CHAP.

of Milan, who had inveighed against them during III. the eight or nine years of his episcopacy *, died in throughout the year 1173, by an illness contracted through the excess of his vehemence in preaching against

this cen

tury.
Galdinus of them.

Milan inveighed against them for

8 or 9 years

till his death.

A. D.

There is a piece, intitled "The noble Lesson," written undoubtedly by one of the Cathari, which in the body of it says, eleven hundred years are already passed, since it was written thus; "for we are in the last time t." The writer, supposing that the world was drawing near to an end, exhorts his 1173. brethren to prayer, watching, and the renunciation of worldly goods. He speaks with energy of death and judgment; of the different issues of godliness and of wickedness; and, from a review of the Scripture history, connected with the experience of the times in which he lived, concludes, that there are but few that shall be saved.

The first principle of those, says he, who desire to serve God, is to honour God the Father, to implore the grace of his glorious Son, and the Holy Ghost, who enlightens us in the way of truth. This is the Trinity, full of all power, wisdom, and goodness, to whom we ought to pray for strength to overcome the devil, the world, and the flesh, that we may preserve soul and body in love. To the love of God, he observes, the love of our neighbour should

Allix, p. 153.

The manuscript of this composition was given to the public Library of the University of Cambridge, by Sir Samuel Morland in the year 1658. The people of whom the author speaks, are called Wallenses or Vaudes, from the vallies of Piedmont. They afterwards were called Waldenses, from Peter Waldo, of whom hereafter; and by that name, they are known to this day. But by the date 1100 they were evidently a distinct people before his time, and, most likely, had existed, as such, for some generations. The seeds of the Cathari had, in all probability, been sown by Claudius of Turin, in the ninth century. The whole of the "noble Lesson," is given us by Sir Samuel Morland, in his history of the Churches of Piedmont. Allix, 160. Morland's hist.

be joined, which comprehends the love even of our
enemies. He speaks of the believer's hope of being
received into glory. He explains the origin of all
that evil which reigns in the world; and traces it up
to the sin of Adam, which brought forth death;
whence, says he, Christ hath redeemed us by his
own death. He asserts the necessity of holiness in
order to salvation. He explains the spirituality of
the law of God, and describes the punishment of
transgressors as the effect of divine justice and
goodness. He illustrates the holiness of the divine
character, in the economy of the Old Testament, and
in the history of the Israelites, and delineates the
purity and perfection of the Gospel-precepts. He
relates the great historical facts of Christianity,
and makes some just observations on the spirit of
persecution. Very remarkable is the character, which
he gives of the Vaudes in his own time, contrasted
with that of their enemies. Let the reader con-
sider, whether we have not here the flock of Christ
among wolves.
"If a man," says he, "love those,
who desire to love God and Jesus Christ; if he
will neither curse, nor swear, nor act deceitfully,
nor live in lewdness and injustice, nor avenge him-
self of his enemies, they presently say, the man is a
Vaudes; he deserves to be punished: and iniquitous
methods are then used to rob him of the fruits of
his lawful industry. Such a one, however, consoles
himself with the hope of eternal salvation." He
represents their enemies as supposing themselves to
be good men and true Christians; and exposes their
folly in placing hopes on a death-bed repentance,
the priestly absolution and masses.

He roundly condemns the whole system of AntiChrist, which prevailed in his time, particularly the fatal doctrine of priestly absolution. He describes the true practical principles of Christian godliness, and declares that no other divine revelation is to be expected. He speaks with equal simplicity and

CENT.

XII.

CHAP. strength of the last judgment, and of the everlastIII. ing punishments of the wicked; "from which," says he, "may God deliver us, if it be his blessed will, and give us to hear what he shall say to his elect, Come hither, ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world, where you shall have true pleasure, riches, and honour. May it please the Lord, who formed the world, that we may be of the number of his elect, to dwell in his court for ever.. Praised be God. Amen."

Such was the provision of divine Grace, to take out of a corrupt and idolatrous world of nominal Christians, a people formed for himself, who should show forth his praise, and who should provoke the rest of mankind by the light of true humility, and holiness; a people, singularly separate from their neighbours in spirit, manners, and discipline; rude indeed, and illiterate, and not only discountenanced, but even condemned by the few real good men, who adhered altogether to the Romish Church, condemned, because continually misrepresented. I know not a more striking proof of that great truth of the divine Word, that, in the worst of times, the Church shall exist, and the gates of hell shall not prevail against it.

IV.

CHA P. IV.

THE WRITINGS OF BERNARD REVIEWED.

CHAP. IN this chapter I shall take notice of some of those parts of Bernard's writings which bear no relation to the controversies that have already engaged our

Bernard's epistles.

attention.

His epistles come first under our consideration; and, among these, the epistle directed to Bruno,

elected archbishop of Cologne, deserves the attention of pastors, and of every person who aspires to the most important of all functions.

*

"You ask of me, illustrious Bruno, whether you ought to acquiesce in the desires of those, who would promote you to the office of a bishop. What mortal can presume to decide this? Perhaps God

calls you; who may dare to dissuade? Perhaps he

does not; who may advise you to accept?
to accept? Whe-
ther the calling be of God, or not, who can know,
except the Spirit, who SEARCHES

THE DEEP

THINGS OF GOD, or he, to whom the Spirit may reveal it? Your humble, but awful confession in your letter renders it still more difficult to give advice; so grievously, and, as I believe, with truth, do you condemn the course of your past life. For, it cannot be denied, that such a life is unworthy of so sacred an office. But you fear on the other side, and I also have the same apprehensions, that it may be wrong not to improve the talent of knowledge committed to you, though your conscience do thus accuse you; only it may be observed, that you may faithfully employ that talent in some other method, less extensive indeed, but less hazardous. I own, I am struck with a serious dread: I speak freely to you, as to my own soul, what I really think, when I consider from what, and to what you are called; especially, as no time for repentance will intervene, through which the passage, however dangerous, might be made. And truly, the right order of things requires, that a man should take care of his own soul, before he undertake the care of the souls of others. But what if God hasten his grace, and multiply his mercy toward you? Blessed indeed is the man, to whom the Lord will not impute sin. For who shall lay any thing to the charge of God's elect? If God justify, who is he that condemns? The * Ep. 8. Vol. I.

CENT.

XII.

CHAP.

IV.

thief obtained salvation in this compendious method. One and the same day he confessed his sins, and was introduced into glory. The cross was to him a short passage from a region of death into the land of the living, and from the mire of corruption into the paradise of pleasure. This sudden remedy of godliness the happy sinful woman found, when on a sudden, where sin had abounded, grace began also to abound. Without a long course of penitential labour her many sins were forgiven-It is one thing, however, to obtain a speedy remission; another, from a life of transgression, to be promoted to a bishopric. I can give no decisive opinion. But there is a duty, which we may perform for a friend without danger, and not without fruit; we may give him the suffrage of our prayers to God on his behalf. Leaving to God the secret of his own counsel, we may earnestly implore him to work in you and concerning you, what is becoming in his sight, and what is for your real good."

Bruno having accepted the archbishopric, Bernard wrote thus to him *. "If all, who are called to the ministry, are of necessity called also to the heavenly kingdom, the archbishop of Cologne is safe indeed. But if Saul and Judas were elected, the one to a crown, the other to the priesthood by God himself; and the Scripture, which asserts this, cannot be broken, the archbishop of Cologne has reason to fear. If that sentence also be now as true as ever, namely, that God hath not chosen many noble, mighty, and wise, has not the archbishop of Cologne a three-fold reason for solicitude? He that is greatest among you, let him be as the younger, is the voice of Wisdom itself. May I always deal with my friends in the language of salutary fear, not of fallacious adulation! To that he directs me, who says, Blessed is the man that