From these plain facts, and a multitude of others that might be recorded, we may conclude that a large proportion of these ancient people were Sabbatarians,—were Seventh-day Baptists. In tracing their peculiarities, I have been forcibly reminded of our own denominational traits, especially at a former period.
There is no doubt but that they continued for ages, preserving a sameness of views, and keeping the commandments of God and the faith of Jesus. When their congregations became too numerous, they separated, and formed new assemblies. They continually refused to observe any religious ordinances for which they found no warrant in the Scriptures. They refused baptism to children, only admitting to that ordinance those persons of whose repentance and spiritual regeneration no doubts were entertained. They maintained church discipline upon all, even their ministers. And though cast down, they were not disheartened; though persecuted, they were not extirpated, until the days for their prophesying[30] were accomplished, until they had borne witness for the truth during the time appointed, when it pleased the great Head of the Church to permit their enemies to consummate their everlasting glory, by bestowing upon them the crown of martyrdom, and, from being the church militant, they were removed, almost in a body, to join the church triumphant.
Of their Sabbatarian character there is not the least room for doubt. Indeed, whatever novelty may be connected with this idea, I believe that every one, upon mature consideration, will perceive its consistency. They were planted in the valleys—if not in the apostolic age—before the antichristian power had obtained the dominance at Rome. Robinson asserts that there were many churches of Jewish Christians in the imperial city during the fourth century, which well accords with the declaration of Pope Gregory VII., that the Waldensian heresy originated from a company of Jewish heretics, who removed from Rome thither in the time of Constantine the Great; while a multitude of authorities, both friends and foes, are unanimous in declaring that they were never subjected to Rome, but persisted to the end in the abhorrence of all her feasts and festivals.
SECTION III.
CONCERNING THEIR PERSECUTIONS, DISPERSION, AND EXTIRPATION—MORE ACCOUNTS OF THEIR SABBATARIAN CHARACTER.
It was not until the twelfth century that the Waldenses, and other heretical parties, appear in history as a people exposed to the persecuting edicts of Rome. And even then it seems to have been occasioned, in a great measure, by the great success that crowned the labours of Peter Waldo, whose followers first obtained the name of Leonists, or Poor Men of Lyons; and who, when persecuted, fled to the mountains, and became incorporated with the other inhabitants of the valleys. By this means, the Waldenses were brought into collision with the power of Rome, who, arming against them the civil authorities, proceeded to consummate their destruction and extirpation. At this time it appears, that under the protection and through the connivance of the Counts of Toulouse, the Viscount of Beziers, and many others of the French nobility, a score of the principal cities in Languedoc, Provence, and Dauphiny, were filled with the different heretical parties. But the civil power, and even the more summary efforts of the Inquisition, appear to have been too slow in their operations to meet the wishes of papal vengeance, although persecuted under the agency of Dominic, the chief inquisitor. The Pope was dissatisfied—new schemes were projected, apparently more mild and conciliatory, but under this pleasing exterior was concealed the most abominable treachery. The papal legates proposed holding a public debate, in which the points at issue between the parties should be decided by amicable arbitration. To this reasonable offer the unsuspecting brethren readily consented. The place of conference agreed upon was Montreal, near Carcassone. Two umpires were appointed from each side; those of the Catholics were the Bishops of Villeneuse and Auxerre, and those of the opposite party, R. de Bot and Anthony Riviere. On the part of the Albigenses, a number of the pastors were appointed to manage the debate, of whom the principal was Arnold Hot. He first arrived at the appointed place, accompanied by a number of his friends. He was met on behalf of the papacy, by a bishop named Eusas, the renowned Dominic, two legates of the Pope, and several others of the Catholic clergy. According to Catholic historians, who are very concise and remarkably unanimous in their accounts of this celebrated conference, the points which Arnold undertook to prove were, that the sacrament of the mass was idolatry, that the baptism of infants was unscriptural, that the festivals of the church were heathen appointments,[31] and, finally, that the Pope was Antichrist, and the Church of Rome the harlot mentioned in Revelations. In maintenance of these points, Arnold drew up certain propositions, which he transmitted to the bishop, who required two weeks to answer them, which was granted. At the appointed time the bishop appeared, and read his reply in the public assembly. Arnold requested permission to make a verbal answer, only entreating their patient hearing if he took a considerable time in answering so prolix a writing. He was answered with fair speeches and many promises of a patient hearing. He then discoursed upon the subject for four days, with such perspicuity, fluency and precision, such order and forcible reasoning, that a powerful impression was made upon the minds of the audience. He finally called upon the Catholics for their defence, when the Bishop of Villeneuse declared that the conference must be broken up, because the army of the crusaders was approaching, and near at hand.
What he asserted was true. The papal armies advanced, and all points of controversy were instantly decided by fire and fagot. It is estimated that not less than two hundred thousand of these innocent people perished in the short space of two months. The war of extermination continued twenty years, and one million persons were put to death. These disastrous scenes occurred in the commencement of the twelfth century, and three hundred years previous to the dawn of the Reformation in Germany. During this long period, the circumstances of the Waldenses were always afflictive, but at some times and in some countries more so than in others. The Church of Rome, with the armies of crusaders who were always at hand, and always ready to lend their assistance for the extirpation of heresy, and the monks of the Inquisition, who were never more numerous and active, seemed determined to exterminate them from the face of the earth. But the contests of the Catholic states among themselves, the quarrels of the popes with the secular princes, whose affairs they attempted to control, combined with other causes, afforded these victims of ecclesiastical tyranny some short and temporary seasons of repose.
Of the multitudes who perished beneath the iron power of the Inquisition, we have little account. Nevertheless some details of cases of individual suffering have been given to the world, and multitudes of others lie concealed among the manuscripts preserved in ancient libraries. From records of this kind, Philip de Mornay, a French author of some distinction, composed a work purporting to be the memoirs of celebrated Waldensian martyrs, in which detailed and circumstantial narratives of many trials were given, together with the interrogatories and answers of the criminals, and the heresies of which they were accused. According to these statements they were perpetually accused of Judaism, of practising circumcision, and observing the Jewish Sabbath. The former charges they repelled with disdain. Of the latter, they generally replied that God had commanded the observance of the seventh day, which command was binding upon Christians, as much as Jews, since neither Christ nor his Apostles had ever commanded its abrogation.
Some of these accounts are very interesting, and the Sabbatarians reasoned in precisely the same manner as we do now.
On the 14th of September, 1492, about thirty persons were committed to the inquisitorial dungeons of Toulouse, upon a charge of Judaism, which, as every one knows, was considered a mortal sin in Catholic countries. Of these, the most eminent was Anthony Ferrar, who had been a pastor or teacher in the Sabbatarian church of that city. After remaining in prison ten days, he received a visit from an Italian monk named Gregory, to whom his examination had been committed. He was accompanied by two other monks, who were to act as witnesses. After a long conference touching his age, property, manner of living, associates, relations, and similar subjects, Gregory at last came to the matter in question.