"I will give power unto
my two witnesses, and they shall prophesy," &c.--Rev.
11:3,4.
1. Taking the general
features of this prophecy, it appears to have had a more exact
accomplishment in the Albigensian and Waldensian churches, than
in any other statement of religious communities on record. This
application to them of the terms, the two candlesticks and two
witnesses, appears more reasonable than any other exposition
given. It is rather remarkable that these two churches took for
their emblem a candlestick and seven stars, surrounded with a
motto of "the light shining in darkness." [Note from
Way of Life Literature: The symbolic application of Revelation
11:3,4 to the Waldensian communities can only be a very secondary
application of the passage, at best. The true interpretation is
the literal one that views the witnesses as men who will live and
witness in Jerusalem and perform miracles during the Great
Tribulation described in Revelation 4-18.]
2. It has been asserted
with considerable grounds of probability, that the gospel was
preached in Gaul (France) by the great apostle of the Gentiles:
but we have no records that mention, with certainty, the
establishment of Christianity n Transalpine Gaul, before the
second century. Pothinus, or Photinus, a man of exemplary
piety and zeal, set out from Asia, and labored in the Christian
cause with success among the Gauls; that from his efforts
churches were established at Lyons and Vienne, of which Photinus
himself was the first pastor. Irenaeus is supposed to have
visited Lyons about A.D. 158, and succeeded to the pastorate of
that church after Photinus’s death. While Irenaeus held this
situation, the churches experienced a severe persecution, under
the emperor Marcus Aurelius, of which Irenaeus gave some
particulars to the churches of Asia. He asserts, that the
heathens were very bitter against the followers of the Redeemer.
The vilest calumnies were propagated against them, consequently
they were prohibited appearing in any house except their own;
they were forbidden to appear in the baths, in the markets, or in
any public places. The first attack came from the populace by
means of shouts, blows, dragging their bodies, plundering their
goods, with all the indignities and indecencies that might be
expected from a fierce and outrageous multitude. Many were
hurried to the magistrates--others were led to martyrdom. Some
professors, at the beginning of the trial, lapsed into idolatry,
which occasioned the brethren the keenest sorrow, they knowing
the serious consequences of apostacy under such circumstances.
Most of those who fainted under the commencement of this fiery
trial were brought to repent, and were restored. A woman named
Biblis, under torture, said, in answer to her accusers, "How
could they (Christians) devour infants, which were not suffered
to eat the blood of brutes." [See above Sect. 2, ~ 2, 4]
Their sufferings are detailed in most histories. This state of
things lasted eighteen years, during which period apologies were
written for the suffering churches and presented to the emperor,
which in some instances were found to moderate the prejudices of
their enemies.
While other nations were
adoring trees, fountains, and other ridiculous objects, the
inhabitants of Gaul were most of them Christians, and diverse
churches existed in the second century in Narbonne, Gaul.
[Mezeray’s Fr. Hist., p. 4, fol.] Simondi says that
"Toulouse had scarcely ever been free of this heresy from
its first foundation, which the fathers transmitted to their
children from generation to generation, almost from the origin of
Christianity."’ [History of the Crusades, p. 6]
3. The city of Lyons was
again visited with the vengeance of the emperor. Severus, in
202, treated the Christians of this city with the greatest
cruelty. Such was the excess of his barbarity, that the rivers
were colored with human blood, and the public places of the city
were filled with the dead bodies of professors. It is recorded of
this church, that since its formation it has been watered with
the blood of twenty thousand martyrs. [Collier’s Gr. Hist.
Dict. Art. Lyons] These severities led Christians to reside on
the borders of kingdoms and in the recesses of mountains; and it
is probable the Pyrenees and Alps afforded some of those
persecuted people an asylum from local irritation. It is more
than probable that Piedmont afforded shelter to some of these
Lyonese, since it is recorded that Christians in the valleys
during the second century did profess and practise the baptising
of believers which accords with the views of Irenaeus and others
recorded during the early ages. [See above, Sect. 2, ~ 4]
4. Novatian, whose labors
were attended with so much success in Italy and in the East, is
said to have influenced some churches in France. "About
the year 250," says Mezeray, "divers holy men came from
Rome as preachers, who planted churches in several parts, as at
Thoulouse, Tours, and other places." [French Hist., p. 4]
Faustus, bishop of Lyons, with several other French bishops, says
Milner, wrote to Stephen,
bishop of Rome (254), concerning the views and practice advocated
by these Novatianists, who again wrote to Cyprian, of Carthage.
This bishop replied to Stephen, supporting strongly the cause of
the church against schismatics. Marcian, pastor of Arelate,
united himself to the Novatianists. [Hist. of the Ch. C. 3, ch.
13] Though the gospel had an early footing in Gaul, it appears to
have partaken of the early corruptions, which were evidently
checked by Novatian and his adherents, which becomes clear from
the anger and reproach apparent among Cyprian, and his ambitious
brethren.
In 430, the BURGUNDIANS,
a people of Germany, who had received the Christian faith, came
into, and obtained a settlement at, Vienne and Lyons,
[Mezeray’s Hist. Fr., p. 8] but their influence on these
interests is not recorded, though their views of baptism will be
given in the German section. The soundness of the Novatian creed
was allowed at Rome, and the same was seen in the council of
Arles, and at Lyons, where, from their views on predestination,
they appear to have been distinguished. [Id., p. 19]
5. The south of France is
separated from the north of Spain by the Pyrenean mountains,
which extend from the Mediterranean Sea to the Atlantic: that is
above two hundred miles, and in breadth, in several places, more
than a hundred. The surface is, as may be supposed, most
wonderfully diversified. Hills rise upon hills, mountains over
mountains, some bare of verdure, others covered with forests of
huge cork-trees, oak, beech, chestnut, and evergreens. Nature, in
all her original wildness and beauty, is here seen undisturbed,
and giving forth in profusion all those productions which can
gratify the eye, regale the sense, and satisfy alike the peasant
and the prince. Numerous flocks of sheep and goats enliven the
hills, while the herdsmen and manufacturers of wool inhabit the
valleys; and corn and wine, flax and oil, hang on the slopes.
When travelers of taste pass over some parts of the Pyrenees,
they are in raptures, and are at a loss for words to express what
they behold. To these mountains, in all periods, the sons of
freedom fled. Here the Celts found shelter. Here the Goths
realized a refuge when the Saracens overran Spain. On the south
side of these mountains was Spain, and particularly the province
of Catelonia, which was inhabited by those persons who originated
the Waldenses. Persons holding sentiments in accordance with the
true Waldenses were very numerous in Spain;* they were thousands,
and tens of thou sands. [Rob. Res., p. 299] On the north of these
mountains was France, particularly Gascony and Languedoc, which
two provinces became inhabited by persons of a corresponding
character with those of Spain. "At an early period,"
Dr. Allix says, "the churches of the north of Spain were
always united with those of the south of France." [Albig.
Ch., ch. 11, p. 109] The religious views of these people are now
known by the term Albigenses, from their residing at or near
Albi, a city about forty-two miles north-cast of Toulouse. These
people were considered a rough, uncultivated, and unpolite people
by the historians and writers of their day.
[* The early state of the
Spanish churches is unknown; nor do we know whether Paul paid his
promised visit to the Christians in this kingdom. In the third
century, several denominations of Christians prevailed in Spain.
In the fourth century, the Donatists visited it; and the
Hieracites, with the Manicheans, were there. There is no regular
history of Spain till 324, at which time the Roman church had no
influence over others; the primitive discipline was maintained,
and the independency of the churches not greatly interrupted.
These churches were united by the tie of charity to the churches
in Gascony, in France. Their mode of administering baptism, in
A.D. 409, was by dipping; nor does it appear that they baptized
any but believers. Rob. Res. 197. In the sixth century, the
subject of single and trine immersion was agitated, which, in
617, was adjusted among the Catholics, by Pope Gregory declaring
trine immersion not essential to salvation. During this century,
besides Jews and Catholics, there were abounding in Spain
Manicheans, Priscillianists, Acephali (Paulicians), Sebellians,
with others, all termed heretics by Catholics. All these
Christians administered baptism by immersion, single or trine;
and all baptized those who offered themselves for their
respective communions. Id. p. 213. There is no trace of minor nor
infant baptism till 517, and in 572, the charges for baptizing
infants were so excessive, that many infants were lost, which
frightened timorous mothers into compliance; and thus the rite
and the trade of infant salvation went still together. While
these practices were found in the church, persons holding
believers’ baptism were spread all over Spain; but one
class, from inhabiting Catalonia, at the foot of the mountains,
was called Navarri i.e., inhabitants of valleys; these, at after
periods, left Spain for France and other provinces, and were
called Vaudois in France and Piedmont. Rob. Res., ch. 9, 10.
M’Crie’s Reform. in Spain.]
6. In the language of
councils at this period, Christians are denominated, either from
their opinions, heretics, or with a view to their discipline,
schismatics; but there was one article of discipline in which
they all agreed, and from which they were frequently named, that
was BAPTISM. They held the Catholic community, not to be a
church of Christ; they therefore re-baptized such as had been
baptized in that community, before they admitted them to their
fellowship. For this conduct they were called Ana-baptists. These
Baptists in France and Spain called themselves Christians; and
censured the fraud of those who imposed on the world, by being
called Catholics. They quoted abundance of Scripture to prove a
New Testament church consisted only of virtuous persons, born of
water and the Holy Spirit; they separated from the Catholics, on
account of the impurity of their church; they took the New
Testament for the rule of their faith and practice. "The
Albigenses admitted the catechumi," says Dr. Allix,
"after an exact instruction, and prepared them for receiving
baptism by long-continued fasts, which the church observed with
them." [Rem. on Ch. Pied., ch. 2, p. 7] Thus these
Christians baptized Pagans and Jews, they re-immersed all
Catholics; and they baptized none without a personal profession
of faith. [Robinson’s Eccles. Res., p. 246]
In a council held at Lerida,
524, it was decreed, that such as had fallen into the
prevarication of Ana-baptism, as the Novatianists, with others,
if they should return to the Catholic church, should be received,
provided they had been baptized in the name of the Trinity.
Dissidents made no such distinctions; they immersed converts, and
re-baptized others.
We have here stated the views
and practices of the early Baptists, and are compelled to
consider the inhabitants of the foot of the Pyrenees, whether
living on the Spanish side or in the French provinces, as one and
the same class of people, Vaudois, who could shift to
either kingdom, as circumstances of oppression or liberty
occurred in the respective kingdoms.
7. At how early a period
the opinions of the Bulgarians, Paulicians, or Bogomilans, were
propagated beyond the Alps, is uncertain to us, though the period
of awful ignorance in the Catholic church, during the seventh
century, would suggest the time.* Neither have we any means
of ascertaining, whether the old Puritan churches originated the
name of Albigenses, or that a church of dissidents was formed at
Albi, by emigrants from Bulgaria or Italy. Mosheim says, they
received their teachers, or the conformation of their officers to
eldership, from the churches in Italy. [Mosh. Hist., v. ii., p.
224, note] In 714, the Moors entered Spain, and conquered that
kingdom. [Ockley’s Hist. and Conq. of the Saracens]
Their conquest is said to have been rather favorable to liberty,
and even religious freedom could be procured for a small sum, yet
these Baptists disdained to purchase a native right, consequently
they fled to the mountains which separate Catalonia from
Narbonensian Gaul. [Jones’s Eccl. Lect., v. ii., p. 409]
[* The state of the Catholic
clergy in France at this period was awful; Mezeray says, most of
them pursued a military life;---clergy kept concubines, and
deacons, four or five at a time. Ignorance alarmingly prevailed.
Bishops were enjoined to learn and understand the Lord’s
prayer. The bishops could not be prevailed on to exhort the
people. Women gave blessings to the people with the sign of the
cross; and conferred on virgins sacerdotal authority. Even a
woman, named Joan filled the office of pontiff. Fr. Hist., p.
112, 115, 138. "The genuine religion of Jesus was unknown in
this century to clergy and laity, excepting a few of its
doctrines contained in the creed." The offices of religion
devolved on boys. Mezeray’s Ib. Mosh. Hist., v. ii., p. 167,
421, and v. iii., p. 132, and v. i., p. 503. Rob. Res., p. 258.]
France was alike subject to
those marauders from 721 to 732, with the rest of the western
empire. At the latter date, Charles Martel was successful in
recovering his kingdom from the usurpers: and this military
chieftain took the treasuries of the church, with which he
rewarded his soldiers. [Mezeray’s Fr. Hist., p. 82] To what
extent the Puritan churches realized injury from the barbarians,
we do not know; though it is evident the mountains afforded an
asylum to many Christians while they governed those kingdoms: and
when tranquility was restored, the Spanish refugees emigrated and
settled in the French provinces, near the foot of the Pyrenees.
Near the middle of the eighth century, many thousands of these
people, with their wives, children, and servants, of whose views
and practice in religion we have spoken, emigrated over the
Pyrenees, from the Spanish to the French foot of the mountains.
[Gibbon’s Ro. Hist., c. 52, and Rob. Res., p. 242]
8. During the sovereignty
of Charles the Great, the several kingdoms and provinces
contiguous to France, were kept in agitation from his military
enterprises. In his religious career, he brought into France
from Rome, the Georgian liturgy, which was appointed to supersede
the Gallican. This bold innovation caused some confusion in the
kingdom. He resolved on subduing the Saxons, who were pagans, and
inhabited a great part of Germany, but this he found
impracticable. In the end, his imperial majesty proposed to the
whole nation the dreadful alternative, either of being
assassinated by the troops, or of accepting life on condition of
professing themselves Christians, by being baptized, and the
severe laws, yet stand in the capitularies of this monarch, by
which they were obliged, on pain of death, to be baptized
themselves, and of heavy fines, to baptize their children within
the year of their birth. These people, with Frisians and Huns,
were constrained to embrace the Christian religion. This was the
first law in Europe for infant baptism, and it was consigned to
the clergy to enforce, which they did by converting all the
irrational part of kingdoms, to the profession of Christianity.
The clergy dwelt largely on the ceremonies of baptism,
particularly the necessity of trine immersion, [Rob. Hist. of
Bap., p. 282, ch. 26] and the church was fully engaged in
adjusting the internal divisions and appointing officers for this
newly-acquired territory. Probably the devotion of Charlemagne
and the clergy to Germany, allowed the unassuming Vaudois to
realize some tranquility; we are unacquainted with the influence
of this human injunction on the Dissenters in the south of
France.
9. It is recorded of
Hinchmar, Bishop of Laudan, in France, that he renounced infant
baptism, and that his diocese were accused in the synod of
Accinicus of not baptizing children.+ This minister comes in
for his share of reproach from Catholics and Protestants, which
is no obscure proof of his reforming measures disturbing the
hirelings in office. The ensuing age has been fitly termed, by
Baronius, a Catholic annalist, the iron, leaden, and obscure age;
he says, "Christ was then, as it appears, in a very deep
sleep; there were wanting disciples who, by their cries, might
awaken him, being themselves all fast asleep." This is
perfectly true of the Catholic community; but while this long
night of silence and deep sleep, with awful darkness, brooded
over every branch of that establishment, the BAPTISTS were not
inactive. It was in the tenth century that the Paulicians
emigrated from Bulgaria, and spread themselves abroad through
every province of Europe. [Mosh. Hist., C. 10, pt. 2, ch. 5, ~ 2]
When we consider their object in diffusing truths and holding up
the lamp for others guidance, their self-denials and trials, we
cannot withhold from them the praise due to their names. The boon
such a people proved, to the nations sitting in darkness and
death, will be made evident in the day of decision. They rest
from their labors, and their works will follow them. Many of the
Bulgarian Baptists lived single, and adopted an itinerant life,
purposely to serve the cause of their Redeemer. "It was in
the country of the Albigeois, in the southern provinces of
France," remarks Gibbon, [Ro. Hist., oh. 54] "where the
Paulicians mostly took root. These people were known by different
names in various provinces. [Mosh. Hist., v. ii., p. 224, Chamb.
Dict. Art. Paul. and Albig.]
[+ "Baptism remained in
the Catholic church," says Mezeray, (Fr. Hist., p. 117,
xxiii. king,) "the same, and was performed by dipping or
plunging, not by throwing or sprinkling." Stephen, the
pontiff, 754, gave his opinion, that if children were sickly,
pouring should in such cases of necessity be valid baptism; but
ordinarily, it was administered by three dippings. "Immersion
was first left off in France," says Dr. Wail, (Hist. Inf.
Bap., pt. 2, p. 220,) "and there, the Anti-paedobaptists are
traced." Pouring, aspersion, lustrations, and
sprinklings, were customs among the heathen, before Christ or
Moses, Potter’s Antiq. of Gr., v. ii. p. 284, &c. Dr.
Wall’s Hist. Inf. Bap. pt. 1, p. 501. These lustrations,
holy water, and sprinklings, were by the Catholics borrowed from
the heathens, as is fully shown in Dr. Middleton’s letter
from Rome, pref. xv. and pp. 136--143, and Rob. Hist. of Bap. pp.
421,458.]
10. The French Paulicians
or Albigenses, were plainly of the same order in church affairs,
as the Bulgarians. They had no bishops [see above, ch. 5,
sec. 5, ~ 7]; the candidates were prepared for baptism by
instruction and stated fasts. [Dr. Allix’s Rem. Ch. Pied.
ch. 2, p. 7, and ch. 12, pp. 103-4] They viewed baptism as adding
nothing to justification, and affording no benefit to children.
[Id. ch. 11, p. 95. Dr. Jortin’s Rem. on Ecc. Hist., vol.
v., p. 226; Ency. Brit. Art. Albig.] They received members into
their churches after baptism, by prayer, with imposition of hands
and the kiss of charity. [Jones’s Lect., v. ii. p. 275] They
did not allow of the catholic baptism of infants, but baptized
those again who went over from that church to their community.
[Rob. Res., p. 463] They were divided into two classes, the
perfect and imperfect, the latter class lived in the enjoyment of
things like other men. [Ency. Brit. art. Albig.] They were agreed
in regarding the church of Rome as an apostate church. They
rejected her sacraments as frivolous. While her clergy were
ornamented and arrayed in rich vestments, the Albigensian
teachers were satisfied with a black coat.
11. While the catholic
community was in an awful slumber, or under those feelings of
consternation, as this century drew to a close, and the clergy
immured in luxury and vice, the Paulicians or Albigenses were
endeavoring to reform men by a simple exhibition of divine
benevolence. "Many efforts were made," says
Mosheim, "by Protestants, the witnesses of the truth, by
whom are meant such pius and judicious Christians as adhered to
the pure religion of the gospel, and remained uncorrupted amidst
superstitions. It was principally in Italy and France that this
heroic piety was exhibited." [Hist., v. ii. p. 198] This is
an honorable concession to these reforming Baptists. The
Paterines were the zealous advocates of reform in Italy, while
the same class of Christians, under the name of Bulgarians,
Publicans, boni homines, Albigenses, with several other titles,
[Ib. p. 225] openly avowed in France the same doctrines and
discipline of the Redeemer. Their united efforts were directed to
restore Christianity to her original purity, and to her
legitimate and exalted claims. We have now imperfectly detailed,
to the end of the tenth century, an account of the only religious
body of people who were not immured in the corruptions of the
times, and who unceasingly proclaimed the word of truth, in the
face of every class of superstitions, and every degree of vice
both in clergy and laity.
12. Having stated the
views of the early Dissenters, Euchites, Novatianists,
Manicheans, Bogomilans, Bulgarians or Paulicians; and proved
their denominational character, it will be necessary to conclude
this section by reference to modern writers. "No
point," asserts Mosheim, "is more strongly maintained
than this, that the term Albigenses in its more confined sense,
was used to denote those heretics who inclined toward the
Manichean system, and who were originally and otherwise known by
the denominations of Catharists, Publicans, or Paulicians, or
Bulgarians. This appears evidently, from many incontestible
authorities. [Ch. Hist., C. 11, pt. 2, ch. 5, ~2, note, and Cent.
13, pt. 2, ch. 5, S 7, note] This slur of heterodoxy is asserted
by Robinson; but what import he intended to convey by the term,
we know not. The same writer asserts, "Greece was the parent
of these Dissenters; Spain and Navarre, the nurses; and that
France was the step-mother." [Ec. Res., p. 320] Dr. Allix
allows the Albigenses to be looked upon as a colony of the
Vaudois. [Rem. on the Albig. Ch., C. 11, p. 114] Being satisfied
of their genealogy, we observe the reproach of Manicheism has
been improperly applied. We have no means of ascertaining what
this offensive doctrine was, as enemies cannot be safely credited
where their interest is involved.
It is said, the Manicheans
held that good and evil proceeded from opposite causes: if this
is all their heresy, if fully investigated, probably many of our
modern churches would be involved in the same crime; but since
the Paulicians sincerely condemned the memory and opinions of the
Manicheans, and complained of the injustice of giving them that
term, [Gibbon’s Ro. Hist., ch. 54, vol. x., p. 156] whatever
those errors were, they ought not to be united with their name.
The reproach is allowed by Dr. Allix as not belonging to the
Albigenses; [Rem. Albig. Ch. pref. xi. and ch. 11, p. 95] which
is conceded by Dr. Jortin, who asserts they had very little of
the Manichean system attached to them. [Rem. on Ec. Hist., vol.
v., p. 53] It is very probable the Albigenses held some
opinions in common with the Manicheans, as they did in the
discipline of believers’ baptism, [Mosh. Com. on the affairs
of the Christians before Constant. s. 111] but these Vaudois were
not heretical in their views. Baronius says, "they were
confuted at a conference before the Bishop of Albi, from the New
Testament, which alone they admitted; they professed the catholic
faith, but would not swear, and were therefore condemned."
[Annals, Cent. 12]
The centuriators of
Magdeburgh clear them of heresy. [Annals, vol. iii., Cent. 12,
cap. 8, pp. 548-9; Lord Lytteton’s Life of Henry II,
vol. iv., p. 395, oct.] Bishops Usher and Newton, with Dr. Cave,
have declared their soundness in the faith of the gospel.
13. Dr. Mosheim says,
"The Waldenses were less pernicious than the
Albigenses" [Ch. Hist. v. ii., p. 432, note], but this view
is combated by modern writers, without giving any satisfactory
elucidation. [Dr. Maclean in Mosheim, and Jones’s History
of the Christian Church, vol. ii., p. 36, 5th ed.] Now, it
must appear plain that the Albigensian churches, in their
original constitution, did partake of the early puritan
discipline, since those societies were, to some extent, made up
of those who retained the stern views of Novatian. There is no
impropriety in our supposing the "pernicious"
difference to consist in some, if not all, of those churches,
like the Novatian societies, refusing communion to those who
apostatized or fell into flagrant sins, while this severe
exclusion might not have been enforced in the churches of
Piedmont. That the Albigensian churches partook of this excluding
discipline, is acknowledged by Dr. Allix. [Rem. on Albig. Ch. c.
16, p. 145, and Pied. Ch. c. 17, p. 166]
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