[1081] Pseudo-Rainerius: 'fere nulla est terra, in qua hæc secta non sit.'

[1081] Pseudo-Rainerius: 'fere nulla est terra, in qua hæc secta non sit.'

[1082] Herzog, pp. 378 sqq.

[1083] Leger dates, without any proof, the Nobla Leyczon and the Waldensian Catechism from the year 1100; the Confession of Faith, the tracts on Purgatory and the Invocation of Saints, from 1120; the book on Antichrist from 1126.

[1084] Given in the original by Herzog, pp. 444-457, from the Geneva MS., with the variations of the Dublin text. Herzog assigns it to the year 1400. Ebrard, Ueber das Alter der Nobla Leyczon, in the Zeitschrift für histor. Theologie, 1864, and in his Kirchengesch. Vol. II. p. 193, traces it to the beginning of the thirteenth century, and defends the date of the Geneva MS., that the work was written fully eleven hundred years after St. John wrote, 'It is the last time' (1 John ii. 18), i.e., about 1200.

[1085] See the comparison in Dieckhoff, pp. 377 sqq.

[1086] See Vol. III. pp. 757 sqq.

[1087] Leger, Monastier, and Hahn trace it to the beginning of the twelfth century.

[1088] Dieckhoff (pp. 98-115), from an imperfect knowledge of the Waldensian Catechism (as given by Perrin and Leger), maintained the priority of the Bohemian Catechism, and charged the Waldenses with gross plagiarism. Dr. Herzog (pp. 324 sq.) inclined to the same opinion, but with some qualification, and first edited the original text of the Waldensian Catechism from the Dublin MSS. in the Romance language (pp. 438-444). Since then Prof. Von Zezschwitz, of Erlangen, has published (1863) both Catechisms in their authentic form, with an elaborate argument for the priority of the Waldensian from internal evidence and from its affinity with other undoubted Waldensian documents. Ebrard (Vol. II. p. 491) assents to this view, and says: 'The Waldensian Catechism is thoroughly and characteristically Waldensian.' But Palacky traces both to a Bohemian Catechism (of about 4 pages) which he found in the imperial library of Vienna, and published, with a Latin version, in his Docmnenta relating to Hus (pp. 703, 708). The authorship of Hus, however, is a mere conjecture ('cuius autor Hus esse videtur'). The resemblance extends only to a few questions, and does not settle the point of priority; for Palacky himself admits that the Waldenses were in Prague as early as 1408, and known to Hus. 'The Hussites,' he says (Das Verhältniss der Waldenser, etc., p. 20), were both disciples and teachers of the Waldenses, but more the latter than the former.'

[1089] Las interrogations menors. The more extensive work on Antichrist was likewise arranged in questions and answers.

[1090] That is, Discipulus. In other copies, L'enfant.

[1091] Hus begins with Ques. 7 (Quid est fides? Respondet S. Paulas in Ep. ad Hebr., etc.), and gives the substance of Ques. 6, but omits Ques. 1-5, and has no trace of a threefold division.

[1092] Hus begins with Ques. 7 (Quid est fides? Respondet S. Paulas in Ep. ad Hebr., etc.), and gives the substance of Ques. 6, but omits Ques. 1-5, and has no trace of a threefold division.

[1093] That is, hinzunahen.

[1094] Hus begins with Ques. 7 (Quid est fides? Respondet S. Paulas in Ep. ad Hebr., etc.), and gives the substance of Ques. 6, but omits Ques. 1-5, and has no trace of a threefold division.

[1095] The Waldensian Catechism begins with the subjective faith, the Bohemian Catechism (Ques. 1O) with the objective faith, as laid down in the Creed. Hus agrees with the former.

[1096] The Waldensian Catechism begins with the subjective faith, the Bohemian Catechism (Ques. 1O) with the objective faith, as laid down in the Creed. Hus agrees with the former.

[1097] The distinction between credere Deum, credere Deo, and credere in Deum often occurs in the writings of Hus and in the Catechism ascribed to him (Palacky, p. 710).

[1098] The distinction between credere Deum, credere Deo, and credere in Deum often occurs in the writings of Hus and in the Catechism ascribed to him (Palacky, p. 710).

[1099] This is fuller than 'the common Christian faith' in the Bohemian Catechism (Ques. 9).

[1100] This is fuller than 'the common Christian faith' in the Bohemian Catechism (Ques. 9).

[1101] According to the mediæval tradition. Hus puts the names of the apostles before each article, and adds the damnatory clause of the Athanasian Creed.

[1102] The distinction between credere Deum, credere Deo, and credere in Deum often occurs in the writings of Hus and in the Catechism ascribed to him (Palacky, p. 710).