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CHAPTER 21TRACES OF THE SABBATH DURING THE DARK AGESThe Dark Ages defined - Difficulty of tracing the people of God during this period - The Sabbath effectually suppressed in the Catholic church at the close of the fifth century - Sabbath-keepers in Rome about A.D. 600 - The Culdees of Great Britain - Columba probably a Sabbath-keeper - The Waldenses - Their antiquity - Their wide extent - Their peculiarities - Sabbatarian character of a part of this people - Important facts respecting the Waldenses and the Romanists - Other bodies of Sabbatarians - The Cathari - The Arnoldistae - The Passaginians - The Petrobruysians - Gregory VII. about A.D. 1074 condemns the Sabbath-keepers - The Sabbath in Constantinople in the eleventh century - A portion of the Anabaptists - Sabbatarians in Abyssinia and Ethiopia - The Armenians of the East Indies - The Sabbath retained through the Dark Ages by those who were not in the communion of the Romish church.With the accession of the Roman bishop to supremacy began the Dark Ages;1 and as he increased in strength, the gloom of darkness settled with increasing intensity upon the world. The highest elevation of the papal power marks the latest point in the Dark Ages before the first gray dawn of twilight.2 That power was providentially weakened preparatory to the reformation of the sixteenth century, when the light of advancing day began to manifestly dissipate the gross darkness which covered the earth. The difficulty of tracing the true people of God through this period is well set forth in the following language of Benedict:
None of them could be admitted and preserved in the public libraries of the Catholics, from the ravages of time and of the hands of barbarians with which all parts of Europe were at different periods overwhelmed."3 The first five centuries of the Christian era accomplished the suppression of the Sabbath in those churches which were under the special control of the Roman pontiff. Thenceforward we must look for the observers of the Sabbath outside the communion of the church of Rome. It was predicted that the Roman power should cast down the truth to the ground.4 The Scriptures set forth the law of God as his truth.5 The Dark Ages were the result of this work of the great apostasy. So dense and all-pervading was the darkness, that God's pure truth was more or less obscured even with the true people of God in their places of retirement. About the year 600, as we have seen, there was in the city of Rome itself a class of Sabbath-keeping Christians who were very strict in the observance of the fourth commandment. It has been said of them that they joined with this a strict abstinence from labor on Sunday. But Dr. Twisse, a learned first-day writer who has particularly examined the record respecting them, asserts that this Sunday observance pertained to "other persons, different from the former."6 These Sabbath-keepers were not Romanists, and the pope denounced them in strong language. The Christians of Great Britain, before the mission of Augustine to that country, A.D. 596, were not in subjection to the bishop of Rome. They were in an eminent degree Bible Christians. They are thus described:
The Culdees, for the most part, had a simple and primitive form of Christianity, while Rome presented a vast accumulation of superstitions, and was arrayed in her well-known pomp.8
There is strong incidental evidence that Columba, the leading minister of his time among the Culdees, was an observer of the ancient Sabbath of the Bible. On this point I quote two standard authors of the Roman Catholics. They certainly have no motive to put such words as I here quote, fraudulently into the mouth of Columba, for they claim him as a saint, and they are no friends of the Bible Sabbath. Nor can we see how Columba could have used these words with satisfaction, as he evidently did, when dying had he all his life long been a violator of the ancient rest-day of the Lord. Here are the words of Dr. Alvan Butler:
Another distinguished Catholic author gives us his dying words thus:
These words show, 1. That Columba believed that Saturday was the true Bible Sabbath. 2. That he did not believe the Sabbath had been changed to Sunday. 3. That this confession of faith respecting the Bible Sabbath was made with evident satisfaction, though in view of immediate death. Did any first-day man ever recur with pleasure on his death-bed to the fact that Saturday is the Bible Sabbath? But Gilfillan quotes these words of Columba as spoken in behalf of Sunday! In giving a list of eminent men who have asserted the change of the Sabbath, or who have called Sunday the Sabbath, and have taught that it should be observed as a day of sacred rest, he brings in Columba thus:
But this day which Columba said "will indeed be a Sabbath to me" was not Sunday but Saturday. Among the dissenters from the Romish church in the period of the Dark Ages, the first place perhaps is due to the Waldenses, both for their antiquity and the wide extent of their influence and doctrine. Benedict quotes from their enemies respecting the antiquity of their origin:
Dean Waddington quotes the following from Rainer Saccho, a popish writer, who had the best means of information respecting them:
Mr. Jones gives Saccho's own opinion as follows:
Jortin dates their withdrawal into the wilderness of the Alps as follows:
President Edwards says:
Benedict makes other quotations relative to their origin:
Of the extent to which they spread in the countries of Europe, Benedict thus speaks:
And Dr. Edgar gives the words of an old historian as follows:
According to the testimony of their enemies, they were to some extent divided among themselves. Dr. Allix quotes an old Romish writer who says of that portion of them who were called Cathari:-
And Crosby make a similar statement:
Some of their enemies affirm that they reject the Old Testament; but others, with much greater truthfulness, bear a very different testimony.24 Thus a Romish inquisitor, as quoted by Allix, bears testimony concerning those in Bohemia:
Dr. Allix quotes a Waldensian document of A.D. 1100, entitled the "Noble Lesson," and remarks:
Their religious views are further stated by Allix:-
A considerable part of the people called Waldenses bore the significant designation of Sabbati, or Sabbatati, or Insabbatati. Mr. Jones alludes to this fact in the following words:
Mr. Benedict makes the following statement:
Mr. Robinson gives the statements of three classes of writers respecting the meaning of these names, which were borne by the Waldenses. But he rejects them all, alleging that these persons were led to these conclusions by the apparent meaning of the words, and not by the facts. Here are his words:
Mr. Robinson rejects these these three statements, and then gives his own judgment that they were so called because they lived in the mountains. These four views cover all that has been advanced relative to the meaning of these names. But Robinson's own explanation is purely fanciful, and seems to have been adopted by no other writer. He offers, however, conclusive reasons for rejecting the statement that they took their name from their shoes. There remain, therefore, only the first and second of these four statements, which are that they were called by these names because they kept the Saturday for the Lord's day, and because they did not keep the sabbaths of the papists. These two statements do not conflict. In fact, if one of them be true, it almost certainly follows that the other one must be true also. There would be in such facts something worthy to give a distinguishing name to the true people of God, surrounded by the great apostasy; and the natural and obvious interpretation of the names would disclose the most striking characteristic of the people who bore them. Jones and Benedict agree with Robinson in rejecting the idea that the Waldenses received these names from their shoes. Mr. Jones held, on the contrary, that they were given them because they did not keep the Romish festivals.31 Mr. Benedict favors the view that it was because they kept the seventh day.32 But let us now see who they are that make these statements respecting the observance of the Sabbath by the Waldenses, that Robinson alludes to in this place. He quotes out of Gretser the words of the historian Goldastus as follows:
Goldastus was "a learned historian and jurist, born near Bischofszell in Switzerland in 1576." He died in 1635.34 He was a Calvinist writer of note.35 He certainly had no motive to favor the cause of the seventh day. Gretser objects to his statement on the ground that the Waldenses exterminated every festival; but this was the most natural thing in the world for men who had God's own rest-day in their keeping. Gretser still further objects that the Waldenses denied the whole Old Testament; but this charge is an utter misrepresentation, as we have already shown in the present chapter. Robinson also quotes on this point the testimony of Archbishop Usher. Though that prelate held that the Waldenses derived these names from their shoes, he frankly acknowledges that MANY understood that they were given to them because they worshiped on the Jewish Sabbath. This testimony is valuable in that it shows that many early writers asserted the observance of "the Saturday for the Lord's day" by the people who were called Sabbatati.36 In consequence of the persecutions which they suffered, and because also of their own missionary zeal, the people called Waldenses were widely scattered over Europe. They bore, however, various names in different ages and in different countries. We have decisive testimony that some of these bodies observed the seventh day. Others observed Sunday. Eneas Sylvius says that those in Bohemia hold "that we are to cease from working on no day except the Lord's day."37 This statement, let it be observed, relates only to Bohemia. But it has been asserted that the Waldenses were so distinct from the church of Rome they could not have received the Sunday Lord's day from thence, and must, therefore, have received it from the apostles! But a few words from D'Aubigne will suffice to show that this statement is founded in error. He describes an interview between CEcolampadius and two Waldensian pastors who had been sent by their brethren from the borders of France and Piedmont, to open communication with the reformers. It was at Basle, in 1530. Many things which they said pleased CEcolampadius, but some things he disapproved. D'Aubigne makes this statement:
When the deputation returned word to the Waldenses that the reformers demanded of them "a stricter reform," D'Aubigne says that it was "supported by some, and rejected by others." He also informs us that the demand that the Waldenses should "separate entirely from Rome" "caused divisions among them."39 This is a very remarkable statement. The light of many of these ancient witnesses was almost ready to go out in darkness when God raised up the reformers. They had suffered that woman Jezebel to teach among them, and to seduce the servants of God. They had even come to practice infant baptism, and the priests of Rome administered the rite! And in addition to all this, they sometimes joined with them in the service of the mass! If a portion of the Waldenses in southern Europe at the time of the Reformation had exchanged believers' baptism for the baptism of children by Romish priests, it is not difficult to see how they could also accept the Sunday-Lord's day from the same source in place of the hallowed rest-day of the Lord. All had not done this, but some certainly had. D'Aubigne makes a very interesting statement respecting the French Waldenses in the fifteenth century. His language implies that they had a different Sabbath from the Catholics. He tells us some of the stories which the priests circulated against the Waldenses. These are his words:
It seems that these Waldenses had a Sabbath peculiar to themselves. And D'Aubigne himself alludes to something peculiar in their faith which he cannot confess as the truth, and does not choose to denounce as error. He says, "Perhaps the faith of these poor people was mingled with error." To speak of the observance of the seventh day as the Sabbath of the Lord by New Testament Christians, subjects a conscientious first-day historian to this very dilemma. We have a further account of the Waldenses in France, just before the commencement of the Reformation of the sixteenth century:
We further read concerning the Vaudois, or Waldenses, as follows:
It may be proper to add that in 1686 the Waldenses were all driven out of the valleys of Piedmont, and that those who returned and settled in those valleys three years afterward, and from whom the present race of Waldenses is descended, fought their way back, sword in hand, pursuing in all respects a course entirely different from that of the ancient Waldenses.43 Another class of witnesses to the truth during the Dark Ages, bore the name of Cathari, that is, Puritans. Jones speaks of them as follows:
That the Cathari did retain and observe the ancient Sabbath, is certified by their Romish adversaries. Dr. Allix quotes a Roman Catholic author of the twelfth century concerning three sorts of heretics, the Cathari, the Passagii, and the Arnoldistae. Allix says of the Romish writer that,
Dr. Allix quotes another Romish author to the same effect:
Mr Elliott mentions an incident concerning the Cathari, which is in harmony with what these historians assert respecting their observance of the seventh day. He says:
These statements are made respecting three classes of Christian people who lived during the Dark Ages: The Cathari, or Puritans, the Arnoldistae, and the Passaginians. Their views are presented in the uncandid language of their enemies. But the testimony of ancient Catholic historians is decisive that they were observers of the seventh day. The charge that they observed circumcision also, will be noticed presently. Mr. Robinson understands that the Passaginians were that portion of the Waldenses who lived in the passes of the mountains. He says:
Mr. Elliott says of the name Passagini:-
Mosheim gives the following account of them:
Mr. Benedict speaks of them as follows:
An eminent church historian, Michael Geddes, thus testifies:
Dr. Allix states the same fact, which needs to be kept in mind whenever we read of the people of God in the records of the Dark Ages:
Of the origin of the Petrobrusians, we have the following account by Mr. Jones:
That this body of French Christians, who, in the very midnight of the Dark Ages witnessed for the truth in opposition to the Romish church, were observers of the ancient Sabbath is expressly certified by Dr. Francis White, lord bishop of Ely. He was appointed by the king of England to write against the Sabbath in opposition to Brabourne, who had appealed to the king in its behalf. To show that Sabbatic observance is contrary to the doctrine of the Catholic church - a weighty argument with an Episcopalian - he enumerates various classes of heretics who had been condemned by the Catholic church for keeping holy the seventh day. Among these heretics he places the Petrobrusians:-
We have seen that, according to Catholic writers, the Cathari held to the observance of the seventh day. Dr. Allix confirms the statement of Dr. White that the Petrobrusians observed the ancient Sabbath, by stating that the doctrines of these two bodies greatly resembled each other. These are his words:
The Sabbath-keepers in the eleventh century were of sufficient importance to call down upon themselves the anathema of the pope. Dr. Heylyn says that,
This act of the pope corroborates the testimonies we have adduced in proof of the existence of Sabbath-keepers in the Dark Ages. Gregory the Seventh was one of the greatest men that ever filled the papal chair. Whatever class he anathematized was of some consequence. Gregory wasted nothing on trifles.59 In the eleventh century, there were Sabbath-keepers also in Constantinople and its vicinity. The pope, in A.D. 1054, sent three legates to the emperor of the East, and to the patriarch of Constantinople, for the purpose of re-uniting the Greek and the Latin churches. Cardinal Humbert was the head of this legation. The legates, on their arrival, set themselves to the work of refuting those doctrines which distinguish the church of Constantinople from that of Rome. After they had attended to the questions which separated the two churches, they found it also necessary to discuss the question of the Sabbath. For one of the most learned men of the East had put forth a treatise, in which he maintained that ministers should be allowed to marry; that the Sabbath should be kept holy; and that leavened bread should be used in the supper; all of which the church of Rome held to be deadly heresies. We quote from Mr. Bower a concise statement of the treatment which this Sabbatarian writer received:
This record shows that, in the dense darkness of the eleventh century, "one of the most learned men at that time in the east" wrote a book to prove that "the Sabbath ought to be kept holy," and in opposition to the papal doctrine of the celibacy of the clergy. It also shows how the church of Rome casts down the truth of God by means of the sword of emperors and kings. Though Nicetas retracted, under fear of the emperor and the pope, it appears that there were others who held the same opinions, for he was "obliged" to anathematize all such, and there is no evidence that any of these persons turned from the truth because of the fall of their leader. Indeed, if there had not been a considerable body of these Sabbatarians, the papal legate would never have deemed it worthy of his dignity to write a reply to Nicetas. The Anabaptists are often referred to in the records of the Dark Ages. The term signifies rebaptizers, and was applied to them because they denied the validity of infant baptism. The designation is not accurate, however, because those persons whom they baptized, they considered as never having been baptized before, although they had been sprinkled or even immersed in infancy. This people have been overwhelmed in obloquy in consequence of the fanatical insurrection which broke out in their name in the time of Luther. Of those engaged in this insurrection, Buck says:
This matter is placed in the true light by Stebbing:-
The ancient Sabbath was retained and observed by a portion of the Anabaptists, or, to use a more proper term, Baptists. Dr. Francis White thus testifies:
In harmony with this statement of Dr. White, is the testimony of a French writer of the sixteenth century. He names all the classes of men who have borne the name of Anabaptists. Of one of these classes he writes thus:
Thus it is seen that within the limits of the old Roman Empire, and in the midst of those countries that submitted to the rule of the pope, God reserved unto himself a people that did not bow the knee to Baal, and among these the Bible Sabbath was observed from age to age. We are now to search for the Sabbath among those who were never subjected to the Roman pontiff. In Central Africa, from the first part of the Christian era - possibly from the time of the conversion of the Ethiopian officer of great authority65 but very certainly as early as A.D. 330 66 - have existed the churches of Abyssinia and Ethiopia. About the time of the accession of the Roman Bishop to supremacy, they were lost sight of by the nations of Europe. "Encompassed on all sides," says Gibbon, by the enemies of their religion, the Ethiopians slept near a thousand years, forgetful of the world, by whom they were forgotten."67 In the latter part of the fifteenth century, they were again brought to the knowledge of the world by the discovery of Portuguese navigators. Undoubtedly they have been greatly affected by the dense darkness of pagan and Mahometan errors with which they are encompassed; and in many respects they have lost the pure and spiritual religion of our divine Redeemer. A modern traveler says of them: "They have divers errors and many ancient truths."68 Michael Geddes says of them:
They practice circumcision, but for other reasons than that of a religious duty.70 Geddes further states their views:
Their views of the Sabbath are stated by the ambassador of the king of Ethiopia, at the court of Lisbon, in the following words, explaining their abstinence from all labor on that day:
The ambassador states their reasons for first-day observance in these words:
He had no scripture to offer in support of this festival, and evidently rested its observance upon tradition. This account was given by the ambassador in 1534. In the early part of the next century the emperor of Abyssinia was induced to submit to the pope in these words:- "I confess that the pope is the vicar of Christ, the successor of St. Peter, and the sovereign of the world. To him I swear true obedience, and at his feet I offer my person and kingdom."74 No sooner had the Roman bishop thus brought the emperor to submit to him than that potentate was compelled to gratify the popish hatred of the Sabbath by an edict forbidding its further observance. In the words of Geddes, he "set forth a proclamation prohibiting all his subjects upon severe penalties to observe Saturday any longer."75 Or as Gibbon expresses it, "The Abyssinians were enjoined to work and to play on the Sabbath." But the tyranny of the Romanists, after a terrible struggle, caused their overthrow and banishment, and the restoration of the ancient faith. The churches resounded with a song of triumph, " `that the sheep of Ethiopia were now delivered from the hyenas of the West;' and the gates of that solitary realm were forever shut against the arts, the science, and the fanaticism of Europe."76 We have proved in a former chapter that the Sabbath was extensively observed as late as the middle of the fifth century in the so-called Catholic church, especially in that portion most intimately connected with the Abyssinians; and that from various causes, Sunday obtained certain Sabbatic honors, in consequence of which the two days were called sisters. We have also shown in another chapter that the effectual suppression of the Sabbath in Europe is mainly due to papal influence. And so for a thousand years we have been tracing its history in the records of those men which the church of Rome has sought to kill. These facts are strikingly corroborated by the case of the Abyssinians. In consequence of their location in the interior of Africa, the Abyssinians ceased to be known to the rest of Christendom about the fifth century. At this point, the Sabbath and the Sunday in the Catholic church were counted sisters. One thousand years later, these African churches are visited, and though surrounded by the thick darkness of pagan and Mahometan superstition, and somewhat affected thereby, they are found at the end of this period holding the Sabbath and first-day substantially as held by the Catholic church when they were lost sight of by it. The Catholics of Europe on the contrary had, in the meantime, trampled the ancient Sabbath in the dust. Why was this great contrast? Simply because the pope ruled in Europe, while central Africa, whatever else it may have suffered, was not cursed with his presence nor with his influence. But so soon as the pope learned of the existence of the Abyssinian churches, he sought to gain control of them, and when he had gained it, one of his first acts was to suppress the Sabbath! In the end, the Abyssinians regained their independence, and thenceforward till the present time have held fast the Sabbath of the Lord. The Armenians of the East Indies are peculiarly worthy of our attention. J.W. Massie, M.R.I.A., says of the East Indian Christians:
Geddes says of those in Malabar:-
Mr. Massie further describes these Christians:
The Sabbatarian character of these Christians is hinted by Mr. Yeates. He says that Saturday "amongst them in a festival day, agreeable to the ancient practice of the church."80
It appears therefore that this Jesuit missionary desired the pope and the king of Portugal to establish the inquisition in that part of the Indies subject to Portugal, in order to root out the Sabbath from those ancient churches. The inquisition was established in answer to this prayer, and Xavier was subsequently canonized as a saint! Nothing can more clearly show the malignity of the Roman pontiff toward the Sabbath of the Lord; and nothing more clearly illustrates the kind of men that he canonizes as saints. Since the time of Xavier, the East Indies have fallen under British rule. A distinguished clergyman of the church of England some years since visited the British Empire in India, for the purpose of acquainting himself with these churches. He gave the following deeply interesting sketch of these ancient Christians, and in it particularly marks their Sabbatarian character:
It has been said, however, that Buchanan might have intended Sunday by the term "seventh day." This is a very unreasonable interpretation of his words. Episcopalian clergymen are not accustomed to call Sunday the seventh day. We have, however, testimony which cannot with candor be explained away. It is that of Purchas, written in the seventeenth century. The author speaks of several sects of the eastern Christian "continuing from ancient times," as Syrians, Jacobites, Nestorians, Maronites, and Armenians. Of the Syrians, or Surians, as he variously spells the name, who, from his relation, appear to be identical with the Armenians, he says:
This author speaks of these Christians disrespectfully, but he uses the uncandid statements of their adversaries, which, indeed, are no worse than those often made in these days concerning those who hallow the Bible Sabbath. These facts clearly attest the continued observance of the Sabbath during the whole period of the Dark Ages. The church of Rome was indeed able to exterminate the Sabbath from its own communion, but it was retained by the true people of God, who were measurably hidden from the papacy in the wilds of Central Europe; while those African and East Indian churches, that were never within the limits of the pope's dominion, have steadfastly retained the Sabbath to the present day. 1 Mr. Croly says: "With the title of `Universal Bishop,' the power of the papacy, and the Dark Ages, alike began." - Croly on the Apocalypse, p. 173. <Return> 2 M`Clintock and Strong's Cyclopedia, vol. iv. p. 591. <Return> 3 History of the Baptist Denomination, p. 50, ed. 1849. <Return> 6 See chap. xx. of this work. <Return> 7 M`Clintock and Strong's Cyclopedia, vol. ii. pp. 600, 601; D`Aubigne's History of the Reformation, book xvii. <Return> 8 M`Clintock and Strong's Cyclopedia, vol. ii. p. 601. <Return> 11 Butler's Lives of the Fathers, Martyrs, and principal Saints, article, St. Columba, A.D. 597. <Return> 12 The Monks of the West, vol. ii. p. 104. <Return> 13 Gilfillan's Sabbath, p. 389. <Return> 15 Waddington's History of the Church, part iv. chap. xviii. <Return> 16 Jones's History of the Church, vol. ii. chap. v. sect. 1. <Return> 17 Jortin's Eccl. Hist. vol. ii. sect. 38. <Return> 18 Edward's Hist. of Redemption, period iii. part iv. sect. 2. <Return> 19 Hist. Bapt. Denom. p. 32-33. <Return> 21 Variations of Popery, p. 52. <Return> 22 Eccl. Hist. of the Ancient Churches of Piedmont, p. 167. <Return> 23 History of the English Baptists, vol. i. pref. p. 35. <Return> 24 Mr Jones, in his "Church History," vol. i. chap. iii., note at the end of the chapter, explains this charge as follows: "But this calumny is easily accounted for. The advocates of popery, to support their usurpations and innovations in the kingdom of Christ, were driven to the Old Testament for authority, adducing the kingdom of David for their example. And when their adversaries rebutted the argument, insisting that the parallel did not hold, for that the kingdom of Christ, which is not of this world, is a very different state of things from the kingdom of David, their opponents accused them of giving up the divine authority of the Old Testament." <Return> 25 Eccl. Hist. Ancient Churches of Piedmont, pp. 231, 236, 237. <Return> 28 Hist. Church, chap. v. sect. 1. <Return> 29 Gen. Hist. Bapt. Denom. vol. ii. p. 413, ed. 1813. <Return> 30 Ecclesiastical Researches, chap. x. pp. 303, 304. <Return> 31 Jones's Hist. Church, vol. ii. chap. v. sect. 1. <Return> 32 General Hist. Baptist Denom. vol. ii. p. 413. <Return> 33 Circumcisi forsan illi fuerint, qui aliis Insabbatati, non quod circumciderentur, inquit Calvinista [Goldastus] sed quod in Sabbato judaizarent. - Eccl. Researches, chap. x. p. 303. <Return> 34 Thomas' Dictionary of Biography and Mythology, article Goldast. <Return> 35 D'Aubigne's Reformation in the time of Calvin, vol. iii. p. 456. <Return> 36 Nec quod in Sabbato colendo Judaizarent, ut MULTI PUTABANT, sed a zapata. - Eccl. Researches, chap. x. p. 304; Usher's De Christianar. Eccl. success et stat. cap. 7. <Return> 37 Jones's Church History, vol. ii. chap. v. sect. 2. <Return> 38 Reformation in the time of Calvin, vol. iii. p. 249. <Return> 40 Reformation in the time of Calvin, vol. i. p. 349; D'Aubigne cites as his authority, "Histoire des Protestants de l'icardie" by L. Rossier, p. 2. <Return> 41 Jones's Church History, vol. ii. chap. v. sect. 4. <Return> 42 History of the Vaudois by Bresse. p. 126. <Return> 43 Benedict's Hist. Bapt. p. 41. <Return> 44 Hist. Church, chap. iv. sect. 3. <Return> 45 Eccl. Hist. of the Ancient Churches of Piedmont, pp. 168, 169, Boston. Pub. Lib. The author. Rev. Peter Allix. D.D., was a French Protestant, born in 1641, and was distinguished for piety and erudition. - Lempriers's Universal Biography. <Return> 47 Horae Apocalypticae, vol. ii. p. 291. <Return> 48 Eccl. Researches, chap. x. pp. 305, 306. <Return> 49 Horae Apocalypticae, vol. ii. p. 342. <Return> 50 Eccl. Hist. cent. xii. part. ii. chap. v. sect. 14. <Return> 51 General Hist. Bapt. Denom. vol. ii. p. 414, ed. 1813. <Return> 52 Acts and Decrees of the Synod of Diamper, p. 158, London 1694. <Return> 53 Eccl. Hist. of the Ancient Churches of Piedmont, p. 224. <Return> 55 Hist. of the Church, chap. iv. sect. 3. <Return> 56 Treatise of the Sabbath day, p. 8. <Return> 57 Eccl. Hist. of the Ancient Churches of Piedmont, p. 162. <Return> 58 History of the Sabbath, part. ii. chap. v. sect. 1. <Return> 59 Bower says of Gregory; "He was a man of most extraordinary parts, of an unbounded ambition, of a haughty and imperious temper, of resolution and courage incapable of yielding to the greatest difficulties, perfectly acquainted with the state of the western churches, as well as with the different interests of the Christian princes." - History of the Popes, vol. ii. p. 378. <Return> 60 History of the Popes, vol. ii. p. 358. <Return> 61 Theological Dict. art. Anabaptists. <Return> 62 Hist. Church, vol. i. pp. 183, 184. <Return> 63 Treatise of the Sabbath day, p. 132. He cites Hist. Anabapt. lib. 6, p. 153. <Return> 64 The Rise, Spring. and Foundation of the Anabaptists or Rebaptized of our Times. By Guy de Brez, A.D. 1565. <Return> 66 M`Clintock and Strong's Cyclopaedia, vol. i. p. 40. <Return> 67 Dec. and Fall, chap. xlvii. <Return> 68 Maxson's Hist. Sab. p. 33, ed. 1844. <Return> 69 Church Hist. of Ethiopia. p. 31. <Return> 70 Id. p. 96; Gibbon, chap. xv. note 25; chap. xlvii. note 160. M`Clintock and Strong's Cyclopedia. vol. i. p. 40. <Return> 71 Church Hist. Ethiopia, pp. 34, 35; Purchas's Pilgrimage, book ii. chap. v. <Return> 72 Ch. Hist. Eth. pp. 87, 88. <Return> 74 Gibbon, chap. xlvii. <Return> 75 Ch. Hist. Eth. pp. 311, 312; Gobat's Abyssinia, pp. 88, 93. <Return> 76 Gibbon, chap. xlvii <Return> 77 Continental India, vol. ii. p. 120. <Return> 78 Acts and Decrees of the Synod of Diamper, preface. <Return> 79 Continental India, vol. ii. pp. 116, 117. <Return> 80 East Indies Church History. pp. 133, 134. <Return> 82 Buchanan's Christian Researches in Asia, pp. 159, 160. <Return> 83 Purchas His Pilgrimes, part ii. book viii. chap. vi. sect. 5., p.1269, London, 1625. The "Encyclopedia Britannica," vol. viii. p. 695, eighth ed., speaks of Purchas as "an Englishman admirably skilled in language and human and divine arts, a very great philosopher, historian, and theologian. <Return>
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