THERE can be no doubt that God has had in the church at all times some—few or many as the case may have been—who were true witnesses for Christ and His truth, at least according to the light they had. It is true that they cannot always be traced, at least at this distance of time, but this in no way denies their existence.
Another thing to be remarked is, that as the church of Rome became more and more corrupt, the persons condemned by that corrupt church were most probably the true followers of Christ. This was remarkably so with the Waldenses.
In the various histories these bore different names, as we shall see, and it is not possible now to discover the real origin of some of those names. If the term “Waldenses " came from Peter Waldo of Lyons, others holding similar doctrines were in existence long before this, and must have been known by other names.
Another term is "Vaudois," which has been traced by some simply to signify, "valley dwellers," because some holding similar truths inhabited the valleys of the Pyrenees.
"Albigenses" is another name, from the city of Albi, and the district Albigeois, between the Garonne and the Rhone, where there were, at one time, many of the same people.
There is much obscurity as to these devout people before the time of Waldo. It is most probable that those who had doubts as to the church of Rome being the true church, and who held the truths of Christianity, remained in communion with that church, and so in a great measure escaped detection and punishment.
An inquisitor, Reinerius Saccho, who lived only eighty years after Waldo, speaks of men, like to the Waldenses, flourishing some five hundred years before the time of that preacher. This is all the more to be rejoiced at, seeing that it proves that God had His secret faithful ones, long before they became sufficiently prominent to provoke persecution.
Peter Waldo was an opulent merchant of Lyons. The gospel had been faithfully preached there in early days, and some remains of its tidings may have been handed down to the then inhabitants, though, in general, Lyons had sunk along with the mass of Christendom.
What is reported to have raised suspicion in the mind of Waldo was, that about the year 1160 the doctrine of transubstantiation came into prominence (though not established as a formal dogma till the time of Innocent III, 1198-1216), and all men were commanded to receive it. Along with this went the falling down and worshipping the Host. This appeared to Waldo to be a species of idolatry, and he felt called upon to oppose it as a gross corruption, but without any thought of separating from the church of Rome.
It is doubtful whether at this time Peter was a true Christian, though he had light enough to see that the above was an innovation. However, God, in His providence, gave him a severe shock.
He sat one evening after supper with a party of friends, in cheerful intercourse, when one of the company suddenly fell to the floor a corpse. Peter was startled with the thought of the uncertainty of life: was he prepared? Under the terrors of an awakened conscience, he sought instruction and comfort from the scriptures. But the Bible was only available in the Latin Vulgate. Either he, or some one for him or with him, must translate it into French; and therein he saw what was God's remedy for a guilty conscience, and he found salvation.
As is usual with all true conversions, Peter could not keep his good news to himself, with souls all around him perishing for the lack of knowledge. He gave up his business and sought to do good by distributing his wealth; but when the poor came to him for alms, he would tell them also of the enduring riches of Christ. He obtained copies of the four gospels in French and distributed them, and then sought to explain their meaning. “His kindness to the poor being diffused," says Matthias Illyrius, " his love of teaching and their love of learning, growing stronger and stronger, greater crowds came to him, to whom he expounded the scriptures."
To the honour of Waldo, it is recorded that he was the first to put forth the scriptures in one of the modern tongues, wherein men and women could read for themselves what God had written, and compare and weigh what the church was teaching: a blessing that surely cannot be overestimated.
As Waldo became better acquainted with the scriptures, he could not help seeing—as we think all true disciples, desirous of being taught, must see—that there was in the scriptures that which totally condemned much of what the church of Rome was teaching, and there was also much in the scripture that the church never attempted to teach at all. He had therefore two things to do: first, to learn and then make known what scripture taught; and secondly, to hold up for condemnation everything that did not agree with the word of God.
This unequivocally condemned much that the church of Rome taught, and exposed many things that its clergy practiced. These things could not long be hid from the authorities of church.
The archbishop of Lyons threatened him with excommunication and prosecution, as a heretic, if he did not cease his teaching. Waldo declared boldly that he could not be silent on what concerned the salvation of his fellow-creatures.
It was then attempted to arrest him; but he had so many friends in Lyons, both rich and poor—persons whom he had been the means of leading to the Saviour—that he was hidden by them in the city for the space of three years.
Tidings at length reached the pope, Alexander III, who at once anathematised Waldo, and ordered the archbishop to proceed against him with the utmost severity. The preacher was now compelled to leave the city, but many of those who had benefitted by his preaching left too, and this was the means of further spreading the glad tidings wherever these fugitives went.
Waldo himself went to Dauphiny and, with great success, spread the truths he had learned from the scriptures. But he was again obliged to fly, and he went to Picardy: from thence he went to Germany, and eventually to Bohemia, where he labored, and then peacefully ended his days in the year 1179: he had labored faithfully for nearly twenty years.
May we not say that he was a forerunner of the reformers? except that we do not read that he separated from the church of Rome. He was driven out by persecution, if he really was separate. But how simple the process of his career! He read the Bible: he learnt the truth: he saw that the way of salvation was not being taught by the church, so he would teach it: he saw that much that the church put forth was either not mentioned in scripture, or was condemned therein, and he would expose its errors. God had indeed raised him up for this good work, and his labors were abundantly blessed, as we shall see.
Many of those taught by Waldo fled to the valleys of Piedmont, where it was hoped they might find a safe asylum. They carried with them the new translation of the Bible. We shall see how they multiplied, and how bitterly they were persecuted by the church of Rome.
In the meantime, the same blessed truths of God's word spread elsewhere. People had friends and relatives, among whom the glad tidings were carried, as well as among traders visiting Lyons. Persecution followed them wherever they were discovered. The bishops of Mentz and Strasburg were very zealous. Thirty-five citizens of Mentz were burned in one fire at Bingen, and eighteen at Mentz itself. Eighty persons were burned to death at Strasburg. It was a renewal of the martyrdom of the second century; but it was worse, for now it was those who professed to be the church putting to death their fellow Christians! This, too, was only the few drops of rain that fell before the deluge of persecution which fell upon the faithful afterwards. How true is the description in holy writ, we again repeat: "In her was found the blood of prophets, and of saints, and of all that were slain upon the earth." (Rev. 18:2424And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. (Revelation 18:24).)
It is not to be wondered at that, when the above-named disciples were driven from place to place, and found for a time a resting-place in the valleys of Piedmont, they should feel themselves driven out of the church of Rome, and should in no way be anxious to renew the connection. Doubtless, too, further light was vouchsafed them as to the true nature of the contest between truth and error, culminating in the only true conclusion, that the church of Rome could not be the true church, though, of course, there might be true saints in it.
Let us, however, see what their enemies said of them. Pope Lucius III issued a decree against heretics, A.D. 1181. As usual, several were classed together: it said, "We declare all Catharists, Paterines, and those who call themselves 'the Poor of Lyons;' the Pasagines, Josephists, Arnoldists, to lie under a perpetual anathema." The people we are now considering are here called "the Poor of Lyons:" it was those taught at Lyons by Peter Waldo, or those who held the same doctrines. We might, however, take a glance at the titles of others here condemned.
"Catharists" is from a Greek word katharos, pure, and it is a similar term to our word "Puritan." It is not clear to whom the term applied at this date. It might be hurled against all who spoke against the impurities of the church of Rome, though it is supposed by some that it applied to some heretical sect that existed at that time.
"Paterines." The origin of this word is not known; but it was applied generally to denote any who were separated in spirit or in fact from the church of Rome.
"Pasagines" were a sect of the twelfth century, who held that the Jewish rites, except the sacrifices since the destruction of Jerusalem, were binding on Christians. They were also Arians.
"Josephists" cannot now be traced.
"Arnoldists" were the followers of Arnold of Brescia, a young priest, whose only crime was protesting against the abuses and corruptions of the church, and seeking to reform them. He was hunted from place to place, but, in 1155, the emperor, Frederick I, was seeking the friendship of the pope, and this was promised if Arnold was given up to the pope. The emperor yielded, and the reformer was strangled, his body burnt, and his ashes thrown into the Tiber.
It will be seen that it was very unfair to class all these together in one common condemnation. But it was enough if any were found to question the teaching of Rome: she could bear no rivals, good or bad; and she could bear no scrutiny: all must be silenced. It will be seen, too, that such an edict would condemn all dissentients: if the accused did not belong to any of those well-defined companies, it was enough if he dissented from the church of Rome: that was a crime.
We will, however, look at some of the things specially named in this papal decree. A perpetual anathema rested on
1. All who preached publicly or privately without the authority of the apostolic see.
2. All who held or taught anything concerning the sacrament of the body and blood of our Lord Jesus Christ, baptism, the remission of sins, matrimony, or any other sacraments of the church, contrary to the teaching of the church of Rome.
3. All such the church of Rome held to be heretics.
It will be seen that the holy scriptures are not named. The church of Rome was to be supreme and without a rival: all who differed were heretics. The above named items are called "crimes" and must be put down.
We will now look at a more definite charge against the opponents of the church of Rome, and one in which the Waldenses are specially named. It is by Reinerius Saccho. He had been associated with the Waldenses, but had returned to the church of Rome, and been made an Inquisitor and had become their deadly enemy.
He said that the Waldenses deemed themselves to be the true church, and held that the church of Rome was the harlot of Rev. 17
They denied that any true miracles were wrought in the church.
They held that no ordinances of the church introduced since the ascension of Christ were of any value, and should not be observed.
They rejected the feasts, fasts, orders, blessings, &c., of the church of Rome.
They spoke against consecrated churches, churchyards, &c., as inventions of covetous priests to augment their gains.
Some of them held that the baptism of infants was of no avail, because they could not believe.
They rejected the sacrament of confirmation, and instead thereof their teachers laid their hands on the disciples.
They did not believe the body and blood of Christ to be in the sacrament, but only blessed bread, which by a figure only is called the body of Christ.
They said that a priest who was a sinner could not bind or loose any one, being bound himself; and that any good or intelligent layman might absolve another and impose penance.
They rejected extreme unction.
They held it to be an unpardonable sin to betray a heretic.
They held there was no purgatory, and that prayers for the dead were of no use. Offerings made for the dead were only for the clergyman.
They derided all the festivals held in honour of the saints, and worked on holy days.
They did not observe Lent or other fasts. They did not receive the Old Testament.
They taught such as were eligible among them to commit to memory the words of scripture, so that they might teach others.
Not only the men, but the women also taught among them-privately, it is supposed, by what is said elsewhere.
The same writer charges them with practicing uncleanness instead of marriage, and in the book he wrote against them, he says: "Of all the sects that have risen up against the church of Rome, the Waldenses have been the most prejudicial and pernicious, inasmuch as their opposition has been of very long continuance."
It is not now possible to tell what is meant by their not receiving the Old Testament. They had most probably only the New Testament in French and could not read the Latin. Their own documents prove that they did not reject the Old Testament. Neither can it be known what is intended by their despising marriage. It may be that Saccho treated their marriage as null in the sight of the church of Rome, there being no Romish priest among them to celebrate it.
There is also abundant testimony, that their only fault in the eyes of the Roman Catholics was that they judged that church to be impure, and its priests not to be followed.
The king of France was again and again informed of the evil doings of the Waldenses, and was requested to persecute them. He sent more than one person into their midst to learn the truths of these reports, but the replies were always in favour of the Waldenses, except as to their judgment of the church of Rome.
Thus Louis XII (A.D. 1498—1515) sent his confessor and another to gather information on the spot as to the true state of these people. The archbishop of Ambrun pressed these commissioners to condemn the Waldenses, that he might obtain the goods that would be confiscated. But the commissioners were too upright for this, and the confessor declared before a number of his friends, that he wished that he himself was as good a Christian as the worst in the valley he had visited.
Another describes those he visited, thus: "Their clothing is of the skins of sheep, they have no linen. Their houses are built of flint stone, having a flat roof covered with mud. They live on milk and venison, being through constant practice excellent marksmen. One thing is very remarkable, that persons externally so savage and rude, should have so much moral culture. They can all read and write. They know French sufficiently for the understanding of the Bible, and the singing of psalms. You can scarcely find a boy among them who cannot give you an intelligent account of the faith which they profess."
Reinerius Saccho, whom we have already quoted, tells us how industrious the Waldenses were in spreading abroad their tenets. Some would go forth as hawkers with trinkets, articles of dress, &c.; and he thus describes how they proceeded. "Sir, will you please to buy any rings, or seals, or trinkets. Madame, will you look at any handkerchiefs, or pieces of needlework for veils? I can afford them cheap." If after a purchase, the salesman were asked if he had anything more, he would reply, "O yes; I have commodities far more valuable than these, and I will make you a present of them if you will protect me from the clergy." If he were encouraged, he would proceed, "The inestimable jewel I spoke of is the word of God, by which He communicates His mind to man, and which inflames their hearts with love to Him ... ..“In
the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth:" and then he would repeat the first chapter of Luke. At other times, different portions of the gospels would be repeated, their minds being well stored with scripture. If he were further encouraged, he would proceed to repeat such passages as "Woe unto you: ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer them that are entering to go in;" "Woe unto you that devour widows' houses," &c.; and then proceed to state that these passages applied to the Roman priests and monks. They kept away the key of knowledge which he was so desirous of communicating. And yet he, and they who, with him, were seeking to live a holy life, were persecuted by the Romish priests.
It is surprising that such an account should have been put forth by a Roman catholic. He was indeed very blind if he did not see, that the very thing he was condemning was to the praise of those he condemned, and was to his own disgrace. It was simply the Romish church that was held up as the standard. No matter how ignorant or profligate its monks or clergy were—they were accounted good Christians: and all else, however holy and true, were to be condemned and persecuted.
Yes, persecution was the portion of these people. They had increased wonderfully and were quietly spreading forth the truths of Christianity. Pope Innocent III (A.D. 1198-1216) had previously taken the persecution in hand. He had despatched preachers throughout Europe to get volunteers for the putting down of heresy, as it was called. "We exhort you," said they, "that you would endeavor to destroy the wicked heresy of the Albigenses, and do this with more rigour than you would towards the Saracens themselves: persecute them with a strong hand; deprive them of their lands and possessions; banish them, and put catholics in their room." To any who would bear arms for forty days, remission of all their sins and paradise were promised!
Toulouse was then one of the chief seats of the Waldenses (they were here called Albigenses), and this was ruled over by Raymond, the sixth count of Toulouse. He was a wise and humane man, and, though exhorted to persecute the Albigenses he refused, seeing they were peaceable and loyal citizens and good Christians, though he regretted they did not hold with the church of Rome as he did himself.
He was excommunicated by the pope for harbouring the heretics; but he could not be moved to commence the persecution.
About this time, Peter de Chatineau, one of the Inquisition, was murdered, and Raymond was accused of having a hand in the matter. This he strongly denied. It was known that this Peter had been pursuing a gentleman who had turned round and put him to death, and then had fled.
The pope, in order to appear reasonable, proposed that they should seek to win the Albigenses, and that the questions at issue should be discussed. The time of meeting, &c., was agreed on. They were to assemble at Montreal near Carcassonne: it was in the year 1206.
Pastor Arnold Hot was the principal of the Albigenses who attended. He undertook to prove:
1. That the Mass and transubstantiation were idolatrous and unscriptural.
2. That the church of Rome was not the spouse of Christ.
3. That its policy was of a pernicious and wicked tendency.
These points were discussed for some days, but were cut short by the cry, The army of the crusaders is at hand. The pope had not waited for the result of the conference: indeed, it seemed only a device to gain time. Though the soldiers were called crusaders, they were now bearing the cross to root out heresy so-called.
Raymond was alarmed at the news of a hundred thousand men approaching to attack him. He would not, however, persecute his own people, but he submitted to the pope, and delivered seven fortified places up to him.
That, however, did not satisfy the pope. Raymond was required to present himself before the gates of St. Agde. Upwards of twenty archbishops and bishops were there to receive his submission. At the gates he was required to swear upon the holy eucharist and the relics of the saints, that he would obey the command of the holy Roman church. One of the sacred vestments was then thrown over his neck, and he was brought into the church, where he was scourged with a whip. This was so severe that he was unable to go out by the way he entered, but passed, nearly naked as he was, by the lower gate. He was accounted absolved! though the process was repeated at the sepulcher of St. Peter the martyr, at New Castres.
The poor Albigenses were now at the mercy of the army, led on by the papal legate, and the sword was speedily at work in the cities in which they were known to be. The streets ran with blood and many were burnt alive.
All, however, was not lost. Raymond had a nephew named Roger, who, under his uncle, had governed some of the cities. He was now at Béziers. Raymond was compelled, as one of the conditions of absolution, to lead on the army to the destruction of his own subjects. He continued only a few days with the army, preferring to go himself to Rome and humble himself before the pope.
Roger, earl of Béziers, saw it was no use attempting to defend the place against such an army. He therefore went out and threw himself at the feet of the papal legate, telling him there were many in the city true to the catholic faith, and hoped he would not slay the innocent with the guilty. He was told that to save the city the Albigenses must renounce their faith and promise to live according to the Romish church.
The inhabitants were called together, and the conditions were pressed on the Albigenses. They would thus not only save themselves but the catholics too. This was a painful position to be in, but they told their fellow-citizens that they could not renounce their faith—they must die first. They left it for the catholics and Roger to make the best terms they could for themselves.
Finding the Albigenses could not be moved from their resolution, the catholics sent out their bishop to the papal legate. He intreated that the catholics who had always been true to the Romish church should not be slain with the Albigenses; and even these he hoped might be gained by kindness.
The answer was short and severe: unless all confessed their sins, and returned to the church, all should share alike. The city was ordered to surrender at discretion. This it did, as resistance was useless, and its inhabitants, 23,000 in number, were indiscriminately put to death, and the city itself destroyed by fire. Cæsarius informs us that when the army was about to enter the city, they asked how they were to distinguish catholics from Albigenses. Arnold, abbé of Cisteaux, brutally replied, " Kill them all: the Lord knoweth them that are his." Even the priests were slain in their robes!
Roger, seeing there was no hope of safety, then made his escape to the city of Carcassonne. Many Albigenses were there, and many others came, telling him of the fate of all in Beziers. Carcassonne was better fortified, and he determined to make what resistance he could. He called together the inhabitants, and told them the horrible end of those at Beziers, and that it was plain that the whole was a planned system of robbery under the plea of religion. He was a catholic; but see, said he, how those faithful to the Roman church have been treated at Beziers. This roused their courage, and all prepared for the defense of the city.
In the meantime more men had joined the army—now 300,000 strong. They advanced towards the town, filled up the ditches with fascines, and assailed the first wall; but they were met with such a stout resistance that the ground was covered with the dead bodies of the assailants.
The next day, scaling ladders were used and the outer wall was taken after a stout resistance, and all who were found outside the city proper were put to death. The upper town was yet secure, and though it was assailed again and again, hundreds of the army were slain. Besides this, the immense army began to be in want of provisions, and had to disperse over the country in search of it. With many the forty days had expired for which they were engaged—they had purchased forgiveness of their sins, as they thought, and as had been promised—and would on no conditions remain any longer: thousands left for their homes.
The papal legate became alarmed, and finding the city could not be so easily taken as he supposed, determined to try what negotiations would do. The king of Arragon had joined the army, and he undertook to meet the earl of Béziers. He asked the earl why he offered resistance to such an army. He was told what had taken place at Béziers, and how the catholics had been slain, the priests in their robes, &c. The king had his eyes opened to the fact, that it was not merely a religious war as had been pretended, and reasoned with the papal legate as to his proceedings, and advocated a different course.
But the legate was so enraged that he sent the most defiant reply: he was the pope's legate, and all must submit at discretion: the earl, if he surrendered, would be kept in strict custody. Such terms could not be accepted, and all remained as before.
The legate hit upon another plan. He induced one of the officers of the army to try and entice the earl to come out of the city, promising that the officer should be well recompensed on earth besides the rewards he would have in heaven if he succeeded.
The officer succeeded too well. Under the plea of arranging conditions of peace, and the solemn promise that he should be conducted safely back to the city, the earl came out and met the legate.
After some conversation, in which the earl tried to reason with the legate, and plead for the city, he was told the inhabitants could do as they pleased, but that he was a prisoner. He protested against such perfidy. The officer had pledged himself by oaths and execrations to see him back into the city. It was all of no use. He was thrown into prison and died soon afterwards, not without strong suspicions that he had been poisoned.
The people of Carcassonne no sooner learnt the fate of the earl than all hope left them of defending the city, and escape seemed hopeless as the city was entirely surrounded with their enemies. When despair was seizing them, a rumour arose among some of the older citizens that they remembered a report of a subterraneous passage somewhere in the city which led to the castle of Caberet, a distance of about three leagues: but no one knew where the entrance was. Except those who manned the ramparts, they all now made diligent search, and at length it was whispered about, The entrance is found. Preparations for flight were at once set on foot: food for a few days only must suffice, and, except a few things any could carry about them, all must be left. But this was far better than falling into the hands of such merciless murderers. We may be quite sure that many a thanksgiving ascended to God for this prospect of deliverance, and prayer to Him that it might be crowned with success.
"It was a dismal and sorrowful sight," says their historian, "to witness their removal and departure, accompanied with sighs, tears, and lamentations.... betaking themselves to the uncertain event of saving themselves by flight: parents leading their children, and the more robust supporting decrepit old persons; and especially to hear the affecting lamentations of the women."
It would have been an instructive lesson to have known whether the Albigenses bore their trials any differently from the catholics. The former had none on earth to lean on, and we trust they found support from their heavenly Father. The catholics had sought to lean on an earthly reed, but alas, that reed had broken and pierced them to the quick. Such is often the fate of those who put their trust in man even in this life, and as to the future, we shudder to think of the fatal delusion.
God prospered their flight: they reached in safety the castle on the following day, and from thence dispersed themselves wherever God opened a door for their admission.
In the morning after the flight, the army were surprised that not a sound was to be heard from the city: some stratagem was suspected, but on mounting the walls the cry was raised, "The Albigenses are fled." The legate ordered that none of the property should be carried off. It was to be carried to the church, and disposed of for the benefit of the "pilgrims," as the army was called.
The army was now placed under the command of Simon, earl of Montfort. He was cruel and rapacious, and no mercy was given to any of the Albigenses that fell in his way. He was made governor of the whole district, but insolently requested that the earl of Toulouse should make over to him all his territories, as conquered by the catholic army. Raymond refused, and appealed to Philip king of France, his chief.
Simon laid siege to the castle of Minerba (or Minerva) in Narbonne, near Spain. Of this place it was said " No mass has been sung in it for thirty years:" a proof of the spread of the truths held by the Waldenses. Raymond, earl of Termes, defended the place, but on account of the scarcity of water was obliged to surrender. He was exhorted to turn catholic, but he steadily refused, and was thrown into a close prison where he soon died. Efforts were then made to convert his wife, sister, and daughter, and other females of rank. But all stood steadfast in the faith, and were together thrown into one large fire.
There were still the inhabitants. These were now preached to, and exhorted to acknowledge the pope and the church of Rome. But the preacher was interrupted with cries of "We will not renounce our religion: you labor to no purpose, for neither life nor death shall induce us to abandon our profession." On this, the earl and the legate committed one hundred and eighty men and women to the flames.
Castle after castle fell before the army until Raymond began to fear for his dominions, and so, collecting some troops, he opposed the army and gained back much of his loss. But again he was defeated, and persecution was resumed with vigour.
A good deal of what followed, for some twenty years, took more the character of civil rather than religious warfare, though the popes of Rome never lost sight of their one great object, to root out entirely all who differed from the church of Rome, no matter by what name they were called; and for this purpose they were not particular by what means they could induce the various authorities to fight for the catholic church.
Thus, to Louis king of France, the pope wrote, "It is the command of God, who says, If thou shalt hear say in any one of thy cities which the Lord thy God hath given thee to dwell there, saying, Let us go and serve other gods, which ye have not known, thou shalt smite the inhabitants of that city with the edge of the sword." Thus shamefully did he pervert the scripture against idolatry to mean the persecution of God's saints.
From 1206 to 1228 the persecution was carried on, with such rigour, that no room was found for those arrested. The archbishops of Aix, Arles, and Narbonne, interceded with those who were pushing on the persecution, and wrote: " It has come to our knowledge that you have apprehended so many of the Waldenses, that it is not only impossible to defray the charges of their subsistence, but also to provide stone and mortar to build prisons for them. We therefore advise you to defer for a while augmenting their number, until the pope be apprised of the great multitudes that have been apprehended, and until he notify what he pleases to have done in this case. Nor is there any reason why you should take offence hereat; for as to those who are altogether impenitent and incorrigible, or concerning whom you may doubt of their relapse or escape, or that, being at large again, they would infect others, you may condemn such without delay."
It has been calculated that as many as a million were put to death in the southern provinces of France, and many fled from the district to other places.
The war that existed between the emperor of Germany (Frederick II) and the pope (Innocent IV) gave some breathing-time for the Waldenses, and they rapidly increased.
About the year 1330 a great persecution was set on foot in various parts of Germany by an agent of the Inquisition, named Echard, a Jacobin monk. Vignier, the historian, relates that this man, after inflicting cruelties with great severity and for a length of time upon the Waldenses, was at length induced to examine the causes why these people were separated from the church of Rome. The force of truth was such that it broke down all his prejudices—his own conscience bearing witness that many of the errors and corruptions charged on the church of Rome really existed. Finding that he could not disprove the articles of their faith by the word of God, he confessed that the truth had overcome him, he gave God the glory, and entered into communion with the Waldenses whom he had, like Saul against the Christians, long been engaged in punishing and persecuting unto death.
News of his conversion soon reached some other agents of the Inquisition, and messengers were sent in search of him. He was arrested, conveyed to Heidelberg, and burnt to death. He boldly charged the church of Rome with monstrous and iniquitous proceedings, in putting to death so many innocent persons for no other crime than steadfastly adhering to the cause of Christ, in opposition to the delusions of Antichrist.
Such an instance might well have made the persecutors pause and ask themselves, whether they were really fighting for God or against Him. But no, the persecution raged on furiously by others; and yet the faith increased wonderfully, so that it was said, as an acknowledged fact, that in those days the Waldenses were so numerous that in travelling from Cologne to Milan, the whole extent of Germany, they could lodge every night with persons of their own profession, and that it was a custom among them to affix certain private marks to their signs and gates whereby they made themselves known to one another.
Indeed, the Waldenses had spread over the whole of Europe, carrying the gospel of God and His truth wherever they went—pursued and persecuted everywhere by their relentless enemies, the agents of the church of Rome, until they were rooted out everywhere except in and about Piedmont.
In our short sketches it is impossible to give a complete history of the Waldenses. They took up arms in their own defense, and obtained many victories over small detachments of troops; but whole armies were sent against them, which with fire and sword turned many a fertile valley into a desert.
This was continued century after century until the Reformation had made good progress; but still these mountaineers were persecuted by the intrigues of the popes and the Inquisition, with the aid sometimes of the kings of France, and at other times by the dukes of Savoy.
Protestant countries protested against such merciless treatment, and from time to time sent money to aid the survivors; but as long as the pope's power continued, the persecution again and again broke out.
Many of the Waldenses, or Vaudois, as they are here called, had fled to Switzerland, and were there scattered over the various cantons, working at anything their hands could find to do to support themselves.
In 1689 most of them resolved to attempt a return to their favorite villages. It appeared a very hazardous enterprise, for some parts of Savoy were held by French troops, and others by those of Piedmont.
Still nothing could daunt their courage nor turn them from their purpose. For two or three months their preparations were quietly and secretly made. They must leave their wives and children behind, and provision was sought for them. Then arms and ammunition were needed for themselves, and money to buy food as they proceeded.
One named Janavel, living at Geneva, was the soul of the movement. He knew the country well through which they would have to pass, and at a meeting held at his house, put forth a plan of the campaign, pointing out which passes needed to be secured, and which avoided, &c. One part of his plan was peculiar, but was found to be very useful, namely, for the Vaudois to seize hostages from some of the principal towns, carry these with them, treating them well, but making their lives depend upon the treatment the Waldenses received from the inhabitants in other places.
The forest of Prangins was the gathering-point. So much preparation, and so many moving about armed, could not but be observed, and in some places they were arrested by the Swiss before they could reach Prangins. Other arrangements were in progress to stop them, but about sunset, from the forest there came forth 1,000 to 1,200 men, who made their way to lake Leman.
Fifteen boats were there ready for them. Their pastor Arnaud made an earnest prayer for divine assistance. The young Lord of Prangins was there out of curiosity, and knelt with the others, but mounted a horse as soon as he could, and rode all night to Geneva, to inform the French of what he had witnessed. A messenger was at once sent off for French troops.
By about two o'clock in the morning all from the forest had crossed the lake, though they expected others to follow. Their first act was again to fall on their knees and earnestly pray for the protection of God, It was August 17th, 1689.
One of their pastors went to a village to seek a guide, when he was seized and carried off.
This made them more careful. The small town of Yvoire was summoned to open its gates, or it would be attacked. From thence the lord of the manor and the receiver of taxes were taken as hostages. These, by the good treatment they received, and by the discipline of the troops, were well disposed towards them, and were of great use to the Vaudois.
As they passed along, town after town opened their gates. At St. Joire, the magistrates placed a great cask of wine in the street for their refreshment.
At Cluse the gates were shut, and it appeared as though a passage would not be allowed. The hostages were appealed to, and one of them wrote to a nobleman in the town. He came to the camp, and was detained, while a Vaudois officer went to the town. “Where is your warrant?" was asked. “At the point of our swords," was the reply. They were allowed to pass through, and to buy provisions.
At other places they met with similar treatment—a refusal at first, but then permission.
But they had mountains to pass covered with snow, and they knew there were troops gathering somewhere to oppose them. They had reached the top of the mountain of Tourliers, when they observed some soldiers, and farther on, near Salabertrans, the Vaudois asked a peasant if they would be able to obtain provisions in that place. His reply was, "Go on, go on! they are preparing you a good supper there!"
On reaching the plain, they counted thirty-six bivouac fires, by which they reckoned that there must be an army of over 2,000 men. They proved to be French soldiers, under the command of the Marquis de Larrey.
The Vaudois divided their troops into three companies, and made for the bridge, which was defended by the marquis in person. He was soon wounded, and retired. The fight was desperate, but the Vaudois were victorious. They crossed the bridge, and then destroyed it. The French fled in the greatest disorder. The Vaudois thanked God, and took courage.
On they must go, weary as they were. Some fell down, and went to sleep, but the rear-guard awoke them. Some were missed, and never seen after. They had still to cross the mountain of Sci, when they would reach Pragela, the home of some of their forefathers.
On Sunday morning (August 25th) they reached the top of the mountain, and they fell on their knees, returning thanks to God for having brought them within view of their native place. “O Lord, my God," exclaimed the pastor, “Thou who didst bring back the sons of Jacob from the land of bondage to that of their ancestors, O God of Israel, God of our fathers! be pleased to accomplish and to bless Thy work in us, Thy feeble servants! May the light of the gospel never be extinguished in these mountains, where it has so long shined; and grant that our hands may rekindle and maintain it there. Bless our absent families ... ..And to Thee alone, our heavenly Father, with Jesus Thine only Son our Saviour, and the Holy Ghost our Comforter, be honour, praise and glory, now and for ever. Amen."
They had still a mountain to pass, and they received information that an enemy awaited them at the Col Julian. This was found to be true. The soldiers cried out, " Come on, come on, ye devil's barbets! there are more than 3,000 of us, and we hold all the posts." The Vaudois, nothing daunted, climbed up the mountain, and took post after post, the soldiers at last fleeing before them.
They descended the mountain, and then took possession of the villages of L'Aiguille and Sibaoud, and then Bobi. The Catholic priests, who had persecuted them before, now fled away.
On the hill of Sibaoud, they piled their arms and reposed at leisure. It was Sunday, September 1St. The pastor Montoux, having placed an old door on two rocks, mounted it as a pulpit, and preached from Luke 16:16: "The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it."
They had been a fortnight on their journey, but had yet more to do. They must possess the valley of Lucerna and that of St. Martin; but were still victorious, though they were surrounded by their enemies, and had to fight many battles. They were at length driven to the mountains for protection, because of the French army.
To provide provision was now a great difficulty, for their enemies destroyed all they could. A mill had been dismantled as far back as 1686, and the stone hidden; but some knew where it was to be found. It was soon unearthed and set up, and what corn they could get was ground and bread made. At Pral and Rodoret a remarkable interposition of God favored them. The inhabitants having been driven away, the corn had not been reaped in the harvest of 1689, and the snow had covered the standing corn; this was now found in good condition, and was reaped by them from February to April, 1690. Thus God provided them a harvest in the winter.
They would no doubt have been obliged to surrender to the French, but Victor Amadeus, Duke of Savoy, had to choose between France and Austria, who, with England and Spain, were now at war. He decided to join Austria, and this saved the Vaudois. An envoy brought them the news that Piedmont was no longer an ally of France, and that Victor Amadeus II offered the Vaudois provisions and arms if they would join his army. The country was opened up to them, to go where they pleased. They accepted the offer, and became the soldiers of Amadeus. But after a while Amadeus was defeated, and Savoy was made over to France, and again the Vaudois had to fight for their lives and suffer persecution.
There is no doubt that love for their country was the main inducement that led the Vaudois to fight their way back to their native valleys. Others, who had joined the Vaudois, fell back from time to time, despairing of success; but no hardship could daunt the true Vaudois. We cannot justify their using the sword; for our Lord had declared that His kingdom was not of this world, else His servants would have fought; and He further warned His followers, that those who took the sword should perish by the sword.
Napoleon I, having conquered Italy, granted relief and liberty to the Waldenses; but on his fall, Victor Emmanuel I. issued an edict enforcing the old discipline, but on England and Prussia interceding, more mild treatment followed in 1816. In 1831 when Charles Albert ascended the throne, the Jesuits nearly succeeded in revoking the edict of toleration; but the protests of Prussia and Holland were again crowned with success.
From that time they have remained comparatively unmolested; though it is to be feared that they have sunk, more or less, into the general level of Christendom.
In the history of the Waldenses and those who had a like faith, we see how God raised up in the dark ages companies of faithful men, who had no thought at first of leaving the church of Rome; they only asked for liberty to worship God in simplicity and truth. But this brought them into collision with the clergy, and persecution drove them out of that corrupt church, of the evils of which, with the light of the scriptures, they could not be ignorant. They may be compared to a body of pioneers who went forth to attack the powers of darkness found associated with the church of Rome-before the more regular army of Reformers were called out, who attacked still more powerfully and more successfully those direful deceivers, and brought to light the supremacy of the word of God, and the one glorious doctrine of justification by faith.