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“Le Wiclefisme est l'Origine du Hussitisme.-Jean Wiclife, docteur et professeur en Theologie à Oxford, naquit environ l'an 1324.
Il conomença a faire du bruit en 1360, en s'opposant fortement aux enterprises des moins, qui sous pretexte de leurs exemptions violoient les reglemens et les statutes de l'Université d'Oxford.” Tom. 1. p. 201.
“ La doctrine de Wicliff ne fut pas ensevelie avec lui. Jean Huss le, moigne dans un ouvrage ecrit en 1411, que depuis trente ans on lisoit librement les livres de Wicliff dans l'Université d'Oxford. Le meine Jean Huss, à le fin du II tome de ses æuvres, produit un temoignage fort avantageux, qui fut donné en 1406 a Wiclif par l'Université d'Oxford, où elle declare qu'il est faux que Wicliff ait été convaincu d'heresie, ni qu'on l'ait deterré pour le faire b ùler après sa mort, p. 205.
En 1405 Jean Iluss se rendit fort. celebre par les predications qu'il faisoit en Bohemien dans la fameuse chappelle de Bethlehem (à Prague) dont il etoit curé. Il ne paroit point que avant ce temps-là, il eut été accusé d'au, ,, cune innovatione.” p. 26.
And I now repropose these solutions with a high degree of conficience, finding that they were formerly adopted in 1705, by the learned Il'histon in his Essay on the Revelation, p. 240, upon the following earlier authoris ties :
1. Ielvicus, places the beginning of Wicklif's famous opposition to Antichrist, exactly in the year A. D. 1360.
2. James, in his life of Wickliff, 1603, Oxford, at the end of his apology for him, says :
" He began to defend his opinions when he was very young, and continued till he was very old; constantly retaining and maintaining the same, some few excepted :, which he reformed and refined as he grew
in yeurs and knowledge. He had some time been rellow of Merton, and mas-, ter of Balioi colleg
oge, and as some write, beneficed in Oxford. Die began to be famous about the year of our Lord, 1360, and died in the
year 1387, in bigb favour both with God and inen."
3d. The same is attested by Wharton in his appendix ad Historium lite. rariam Crve, ad A. D. 136).
· Claruit Iliclifj' anno 1,360, quo circiter tempore, ingravescentes ævi superstitiones, immanem, Ecclesiæ jam diu inoletam Romani pontificis tyrannidem, erronea Fidei dogmata in Scholis passim recepta, et turpissi, mam vitiorum labem ab omnibus admissam, a plerisque etiam defensam;) roce ac scriptis acriter oppugnare cæpit.
4th. And Bule, de Scriptor. Brit. centur. 4. vit. 1, (from whence it is probable the rest have taken their date) says thus; Illum, ÆTERNUS PATER, anno post servatorum natum MCCCLX. per
susci. lavit spiritum, ut in mediis impiorum locustarum tenebris, pro sua staret veritate, magnanimus JESU CHRISTI pugil ; fieretque contra Antichristos invictissimum ejus ætatis organum."
5th. And the foregoing historical applications of these numbers 1 290, and 1835 in Daniel's prophecies, was ihus formerly made by G. S. Sacræ Ilepiales, p. 186–189. cited also by Whiston.
"If we take Duniel's ara, that is, the çcusing of the daily sucrifice by the destruction of Jerusalem and the temple, which was in the year of our, Lord, 70; and adid unto 70, that number 1290, limited by the same prophet, it cometh to the year of our Lord 1360: about which tine the
excellent John I'ichlieve in Englund, and shortly after Johannes de Rus pescissa in France, (whose labours upon the Apocalypse are said to be extant), prophesyed (or declared many prophecies out of the Apocalypse) concerning Antichrist.
“Besides that number of 1290, the number of 1335, to which the prophet Daniel gave a blessing,” is also fulfilled: for, account, that from the desolation of the temple' and ceasing of the daily sacrifice, which happened about the same year of our Lord 70; add I say, to that 70, the number of 1335, and it cometh fully to the year of our Lord 1405.Soon after which time was assembled the great councell of Constunce. In the same councell, the godly Bohemians, Johannes Huss and Hieronymus Praguesis openly protested against the Pope:' saying that if he did not follow CHRIST in his lifc, he was not CHRIST's vicar.'
How such satisfactory and decisive testimonies could have escaped the sagacity and' erudition of Mede, “is strange;" but how, after they had been once approved and recorded by Whiston, they have been overlooked and neglected by all his successors, that have fallen within my cognisance, is passing strange.”—I am happy indeed, to be now enabled to draw them forth from their unmerited neglect and obscurity, and by their weighty authority, to strengthen, and I trust establish a conjecture which I adventurously formed, long before I had any intimation of their existence: thus verifying in a small degree, (as far as the honest efforts of an humble individual, may avail) Daniel's prediction of the progress of knowledge until the time of the end."
" Many snall run to and fro, and knowledge shall be increased :”-“ kere a little and there a little.”
Ego, apis matinæ more modoque
Operosa, purvus, carmina Singo.” "One cannot help observing here, (says Il'inile excellently, on Dan. xii. 4.) the analogy between God's word and his works. Not only the operations of nature have been unravelied, but every usetul art and intention traced out and brought to perfection by the continued labour and successive industry of men. And the like gradual progress must be observable, with respect to the word of GOD; In its early communication is was wrapt up in mystery, and surrounded with obscurity, for this, among other (wise) purposes, to excite the attentive observation of mankind, and engage their diligence: so that by affording proper employment for our active spirits it may serve to train and habituate them to that temper and frame, which will be a suituble qualification for the future world; where we shail be continually exercised in ever-improving acts of devotion and praise, and constantly advancing in knowledge, goodness and happi
“ Where they that be wise (instructors,) shall shine as the brightness of the firmament (the sun;) and the justijied of many as the stars, for ever and ever. Compare Dan. xi. 33. and Matt. xii. 43. see also the masterly and sublime observations on progressive knowledge, of that profound mathematician and philosopher, and pious Christian Maclaurin, in his last moments; llules's Analysis Fluxionum, Append. 11. p. 82.
White. As to myself I will venture to say, with the truly modest and humble minuled Mede; " Ti I have hit upon any truth (in "RELIGIon and PH:
published in 1900.
LOSOPHY) it is wholy to be attributed to my indifferency in such searches; to (my willingness to) embrace whatsoever, I shall find, without any regard whether it were for the advantage of one side or the other; and not to any ability beyond others:- Freedom from prejudice, party spirit, or desire to find for this side rather than that, (which I confess, I endeavour as much as I possibly can, 10 subdue myself unto) is sufficient, with a little diligence, to discover more than I have yet done, without any such great learning.”
See his admirable letter to Mr. Hartlib, p. 88).-And if our BRITISH SION is to be upheld, it must be by " scurching the ORIGINAL SCRIPTURES,"more diligently, critically, and impartially, than is the fashion in this superficial age of secondary information; in which we seem to be verging fast to that idle and indolent attachment to human authorities, (erticles, homilies, &c. which was the disgrace, and proved the downfal of the superstitious Jewish and Rornish Churches :-in this all “ TRUE CHUKCHMEN,” should zealously and cordially unite, to rectify such error: in doctrine as may still subsist among us; to restore and enforce ecclesiastical discipline, which has been fatally relaxed, and to reform the corrupt morals of the age; and kindle into fervent zeal, that Luodicean “ lukewarmness” in religion especially, which may in no long time perhaps involve these highly favoured isles, (hitherto blessed with that light of the REFORMATION, which dawned at the end of the 1290 days; in the lamentable doom of the Asiatic Churches, whose “ lumps are long since extinguished;" and in the awfully approaching dissolution I fear of the continental Churches of Europe, for their accumulated infidelities, idolatries, and abominations.
The second woe which is to complete the testimony of the “faithful witnesses," did finish the sufferings of the " saints,” or true representatives of the holy Catholic Church, militant here on earth, is to be succeeded
quickly by the third and last " wue" of righteous retaliation and tengeance” from heaven, upon all her persecutors, during the pouring out of the seven vials," or “ lust plugues," upon the devoted countries of the earth, in which the Pup-, Mahometan and Infidel Antichrists, waged war against the suints of the Most High, and overcame them and killed them; and a remarkable analogy has been observed between the order and succession of these seven last plagues, and of the seven first plagues, intimated by the sounding of the truinpets ; compare Rev. chap. viji, and xvi. throughout; which led Sir Isaac Newton, and Walınsley,&c, into the mistaken notion that they synchronized with each other respectively. See Newton, p. 293. 309.-The last of these vials, will probably be exhausted with the sounding of the seventh trumpet, when the “ mystery of iniquity” shall be put down and “the mystery of God finished;" and “ the kingdom of HEAVEN,” or reign of the saints, shall be established in and throughout the earth, as the prophets have foretold.
The judicial destruction of the fourth beast in Daniel, (and of his persecuting associates in the apocalypse) is thus described in the following magnificent terms, in the course of the Prophet's second vision; vii. 9. 12.
“ And I continued to behold, till the thrones were placed, and the ANCIENT OF DAYS, seated : bis raiment was white like snow, and the hair of his head, like pure wool; his throne was dames of fire, his wheels
burning fire; a torrent of fire was proceeding and issuing from his presence; a thousand of thousands were ministring unto Him, and a myriad of myriads were standing before Him; the council was sealed, aad the books were oened. I ha'i been beholding from the time of the voice of the great (words of blasphemies) which the horii spake; I continued to behold, even till the beast was slain, and his body destroyed and delivered up to the burning of the fire. (As to the rest of the beasts, their dominion was taken away; but a continuance of life was given them for a season and a time.”)
Immediately after this glowing and sublime description of the judicial chastisement of his foes, follows that most illustrious prophecy of "the coming of the son of Man in the clouds of heaven” to receive universit and everlasting dominion from the ANCIENT OF DAYS, and to establish the reign of the saints upon earth, which we considered before; p.76, &c.
And hence, we may safely conclucie, that the coming of the son MAN, intimated in this prophecy of Duniel, or " the sign of his presence, in the inquiry of our Lord's disciples, p. 73. cannot possibly refer to 50 early a date, as A. D. 70. nor, by any means, to the destruction of the temple and city of Jerusalem by the Romans. See p. 75. 78.
In the sequel I shall proceed (God willing) to examine the several texts of the New Testament, upon which that hypothesis is founded, pp. 74. 75.
September 22, 1809.
ON THE APPEARANCE OF SAMUEL TO SAUL.
TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZIN É.
YOUR correspondent who signs himself Alam Gilin, (Mag, for Sept:
p. 171) objects to the notion of Josephus, that the soul of Samuel came up e adou, or out of Hades, and he opposes to it the supposition of great authorities that “ the appearance of Samuel which Saul saw, was a phantom raised by an evil spirit.” Whatever respect I may have for great authorities when named, yet I have a much greater for the express language of Scripture, and with permission I must object to this supposition, brought forward by your correspondent, as a very indecent liberty taken with sacred writ, and as having a most dangerous tendency. The historian expressly declares that it was Samuel hiinself who appeared and spoke on this occasion. Now the presence and voice of the
prophet were too familiar to Saul for him to be imposed upon, even though his mind was eversomuch agitated at that moment. But there is an argument of still more consequence, and that is the nature of the declaration which was pronounced to the devoted king. It was an express prediction suited to the character of Samuel, to the circumstances of Saul, and was afterwards literally fulfilled in all its particulars.
It is observable also, that the prophet refers to former predictions, uttered by him, respecting the rejection of Saul and the adoption of David, l'ol. '. Churchm. Mag. December, 1803.
in these words “ And the Lord hath done to him as he spake by me:" (1 Sam. xxviii. 17.) But your correspondent
says, that “ since all the purposes of Saul's information, granted to him as a punishment, would be answered by the appearance of a PHANTOM, it cannot be necessary to suppose that SAMUEL's soul was really brought from the mansions of peace to satisfy the forbidden curiosity of Saul; and this too by magical incantations to summon evil spirits to bring him.”,
Though a belief in the power of incantations, to “bring up spirits from the vasty deep,” was universal in ancient times, yet I can see nothing in the present narrative, to warrant a belief in necromancy. The woman herself was frightened at the appearance of Samuel, which is a strong proof that she expected no such thing : for if she really possessed any confidence in her art, and was fimiliar with spirits of darkness, there would have been boldness and not fear in her deportment. What came up on this occasion was therefore not in obedience to her magical skill, but by the direction of the Almighty, who, it can hardly be supposed, would commission an evil spirit to assume the character of a true prophet for the denunciation of his judgments.
I am at a loss to guess what is meant by “a phantom raised by an evil spirit,” which is here very unnecessarily, in my opinion, brought in for the purpose of encumbring a plain and intelligible portion of scripture with an obscure and perplexing interpretation. If the whole of this vision was of diabolical management, the appearance itself must have been an evil spirit, call it a phantom or what you please. Now as such an interpretation contradicts the express words of Scripture, I think the admission of it likely to produce much serious mischief, as encouraging a freedom with the sacred text, which may undermine the foundations of our faith. Fanciful illustrations of scriptural passages, under a notion of rendering them more intelligible, or reconcilable to reason, will always be found one of the most effectual ways of preparing the mind for the reception of error and infidelity. The late Dr. Geddes is a fearful example of the dangerous consequences resulting from this conceited spirit of illustrating and improving the word of God. I am far from charging the Soul Sleeper or ALLAM GIllim with being moved by such vanity, but I would humbly recommend to them to adhere to the plain text of Scripture, in these and other questions, rather than to“ human authorities," however great they may be for wit, genius, or learning,
I am your's, &c. October 12, 1803.