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THE
HISTORY OF THE CHRISTIAN CHURCH, from the birth of Christ to the
18th Century: including the very interesting account of the
Waldenses and Albigenses
By William Jones
First Edition 1812
Fourth Edition 1819
Fifth Edition 1826
London: Printed for the Author by W. Myers, 7, Took’s Court,
Castle Street, Holborn
[Note from the publisher. This valuable out-of-print book was carefully formatted for electronic publication by Way of Life Literature. For a catalog of other books, both current and old, in print and electronic format, contact us at P.O. Box 610368, Port Huron, MI 48061-0368, fbns@wayoflife.org (e-mail), http://www.wayoflife.org (web site).]
[Table of Contents for "A History of the Christian Church" by William Jones]
CHAPTER FIVE -- SECTION 3
A VIEW OF THE DOCTRINAL SENTIMENTS AND RELIGIOUS PRACTICES OF THE WALDENSES, COLLECTED FROM THEIR OWN WRITINGS.
Having in the former section laid before the reader the sentiments imputed to the Waldenses by four of their avowed adversaries, there can be no reasonable objection to our now permitting them to make their own apology. Their historian, John Paul Perrin, in his "Histoire des Vaudois," published at Geneva in 1619, has furnished us with two of their "Confessions of Faith," of which the following are faithful translations. Sir Samuel Morland has fixed the date of the first of them in the Year 1120. [Morland’s History of the Churches of Piedmont, p. 30.]
THE CONFESSION OF FAITH OF THE WALDENSES (A.D. 1120)
1. We believe and firmly maintain all that is contained in the twelve articles of the symbol, commonly called the apostles’ creed, and we regard as heretical whatever is inconsistent with the said twelve articles.
2. We believe that there is one God,--the Father, Son, and Holy Spirit.
3. We acknowledge for sacred canonical scriptures the books of the Holy Bible. (Here follows the title of each, exactly conformable to our received canon, but which it is deemed, on that account, quite unnecessary to particularize.)
4. The books above-mentioned teach us--That there is ONE GOD, almighty, unbounded in wisdom, and infinite in goodness, and who, in his goodness, has made all things. For he created Adam after his own image and likeness. But through the enmity of the devil, and his own disobedience, Adam fell, sin entered into the world, and we became transgressors in and by Adam.
5. That Christ had been promised to the fathers who received the law, to the end that, knowing their sin by the law, and their unrighteousness and insufficiency, they might desire the coming of Christ to make satisfaction for their sins, and to accomplish the law by himself.
6. That at the time appointed of the Father, Christ was born--a time when iniquity everywhere abounded, to make it manifest that it was not for the sake of any good in ourselves, for all were sinners, but that He, who is true, might display his grace and mercy towards us.
7. That Christ is our life, and truth, and peace, and righteousness--our shepherd and advocate, our sacrifice and priest, who died for the salvation of all who should believe, and rose again for their justification.
8. And we also firmly believe, that there is no other mediator, or advocate with God the Father, but Jesus Christ. And as to the Virgin Mary, she was holy, humble, and full of grace; and this we also believe concerning all other saints, namely, that they are waiting in heaven for the resurrection of their bodies at the day of judgment.
9. We also believe, that, after this life, there are but two places--one for those that are saved, the other for the damned, which [two] we call paradise and hell, wholly denying purgatory of Antichrist, invented in opposition to the truth.
10. Moreover, we have ever regarded all the inventions of men (in the affairs of religion) as an unspeakable abomination before God; such as the festival days and vigils of saints, and what is called holy-water, the abstaining from flesh on certain days, and such like things, but above all, the masses.
11. We hold in abhorrence all human inventions, as proceeding from Antichrist, which produce distress, [alluding probably to the voluntary penances and mortification imposed by the Catholics on themselves] and are prejudicial to the liberty of the mind.
12. We consider the Sacraments as signs of holy things, or as the visible emblems of invisible blessings. We regard it as proper and even necessary that believers use these symbols or visible forms when it can be done. Notwithstanding which, we maintain that believers may be saved without these signs, when they have neither place nor opportunity of observing them.
13. We acknowledge no sacraments (as of divine appointment) but baptism and the Lord’s supper.
14. We honor the secular powers, with subjection, obedience, promptitude, and payment. [Perrin’s Hist. des Vaudois, ch. 12.]
ANOTHER WALDENSIAN CONFESSION OF FAITH (A.D. C.1150)
The Centuriators of Magdeburgh, in their History of the Christian Church, under the twelfth century, recite from an old manuscript the following epitome of the opinions of the Waldenses of that age.
In articles of faith the authority of the Holy Scriptures is the highest; and for that reason it is the standard of judging; so that whatsoever doth not agree with the word of God, is deservedly to be rejected and avoided. The decrees of Fathers and Councils are [only] so far to be approved as they agree with the word of God. The reading and knowledge of the Holy Scriptures is open to, and is necessary for all men, the laity as well as the clergy; and moreover the writings of the prophets and apostles are to be read rather than the comments of men. The sacraments of the church of Christ are two, baptism and the Lord’s supper: and in the latter, Christ has instituted the receiving in both kinds, both for priests and people. Masses are impious; and it is madness to say masses for the dead. Purgatory is the invention of men; for they who believe go into eternal life; they who believe not, into eternal damnation. The invoking and worshipping of dead saints is idolatry. The church of Rome is the whore of Babylon. We must not obey the pope and bishops, because they are the wolves of the church of Christ. The pope hath not the primacy over all the churches of Christ; neither hath he the power of both swords. That is the church of Christ, which hears the pure doctrine of Christ, and observes the ordinances instituted by him, in whatsoever place it exists. Vows of celibacy are the inventions of men, and productive of uncleanness. So many orders [of the clergy,] so many marks of the beast. Monkery is a filthy carcass. So many superstitious dedications of churches, commemorations of the dead, benedictions of creatures, pilgrimages, so many forced fastings, so many superfluous festivals, those perpetual bellowings, [alluding to the practice of chanting] and the observations of various other ceremonies, manifestly obstructing the teaching and learning of the word, are DIABOLICAL INVENTIONS. The marriage of priests is both lawful and necessary.
About the time of the Reformation, the Waldenses who resided in the South of France, and who of course were subjects of the French king, were persecuted with the most sanguinary severity, particularly those resident in the country of Provence. In the year 1540, the parliament of Aix, the chief judicature of the province, passed a law, that "they should all of them promiscuously be destroyed, that their houses should be pulled down, the town of Merindole be leveled with the ground, all the trees cut down, and the country adjacent converted into a desert." Voltaire, speaking of this cruel decree, says, "The Waldenses, terrified at this sentence, sent a deputation to cardinal Sadoletus, bishop of Carpentras, who at that time was in his diocese. This illustrious scholar, this true philosopher, this humane and compassionate prelate, received them with great goodness, and interceded in their behalf, and the execution of the sentence was for a time suspended" [Voltaire’s Univ. Hist. ch. 116] .The sentence, nevertheless, was executed in all its rigor five years afterwards, as will be related in a future section. In the preceding year, however, (1544) as we are informed by Sleiden, in his history of the Reformation, p. 347, the Waldenses, to remove the prejudices that were entertained against them, and to manifest their innocence, transmitted to the king, in writing, the following confession of their faith.
THIRD WALDENSIAN CONFESSION (1544)
1. We believe that there is but one God, who is a Spirit--the Creator of all things--the Father of all, who is above all, and through all, and in us all; who is to be worshipped in spirit and in truth--upon whom we are continually dependent, and to whom we ascribe praise for our life, food, raiment, health, sickness, prosperity, and adversity. We love him as the source of all goodness; and reverence him as that sublime being, who searches the reins and trieth the hearts of the children of men.
2. We believe that Jesus Christ is the Son and image of the Father--that in Him all the fullness of the Godhead dwells, and that by Him alone we know the Father. He is our Mediator and advocate; nor is there any other name given under heaven by which we can be saved. In His name alone we call upon the Father, using no other prayers than those contained in the Holy Scriptures, or such as are in substance agreeable thereunto.
3. We believe in the Holy Spirit as the Comforter, proceeding from the Father, and from the Son; by whose inspiration we are taught to pray; being by Him renewed in the spirit of our minds; who creates us anew unto good works, and from whom we receive the knowledge of the truth.
4. We believe that there is one holy church, comprising the whole assembly of the elect and faithful, that have existed from the beginning of the world, or that shall be to the end thereof. Of this church the Lord Jesus Christ is the head -- it is governed by his word and guided by the Holy Spirit. In the church it behooves all Christians to have fellowship. For her He [Christ] prays incessantly, and his prayer for it is most acceptable to God, without which indeed there could be no salvation.
5. We hold that the ministers of the church ought to be unblameable both in life and doctrine; and if found otherwise, that they ought to be deposed from their office, and others substituted in their stead; and that no person ought to presume to take that honor unto himself but he who is called of God as was Aaron -- that the duties of such are to feed the flock of God, not for filthy lucre’s sake, or as having dominion over God’s heritage, but as being examples to the flock, in word, in conversation, in charity, in faith, and in chastity.
6. We acknowledge, that kings, princes, and governors, are the appointed and established ministers of God, whom we are bound to obey [in all lawful and civil concerns.] For they bear the sword for the defense of the innocent, and the punishment of evil doers; for which reason we are bound to honor and pay them tribute. From this power and authority, no man can exempt himself as is manifest from the example of the Lord Jesus Christ, who voluntarily paid tribute, not taking upon himself any jurisdiction of temporal power.
7. We believe that in the ordinance of baptism the water is the visible and external sign, which represents to us that which, by virtue of God’s invisible operation, is within us -- namely, the renovation of our minds, and the mortification of our members through [the faith of] Jesus Christ. And by this ordinance we are received into the holy congregation of God’s people, previously professing and declaring our faith and change of life.
8. We hold that the Lord’s supper is a commemoration of, and thanksgiving for, the benefits which we have received by his sufferings and death--and that it is to be received in faith and love--examining ourselves, that so we may eat of that bread and drink of that cup, as it is written in the Holy Scriptures.
9. We maintain that marriage was instituted of God that it is holy and honorable, and ought to be forbidden to none, provided there be no obstacle from the divine word.
10. We contend, that all those in whom the fear of God dwells, will thereby be led to please him, and to abound in the good works [of the gospel] which God hath before ordained that we should walk in them--which are love, joy, peace, patience, kindness, goodness, gentleness, sobriety, and the other good works enforced in the Holy Scriptures.
11. On the other hand, we confess that we consider it to be our duty to beware of false teachers, whose object is to divert the minds of men from the true worship of God, and to lead them to place their confidence in the creature, as well as to depart from the good works of the gospel, and to regard the inventions of men.
12. We take the Old and the New Testament for the rule of our life, and we agree with the general confession of faith contained in [what is usually termed] the apostles’ creed. (See Perrin’s Hist. des Vaudois, ch. 13.)
[Note: It is obvious from article # 7 above that the Waldenses of the mid-16th century rejected all of the heresies of baptism held by Rome, including infant baptism and baptismal regeneration. D.W. Cloud]
A TREATISE CONCERNING ANTICHRIST, PURGATORY, THE INVOCATION OF SAINTS, AND THE SACRAMENTS (12th or 13th centuries)
Amongst the writings of the ancient Waldenses that have reached our times, is "A Treatise concerning Antichrist, Purgatory, the Invocation of Saints, and the Sacraments." [This is the work to which the late Bishop Hurd refers us, in his "Introductory Sermons on the Study of the Prophecies," vol. 2: p. 30. Ser. 7. note (t.) where he says, "In this (twelfth century) was composed a very remarkable tract on the subject of Antichrist, which may be seen in Mede’s Works, p. 721."] Their historian, John Paul Perrin, to whom we are indebted for rescuing it from oblivion, informs us that the original manuscript, in which are also many sermons by their pastors, bears date, A.D. 1120; which is nearly half a century before the time of Peter Waldo, and about the period when Peter de Bruys was discharging his ministry in France. The treatise has indeed been attributed, and not without probability, to the pen of Peter de Bruys. Perrin says, it was carefully preserved among the inhabitants of the Alps, from whence he procured it. If we could depend with certainty upon the correctness of the date of this manuscript, it would be a very important document in the history of the Waldensian churches, because it bears internal evidence of having been written for the express purpose of exhibiting a public declaration of their reasons for separating from the communion of the church of Rome, and consequently it would throw much light upon the question of their antiquity. But it is proper to apprise the reader of one circumstance attending it, which ought to excite a doubt upon the subject; and that is, that the Scriptures are quoted in it as divided into chapters and verses, which we know was not done until after the middle of the thirteenth century. [Mr. Milner has overlooked this circumstance altogether, and reasons from this Treatise in behalf of the antiquity of those churches, as though the date it bears was unquestionable. See his History, volume 3. p. 477.] If, therefore, the original was written at the period fixed by Perrin, the chapters must have been added by a copyist.
[Note: This last statement by Jones is very important. The fact that the Scripture references are divided into chapters and verses, in itself, does not prove that the Treatise originated after the middle of the 13th century. The Treatise was copied many times from generation to generation, and it would have been very natural for scribes who copied it after the 13th century to add the chapter and verse divisions to assist the readers in locating the proper Scripture passages. I have made similar modifications when producing electronic editions of old Baptist histories. It seems to me to be very presumptuous for modern historians, on such a flimsy basis, to overthrow a date which was assigned to a document by ancient people who were in a much better position to know the truth of the matter. D.W. Cloud]
The treatise, nevertheless, whensoever written, is very interesting, and though the whole of it be too long for insertion, I shall submit to the reader a few extracts. Thus it describes Antichrist:
"ANTICHRIST is a falsehood, or deceit varnished over with the semblance of truth, and of the righteousness of Christ and his spouse, yet in opposition to the way of truth, righteousness, faith, hope, charity, as well as to moral life. It is not any particular person ordained to any degree, or office, or ministry, but it is a system of falsehood, opposing itself to the truth, covering and adorning itself with a show of beauty and piety, yet very unsuitable to the church of Christ, as by the names, and offices, the Scriptures, and the sacraments, and various other things, may appear. The system of iniquity thus completed with its ministers, great and small, supported by those who are induced to follow it with an evil heart and blind-fold--this is the congregation, which, taken together, comprises what is called Antichrist or Babylon, the fourth beast, the whore, the man of sin, the son of perdition. His ministers are called false prophets, lying teachers, the ministers of darkness, the spirit of error, the apocalyptic whore, the mother of harlots, clouds without water, trees without leaves, twice dead, plucked up by the roots, wandering stars, Balaamites and Egyptians.
"He is termed Antichrist, because being disguised under the names of Christ and of his church and faithful members, he opposes the salvation which Christ wrought out, and which is truly administered in his church -- and of which salvation believers participate by faith, hope, and charity. Thus he opposes the truth by the wisdom of this world, by false religion, by counterfeit holiness, by ecclesiastical power, by secular tyranny, and by the riches, honors, dignities, with the pleasures and delicacies of this world. It should therefore be carefully observed, that Antichrist could not come, without a concurrence of all these things, making up a system of hypocrisy and falsehood -- these, must be, the wise of this world, the religious orders, the pharisees, ministers, and doctors; the secular power, with the people of the world, all mingled together. For although Antichrist was conceived in the times of the apostles, he was then in his infancy, imperfect and unformed, rude, unshapen, and wanting utterance, he then wanted those hypocritical ministers and human ordinances, and the outward show of religious orders which he afterwards obtained. As he was destitute of riches and other endowments necessary to allure to himself ministers for his service, and to enable him to multiply, defend, and protect his adherents, so he also wanted the secular power to force others to forsake the truth and embrace falsehood. But growing up in his members, that is, in his blind and dissembling ministers, and in worldly subjects, he at length arrived at full maturity, when men, whose hearts were set upon this world, blind in the faith, multiplied in the church, and by the union of church and state, got the power of both into their hands.
"Christ never had an enemy like this; so able to pervert the way of truth into falsehood, insomuch that the true church, with her children, is trodden under foot. The worship that belongs alone to God he transfers to Antichrist himself -- to the creature, male and female, deceased -- to images, carcasses, and relics. The sacrament of the eucharist is converted into an object of adoration, and the worshipping of God alone is prohibited. He robs the Savior of his merits, and the sufficiency of his grace in justification, regeneration, remission of sins, sanctification, establishment in the faith, and spiritual nourishment; ascribing all these things to his own authority, to a form of words, to his own works, to the intercession of saints, and to the fire of purgatory. He seduces the people from Christ, drawing off their minds from seeking those blessings in him, by a lively faith in God, in Jesus Christ, and in the Holy Spirit, and teaching his followers to expect them by the will and pleasure and works of Antichrist.
"He teaches to baptize children into the faith, and attributes to this the work of regeneration; thus confounding the work of the Holy Spirit in regeneration, with the external rite of baptism, and on this foundation bestows orders, and indeed grounds all his Christianity. He places all religion and holiness in going to mass, and has mingled together all descriptions of ceremonies, Jewish, Heathen, and Christian; and by means thereof, the people are deprived of spiritual food, seduced from the true religion and the commandments of God, and established in vain and presumptuous hopes. All his works are done to be seen of men, that he may glut himself with insatiable avarice; and hence every thing is set to sale. He allows of open sins, without ecclesiastical censure, and even the impenitent are not excommunicated. He does not govern, nor does he maintain his unity by the Holy Spirit, but by means of the secular power, making use of the same to effect spiritual matters. He hates, and persecutes, and searches after, and plunders, and destroys the members of Christ. These are some of the principal of the works of Antichrist against the truth, but the whole are past numbering or recording.
"On the other hand, he makes use of an outward confession of faith; and therein is verified the saying of the apostle -- ‘They profess in words that they know God, but in works they deny him.’ He covers his iniquity by pleading the length of his duration, or succession of time, and the multitudes of his followers--concerning whom it is said in the Revelation, that ‘power is given him over every tribe, language, and nation, and all that dwell on the earth shall worship him.’ He covers his iniquity by pleading the spiritual authority of the apostles, though the apostle expressly says, ‘We can do nothing against the truth’--and ‘there is no power given us for destruction.’ He boasts of numerous miracles, even as the apostle foretold -- ‘Whose coming is after the working of Satan, with all miracles and signs, and lying wonders, and with all deceivableness of unrighteousness.’ He has an outward show of holiness, consisting in prayers, fastings, watchings, and alms-deeds, of which the apostle testified, when he said, ‘Having a form of godliness, but denying the power thereof.’
"Thus it is that Antichrist covers his lying wickedness as with a cloak or garment, that he may not be rejected as a pagan or infidel, and under which disguise he can go on practicing his villanies boldly, and like a harlot. But it is plain from both the Old and New Testaments, that a Christian stands bound by express command to separate himself from Antichrist. [Here the following scriptures are quoted at large from the Old Testament, Isaiah 52:11,12, Jeremiah 1:8, Numbers 16:21, and verse 6, Leviticus 20:24-27, Exodus 34:12,15, Leviticus 15:31, Ezekiel 2, Deuteronomy 20.] Now it is manifest from the New Testament, John 12 that the Lord is come, and hath suffered death that he might gather together in one the children of God; and it is on account of this unity in the truth, and their separation from others, that it is said in Matthew 10, ‘I am come to separate a man from his father, and to set the daughter against the mother, and the daughter-in-law against her mother-in-law, and those of a man’s own household shall be his enemies.’ Christ hath enjoined this separation upon his disciples, when he said, ‘Whosoever doth not forsake father and mother, etc. cannot be my disciple.’ And again, ‘Beware of false prophets, which come unto you in sheep’s clothing.’ Again, ‘Beware of the leaven of the Pharisees’ -- and ‘take heed lest any man seduce you, for many shall come in my name and seduce many.’ And in the book of the Revelation he warns by his own voice, and charges his people to go out of Babylon, saying, ‘Come out of her, my people, and be not partakers of her sins, that ye receive not of her plagues; for her sins are come up unto heaven, and the Lord remembereth her iniquity.’ The apostle says the same, ‘Have no fellowship with unbelievers, for what communion hath righteousness with iniquity, or what agreement hath light with darkness, or what concord hath Christ with the devil, or what part hath a believer with an infidel, or the temple of God with idols? Wherefore, come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you, and be a father unto you, and you shall be my sons and daughters, saith the Lord Almighty.’
"From what has been said, we may learn wherein consist the perverseness and wickedness of Antichrist, and that God commands his people to separate from him, and to join themselves to the holy city, Jerusalem. And since it hath pleased God to make known these things to us by his servants, believing it to be his revealed will, according to the Holy Scriptures, and admonished thereto by the command of the Lord, we do, both inwardly and outwardly, depart from Antichrist. We hold communion, and maintain unity, one with another, freely and uprightly, having no other object to propose herein, but purely and singly to please the Lord, and seek the salvation of our own souls. Thus, as the Lord is pleased to enable us, and so far as our understandings are instructed into the path of duty, we attach ourselves to the truth of Christ, and to his church, how mean soever she may appear in the eyes of men. We therefore, have thought it good to make this declaration of our reasons for departing from Antichrist, as well as to make known what kind of fellowship we have, to the end that, if the Lord be pleased to impart the knowledge of the same truth to others, those that receive it may love it together with us. It is our desire also, that if peradventure, others are not sufficiently enlightened, they may receive assistance from this service, the Lord succeeding it by his blessing. On the other hand, if any have received more abundantly from him, and in a higher measure, we desire with all humility to be taught, and instructed better, that so we may rectify whatever is amiss."
The Treatise then proceeds to sketch and succinctly to confute the numerous abominations of popery, and to show how they all tend to subvert the faith of Christ, and destroy the souls of men; but my limits will only allow of a very abridged view of this masterly statement.
"Be it known, to all in general, and to every one in particular, that these are the reasons of our separation, viz. It is for the truth’s sake which we believe--for the knowledge which we have of the only true God, and the unity of the divine essence in three persons, a knowledge which flesh and blood cannot communicate -- it is for the worship due to that only true God -- for the love we owe him above all things -- for the sanctification and honor which are due to him supremely, and above every name--for the lively hopes which we have in God through Christ--for regeneration and the renewing of our minds by faith, hope, and charity--for the worthiness of Jesus Christ, with the all-sufficiency of his grace and righteousness--for the communion of saints--the remission of sins--an holy conversation--for the sake of a faithful adherence to all the commands in the faith of Christ--for true repentance--for final perseverance, and everlasting life.
"A various and endless idolatry, in opposition to the express command of God and Christ, marks the genius of Antichrist--divine worship offered, not to the Creator, but to the creatures, visible and invisible, corporeal and spiritual, male and female--unto which creatures they present the worship of faith and hope, works, prayers, pilgrimages, and alms, oblations and sacrifices of great price--honoring and adoring them in various ways, by hymns and songs, speeches and solemnities, and celebration of masses, vespers peculiarly appropriated to them, with vigils and feast-days, hoping thereby to obtain that grace which is essentially in God alone, which is meritoriously in Christ, and which is obtained only by faith through the Holy Spirit.
"Another feature which characterizes Antichrist is the excessive love of the world, whence springs an endless train of sin and mischief in the church, as well in those that govern, as in them that officiate--both of whom sin without control. With this is connected the false hopes which Antichrist holds out, of pardon, grace, justification, and everlasting life, as things not to be sought from and obtained in Christ, nor in God through Christ, but in men, living or dead--not by that true and living faith which worketh by love, producing repentance, and influencing the mind to depart from evil, and give itself up to God."
These extracts will give the reader some notion of the manner in which the subject is handled in this Treatise; and it is unnecessary to indulge in more copious extracts. The articles entitled, "The Dream of Purgatory," and "The Invocation of Saints," are discussed with equal judgment; and in the latter, especially, the doctrine of the mediation of Jesus Christ--the perfection and all-sufficiency of his sacrifice for sin--his office as high priest, advocate, and intercessor of his church, are most clearly and nobly maintained, in opposition to the papal worship and invocation of saints. "Christ alone," say they, "hath the prerogative of interceding for his guilty people, and he obtains whatsoever he requests in behalf of those whom he hath reconciled by his death. He is the only and sole mediator between God and man, the advocate and intercessor with the Father for sinners; and so sufficient is he, that God the Father denies nothing to any one which he asks in his name. For, being near unto God, and living of himself, he prays to God continually for us; and "such an high-priest became us, who was holy, harmless, separate from sinners, and exalted above the heavens." Hence they argue, that as there is nothing attainable at the hand of God but through Jesus the mediator, how great is the folly of seeking any other intercessor! He having made expiation for the sins of his people, and having approached unto God for them, where he ever lives to intercede. "No man comes to the Father but by him." Hence he himself says, "Whatsoever ye shall ask of the Father in my name, I will do it." "Thou, O Lord, art worthy to receive the book and to unloose the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood, out of every tribe and tongue, and hast made us kings and priests unto our God." [Perrin’s Histoire des Vaudois, part 2, book 5, ch. 8.]
WALDENSIAN APOLOGY (1508)
In the year 1508, about ten years before Luther began the Reformation, and during the reign of Ladislaus, king of Hungary and Bohemia, a dreadful persecution broke out against that class of his subjects, who held the principles of the Waldenses. The latter, to justify themselves from several charges erroneously imputed to them by their adversaries, drew up an apology addressed to the king, which was still extant in the time of Perrin, and as he has handed down to us the substance of it, I shall here extract a few of the more interesting particulars.
1. It was said of them, by their adversaries, that a man might leave his wife when he pleased. On which they reply, that "matrimony is a bond which nothing but death can dissolve, except the crime of fornication, as saith the Lord Jesus Christ;" and also the apostle Paul, 1 Corinthians 7, saith, "Let not the wife depart from her husband, nor the husband put away his wife."
2. A second calumny regards a community of goods and wives--to which they reply, "that marriage was of old ordained by God in Paradise; that it was designed as an antidote against adultery; and that it is recorded by the apostle, when speaking of this subject, "Let every man have his own wife, and every woman her own husband." Also, that "the husband ought to love his wife as Christ loveth the church," and that such as are married ought to live holily together with their children in the fear of God. That as for goods, every one hath possessed his own at all times and in all places--they never having had any such intercommunity among them, as tended in the smallest degree to derogate from that lawful propriety which every one has by right to his own estate.
3. Another scandalous charge was, that they worshipped their barbs or pastors. The grossness of this calumny, indeed, sufficiently refuted itself. At one time they are represented as setting aside the necessity of the pastoral office altogether, and making its peculiar duties common to every member--at others they are charged with holding their pastors in such estimation, that they paid them divine honors. The Waldenses refer, on this subject, to their own writings, in which they have shown that God alone is the object of worship, and that they never intended to give that to any creature. And that as to their pastors, regarding them as those by whom they have heard the word of reconciliation, they consider themselves as bound in conscience and duty to treat them with kindness, and to esteem them in love for their work’s sake.
4. They have been accused of maintaining that it was in no instance lawful to swear. In reply to that, they say that "some oaths are certainly lawful, tending both to the honor of God and the edification of their neighbor," instancing Hebrews 6:17. That "men swear by a greater than themselves, and an oath made for confirmation is an end of all strife." They also allege that it was enjoined upon the people of Israel, Deuteronomy 6, to swear by the name of the Lord--and also the oath made betwixt Abimelech and Isaac, Genesis 26, and that of Jacob, Genesis 31.
5. Another calumny was, that they showed no reverence to sacred places, maintaining that it is not a more grievous sin to burn a church than to break open another house. To defend themselves against this charge they say, "That neither the place nor the pulpit makes a man holy--and that those are greatly deceived who think the better of themselves because of the dignity of the place. For what was greater than Paradise, or what more pure than heaven." Notwithstanding which, man was driven out of Paradise, because he sinned there; and the angels were expelled from heaven, that they might be an example to all succeeding ages, teaching us that it is neither the place, nor its grandeur and dignity, but innocence of life that makes a man holy."
6. Again; they were charged with holding, that the civil magistrate ought not to sentence any one to death. To which they answer, "that it is written, a malefactor shall not be suffered to live; and that without correction and discipline, doctrine serves to no purpose, neither would judgments be known or wickedness punished. That therefore, just anger is the mother of discipline, and patience without reason the seed of vices, encouraging the wicked to proceed in their excesses." True it is, that they complained of the conduct of the magistrates in delivering them up to death, without any other knowledge of them than they had obtained from the priests and monks who pretended to discover errors in them, and then exclaiming against them as abuses which they had introduced into the church, condemned them as heretics, and delivered them up to the secular power. Moreover, they regarded it as both unwise and cruel, on the part of the magistrates, to give credit to men so carried away with passion as were the priests, and that they should put to death so many poor innocent persons without having either heard or examined them.
7. Allied to the foregoing was another slander, tending to render them odious to kings and princes, namely, "that a layman in a state of grace hath more authority than a prince living in mortal sin." In reply to that imputation, they said, "that every one ought to be subject to those who are placed in authority--that it is their duty to obey them, to honor them with double honor, to be subject to them with allegiance, and promptly paying them tribute," etc.
8. The next charge was, that the Waldenses affirmed the pope had no authority over the kings and princes of the earth, who derived their authority from God alone; and on which account they took occasion to call them Manichaeans. They replied, "We believe that the holy Trinity created all things, both visible and invisible, and that [Jehovah] is Lord of all things in heaven, earth, and hell, as it is written, ‘All things were created by him, and without him was not any thing made that was made.’"
9. It was further alleged against them, that they objected to the payment of tithes--that priests might lawfully be put to death, or dispossessed of their tithes, which any one might retain without scruple of conscience. And it is certain, says their historian, that could the Waldenses have appropriated their tithes to any other purpose than the maintenance of those whom they regarded as "dumb dogs," drowsy watchmen, slow bellies, deceivers, and deceived, they would have done it; but as they had not power to detain them, none of them made any disturbance about the matter. It indeed appears, that in what depended upon their own voluntary choice, they gave nothing to such persons, nor cared for any of their helps after death, of which the priests complained, and thence took occasion to accuse them as heretics. But let us hear them upon the subject of revenge. "The Lord knowing that we should be delivered up, said ‘Beware of men.’ But he never teaches or counsels his elect to slay any one, but on the contrary, to ‘love their enemies.’ When the disciples said to him, ‘shall we call for fire from heaven and consume them?’ Christ answered, ‘Ye know not what spirit ye are of.’ Also the Lord said to Peter, ‘Put up thy sword into its place,’ etc. Besides, temporal distresses ought to be despised and sustained with patience, for in them nothing happens that is new. Whilst we are here, we are the Lord’s threshold, to be beaten like corn when it is separated from the chaff."
10. Claude de Rubis, a virulent catholic writer, who compiled the history of the city of Lyons, defames them by saying, that, having retired from the city of Lyons, and taken refuge among the Alps, the Waldenses, like the rest of the inhabitants of the vallies had become sorcerers -- and indeed, says he, there are two things which commonly accompany each other, that is heresy and sorcery, as hath been verified in the cities and provinces which have admitted heresy amongst them. To justify themselves against this foul aspersion, they say, "Those act against the first precept of the decalogue, who believe the planets can control the free-will of man. Such do, in effect, esteem the planets to be gods; for they attribute to the creature that which is the peculiar province of the Creator. Against such the prophet Jeremiah saith, "Learn not the way of the heathen, and be not afraid of those things at which the heathen are dismayed." Paul also says to the Galatians, "Ye observe days and months, and times, and years. I am afraid of you, lest I have bestowed on you labor in vain." They also act against this commandment who believe in sorcerers and diviners, for such believe the demons to be gods. The reason is, because they ask that of demons which God alone can grant, viz. to discover things that are secret, and to reveal the truth of things to come, which is forbidden by God. Leviticus 19. "Thou shalt not regard them that have familiar spirits, neither seek after wizards. Moreover, thou shalt not divine nor give any heed to dreams. Thou shalt not be an enchanter, neither take counsel with familiar spirits, or wizards, nor inquire the truth among the dead, for all these things are an abomination to the Lord." And as to the punishment which God, in a way of vengeance, inflicts upon such, we read in the book of Kings, that "Elijah demanded of Ahaziah, saying, What! is there no God in Israel, that ye go to inquire of Baalzebub, the god of Ekron? Now, therefore, thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." Saul died, because he had prevaricated with the commandment that God had given him: he kept it not, neither put his trust in the Lord, but asked counsel of a witch: wherefore the Lord slew him, and transferred his kingdom to David the son of Jesse. It is also said, in the book of Leviticus, that, "whosoever shall turn aside to enchanters and wizards, I will lay my hand upon him, and cut him off from the midst of his people." Every one ought to know that all enchantment, or conjuration, or charms, or spells, carried for a remedy to men or beasts, are of no avail, but on the contrary a snare and ambush of the old adversary the devil, through which he endeavors to deceive mankind.
11. One more charge against them is, that they compelled their pastors to follow some trade. Their answer to this is surely a very satisfactory one. "We do not think it necessary, say they, that our pastors should work for their bread. They might be better qualified to instruct us if we could maintain them without their own labor; but our poverty has no remedy." [Perrin’s Hist. des Vaudois b. ch. 4, and Usher de Christ. Ecclea. succ. et statu. 1243.]
The catholic writers frequently reproach them with making little or no account of the pastoral office--affirming that they made the duty of preaching the gospel common to every member of the church, both male and female; and that they allowed persons who had not the suffrages of the church, to administer the ordinances of gospel worship. That this was an unfounded accusation has been very satisfactorily shown by Dr. Allix, whose researches into the history of those churches entitle him to the gratitude of posterity. I subjoin the substance of his defense of them against this charge.
1. Bernard, abbot of Foncaud, in his Treatise against the sect of the Waldenses ch. 6, accuses only some of them of having no pastors; which shows, as he very properly remarks, that the body of that church had a fixed ministry before the end of the twelfth century. There is, therefore, nothing in this to support the charge of their making light of the pastoral office; for it is only what has happened to societies of Christians in every age of the world, to be for a time without presbyters or pastors, until the great Head of the Church raises up among them persons properly qualified by age, experience, and gifts, to take the oversight of their brethren, to labor in the word and doctrine, and rule the church of God. It is plain that it was so with the first churches for a time. Acts 14:23, Titus 1:5.
2. Reinerius Saccho, who lived about the year 1250, acknowledges that in Lombardy, where he himself resided, they had their bishops or pastors; "Lombardiam intrantes, visitant episcopos suos," are his words, chap. 5, that is, "when they come into Lombardy they visit their elders." Again, Matthew Paris (under the year 1243) speaks of a bishop of the Paterines in Cremona, who was deposed by them for fornication. And, further, Pilickdorf, a writer quoted by Bossuet in his history of the Variations, p. 223, says, "they do not approve of a layman’s celebrating the eucharist," ch. 1, which sufficiently proves, says Dr. Allix, that they made a signal difference between the people and their pastors. [Dr. Allix’s Remarks, p. 239.]
3. Commenius, who published a Synopsis of the discipline of the churches of Bohemia, dwells particularly upon this article; and shows that "a stated ministry was always considered as a matter of great importance among the Waldensian churches." A dreadful persecution broke out against the Bohemian brethren, in the days of Commenius, which produced such havoc among them, that he himself was "the only surviving bishop that escaped." The scattered brethren, in process of time, elected three persons as qualified for the pastoral office, but "found themselves greatly perplexed about their ordination." Having understood that there were some Waldensian churches on the confines of Moravia and Austria, to satisfy their own scruples, as well as those of others, they resolved to send Michael Zambergius, one of their pastors, with two other persons, to find out those Waldenses, and give them an account of what had passed among them, and especially to ask their advice upon the matter in hand. They met with one Stephen, a Waldensian bishop, who sent for others also residing in that quarter, with whom they had a conference upon the doctrines of the gospel and the state of their churches, and by them the said three pastors were ordained by the imposition of hands. "Hence," says Dr. Allix, "it is abundantly evident, that as the Waldenses have preserved the faith that was committed to them, so have they been as careful to preserve entire amongst them the ancient discipline of the church -- and, hence it will follow, that nothing can be more false than what is pretended, viz. that they had no kind of lawful ministry among them, but that laymen took upon themselves the power of preaching, of ordaining ministers, and administering ordinances." [Allix’s Remarks, p. 245.]