De Moor II:30: The Sufficiency of Scripture, Part 4

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Again, in another way the Enthusiasts wish to supplement the feigned imperfection of Scripture, namely, through Private Revelations of the Spirit.  Already in his time, THEODORET called the Messalians or Euchites[1] Enthusiasts, Historia Ecclesiastica, book IV, chapter XI, in which he also explains the reason for the imposition of this name on them:  Ἔχουσι δὲ καὶ ἑτέραν προσηγορίαν ἐκ τοῦ πράγματος γενομένην·  ἐνθουσιασταὶ γὰρ καλοῦνται, δαίμονός τινος ἐνεργείας εἰσδεχόμενοι, καὶ πνεύματος ἁγίου παρουσίαν ταύτην ὑπολαμβάνοντες, they have also another appellation, which arose from their practice:  for they are called enthusiast, because they are moved by the impulse of a certain demon, even esteeming that to be the advent of the Holy Ghost.  Which Enthusiasts he then further describes:  οἱ δὲ τελείαν τὴν νόσον εἰσδεδεγμένοι, ἀποστρέφονται μὴν τὴν τῶν χειρῶν ἐργασίαν ὡς πονηράν·  ὕπνῳ δὲ σφᾶς αὐτοὺς ἐκδιδόντες, τὰς τῶν ὀνείρων φαντασίας προφητείας ἀποκαλοῦσι, men, infected with this plague to its full extent, shun manual labour as vice; and, giving themselves over to sloth, call the fantasies of their dreams prophesies.  Of course, from its origin the Greek word ἐνθουσιαστὴς, inspired by the divine, could be used equally in a good sense and in a bad sense, having been derived from the primary element Θεὸς/Theos/God, whence is compounded ἔνθεος/entheos, with the preposition ἐν/in, that is, in whom is God, the divine, inspired by God; from ἔνθεος, ἔνθους, is ἐνθουσιάζω, to be urged by a fanatical or divine fury, to be inspired by the divine; hence ἐνθουσιαστὴς, inspired by the divine, a fanatic, and ἐνθουσιασμὸς, ἐνθουσίασις, inspiration of a fanatical or divine fury, divine instinct or inspiration.  But everywhere, as in THEODORET, Historia Ecclesiastica, book IV, chapter XI, and in the argument that we now treat, they are called Enthusiasts in the following sense:  they falsely boast of and display divine inspirations and extraordinary Revelations of the divine Spirit.  Our AUTHOR in his Compendio Theologiæ reviews a good number of men of this sort, both of the more ancient and of the more recent age, besides the Messalians, of course:

Cerinthus

The Cerinthians, of whom THEODORET treats in his Hæreticarum fabularum, book II, chapter III, opera, tome 4, where he relates of Cerinthus:  οὗτος ἀποκαλύψεις τινὲς ὡς αὐτὸς τεθεαμένος ἐπλάσατο, καὶ ἀπειλῶν τινων διδασκαλίας συνέθηκε, he forged certain revelations, as if he had beheld them, and he framed doctrines of such boasts.

The Basilidians,[2] of whom the same THEODORET treats in his Hæreticarum fabularum, book II, chapter IV, opera, tome 4, relating concerning Basilides, εἶχε δὲ καὶ προφήτας ὁ Βασιλίδης, Βαρκάβαν καὶ Βαρκὼφ, καὶ ἑτέρους τινὰς παραπλησίως βαρβάρους, but Basilides also holds them as prophets, Barkabas and Barkoph, and certain others equally barbarous.[3]  EPIPHANIUS, Hæresi XXIV, chapter I, opera, tome I, page 69, attributes to Basilides φαντασιώδεις μυθοποιΐας, imaginative fable-making.

Of the Severians[4] THEODORET treats in his Hæreticarum fabularum, book I, chapter XXI, opera, tome 4, οὗτοι καὶ τοῦ θείου Παύλου τὰς ἐπιστολὰς, καὶ τῶν πράξεων τὴν ἱστορίαν ἐκβάλλουσι, those cast away both the Epistles of heaven-sent Paul, and the history of Acts.  AUGUSTINE, de Hæresibus, chapter XXIV:  The Severians sprung from Severus….  They reject the resurrection of the flesh with the Old Testament.  Moreover, he said that a certain girl, Philumena, was divinely inspired to foretell future things, to whom referring the dreams and heat of his own soul, he was wont secretly to be forewarned by her divinations and prognostications, with the same phantom showing himself in the habit of a boy to Philumena, the former appearing as a boy and sometimes claiming to be Christ, sometimes Paul.  Consulting with this phantom, she was wont to answer what things it would say to those listening to it.  Thus in Danæus’ Opusculis and other editions of the works of Augustine the text is exhibited:  nevertheless, whether these things went forth from the hand of Augustine, and whether they pertain to Severus, or rather to Apelles, the Benedictines advise that there is reason for doubt, in de Hæresibus, chapter XXIV, opera Augustini, tome 8, column 7.

Of the Elcesaites[5] THEODORET treats in his Hæreticarum fabularum, book II, chapter VII, opera, tome 4, Ἐπῳδαῖς δὲ καὶ δαιμόνων ἐπικλήσεσι καὶ οὗτοι κέχρηνται.  —ἀστρολογίαν δὲ, καὶ μαγικὴν, καὶ μαθηματικὴν ἠσπάζοντο πλάνην, καὶ προγνωστικοὺς ἑαυτοὺς προσηγόρευον·  τὸν δὲ ἀπόστολον παντελῶς ἠρνήθησαν·  καὶ βίβλον δέ τινα συντεθείκασιν, ἣν ἐκ τῶν οὐρανῶν ἔφασαν πεπτωκέναι·  ταύτης τὸν ἀκηκοότα ἄφεσιν ἁμαρτιῶν λαμβάνειν παρ᾽ ἣν ὁ Χριστὸς ἐδωρήσατο, But those have consulted the charms and names of dæmons.  —And they have embraced deceptive astrology, both magical and mathematical, and called themselves prognosticators:  but they have completely denied the apostle:  and they have added a certain book, which they have claimed to have fallen from heaven, and that the one harkening to it receives the release of sins beyond that which Christ has given.  JOHN OF DAMASCUS, de Hæresibus, opera, page 579:  “The Elcesaites were deceived by Elces, a false prophet, whose kinswomen Martha and Marthina survive even to the present day, and are esteemed and adored among the number and in the role of goddesses because of foreknowledge.”

Of the Montanists THEODORET yet treats in his Hæreticarum fabularum, book III, chapter II, opera, tome 4, αἱ δὲ τῆς Πρισκίλλης καὶ Μαξιμίλλης προφητεῖαι ὑπὲρ τὸ θεῖον εὐαγγέλιον τετίμηνται παρ᾽ αὐτοῖς, but the prophecies of Priscilla and Maximilla have been revered among them more than the divine gospel.  For more consult EPIPHANIUS discoursing against them, Hæresi XLVIII, opera, tome I, pages 402-417, where among other things there is in chapter I, Μοντανὸν δὲ τινα Προφήτην αὐχοῦσιν ἔχειν, καὶ Πρίσκιλλαν καὶ Μαξιμίλλαν Προφητίδας·  οἷς προσέχοντες τὸν νοῦν ἐξετράπησαν, they boasted of Montanus, a certain Prophet, and Priscilla and Maximilla Prophetesses:  to whom turning their minds, they were turned out of the way:  and in chapter II, Ἢ γὰρ δείξωσιν εἶναι Προφήτας μετὰ Μαξιμίλλαν, ἵνα μὴ ἀργήσῃ παρ᾽ αὐτοῖς λεγομένη χάρις·  ἢ οἱ περὶ Μαξιμίλλαν ψευδοπροφῆται εὑρεθήσονται, μετὰ τὸν ὅρον τῶν προφητικῶν χαρισμάτων, τολμήσαντες οὐκ ἀπὸ τοῦ ἁγίου Πνεύματος, ἀλλ᾽ ἀπὸ πλάνης δαιμόνων ἐνθουσιασθῆναι, καὶ φαντάσαι τοὺς ἀκούοντας αὐτῶν, for either they show that there were Prophets after Maximilla, lest the grace mentioned sit idle by them:  or those associated with Maximilla shall be found false prophets, having undertaken to be inspired after the time of the prophetic gifts, not by the Holy Spirit, but by the imposture of dæmons, and to beguile those listening to them.

Concerning all these see our AUTHOR speaking in Oratione III after Exercitationes Miscellaneas, pages 450-453, while he makes mention of the Enthusiasts of the more recent age, pages 443-448.  Such are:

The Schwenckfelders, who have their name from Caspar Schwenckfeld von Ossig,[6] a noble Silesian,[7] who, disapproving of something in all sects of Christians, joined himself to none:  but he began to spread Enthusiastical errors about the year 1526.  Namely, he taught, 1.  an Enthusiastical Sabbath, in which men, with all thoughts in their souls renounced and cast out, rest in studied and persevering leisure, so that they might receive heavenly inspiration:  which then to them is σαββατίζειν, to keep Sabbath, spiritually in the soul, in which the mind, withdrawn inwardly upon itself and emptied, from that sleep might dream and belch forth all, and even divine, truth.  2.  That God does not make use of the ministry of the Word as a means unto the conversion of man:  for God does not effect our salvation through external means.  As if something were detracted from the efficacious operation of the Holy Spirit and divine grace:  see HOORNBEECK’S de Paradoxis et Heterodoxies Weigelianis,[8] pages 75-80; WEISMANN’S[9] Historiam Ecclesiasticam Novi Testamenti, Century XVI, part I, page 1563; BUDDEUS’ Isagogen ad Theologiam universam, book II, chapter VII, § 10, tome 2, page 1364.

Many Anabaptists:  see SPANHEIM’S Elenchum Controversiarum, opera, tome 3, columns 776, 778.  Thomas Muntzer[10] was wont to say:  What is the Bible, Bubble, Babel? VOGET’S[11] de Theologia Pseudo-mystica, § 11, page 11.  But rightly does our AUTHOR say many Anabaptists, since the Northern Anabaptists in SPANHEIM’S Elencho Controversiarum, opera, tome 3, columns 776, 778, refuse to come into the society of Enthusiastical error; as even HERMAN SCHIJN, in his Historia Mennonitarum, chapter XI, page 296 and following, contends, that the Mennonites always and more than the men of others sects abstained from Enthusiasm and immoderate allegories.

The David-Jorists, followers of David Joris of Delft,[12] who already by the year 1527 spread (but with greater secrecy) wicked and impious doctrines, even concerning himself as the Anointed and Christ of God; those were to be gathered into his Librum Mirabilium:  see SPANHEIM’S Elenchum Controversiarum, opera, tome 3, column 775; DANIEL GERDES’ Historiam Reformationis, Section II, chapter I, § 40, tome 3, pages 116-125; WEISMANN’S Historiam Ecclesiasticam, Century XVII, part 2, page 600; HARTNACK’S[13] Continuationem Historiæ Ecclesiasticæ Micrælii, part 2, pages 1359-1383; BUDDEUS’ Isagogen ad Theologiam universam, book II, chapter VII, § 10, tome 2, pages 1371b, 1372a.

The Paracelsists, so called after Theophrastus Paracelsus, from the region of Zurich, the great restorer of Chemistry,[14] who in the Sixteenth Century spread from the mysteries of Nature Enthusiastical dreams, concerning the state of Adam, concerning the Origin of Christ, concerning the Resurrection of the dead, and others, in Switzerland and neighboring Alsace, in which he died:  see SPANHEIM’S Elenchum Controversiarum, opera, tome 3, column 775; BUDDEUS’ Isagogen ad Theologiam universam, book II, chapter VII, § 10, tome 2, pages 1364b-1366a.

The Weigelians, having their name from Valentin Weigel, from Zschopau, Lutheran Pastor in Meissen, who in the year 1612 became famous for fanatical books:  the literal sense of the Word he called useless, was seeking and commending the allegorical, and believed that it was to be learned by inspiration of the Holy Spirit, with the schools and academies repudiated:  see HOORNBEECK’S worthy tract de Paradoxis et Heterodoxis Weigelianis; HARTNACK’S Continuationem Historiæ Ecclesiasticæ Micrælii, part 2, pages 1384-1414; BUDDEUS’ Isagogen ad Theologiam universam, book II, chapter VII, § 10, tome 2, pages 1366-1368.

The Quakers, who on account of George Fox, the author of their sect, had begun to be known in Britain from the year 1649, hold:  “The Holy Spirit always has manifested, and still manifests, Himself in divine and immediate revelations, which ought not to be weighed by Scripture and reason.  The Scriptures are not the primary rule of faith and manners, but the internal command of the Spirit:”  LAMPE’S Historia Ecclesiastica, book II, chapter XIV, § 43.  The history of these Quakers, and the grievous vexations, to which they were liable both in Britain, and in Pennsylvania, through so long a space of time, yet clinging pertinaciously to their views, GERARD CROESE’S[15] relates in three books.  In order to understand the history and doctrine of the Quakers, it would not at all be displeasing to add WEISMANN’S Historiam Ecclesiasticam, Century XVII, § XIX, part 2, pages 567-598; likewise BUDDEUS’ Isagogen ad Theologiam universam, book II, chapter VII, § 10, tome 2, pages 1376-1377.  Consult also HARTNACK’S Continuationem Historiæ Ecclesiasticæ Micrælii, part 2, article VII, pages 1498-1561, in which also he relates as the doctrines of the Quakers, and proves out of their own writings:  1.  Not only formerly, but even to the present day are given Revelations of the Holy Spirit, immediate and internal, which not only subjectively illuminate the minds of men, but also objectively set forth Theological truths to the mind.  2.  By benefit of these the Gentile Philosophers also in their own mind not only perceived the weakness of the faculty of cognition; but were also helped by this light of Revelations, so that they might in turn set up their lives according to the dictates of right reason and be saved.  3.  The reading of Sacred Scripture begets faith only as applied to fables or parrots:  the internal Word of the Spirit alone renders that firm.  4.  Therefore, not Sacred Scripture, which requires the testimony of the Holy Spirit to furnish divine faith in it; but that internal Word of the Holy Spirit is the first and primary principium of faith, and so Sacred Scripture is secondary at least.  5.  Not the Sacred Scripture, which only teaches general things:  but the internal Word of the Spirit is the norm as to what is to be thought concerning this or that question, and is the rule as to what is to be done in this or that case.  6.  The Sacred Scripture does not at all pertain to all the faithful, but it is altogether ambiguous in matters of faith; however, the internal Word of the Holy Spirit is common to all, and it frees us from all difficulties.  7.  Therefore, for the Interpretation of that, neither the inspection of the original text, nor the consideration of the connection of the parts, and hence neither the study of Languages and arts, accomplishes anything; but those things rather obscure its true sense and complicate things evident.  But the safest method of interpretation is the internal light and dictate of the Holy Spirit, who abundantly furnishes all these.  With respect to these more recent Enthusiasts WALCH’S Miscellanea Sacra, book I, Exercitation VI, § 12, pages 157-159 is also able to be considered.  Concerning Enthusiasm and Fanaticism, and the difference between them, read BUDDEUS’ general discussion, Theologiæ Moralis, part I, chapter I, section V, § 17-23, pages 176-186.

All the errors hitherto enumerated have at least this in common among them, that, with the Sacred Scriptures contemplated in the vilest manner, to them either they join, or they substitute, the internal Word and Private Revelations of the Spirit, according to which action is to be taken and belief is to be formed.  Their πρῶτα ψεύδη, fundamental errors, are distorted passages of Scripture, which shall be set forth in § 31.  The Scope/Goal is to defend their shameful doctrines.  Against the Enthusiasts consult LEYDEKKER’S Veritatem Euangelicam triumphantem, tome I, book I, chapter IV; and especially SPANHEIM the Elder’s Disputationes Anti-Anabaptisticas, Disputationes theologicas, part II, Disputations XVI-XX.

For the refutation of these, besides those things that were said above concerning the Perfection of Scripture, with our AUTHOR we posit;

1.  The prohibition of all addition to the Scripture, even under such a pretext, Galatians 1:8, 9, ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ᾽ ὃ, etc., but though we or an angel from heaven preach to you any other gospel than, etc., which passage we just now vindicated in § 27 against the Papists; likewise, 2 Thessalonian 2:1, 2, —μήτε διὰ πνεύματος, etc., neither by spirit, etc.  And so the Apostle esteemed new revelations unnecessary to manifest to us now anew any doctrine not contained in Sacred Scripture.  As the Perfection of Scripture does not allow this; neither does the Perspicuity of the same in relating saving truths, so that we do not need new revelation for the explication of the written Word.  Whence, concerning the formula of Faith dictated by John in a nocturnal vision to Gregory Thaumaturgus;[16] concerning certain Revelations of Christina Paniatovia, among which in Revelation XIX there is a marvelous adumbration of the Holy Trinity; and also concerning the Revelations of Christopher Kotterus, among which is the Angelic Sermon concerning the excellent Triple Title of Christ, namely, that He is called the Man of Wisdom, Lion of the tribe of Judah, and the One standing in the midst of the Seven Churches;[17] a judgment is able to be made:  in all which you will discover nothing that rises above human ability, and that without extraordinary revelation is not esteemed equally, if not better, from others:  see WITSIUS’ Miscellaneorum sacrorum, tome 1, book I, chapter XXIV, § 19-21, 8, 9, 16, 17, 22-25.

Nevertheless, by way of Exception our AUTHOR subjoins:  yet we are unwilling to altogether deny all Extraordinary Revelation concerning private events for private uses.  For extraordinary Revelation concerning matters of faith, which is to be received in the place of Sacred Scripture, or for a supplement of the deficient written Word, and serves as a norm for the entire Church, differs greatly from Revelation concerning private events for private uses.  Concerning Revelations of the former sort we now principally argue:  concerning those others it will be helpful to hear now the judgment of HERMAN WITSIUS, that most prudent and pious Theologian, who, in his Miscellaneorum sacrorum, tome 1, book I, chapter XXIV, § 38, thus pronounces:  “Nevertheless, I do not therefore wish to deny that it frequently happens that men pious, and devoted to divine service in a singular manner, and admitted unto closer and more intimate relationship with the Divine, by Him are taught of things future and mysterious; the knowledge of which is very useful for the excitement of piety, for the consolation of the soul, for strengthening in faith and hope, and for the exercise of prudence.  The history of every age is full of examples of these.  I do not see any reason why belief should be withheld from men honest, pious, and altogether worthy of confidence, relating such things concerning themselves from time to time, for the glory of God.  In such a way that not all things that are related are to be received blindly.  For, it can easily happen in such things, that either men trifle with phantasms, or heavy and strange affections proceed from an affection of the brain and humors, or finally fictions are offered in the place of facts….  If, nevertheless, any revelations befall some, those are more for their private information, than that they might be for a norm of faith or action for others, much less for the Church.”  Consult the history of those things, which happened surrounding the inquiry of JOHANN HEINRICH HOTTINGER concerning extraordinary Revelations, and his abdication from office of Professor at the Academy of Marburg,[18] in Bibliotheca Bremensi, Classis I, fascicule II, pages 152-159; and what things the illustrious HOFSTEDE[19] has in Byzonderheden der Heilige Schrift on 2 Corinthians 12:2, § 21-23, volume 2, pages 291-324; and also de Nederlandse Bibliotheek, volume 2, n. 7, Mengelst, pages 202-205.  But these things in passing.

2.  We posit the Uncertainty of such extraordinary Revelations, on account of the deceitfulness of the Heart, Jeremiah 17:9, עָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל, fraudulent, deceitful is the heart, attacking, as it were, men very insidiously from behind, and oppressing with the greatest craft and deceit, above all other things, וְאָנֻ֣שׁ ה֑וּא, and that is mortally diseased, so that it is insidiously cunning and crafty unto its very own ruin:  מִ֖י יֵדָעֶֽנּוּ׃, who shall know, prevail to know, it? see VRIEMOET’S Adnotationes ad Dicta classica Veteris Testamenti, chapter XIV, tome 3, pages 76-78:  no less on account of the cunning of the Devil, 2 Corinthians 11:14, for which reason also all Spirits are to be proven by Scripture, John 4:1, on which text see VOETIUS’ Disputationem sextam de Signis, quæ est de Probationibus Spirituum, Disputationum selectarum theologicarum, part II, pages 1100-1133.

3.  We add the various Prophecies concerning False Prophets arising under the New Testament, under sheep’s clothing, Matthew 7:15; 24:11, 24; 1 John 4:1:  while similar promises concerning the rousing of true Prophets, properly so called, under the New Testament in its progress are wanting.

4.  The testimony of the Spirit in the cases of those that have urged it is sufficiently convicted of falsehood, from its conflict with the Scriptures, both mutual and also proper, and from impieties and sins.  WITSIUS, in his Miscellaneorum sacrorum, tome 1, book I, chapter XXIV, § 20, asks, “Finally, what is found to have appeared in any sort of writing, by anyone that called himself a Prophet, or was esteemed a Prophet by others, that might deserve to be added to our books, undoubtedly divine, and might contain truths momentous, heavenly, divine, and profitable for faith, piety, and salvation, that are not already there?  Whatever was ever or anywhere discovered to me by those that hold in contempt the doctrine of the Scriptures as the rude elements of wisdom, that consists either in blasphemous comments, or in superstitious and fabulous trifles, or in pompous grandiloquence of speech, in which there is not even a particle of good sense.”  Who then, in § 29-35, also shows at greater length just how greatly the revelations that Thomas Muntzer and Nicolaus Drabicius[20] boasted had been given to them tend to agitate all things in Church and republic, and were at the same time convicted of falsehood by the event:  this makes for confirmation,

5.  Of our AUTHOR’S argument, concerning all the upset of Order and manifest confusion in the Church, to be introduced necessarily by this principle, and always introduced.

To the Spirit of the Enthusiasts MARNIXIUS[21] maintained that our Spirit is to be opposed, most certainly attesting and declaring that all their Enthusiasms are false, vain, and wicked.  Since what they say is ridiculous, that our Spirit is not the true Spirit; especially when they take away the genuine evidence and proof of the Spirit, which is Sacred Scripture; we are no more bound by their bare assertion than they are by ours, or either by others’:  see HOORNBEECK’S Summam Controversiarum, book VI, pages 405-407.

Let us hold with certainty that we are to beware of those that, boasting Enthusiasms, make little of the Scripture, contrary to Isaiah 66:2; Psalm 119:72, 127; and let us not ever separate the Spirit of God from the Word attested in the Scriptures, being mindful of the promise, Isaiah 59:21.

The Edict of the Senate of Zurich against modern Fanatics and Neo-prophets, April 18, 1717, promulgated from the pulpits in city and country, is exhibited in the German tongue in Bibliotheca Bremensi, Classis I, fascicule III, chapter VIII, pages 351-358.  Read the argument of the book, outlined in Bibliotheca Bremensi, Classis I, fascicule VI, chapter V, pages 870-879, which was published in German in Zurich, 1717, under the title, Hora Tentationis super Ecclesia Euangelica per novos sponte sua currentes Prophetas, etc., and the author of which is given as JOHANN JAKOB HOTTINGER, Theologian of Zurich.[22]  Concerning the Inspired or Neo-prophets of the Cevennes,[23] see also BUDDEUS’ Isagogen ad Theologiam universam, book II, chapter VII, § 10, tome 2, pages 1377b, 1378a.

[1] מְצָלִין, Metsalin, praying people; or, εὐχήται, Euchetai, praying people.  Messalianism was a form of eastern, ascetic mysticism; it began to get traction among the eastern churches in the fourth century.  The teaching:  Union with God, even possession by the Holy Spirit, is to be sought through intense meditation and prayer, fostered by other ascetic disciplines.  The importance of the Sacraments was minimized.  In some cases, claims were made that the practitioners could see the invisible spiritual world, even the Holy Trinity.  This heresy was condemned by the Council of Ephesus (431).

[2] The Basilidians were a second century Egyptian, dualistic Gnostic sect; they were followers of Basilides of Alexandria.

[3] Basilides claimed to have received his secret tradition, coming down from Noah, through Ham and a succession of eastern wise men.

[4] The Severians were Gnostic ascetics.  Severus was a disciple and successor of Tatian.

[5] The Elcesaites were a sect of Judaizing Christians in southern Mesopotamia.  They may have been related to the Ebionites.

[6] Caspar Schwenckfeld von Ossig lived from 1489 to 1561.

[7] Silesia was a region in south-western Poland.

[8] Valentin Weigel (1533-1588) was a German theologian and mystic.  He served as a Lutheran pastor at Zschopau, and wrote voluminously.  He kept his more radical ideas to himself, and lived peacefully.  Contrary to the dogmatic tendency of the age, Weigel believed that internal illumination is superior to all external means of spiritual knowledge.

[9] Christian Eberhard Weismann (1677-1747) was Professor of Theology at the University of Tubingen.

[10] Thomas Muntzer (1589-1525) was a German Reformer.  Ultimately he opposed not only the Roman Catholic Church, but also the Magisterial Reformation of Luther.  After being involved in leadership of a peasants’ uprising, he was captured and executed.

[11] Albertus Voget (1695-1771) was a Dutch Reformed Pastor and Theologian.  He served as Professor of Theology at Groningen (1727-1735), and at Utrecht (1735-1771).

[12] David Joris (c. 1501-1556) was a Dutch Anabaptist mystic and leader.  Although he spent the last decade of his life in the Reformed Church (under the assumed name, Johann van Brugge), he continued to circulate his peculiar doctrine in writing.

[13] Daniel Hartnack (1642-1708) was a German Lutheran theologian and schoolmaster.

[14] Paracelsus (1493-1541) was a Swiss-German philosopher, naturalist, physician, and astrologer.  His method was revolutionary, making use of natural observations, rather than ancient texts, in the treatment of disease.

[15] Gerard Croese (1642-1710) was a Dutch pastor and theologian.  He wrote Historiam Quakerianam.

[16] Gregory Thaumaturgus, or the Wonder-worker (c. 213-c. 270) was a disciple of Origin, and later Bishop of Cæsarea.  His pastoral labors did much to advance the Christian faith in Asia Minor.  It is said of him that he wrought miracles, and received revelatory visits from Mary and the Apostle John, who is said to have delivered to him a Creed.

[17] John Amos Comenius (1592-1670) was a Moravian educator and author.  Comenius was a mystic, and in his Luce in tenebris he published the prophecies and visions of Krystyna Poniatowska (a Moravian mystic, who began prophesying in 1627) and Christopher Kotterus (of Silesia, who began prophesying in 1616).

[18] Johann Heinrich Hottinger III (1681-1750) was a Swiss Theologian and Orientalist.  He served as Professor of Antiquities (1704-1710) and of Theology (1710-1717) at Marburg, and later as Professor of Theology at Heidelberg (1723-1750).  Hottinger was forced to resign his professorship at Marburg because of his belief in the possibility of some ongoing special revelation in matters treated darkly by Scripture.

[19] Petrus Hofstede (1716-1803) was a Dutch Reformed Theologian and Pastor, serving in Rotterdam.

[20] Nicholas Drabicius (1588-1671), son of a burgomaster in Moravia, was admitted to the ministry, but was forced into exile by the severe edicts of the Emperor against Protestantism.  He was more than fifty years old when his visions began.  He prophesied that the house of Austria would be crushed, that Prince Ragotski would command one of the victorious armies, and that Drabicius himself and his brethren would be restored to their native land.  However, Ragotski died, without accomplishing the defeat of the house of Austria; indeed, the house of Austria waxed in strength, rivaling its former power.  Comenius published Drabicius’ prophecies in Luce in Tenebris.

[21] Philips of Marnix (1540-1598), Lord of Saint-Aldegonde, was a Dutch statesman and proponent of the Reformation.  He is responsible for one of the earliest translations of the Bible into Dutch.

[22] Johann Jakob Hottinger (1652-1735), son of Johann Heinrich Hottinger, served as Professor of Theology at Zurich (1698-1735).  He wrote voluminously, engaging opponents of Reformed orthodoxy, including Roman Catholic theologians and Enthusiasts.

[23] The Camisards, French Protestants in southern France (the Cevennes region, and surrounding areas), engaged in an armed resistance against persecution after the Revocation of the Edict of Nantes.  As their teachers and leaders were captured, killed, or exiled, the movement fell under the influence of more mystically oriented leadership and “prophets”.