28

THE WALDENSES AND ANABAPTISTS ALIKE.

neither go in yourselves, neither suffer ye them that are entering, to go in. Wo unto you, ve devour widows' houses.' And pray, should one of the company say, against whom are these woes pronounced, think you?'-he would reply, 'Against the clergy and the monks. The doctors of the Roman church are pompous, both in their habits and their manners; they love the uppermost rooms, and the chief seats in the synagogues, and to be called, rabbi, rabbi. For our part, we desire no such rabbis. They are incontinent. We live each in chastity, with his own wife. They are the rich and avaricious, of whom the Lord says, 'Wo unto you, ye rich, for ye have received your consolation;' but we, having food and raiment, are therewith content.' They are voluptuous, and devour widows' houses;-we only eat to be refreshed and supported. They fight, and encourage wars, and command the poor to be killed and burnt, in defiance of the saying, 'He that taketh the sword shall perish by the sword.' For our part, they persecute us for righteousness' sake. They do nothing but eat the bread of idleness-we work with our hands. They monopolize the giving of instruction, and wo be to them that take away the key of knowledge.' But, among us, women teach as well as men; and one disciple, as soon as he is informed himself, teaches another. Among them, you can hardly find a doctor who can repeat three chapters of the New Testament by heart;-but of us, there is scarcely man or woman who doth not retain the whole. And because we are sincere believers in Christ, and all teach and enforce a holy life and conversation, these scribes and pharisees persecute us to death, as their predecessors did Jesus Christ."

6

"The plan adopted by the Waldenses for engaging the attention of others to the word of God, as described by Reinerius in the foregoing extract, is both simple and striking, and deserves the attention of missionaries in the present day. It seems to have been prosecuted for several centuries, even beyond the time of the reformation, as appears from the following circumstance :-"The first editor of the complete book of Reinerius, was Father Gretzer, who published it in the year 1613. In the margin of that work, opposite to the passage quoted, he has placed these words: This is a true picture of the heretics of our age, particularly of the anabaptists.' There are few of the baptists of the present day, it is to be hoped, who would blush to own an alliance with either of the old Waldensian preachers, or the heretical baptists referred to by this father of the catholic church, at least in this part of their conduct; and, indeed, it would be well if all our missionaries and private christians of the present day were as conversant with the word of God as the Waldenses, even in that dark age, appear, from the testimony of their very enemies, to have been."

CARDINAL HOSIUS, a learned and zealous champion for the papacy, who presided at the council of Trent, lived during the Lutheran reformation, and wrote a history of the heresies of his own times, in which he says, "The leprosy of the Waldenses spread its infection throughout all Bohemia; and following the doctrine of Waldo, the greatest part of that kingdom separated itself from the church of Rome."

Then follows Mr. Jones' description of the rise of the inquisition, and the armies of the crusades, by which vast multitudes of these people were slain.

SECTION III.

ALBIGENSES.

Their terrible persecutions, and dispersion.

As these people were the same in their sentiments and general character as the Waldenses, and took their name from the city of Alby, in France, as has already been related, I shall confine my remarks to the terrible sufferings which they endured, and the scenes of havoc and slaughter to which they were exposed, and the general dispersion of those who survived into other countries. Mr. Jones goes on to describe the efforts of the court of Rome and its col

PERSECUTION OF THE ALBIGENSES.

29

leagues by their usual means to put a stop to the progress of this alarming heresy, which, under the protection, or by the connivance of the courts of Toulouse, the viscount of Beziers, and several others of the French nobility, in 1200, had filled both the city of Toulouse and eighteen other principal towns in Languedoc, Provence and Dauphiny with Waldenses and Albigenses. But the pope's measures of persecution were slow in their operation, although prosecuted under the agency of Dominic, the grand inquisitor, whose appointment at first had special reference to this undertaking. The pope was dissatisfied, new plans were laid, apparently more mild and conciliatory, but their infernal treachery and their terrible results we shall soon discover.

The unsuspecting brethren agreed on holding a public debate on the points at issue between them and their opponents, and laid down the rules by which they were willing it should be conducted.

"The proposal was so reasonable that it could not with decency be rejected; it was, therefore, accepted by the bishops and monks. The place of conference agreed upon was Montreal, near Carcassone, in the year 1206. The umpires on the catholic side were the bishops of Villeneuse and Auxerre; and, on that of the Albigenses, R. de Bot and Anthony Riviere. On the part of the latter, several pastors were appointed to manage the debate, of whom Arnold Hot was the principal. He arrived first at the appointed place. A bishop of the name of Eusus met him on behalf of the papacy, accompanied by the renowned Dominic, two of the pope's legates, and several others of the catholic clergy. The points which Arnold undertook to prove were, that the mass and transubstantiation are idolatrous and unscriptural; that the church of Rome is not the spouse of Christ; and that its polity is of a pernicious and wicked tendency. Arnold drew up certain propositions upon these points, which he transmitted to the bishop, who required fifteen days to answer them, which was granted. On the appointed day, the bishop appeared, and produced a large manuscript, which was read in the public assembly. Arnold requested that he might be permitted to reply by word of mouth, only entreating their patience if he took a considerable time in answering so prolix a writing,-and fair promises were made him of a patient hearing. He then discoursed for four days upon the subject, with such fluency and readiness, such order, perspicuity, and forcible reasoning, that a strong impression was produced on the audience. Arnold at length called upon his opponents to defend themselves. What they said on the occasion we are not informed, but the cause of the abrupt termination of the conference is a fact allowed on all hands, and may possibly suggest what was the real state of the controversy. For, while the pope's legates were disputing with Arnold, the umpire of the papal party, the bishop of Villeneuse, declared that nothing could be determined because the army of the crusaders was at hand. What he asserted, alas! was but too true; the papal armies advanced, and by fire and faggot, instantly decided all the points of the controversy; and, if we may place any reliance upon writers of unimpeachable veracity, the armies employed by pope Innocent III. destroyed about two hundred thousand of them in the short space of a few months.9 Arnold and his brethren, indeed, might have been fully assured that it never was the intention of the pope to submit to any decision of the controversy by argument which might happen to be unfavorable to his party. The acquiescence of his holiness in the proposal to discuss the differences between the parties in a public disputation, was, in all probability, a mere manœuvre, intended only to amuse the Albigenses, and gain time till the armies that were preparing with a view to destroy them might be in readiness.10

And in this manner the crusading armies of the pope went on in the work of death, until the multitude of people now under consideration were either put to the sword or driven into exile. The war continued about twenty years, in which time, it has been computed, that a million of persons bearing the name of Albigenses were put to death.1

This brings us toward the middle of the thirteenth century. Nearly three hundred years more intervened before the opening scenes of the reformation. Although the name of the Albigenses was, in a measure, lost from the time of their dispersion as above related, yet we shall see it frequently occurs in incidental references to the heretics and dissenters in almost all parts of Europe. As the old name of Waldenses, in all after times, was generally employed to describe the people now under consideration, I shall use it in my brief and general details of their sufferings, emigrations and successes.

8 Perrin's Hist. of Albigenses, B. III., ch. 2.

Dr. Grosvernor's sermon against popery, at Salter's Hall, 1735.

10 Ch. Hist., p. 373.

1 Mede on the Apocalypse, p. 503, and Newton on the Prophecies, Vol. II., p. 287, 8th ed. 1789. Clark, in his Martyrology, doubles the number.-Jones.

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VOLTAIRE'S ACCOUNT OF THE WALDenses.

Affairs of the Waldenses from 1230 to 1530

Only a few detached sentences can be given under this head, which I shall select mostly from Jones and Orchard.

During the long period of time now under review, which is scarcely equal to that which has elapsed since the reformation, the circumstances of the Waldenses were always afflictive, but, at some periods, and in some places and countries, they were much more so than others. The church of Rome, with the aid of the inquisition and the armies of crusaders, which were always ready to lend their assistance for the suppression of heresy at any point where their forces were directed, was never more active nor powerful than in the three centuries preceding the reformation. But notwithstanding this condition of this august establishment, so many were the contests of the pope with secular princes, whose affairs he attempted to regulate and control, and so violent were the wars of the different catholic states with each other, that these obnoxious dissenters had, in different locations, seasons of temporary repose.

One of the severest conflicts of his holiness with his refractory and rebellious sons, was that maintained against Frederick II., emperor of Germany in 1250. "After the death of Frederick, the establishment of the inquisition met with less obstruction. The affairs of Germany had been left by him in great disorder. Italy was without a prince, and the Milanese under the control of the pope. The latter,' says Limborch, now determined to extirpate all heresy, which had greatly increased during the preceding

war.

About the year 1330, an inquisitor by the name of Echard, after inflicting cruelties with great severity for a length of time on the Waldenses, became a convert to their cause, and was soon after, by his brother inquisitors, committed to the flames.

In 1370 a company of Waldensian youths from Dauphiny, in France, made a settlement in Cabalria, in Italy, where they remained under the protection of their landlords until the reformation.

"I believe I must interrupt the narrative," says Mr. Jones, " for the purpose of introducing a short extract from that lively French writer, Monsieur Voltaire, in which he furnishes us with an estimate of the character of the Waldenses in France, of whom we have been speaking. It is interesting to compare the opinions of different writers upon any particular subject; and the reader cannot be displeased at having an opportunity of seeing how nearly, on this topic, those of Voltaire, a man of no religion, coincided with the sentiments of the liberal Sleidan, and the incomparable Thuanus, to both of whom we have already had occasion to advert, and shall again in the sequel."

"In the twelfth century," says Voltaire, "there was one Peter Waldo, a rich merchant of Lyons, whose piety and errors are said to have given rise to the Vaudois, (Waldenses.) This man, having retired with several poor people whom he maintained, to the desert valleys betwixt Provence and Dauphiny, acted both as their high priest and father, instructing them in his doctrine, in which he differed very little from the Albigenses, or from Wickliffe, John Huss, Luther, and Zuinglius, in regard to several of the chief articles. These men lived a great while in obscurity, busied in the culture of barren lands, which, with indefatigable industry, they rendered fit for corn and pasture; a proof of our being greatly to blame, if through neglect we suffer any part of France to be uncultivated. The neighboring grounds were let to them on leases; and they improved them by their labor so as to maintain themselves, and to enrich their landlords, who never complained of their behavior. In the space of two hundred and fifty years, their number increased to near eighteen thousand, who were dispersed in thirty small towns, besides hamlets. All this was the fruit of their industry. There were no priests among them, no quarrels about religious worship, no law suits; they determined their differences among themselves. None but those who repaired to the neighboring cities knew that there existed any such thing as mass or bishops. They prayed to God in their own jargon ;3 and, being continually employed, they had the happiness to know no vice. This peaceful state they enjoyed for about two hundred years, since the wars against the Albigenses, with which the nation had been wearied. When mankind have long rioted in cruelty, their fury abates and sinks into langor and indifference: as we see constantly

2 Limborch's Inquisition, ch. 15.

3 What Mons. Voltaire means by this uncouth speech is, that the Waldenses had no liturgy or forms of public prayer.-Jones.

VALLEYS OF PIEDMONT.

31

verified both in the case of individuals and whole nations. Such was the tranquility which the Waldenses enjoyed, when the reformers of Germany and Geneva came to hear that there were others of the same persuasion as themselves. Immediately they sent some of their ministers, a name given to the curates of the protestant churches, to visit them, and since then, the Waldenses are but too well known."

So far, Mons. Voltaire; whose narrative, considering the principles of the author, is as candid and correct as could be reasonably expected.

In 1260, that is, a little less than half a century after the destruction of the Albigensian churches and the waste of a million of inoffensive lives, it is as serted on good authority, that the Gospelers and Berengarians (other names for the same people), amounted to eight hundred thousand persons.5

In the dark ages of which we are speaking lived Wickliffe, Lollard, Huss, Jerome and other evangelical reformers, who, if not baptists themselves, yet by their preaching and publications greatly promoted the baptist cause.

In the thirteenth century, from the accounts of catholic historians, all of whom speak of the Waldenses in terms of complaint and reproach, they had founded individual churches, or were spread out in colonies in Italy, Spain, Germany, the Netherlands, Bohemia, Poland, Lithuania, Albania, Lombardy, Milan, Romagna, Vicenza, Florence, Valeponetine, Constantinople, Philadelphia, Sclavonia, Bulgaria, Diognitia, Livonia, Sarmotia, Croatia, Dalmatia, Briton and Piedmont."

Valleys of Piedmont, and the remaining history of the Waldenses.

I have thus far omitted any particular description of this location, which for many ages was the famous abode of this interesting people, that I might under one head group together some of the principal facts pertaining to them and their country.

As I have already given a general view of the affairs of the Waldenses, as scattered far and wide in all countries for many ages, this short article will be confined to a description of the small territory in which they acquired a more permanent residence; where for many centuries they lived in a measure unmolested by the church of Rome, maintained a separate existence as a distinct community, and established a character as witnesses for the truth, which has won the admiration of all the friends of evangelical piety in all parts of the world.

Sir Samuel Morland, Dr. Allix, Mr. Perrin, Mr. Milner and others, have all given very full and friendly accounts of the people of the valleys. These were all pedobaptist writers. Of the baptists, D'Anvers, Robinson, Jones and Orchard have paid special attention to the Waldenses; they wrote at different periods, and each succeeding writer has availed himself of the labors of his predecessor. This short article will be composed of selections of them all. I shall begin with Jones.

A concise description of the valleys of Piedmont and the Pyrenees, with some account of the life and doctrine of Claude, bishop of Turin.

"The principality of Piedmont, derives its name from the circumstance of its being situated at the foot of the Alps-a prodigious range of mountains, the highest indeed in Europe, and which divides Italy from France, Switzerland and Germany. It is bounded on the east by the duchies of Milan and Montferrat; on the south by the county of Nice, and the territory of Genoa; on the west by France; and on the north by Savoy. In former times it constituted a part of Lombardy, but more recently has been subject to the king of Sardinia, who takes up his residence at Turin, the capital of the province, and one of the finest cities in Europe. It is an extensive tract of rich and fruitful valleys, embosomed in mountains which are encircled again in mountains higher than they, intersected with deep and rapid rivers, and exhibiting in strong contrast the beauty and plenty of Paradise, in sight of frightful precipices, wide lakes of ice, and stupendous mountains of never-wasting snow. The whole

4 Voltaire's Universal History, Vol. II., p. 338; 12mo., edit. Edin., 1783.

5 This, no doubt, included not merely church members, but the whole population. Mr. Orchard thinks differently, and estimates them all at upwards of three millions.

In this country I shall give an account of Waldenses under a separate head,

32

CLAUDE, BISHOP OF TURIN.

country is an interchange of hill and dale, mountain and valley-traversed with four principal rivers, viz. the Po, the Tanaro, the Stura, and the Dora, besides about eight and twenty rivulets, great and small, which, winding their courses in different directions, contribute to the fertility of the valleys, and make them resemble a watered garden.

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"The Pyreneen mountains which separate France from Spain, extend from the Mediterranean Sea to the Atlantic Ocean; that is, at least two hundred miles, and in breadth at several places more than one hundred. The surface is, as may naturally be expected, wonderfully diversified. Hills rise upon hills, and mountain over mountain, some bare of verdure, and others crowned with forests of huge cork trees, oak, beach, chestnuts and evergreens. "A spectator taking his stand on the top of the ridge of these mountains, will observe, that at the foot, on the Spanish side, lie Asturias, old Castile, Arragon, and Catalonia; and on the French side Guienne, and Languedoc, Toulouse, Bearn, Alby, Boussillon, and Narbonne, all of which places were remarkable in the darkest times for harboring Christians who were reputed heretics. Indeed, from the borders of Spain, throughout the greatest part of the south of France, among and below the Alps, along the Rhine, and even to Bohemia, thousands of the disciples of Christ, as will hereafter be shown, were found even in the very worst of times, preserving the faith in its purity, adhering to the simplicity of Christian worship, patiently bearing the cross after Christ: men distinguished by their fear of God, and obedience to his will, and persecuted only for righteousness' sake."

CLAUDE, BISHOP OF TURIN.-This bold reformer, who came to this See about 817, has been called the Wickliffe of his age; and, although he probably never entirely separated from the catholic church, yet such was his opposition to the prevailing superstitions of the times, as to afford material aid to the cause of dissenters. His first attack was on the worship of images, and the following quotations will show us his mode of reasoning on the subject:—

"When I came to Turin, I found all the churches full of abominations and images; and because I began to destroy what every one adored, every one began to open his mouth against me.

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God commands one thing, and these people do quite the contrary. God commands us to bear our cross, and not to worship it; but these are all for worshiping it, whereas they do not bear it at all—to serve God after this manner is to go a whoring from him. For if we ought to adore the cross, because Christ was fastened to it, how many other things are there which touched Jesus Christ, and which he made according to the flesh? Did he not continue nine months in the womb of the virgin? Why do they not then on the same score worship all that are virgins, because a virgin brought forth Jesus Christ? Why do they not adore mangers and old clothes, because he was laid in a manger and wrapped in swaddlingclothes? Why do they not adore fishing-boats, because he slept in one of them, and from it preached to the multitudes, and caused a net to be cast out, wherewith was caught a miraculous quantity of fish? Let them adore asses, because he entered into Jerusalem upon the foal of an ass; and lambs, because it is written of him-Behold the Lamb of God that taketh away the sin of the world.' But these sorts of men would rather eat live lambs than worship their images! Why do they not worship lions, because he is called 'the Lion of the tribe of Judah?' or rocks, since it is said, and that rock was Christ?' or thorns, because he was crowned with them? or lances, because one of them pierced his side?

"All these things are ridiculous, and rather to be lamented than set forth in writing; but we are compelled to state them in opposition to fools, and to disclaim against those hearts of stone, which the arrows and sentences of the word of God cannot pierce. Come to yourselves again, ye miserable transgressors; why are ye gone astray from the truth, and why, having become vain, are ye fallen in love with vanity? Why do you crucify again the Son of God, and expose him to open shame, and by these means make souls by troops to become the companions of devils; estranging them from their Creator, by the horrible sacrilege of your images and likenesses, and thus precipitating them into everlasting damnation."7

"It is certain," says Mr. Orchard, "these valleys, at an early period in the Christian era, became an asylum to the worshipers of the Redeemer; who, at the remotest period, were known by the term Credenti, believers.8 However remote their antiquity, no record exists as to any of these churches being apostolical, though the fact is beyond all contradiction that early and late dissidents in religion were found in these valleys, and in other provinces, who were never in connection with the church of Rome, 10

Though we have no document proving the apostolic foundation of these churches, yet it becomes evident that some communities did exist here in the second century, since it is recorded, they practised believers' baptism by immersion. Whether these societies were gathered by the apostles, or their successors, or whether they originated with those emigrants who left the cities under the persecuting edicts of Marcus Aurelius Antonius, we have no means of deciding. We have already observed from Claudius Seyssel, the popish arch

7 Jones' Ch. Hist., pp. 246-255. Allix's Ch. of Pied., ch. 1, p. 2.

1 D. Belthazar, in Bap. Mag., Vol. I., p. 167.

8 Robinson's Res., p. 461.

10 Robinson's Res., pp. 425, 440, 448