saint it is apparent, that those who cannot do without miracles are of little faith*."
Huss then proceeds to quote Augustine, on the words in St. John's Gospel, chap, iv., respecting the nobleman whose son was sick; and, especially, his remarks on our Lord's answer, " Except ye see signs and wonders, ye will not believe." He then comments on Augustine's observations, and quotes him again. Augustine points out how the Samaritans believed without a miracle (ver. 42); and afterwards adds, " Like those Samaritans,
*" Nunc Ecclesia nan indiget miraculis, sicut dicit beatus Gregorius in Homilia super illo Marci ultimo: Signa autera eos, qui crediderint, hsec sequentur. Nunquid fratres mei, quia signa ista non facitis, minime creditis? Serf hac necessaria in exordio ecclesia fuerunt, ut enim adfidem cresceret, miraculis fuerat nutrienda, quia etiam et not cum arbusta plan-tamus, tarn diu eis aquam fundimus, quousque in terra ea convaluisse videamus; at si semel radicem Jixerint, irrigatio cessabit. Hinc est etcnim, quod 1'aulus dicit; Liiiguse in signum sunt, non fidelibus. sed infidelibus."
" Ex dictis hujus Sancti patet, quod indigentes miraculis sunt raodicte fidei."
THE WALDENSES, 67
we have heard the Gospel, to the Gospel we consent, by the Gospel we believe in Christ, we have seen no signs, we ask none *."
See then the mistake into which we fall, from Mr. Noel's giving us only the latter part of the sentence. According to his citation, Huss says, absolutely, " We have heard the Gospel, to the Gospel we consent, by the Gospel we believe in Christ, we have seen no signs, we ask none." But this is not the meaning of Huss, nor yet of Augustine. Taking the whole sentence, it is not said, " we have seen no signs, we ask none," without qualification; but only, like the Samaritans. Now this quite alters the case. For what were the circumstances of these Samaritans? They had, indeed, seen ho sign with their own eyes; but a sign had been performed close to their city, just before; in our Lord's telling the woman, at the well of Sychar, her own history: and it is with a plain reference to this circumstance that Augustine is speaking. It was with a knowledge of this sign that the Samaritans said to the woman, ver. 42, " Now we believe, not because of thy saying," (as ver. 39, " many of the Samaritans of that city believed on him for the saying of the woman"); " for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world."— And with reference to these Samaritans it is (who, though they now believed in Christ for his own sake, yet knew of the miracle reported to
* "Nos similes illis Samaritanis, Evangelium avdivimut, Evangelic consentimus, per Evangelium in Christum credimus, nulla vidimus signa, nulla exigimus."—Expos. Aug. in Evang. Joannis, Tractat. xvi. de Cap. iv.
68 THE WALDENSES, ETC.
them by the woman), that Augustine says, " Like those Samaritans, we have heard the Gospel, to the Gospel we consent, by the Gospel we believe in Christ, we have seen no signs, we ask none." The Samaritans had just had a miracle close to their door; and therefore the analogy cannot have been employed by Augustine for the purpose of denying that we have miracles, but only for the purpose of denying that we need them as a ground of faith. It is clear that Augustine is merely comparing the state of believers in his time to that of the Samaritans; who had not been witnesses of the particular sign performed by our Lord, and who had no need to be, as they believed without; but who certainly did not mean to question the reality of its occurrence.—I say, then, Augustine could not mean, by this argument, to deny all miracles in his own day. He is only arguing as to their not being then indispensable to a saving faith, any more than they were to the Samaritans. That Augustine, indeed, was himself a believer in miracles, and had himself witnessed a miracle, we have already shewn in our chapter on the Fathers. And it may easily be seen that Huss has no design of citing Augustine's words in any other sense than that in which Augustine himself wrote them; for neither did Huss mean to deny all miracles in his own day; but only to shew the danger of exacting miracles. Thus he adds,
" Where he" (Augustine) " has fully proved, that those Samaritans whose faith was grounded solely upon the words of Christ, had greater and more perfect faith than those whose faith was grounded on miracles. So
THE WALDENSES, 69
now, also, those whose faith is "grounded on the Gospel, and not on miracles, are more perfect in the faith, than those whose faith is grounded on miracles, and who ask for miracles*."
What is there here, to which any reasonable advocate of modern miracles can object?
But further: even as to the alleged miracles of his Popish adversaries, against whom he is writing, Huss does not, in the context, deny all of these. He denies some, indeed, and relates occasions when they were exposed; but others he admits and asserts.
" Whence such persons are often liberated from prison by the devil, that they may commit further offences" [he is speaking of imprisoned thieves, who got out " by miracles of the pretended blood +"], " and at last sink deeper into hell ++." He adds, that relief was in like manner experienced " by those troubled even with evil spirits, and bodily sufferings of various kinds §."
Afterwards, he asserts miracles, as occurring in his own' days, with still greater clearness.
" Those who rightly believe in Christ ought to take the greatest care, that, living in purity according to the rule of the Gospel, and not grounding their faith on fables and on pretended miracles, or even on miracles really wrought by the evil spirit and bad men, they may be more peaceably established in the faith of the Lord. For they
*" Ubi longe probavit, quod Samaritani, qui solum sermonibus Cliristi crediderunt, majoris et perfectionis fuerunt fidei, quam qui miraculis crediderunt. Sic nunc credentes Evangelio, et non miraculis, perfectiores sunt in fide, quam qui miraculis credunt, et miracula qurerunt.
+ " Per miracula praetensi sanguinis."
++" Unde saepe tales per diabolum a captivitate liberantur, ut plura malaexerceant, et demum prdfundius ad infernum descendant."
§ " Etiam a malignis spiritibus et multis doloribus vexati." pp. 160 (over) 161.
70 THE WALDENSES,
ought to know, that bad men as well as good can work miracles *."
So little does Mr. Noel's citation really prove. Huss himself actually recognizes miracles in the context, as we have just seen: and the words, quoted as if they belonged to Huss, come, all but five, from Augustine and Gregory, who also recognize miracles, as we have seen in the last chapter.
But a few words more respecting Huss. We have, in the chapter just referred to, considered his quotation from Isidore, brought by Mr. Noel to exhibit the sentiments of that Father; and we have shewn how little it proves. We must now refer, a second time, to the same passage; in order to see what more we can learn from the context, respecting the sentiments of Huss himself. And here, again, Huss does not by any means give up miracles. His Popish opponent urges, that the mission of a preacher must be sealed by miracles +; and the answer of Huss refers to this. He says, speaking of false teachers, " These perform miracles, and will continue to do so ++;" and adds, after quoting St. Gregory, who merely speaks of the church as being, with respect to miracles, not entirely destitute, but only in a very low state, " Behold, it may be inferred from these words of the Saints, that the disciples of Antichrist
*" Recte Christi fideles debent summara diligentiam apponere, ut viventes pure secundum legem evangelii,discredentes fabulis et mendosis miraciilis, aut etiam miraculis veraciter factis per malignum spintum, et pravos homines, possent in fide Domini quietius stabiliri.
" Scire enim debent, quod et sancti et pravi possunt virtutes miraculorum operari."
+ Defence of Wickliffe, p. 115.
++ " Hi dant et dabunt miracula."
THE WALDENSES, 71
are more distinguished by miracles in our days than those of Christ, and will be so in the time to come *." It is plain, then, that Huss never meant to deny all miracles, but merely to answer the reproaches or boasts of the Papists.
Neither does Huss deny all miracles in the comment upon 1 Corinthians, from which, as we have seen in the preceding chapter, Mr. Noel draws a passage from St. Augustine. On the contrary, he merely argues against those who clamored for miracles (still, no doubt, aiming at his Popish opponents); and says, on the words, " The Jews require a sign," " Observe, that some Christians, now, require (ask for) a sign, more than the Jews +:" while he cites another passage from Augustine, in which, though we are warned in it to be on our guard as to delusion respecting miracles, it is evidently admitted that miracles might be performed. " Miracles," says Augustine, '.' are to be cautiously looked into: " and again; " For we ought not to be led into error, even by miracles. Let us maintain, therefore, the unity of the church, my brethren. Even he who works miracles out of the unity of the church is nothing ++." The advocates of recent miracles may safely assent to all this, without surrendering any one point that is essential to the truths maintained by them. The words of Augustine are no
*" Ecce ex his jam dictis Sanctorum elicitur, quod nostris temporibus et futuris magis Antichrist! discipuli quam Christi miraculis corruscant et corruscabunt." p. 116.
+" Nota, quod jam quidam Christiani plus signa petunt quam Judaei."
++ " Miracula caute sunt inspicienda.—" Quia et miraculis decipi non debemus.—Teneamus igitur unitatem, fratres mei. Praeter unitatem etiam qui facit miracula nihil est." Horn. xiii. in Johan.
72 THE WALDENSES, ETC.
more a denial of miracles, than are the words of Moses in Deuteronomy, where he speaks of signs 'and wonders that might possibly be wrought by a false prophet*.
The above relates only to the opinions of Huss and his Bohemians respecting miracles, which, we may now infer, were not exactly such as Mr. Noel's citations, viewed alone, and unexamined, would lead us to think them.
But " Huss and his Bohemians were equally prudent +." Whatever their opinions, they never actually wrought, or attempted to work, a miracle.
On one occasion, I fear, their prudence failed. At least, if to prophesy concerning things to come be, in its way, an attempt at what is miraculous, this appears to have been actually done. And, strange to say, the imprudent endeavor succeeded, and the prophecy was most marvelously fulfilled.
I refer to an occurrence, which, though criticized by some, one circumstance encourages me to bring forward in this place. The circumstance is this: that Luther, who lived one hundred years after, and who, wholly or in part, was the subject of the prophecy, plainly refers to it as a true prediction, and as one that received accomplishment in himself.
The name Huss (Hus, pronounced hoose) signified a bird, not much esteemed for its wisdom, which is metamorphosed, in our language, by exchanging the H at its beginning for G: much
*Deut. xiii. 1, &c. + Remarks, p. 17.
THE WALDENSES, ETC. 73
as the Latin, anser, a goose, stands in German, gans. This meaning of the name Hus is alluded to in a copy of verses, that stands under a picture which represents the martyr burning at the stake, in a work to which I have already referred *. The common account, then, is this; that Huss, when in prison, previous to his execution at Constance, uttered a remarkable prediction, signifying, 1. that Luther should afterwards arise; but, 2. that he should not, like himself, suffer martyrdom. The alleged words of the prediction were to the following effect: " This day you roast a goose; but an hundred years hence you shall hear a swan sing, that you shall not roast +." I cite the words as they are given in Arnold's history, a work of bad principles: but this matters little, as the tradition is generally known in Germany; as a wax image of the martyr may still be seen at Constance, where he suffered, with a copy of verses to the same effect; and, especially, as the circumstance is referred to by Luther himself. Modern cavils have been raised: and there is some little discrepancy as to the wording of the
*Historia et Monuraenta. The lines (In Icona Joannis Hussii S. Martyris) are as follows:
" Albicolas niveo vincens caudore volucres
Salve Boioemis, anser amande, tuis. Te manet eternum decus, et mernorabile nomen,
Quod furor, aut setas tollere nulla potest; Atra licet cornix, furtivis abdita pennis,
Candorem spurco vellicet ore tuum. Nulla sed est Boemis, nee erit prastantior ales,
Conferri viva quse tibi voce queat. Grex avium vanis oblectat cantibus aures,
Tu mentes nived pectore, et ore pias." .
+ " Heute bratet ihr eine Gans; aber iiber 100 jahr werdet ihr einen Schwan horeu singen, densolt ihr ungebraten lassen."—Arnold's Kirch-en-und-Kctzer-historie; Frankfort, 1699. Th. I. b.xv. c. v. p. 420.
74 THE WALDENSES,
prediction. But with respect to the fact itself, Luther's testimony is decisive. Writing respecting an Imperial Edict, he says,
" In God's name and calling, I will tread upon the lion and adder, and trample the young lion and dragon under foot. This shall commence during my life, and be accomplished after my death. St. John Huss prophesied of me, writing out of prison to Bohemia: ' Now shall they roast a goose' (for Huss means a goose),' but an hundred years hence shall they hear a swan sing, that they shall be forced to endure.' So must it be, God willing *."
This prophecy of Huss concerning Luther was also mentioned, after the death of the latter, in his funeral sermon, by his beloved Pomeranus:
"He repeats" (i.e. Pomeranus, in his sermon) " the prophecy of John Huss concerning a swan that should come an hundred years after, whom they should not be able, like Huss (so is a goose called in the Bohemian tongue), to roast+."
Some other accounts of prophecies, respecting Luther and the Reformation, are mixed up with this; especially one by Jerome of Prague, of which I cannot ascertain any thing with sufficient accuracy to wish to insist upon it. This prediction, also, referred to what should happen an
* " Icli wil in Gottes Namen and Beruff auff dem Lewen und Ottern gehen und den jungen Lewen und Drachen mit Fiissen treten, und das sol bey meinera Leben anfangen, und nach meinem Todt aussgericht seyn. S. Johannes Huss hat von mir geweissagt, da er aus dem Ge-fangnis in Behemerland schreibt. Sie werden jetzt eine Ganss braten (den Huss heist eine Ganss) Aber iiber Hundert Jahr werden sie einen Schwanen singen horen, den sollen sie leiden, da sols auch bey bleiben, ob Got will."—Auff das verraeynte Kcyserlich Edict. See Works, Ed. Altenberg, 1662. vol. v. p. 559.
+ " Recitat etiam Joh. Hussi vaticinium de cygno post centum annos venture, quem assare, ut Hussum (ita lingua Bohemica anser vocatur) non possent."—Seckendorf, Lib. iii. §cxxxv. add. d. p. 648. The narrative is also given, from Luther, by Vlenberg, a Roman Catholic writer, in his Historia de Vita, &c. Prscdicantium Lutheranorum. Colonise Agrip. 1622. p. 433. Huss, in his writings, often alludes to himself both by the name anscr and uuca.
THE WALDENSES, 75
hundred years after; and, in one of the narrations wherein it stands recorded, it is thus introduced: " He, however, seeing the punishment of death to be now close at hand, thus prophesied*." Fox, the author of the Book of Martyrs, concerning whose opinions in favour of miracles we shall have to speak hereafter, refers to the prophecy of Jerome in the following terms:—
"And what prophet can speak more plainly, either Enoch or Hely" (Elias) " than did Hierome of Prague, prophesying of the coming of Martin Luther an hundred years after him, when the Pope and his fellows should answer to God and to him? The time, we see, came just. Now let the Pope see with his fellows what answer they can make +."
I will conclude the subject with citing another passage from Luther, in which he again plainly refers to a prediction of Huss; saying, " But there was another prophecy of John Huss, which has-been fulfilled, partly in me, partly in others++." There seems great reason to conclude, then, that both Jerome and Huss were guilty of the imprudence, of which Mr. Noel would acquit them; and with a degree of success, by which imprudence is not always followed: in other words, that, on a most awful occasion, with the terrors of death before their eyes, they each uttered a solemn prophecy, and that God made good their words in bringing Martin Luther into the world, and accomplishing the blessed Reformation. But, at an
* " Ille vero, mortis supplicium jamjam instare sibi videns, sic vati-cinatus est."—Hist, et Mon. Pars ii. p. 357.
+Acts and Monuments, vol. i. p. 873.
++ " Sed aliud erat vaticinium Joannis Hus, cui partim per me, partim per alios eventus respondit."—Hist, et Mon. Pars I.
76 THE WALDENSES,
earlier period, we find the Bohemians guilty of the imprudence of predicting future events. For 'example, the pious Janowsky.
" On his death-bed, he consoled his friends by the hope of better times. ' The fury of the enemies of the truth said he, ' has now the ascendant. But this will not always be so: for there will arise a people without display, without sword, and without power, whom they will not be able to resist.' He added, that there would be but one of them, who would see that happy time; and the Brethren observe, that in fact an individual, named Wenceslas, attained so great an age, that, sixty years after, he saw the church of the Brethren formed, and became one of its members. Janowsky died 1394*."
Not unlike this was the indiscreet prediction of Rockyzan; a man eminent amongst the Calixtins, a party formed, after the death of Huss, by some of the less spiritual and decided of his followers.
" We, said he, whom they call Utraquistt (the Calixtins), have never yet come to the point. We stop at the outside, and do but point out the bad fruits, without striking at the root. But after us there will come a people, that will go deeper, and perform a work acceptable to God, and saving to men+.
* " Sur son lit de mort, il consola ses amis par 1'espeVance de temps meilleurs: ' La feureur des ennemis de la verity, dit-il, a maintenant le dessus; mais il n'en sera pas toujours de meme; car il s'Uevera un peuple sans apparencc, sans ipie, et sans pouvoir, auguel its ne pourront risister.' II ajouta qu'il n'y en aurait qu'un seul d'entre eux qui verrait cet heureux temps; et les Freres remarquent qu'en effet un certain Wenceslas parvint il un flge si avanc^, qu'il vit, soixante ans apres, se former l'6glise des Frferes, dont il devint Tun des membres. Janowsky mourut l'an 1394.''—Bost's Histoire de l'Eglise des Freres. Geneva, 1831. vol. j. p. 33.
+" Nous, dit-il, qu'on appelle Utraquistes (les Calixtins), nous n'avons pas encore touch6 le vrai point de la chose: nous nous arrfetons a l'exUJrieur, et ne faisons que montrer les mauvais fruit!, sans attaquer la racine; m»is apres nous viendra un peuple qui ira plus a fond, et qui fcra une ceuvre agr6able a Dieu et salutaire aux hommes."—Ibid. p. 71
THE WALDENSES, ETC. 77
Gregory, the nephew of Rockyzan, a much more decided character, and sometimes called " The Patriarch of the Brethren," was put to the torture.
" The torture caused him to fall into a swoon, during which, as he afterwards related" (imprudently, perhaps, some people will say)," he saw the three men, who, six years after, were designated by lot as the first bishops of the Brethren. These men were keeping a tree covered with fruit, on which were feeding many birds, that uttered a melodious song *."
But some other things are recorded of Huss, which must at least be regarded as indiscretions. He, also, was imprudent enough to tell a prophetic dream, which he had in prison at Constance, not long before his death.
" It seemed to him as if he was occupied, in his church of Bethlehem, in pourtraying upon the wall the Saviour's likeness, which a stranger came immediately and effaced. Upon this, there came other skillful artists, who restored the likeness, more beautiful than before; and it then was not in the power of the bishops and clergy to efface it again, with all their efforts. Upon this he awoke, full of joy. The Brethren of the restored church" [of the United Brethren] "conceive that they discover in this a representation of what actually came to pass. It is well known that this church, which came after him, is characterized by constantly keeping in view the sufferings of Christ crucified, whom they incessantly strive, as Paul did, to depict before men in this character+." (Gal. iii. 1)
*" La torture le fit tornber dans un e"vanouissement, pendant lequel, a ce qu'il raconta dans la suite, il avait vu les trois horames qui, six ans plus tard, furent de'signe's par le sort corame les premiers eVeques des Frferes. Ces hommes gardaient un arbre couvert de fruits, duquel se nourrissaient plusieurs oiseaux qui faisaient entendre un chant me'lo-dieux."—Ibid. p. 80.
+ " II lui serabla qu'il £tait occupd, dans son e'glise de Bethle'hem, & peindre sur la muraille urte image du Sauveur, qu'un Stranger vint aussitot effacer. La-dessus vinrent d'autres habiles dessinateurs qui r£tablirenl l'image plus belle qu'auparavant; et il fut alors impossible aux (iveques et aux pr&tres assistants de l'effacer de nouveau malgre' tous leurs efforts. La-dessus il se re'veilla plein de joie. Les Freres de l'Eglise renouvele'e croient voir en cela une image de ce qui est effectivement arrive'. On sait que le trait particulier de cette e'glise, qui lui a succe'de', est l'attachement au point de vue des souffrances de Christ crucifix, qu'ili s'efibrcent sans cesse, comme Paul, de de'peindre aux homines sous ces traits."—Bost. tom. i. p. 48.
78 THE WALDENSES,
Be it observed, however, that this is not merely the interpretation of the Brethren, but of Huss himself. In his Epistles, written during his imprisonment at Constance, previous to his martyrdom, we find his own account of this very dream, agreeing in all essential points with that given by M. Bost from the United Brethren *. And in the next Epistle but one, we find the martyr's own interpretation of it, also agreeing in the main with that given above +. That Huss, to use a familiar expression, believed in dreams, and was in the habit of receiving intimations of future events by means of them, is plain also from another of his Epistles, where he mentions dreams that he had had in prison. He speaks of them as trials; but distinctly states that he received from them the knowledge of events to come: for example, referring to the sudden flight from Constance of Pope John, " I dreamed beforehand the Pope's escape ++."
But there is no end of the imprudence of these Bohemians. We find already amongst them, before the Reformation, the practice which afterwards so generally obtained in the churches of their descendants and followers, the United Brethren, of having recourse, for the decision of doubtful cases, to the lot. And, be it observed,
*Epist. xliv. Historia et Monumenta, p. lxxi.
+ Epist. xlvi.p. lxxi (over).
++ " Evasionem papse ante somniavi." Epist. xxxiii, p. lxviii (over).
THE WALDENSES,. 79
a belief that the lot will decide aright, is a miraculous belief; because it supposes that the Lord will interpose in an extraordinary manner to direct the decision. On this point we shall have to enlarge in a subsequent chapter, when we come to speak of the times after the Reformation. I now give an instance which occurred 1467, at Lotha, near Reichenau, where the Brethren held a synod.
" The assembly was preceded by a fast, and began with prayers, and the reading of the word of God. They then chose, from among the Brethren present, twenty men; then, out of that number, nine, who were of blameless reputation, and generally recognized as being taught and experienced in the Divine ways, and in the verities of the faith. The other eleven were left to conclude the business. They presented before the Lord the nine who had been chosen, to know which of them He would appoint to preach his word. And, to this end, the Brethren determined to adopt the measure, of which the Apostles had set the example in nominating Matthias, by the lot. They even did more: and they subjected to this decision, not only the choice of the nine, but also the question whether they ought to choose but one, two, or three of these, or not eve'n one. To this end, they made twelve lots, of which nine were white, and three had on them the word "est" (he is named), and put them into an urn: so that, according as the lot should give an answer, the whole nine might have been rejected. Then Gregory, who till that time had been one of the provisional ancients, offered up another prayer, and exhorted the Brethren to commit the affair, with full confidence and entire submission, to the decision of their Heavenly Father. Then they made a young child come (according to others, a deacon), who drew from the urn, one by one, nine billets, which he gave to the nine brethren, who were placed, at the time, in the midst of the assembly. The nine handed them to the eleven who had the direction of the proceeding, and it was found that three of the brethren
80 THE WALDENSES,
had thus received nomination by lot. The whole assembly was full of adoring gratitude to the Lord; and all the members were convinced, in their inmost souls, that He had heard the prayer of his children. They accepted, as from Him, the three pastors thus designated; and the assembly lifted up its voice in songs of joy and thanksgiving. The assistants offered them their hands, in token of the obedience which they vowed to them, and, in them, to the Lord*."
The Bohemians, then, have been commended for a prudence which they hardly appear to have possessed. But we have not yet done with them. Previous to the Reformation, as we have seen, they had not the prudence to abstain either from attempting what is miraculous, in venturing to predict what afterwards came to pass, or from expecting
*" L'assemble'e fut pr^ceclde d'un jeflne, et commenpa par des prieres et par la lecture de la Parole de Dieu. Aprfes cela on choisit, d entre les Frfcres presents, vingt hommes; puis, d'entre ceux-la, neuf qui fussent d'une reputation intacte, et generalement reconnus pour etre instruits et experiment's dans les voies divines et dans les verites de la foi. Les onze autres restferent charge's de la direction ulte>ieure de l'affaire. On prd-senta au Seigneur les neuf qui avaient ete choisis, pour savoir lesquels il etablirait pour predicateurs de sa Parole; et les rrferes r£solurent pour cela de suivre la marche dont les Apotres donnerent l'exemple a la nomination de Matthias, celle du sort. Ils n'rent mime plus; et ils soumirent a cette decision non-seulement le choix entre les neuf, raais encore la question si Ton devait n'en elire qu'un, deux, ou trois, ou mime aucun. A cet effet, ils firent douze billets, dont neuf etient blancs, et trois por-taient le mot at (il est nomine), et ils les placfcrent dans une urne; de manicrc que, selon la response du sort, les neuf auraient pu etre rejete's. Apres quoi, Gregoire, qui avait ete jusque-lal'un des anciens provigoires, fit une nouvelle prifere, et exhorta les Frcres il s'en remettre avec une pleine confiance et une entiere soumission a la decision du Pere ce1este; puis on fit venir un jeune enfant (selon d'autres un diacre), qui tira suc-cessivement de l'urne neuf billets, qu'il donna aux neuf freres, places en ce moment au milieu de l'assemble'e. Les neufs les transmirent aux onze qui dirigeaient l'action; et il se trouva que trois des freres avaient ref u la nomination du sort. Toute l'assemble'e fut remplie de reconnaissance et d'adoration envers le Seigneur, et tous les membres en furent intimement convaincus qu'il avait exauce' la prifere de ses enfants. On accepta, comme de sa part, les trois pasteurs indique's, et 1'assemble'e eieva sa voix en chants de joie et d'actions de graces. Les assistants leur tendirent la main en signe de I'obeissance qu'ils leur vouaient et qu'ils vouaient en eux au Seigneur."—Bost, tom. i. pp. 82—84.
THE WALDEN'SES, 81
what is miraculous, in seeking to determine the Lord's pleasure by lot: and as the time drew on, we find them equally imprudent, in alleging miracles wrought on their behalf. In the " History of the Persecutions of the Bohemian Church*," by one or more exiled Bohemians+]", we find mention of many signs, and divine prodigies, wrought on behalf of the Bohemians under persecution; for example, about 1506-10.
" In a word, so frequent, and so manifest, were the judgments of God, for the protection of this feeble and defenseless flock of believers, that, even among their adversaries, it was in those days a common saying, ' If any one is tired of life, let him assail the Piccards:—he will not outlive the twelvemonth' ++.."
The reader may wish to know what was the nature of these judgments on the persecutors of the " Piccards;" and I therefore proceed to give an example.
*' The instances of God's protection of the Brethren followed one another, at this period, in a more visible manner, than at any other period of their history. At the diet of 1508, their enemies used every exertion, that the same edict of persecution, which God had just before smitten with inefficiency, might be revived as a law of the empire; but many of the members of the diet opposed it, and it did not pass. At length, however, in the following diet (1510), they succeeded, by means of intrigues, in which the grand
* Historia Perseeutionum Ecclesiae Bohemicse, 1648.
+ " Dabamus in exilio, Anno 1032."
++ " In summa, tam crebra fuerunt et evidentia in protegendo hoc pusillo et inermi fidelium grege judicia Dei, ut proverbio turn temporis inter ipsos adversarios usurpatum fuerit: Si quern vivere piget, aggrediatur Piccardos, non annum supervivet."—The name "Piccardi" seems to have been given to the persecuted Hussites by some of the false followers of Huss. It properly belonged to the Waldenses. See the " History," pp. 51,52; and Bost, vol. i: pp. 90, 112. The latter author mentions a work, entitled, Apologia verce Doctrine: eorum qui vulgo appellantur Valdenses vel Pighardi. 1522.
82 THE WALDENSES,
chancellor was particularly prominent, in obtaining the registry of this edict after the manner that they wished. But the appalling death of this functionary, and of some other enemies of the Gospel, once more interposed to save the Brethren.
" This relentless enemy of the work of God, stopped, as he was traveling homeward, at the dwelling of the baron of Koldiz; where he was one day relating with great joy, at a crowded table, what, as he said, they had unanimously decreed against the Brethren. Then, turning to his servant, who was a Brother, he addressed him in these provoking words,' Well, Simon, what do you say about it?'— ' Oh,' replied he, ' all have not consented to it yet.' The irritated chancellor called on him to name, if he could, the traitors who durst oppose the united states of the empire. Simon boldly lifted up his hand, and said, ' There is One on high, who can easily prevent the execution of your plans, if He permit them not.' The chancellor, more furious than before, swore, striking the table with his fist, ' Scoundrel, thou shalt see it with thine own eyes, or I shall not reach home in health.'—On the road, he was seized with an inflammation of the legs, which at the end of a few days carried him off. His brother persecutor also, Bosek, bishop of Hungary, returning from a journey, hurt himself mortally in alighting from a carriage, and died in a few days*."
*(Needs to be re-scanned in French) " Les protections de Dieu envers les Freres se succedent a cette epoque d'une manifcre plus visible qu'il aucune autre epoque de leur his-toire. A la diete de 1508, les ennemis s'efforcerent de faire accepter comme loi de l'erapire, ce mcme edit de persecution que Dieu venait de frapper de nullity; mais plusieurs des merabres de la diete s'y opposerent, et ll ne passa pas. Enfin, k la diete suivante (en 1510), on parvint ce-pendant, a force d'intrigues, dans lesquelles se distingua surtout le grand-chancelier, a faire enregistrer cet e'dit de la maniere de lempire'e; mais la mort frappante de ce fonctionnaire et de quelques autreg ennemis de l'Evangile, intervint encore cette fois pour sauverles Freres.
" Cet adversaire acharne' de l'ceuvre de Dieu, faisant route pour s'en re-tourner chez lui, s'e'tait arrete1 chez le baron de Koldiz, ou il racontait un jour en pleine table avec beaucoup de joie, ce qu'ils avaient, disait-il, r^solu unanimement contre les Freres: puis se retournant vers son domes-tique qui e'tait un Frere, il le bravait par ce» mots: ' Eh bien, Simon, qu'en dis-tu V—' Oh!' r^pondit celui-ci, 'our n'y ont pas consenti encore!' —' Le chancelier irrit^, lui demanda de nommer, s'il le pouvait, les traitre§ qui oseraient s'opposer aux etats r^unis de l'empire. Simon leva la main
avec courage, et dit: ' II y en a un la haut qui saura bien emp&cher l'exdcution de vos desseins, s'il n'y donne pas son consentement.'—Le chancelier, encore plus furieux, jura en frappant du poing sur la table: ' Mauvais sujet, tu le verras de tes propres yeux, ou je ne veux pas ar-river bien portant chez moi.'—En chemin, il fut saisi d'une inflammation dans les jambes, qui l'emporta au bout de quelques jours.
" Son collegue en fait de persecutions, 1'eVeque de Hongrie, Bosek, se blessa pareillement d'une raaniere mortelle en descendant de voiture, en revenant d'un voyage, et termina sa vie au bout de peu de jours." Bost. tom. i. pp. 99,100.
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Such punishments, befalling the assailants of God's persecuted people, might, unforeknown, by some be called " merely judgments." But, as we have seen, it had come to such a matter of certainty, as to give occasion to a common saying, that for a man to attack the Bohemian Brethren was the best way to shorten his days. And, after this, we find the same things going on. The period just now referred to, when the saying came into use, was about 1506-1510. But we find the same judgments continued, more than fifty years afterwards. For example:
" Their obstinate enemies soon sought new means of destroying them. The chief chancellor of Bohemia proceeded, with this object in view, to Vienna, in 1563; where, by persevering solicitations, he induced the Emperor to sign, reluctantly, an edict of persecution. But here, again, the Lord interposed to protect his people, and suffered not the edict to come into operation. For, as the chief chancellor was returning, full of joy, to Bohemia, carrying the edict with him, the very moment that he got out of Vienna, and was crossing the bridge over the Danube, the part of the bridge, on which he was, sunk beneath him; so that he fell into the river, with his carriage and all his luggage, and the greater part of his attendants were drowned. A young person of rank, who escaped by means of his horse, saw the chancellor appear above water, seized him by his golden cordon, and held him up, till some fishermen came in a boat to his help: but, ere they reached shore, he was a corpse !
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As to the box, that contained the sentence of so many innocent persons, it was carried away by the torrent, and never more seen. The gentleman who on this occasion escaped with his life, and who at an advanced age continued to bear his testimony to the occurrence, felt himself thereby impelled to join the Church of the Brethren: and the Emperor felt so little inclination to renew the edict, that, on the contrary, he expressed sentiments highly favorable to the believers of Bohemia, who from that [time enjoyed a long and perfect repose*."
We remark, then, that single and unlooked-for events of this kind might be nothing more than judgments; and some persons, perhaps, would hardly allow them even that title. But, when we find them becoming such a matter of certainty as to be proverbially spoken of, and to continue happening for half a century and upwards after thus passing into a proverb, they claim to be regarded as miraculous. We have here " an extraordinary manifestation of Divine power, perceptible to unbelievers as well as believers."
*" Leurs opiniutres ennemia chercherent bientot de nouveaux moyens de les perdre. L'archi-chancelier de Boheme se rendit dans ce but, en 1563, a Vienne, oil, par des instances continuelles, il porta l'empereur ii signer, quoique malgrtf lui, \in ddit de persecution. Mais ici encore le Seigneur intervint pour proteger son peuple, et ne permit pas que l'6dit eut son effet. Car comme l'archi-chancelier repartait plein de joie pour la Boheme, emportant avec lui cet £dit; au moment ou il passait le pont du Danube, au sortir de la porte de Vienne, la partie du pont ou il se trouvait s'enfonca sous lui, de maniere qu'il tomba "dans le fleuve avec sa voiture et tout son bagage, et que la plus grande partie de sa suite fut noye"e. Un jeune gentilhomme qui se sauva avec son cheval, vit re-parattre le chancelier au-dessus de l'eau, le saisit par son cordon d'or et parvint a le soutenir assez long-temps pour que des pfecheurs pussent venir a son secours avec un bateau; mais ils ne ramenerent que son cadavre. Quant a la cassette qui renfermait la sentence de tant d'innocents, elle fut emport^e par le torrent et on ne la revit plus jamais. Le gentilhomme qui avail echappe a la mort en cette occasion, et qui attestait encore cet tenement dans un age avance, se sentit pouss6 pav-la a se joindre a l'Eglise des Breres; et l'empereur fut si peu dispose a renouveler l'e'dit, qu'au con-traire il exprima des sentiments tres-favorables aux fideles de Boheme, qui des lors jouirent pour long-temps d'un repos parfait."—Bost, tom. i. pp. 144,145.
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The " History of the Persecution of the Bohemian Church," just now referred to, records other signs and prodigies. It is observable, that great caution is shewn, in examining the evidence of them; for example, in respect to those of the earlier part of the seventeenth century. On one occasion, the authors abstain from positively asserting the fact recorded, because authentic evidence is wanting: " We, however, leave it undetermined, because no eye-witness has fallen in our way*." In describing the signs which occurred, they expressly employ the word " miracle+:" the prodigies were such as the turning of water into blood: and on one occasion the writer says, " I myself was an eye-witness ++." So much for the prudence of Huss and his Bohemians. In concluding this chapter, it may be well to mention some other predictions of the Reformation, which, in the darkness of the preceding ages, were certainly uttered; and which may serve as a suitable introduction to what follows.
On this subject I find a great collection of matter in Arnold; whom we must treat as a doubtful witness, to be listened to only so far as he supports his allegations by other testimony. Concerning prophecies of the Reformation in the fifteenth century, he writes thus: " We find also, .in the Catalogue of witnesses to the truth, many prophecies of the approaching Reformation §." He adds, what shews that he does not mean merely
* "A nobis tamen, quia oculatus testis nullus obvenit, in suspenso id relinquitur." p. 410
+ "Miraculum," pp. 410, 411.
++ " Hi oculi viderunt " (1624). p. 412.
§ " Man findet aucll in dem Catalogo der xeugen der warlieit viel propheieyungen von der kiinfftigen Reformation."—Erster Theil nn 406, 407.
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sagacious prognostications, but prophecies properly so called (as he says above, and in the margin also, "Prophecies of the approaching Reformation*"), " although certain matters therein refer to something yet more important than these particulars, which has not yet been fulfilled. Many good persons, however, predicted, either of themselves or of others, that they should live to see a change. Thus the celebrated Wesel said to J. Ostendorp, ' Thou wilt yet live to see the day when the doctrine of this new and contentious theology of Thomas, Bonaventura, and the rest of them, will be rejected by all Christian theologians+.": Milner shews us how truly this was fulfilled at the Reformation, when he says, " The angry disputations of these discordant sects continued till the appearance of Luther; who, by introducing more important subjects, soon put an end to the mutual wranglings of the scholastic divines ++."
Arnold afterwards proceeds:—
" In like manner a canon of Erffurt, Sebastian by name, said openly from the pulpit, The time will come, when men will read you the Gospel out of the Bible. Some of you will live to see it: I shall not live to see it §."
* Ibid. p. 406.
+ " Wiewol etliclie daruntcr noch wol auff etw^s wichtigers seherj, das noch nicht erfiillet worden, als auf diese particulier-sache. Gleich-wohl haben viel gute leute von sich oder "andern zuvor gesagt, dass sie noch eine anderung erleben wiirden. Wie der beriihmte Weselius zu Joh. Ostendorpio gesagt hat: Du wirst noch den tag erleben, da die lehre dieser neuen und zancksuchtigen theologie Thomae, Bona-venturae, und ihres gleichen, von alien Christlichen theologen wild venvorffen werden."—p. 407.
++. Ed. 1824. Vol. iv. Appendix, p. 601.
§ " So hat ein canonicus zu Erffurt Sebastianus offentlich auf der cantiel gesagt: Es wil die zeit kommen, dass man euch dag Evangelium wird aus dem Buch lesen. Euer etliclie werdens erleben, ich werde cs niclit erleben."—Arnold, as before, p. 406.
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And again; —
" Dr. A. Proles of Leipsig, also, used to say to his Augustine brethren: O brethren, Christendom needs a mighty and great reformation; and I see, even now, that it is very near at hand.—God will raise up a valiant man, who shall have youth, powers, diligence, learning, gifts, and eloquence sufficient, who shall begin the reformation, and set himself against those in error *, &c."
In the second part of Arnold's history we find similar predictions mentioned, still referring to Luther. " In the first place," he says, " it is well known, that many prophecies, and other prognostics, have been noticed, concerning the Reformation brought about by Luther. Of these I must repeat the principal +." For the prophecy of J. Hultens, a Franciscan monk at Eisenach, he refers to Melancthon; and 1 find the reference correct. Hultens, in expounding the prophet Daniel, named the year 1516, when Luther commenced the Reformation, as that in which the power of the Pope would be greatly diminished. Melancthon testifies that he had seen the book, written with Hultens's own hand; and describes him as a serious and meek character. The Papists, Arnold tells us, called him " a Mameluke" (or renegade), "and a lying prophet ++," because he
* " Noel) ein Doctor zu Leipzig Andreas Proles hat zu seinem Augus-tinern pflegen zu sagen: O ihr briider, die ChristenLeit hat einer tapfferen und grossen reformation niithig, und ich sehe schon, dass sie sehr nahe ist.— Gott wird einen held erwecken, der gnug jugend, kraffte, fleiss, lehre, gaben, und beredtsamkeit haben wird, der soil die reformation anfangen, und den irrthiimern sich entgegen setzen, u. s. f.'1 —p. 407.
+" Evstlich ist bekannt, dass man von der religions-veranderung Lutheri viel prophezeihungeii und andere vorboten bemercket habe, ton denen ich die voinehmsten wiederholen muss."—Part ii. p. 329.
++ " Einen Mamelucken unH liigen-propheten."
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prophesied of the successes of the Turks; put him in prison, and treated him with great severity. There is much alleged by Arnold, in the whole chapter, which deserves attention. I satisfy myself with citing what he confirms by the authority of Melancthon; which, though it looks like an anticipation of the next chapter, on the Reformers, I here give:—
".We had amongst ourselves," says Melancthon," thirty years ago, a Franciscan, John Hilten by name, of Eisenach in Thuringen, who was imprisoned by the fraternity to which he belonged, because he had reproved certain abuses of the most notorious kind. I myself have seen manuscripts of his, from which it may readily be perceived what his doctrine really was. Those who knew him, also, testify that he was a mild old man; serious, without moroseness. He foretold many things, which partly have been accomplished up to the present moment, partly appear to be now close at hand: I will not, however, repeat them, lest any one should construe them-as related for the purpose of obloquy or adulation. But at last, when, either from old age, or from the wretched state of his dungeon, he had fallen sick, he sent for the superior of the convent, to inform him of the state of his health. The superior, burning with pharisaic hatred, began to reprove him harshly for his doctrines, as likely to spoil their feasting. He, however, saying nothing about his health, with sighs and groans replied, that for Christ's sake he patiently submitted to these reproaches; for that indeed he had neither written nor taught any thing which could overthrow monachism, but had merely denounced some notorious abuses. But, said he, there shall come another, in the year of our Lord 1516, who shall destroy you; nor against him will you be able to stand. This same view, also, respecting the decline of the power of the monks, together with the same chronological computation, his friends afterwards found written at length by him in his
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commentaries, amongst the annotations. left by him on certain passages of Daniel*."
But Fox, our own historian, refers to similar prophecies; and that without the least disposition to give a general credence to every allegation of miraculous occurrences, for no one can be more decided in opposing the monkish miracles. Yet he cites, as fully crediting it, the " prophecy of Hildegardis" (who lived a. d. 1146), "of the ruin of Rome, and against the begging friars."
* Apud nos in oppido Thuringiae Isenaco Franciscanus quidam fuit ante annos 30, Johannes Hilten, qui a suo sodalicio conjectus est in carcerem, propterea quod quosdam notissimos abusus reprehenderat. Vidimus nos ejus scripta, ex quibus satis intelligi potest, quale fuerit ipsius doctrinae genus: et qui norunt eum, testantur fuisse senem pla-cidum, et sine morositate gravem. Is multa prsedixit, qua partim eve-nerunt hactenus, partim jam videntur impendere, qua; non volumus rccituro,nc quis interpretetur ea autodiocujusquam autin gratiam alieujus narrari. Sed postremo cum vel propter aetatem, vel propter squaloremcar-ceris in morbum incidisset, accersivit ad se Guardianum, ut suam valetudi-nem illi indicaret, cumque Guardianus accensus odio Pharisaico, duriter objurgare hominem propter doctrinse genus, quod videbatur officere culioae, ccepisset, turn iste omissa jam mentione valetudinis ingemis-cens inquit, se hos injurias aequo anirao propter Christum tolerare, cum quidem nihil scripsisset aut docuisset, quod labefactare statum mo-nachatus posset, tantum notos quosdam abusus reprehendisset. Sed alius quidam, inquit, veniet, anno Domini 1516, qui destruet vos, nee poteritis ei resistere. Hanc ipsam sententiam de inclinatione regni monachorum, et hunc annorum numerum, postea etiam repererunt ejus amici perscriptum ab ipso in commentariis suis, inter annotationes quas reliquerat in certos locos Danielis."—Op. ed. Witteb. 1562, Vol i p. 114 (over), 115.
I cannot refrain from copying a prophecy of Lotichius, given by Arnold, of the overthrow of Magdeburg. Its fatal and exact fulfilment may be read in Schiller. The city is introduced as speaking: " Efferus ex imis evertere sedibus hostis
Nititur, et veniae jus superesse negat. Heu mihi 1 qualis erit, quod abominor, exitus urbis,
Concidet hostili si reserata inarm! Hiec oculi qusecunque vident, cinis omnia fient,
Utraque dicetur flebile ripa solum. Ergo dies veniet, qua moenia nulla tuebor,
Parvaque restabit nominis umbra mei."
On reading these lines we are at once reminded of Schiller's affecting description of the event, as afterwards it actually occurred, and perceive that they are indeed prophetic.
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He appeals to the Papists, indeed, that they ought to believe it, as holding her a prophetess; but he clearly speaks, also, as believing it himself. He says,
" I will note here a certain prophecy of hers, taken out of the Common-places of Henry Token, because we see it manifestly fulfilled in our time. She prophesieth of the reformation of religion, and saith that it shall be most godly."—The prophecy is as follows:
" Then shall the crown of apostolical honour be divided, because there shall be found no religion among the apostolical order; and for that cause shall they despise the dignity of that name, and shall set over them other men and other archbishops. Insomuch that the apostolic see of that time (by the diminution of his honour) shall scarce have Rome, and a few other countries thereabout, under his crown. And these things shall partly come to pass by incursion of wars, and partly also by a common counsel and consent of the spiritual and secular persons. Then shall justice flourish, so that in those days men shall honestly apply themselves to the ancient customs and discipline of ancient men, and shall observe them as ancient men did."
Fox proceeds:
" These things thus premised, now will we come to the prophecy of the foresaid Hildegard, concerning the fore-said begging friars above mentioned; reciting her words, not only as they are printed in a book printed of late in Germany; but also as myself have seen and read, agreeing to the same book word for word, and yet have the same to shew, written in old parchment leaves, in such sort as the thing itself most evidently declareth a great iniquity " [misprint for antiquity?] " of time. The words of her prophecy be these:
" In these days shall arise a senseless people, proud, greedy, without faith, and subtile, the which shall eat the sins of the people," &c.
Here follows a description: but at length,
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" Whenas their wickedness and deceit shall be found out, then shall their gifts cease," &c.
Then follow the reproaches of the people:
" Then shall the people cry out upon them: Woe be unto you, ye miserable children of sorrow, the world hath seduced you," &c.
Fox concludes,
" This Hildegardis, whose prophecy we have mentioned, lived about the year of our Lord 1146, as we read in Chronico Martini *."
Thus, even the darkness of the middle ages witnessed the imprudence of those to whom the Lord .gave power to testify of things to come; and whose testimony has been marvelously and signally confirmed, in the history of the church and of the world. Two things demand notice in this prophecy of Hildegardis: first, its exact correspondence to events; secondly, the satisfactory proof given by Fox, that it was uttered and written before the events took place.
*Acts and Monuments, vol. i. pp. 294, 295.
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