been so hasty, as some of them have been, in forming a total separation from the general Church, then the happy influence of their views in religion might have spread more powerfully; nor is there any particular danger that they themselves would have received infection from the world, while they were estranged from it in practice and in manners. After all, circumstances may arise, when an entire separation from the whole body of nominal Christians may become necessary to the people of God. But this should never be attempted with precipitation. And the meekness and charity, which the Cathari exhibited in this point, seem highly laudable. He also, who has observed so much of the world, as to perceive that a deliberate system of hypocrisy usually prevails among a collection of idle vagrants, but seldom or never among men who subsist by patient industry, will be little moved by Egbert's charge of dissimulation. The same Egbert confesses also, that they had many things mingled with their master's doctrine, which are not to be found among the ancient Manichees. "They are also," They are also," says he, "divided among themselves: what some of them say is denied by others." If the Cathari held some doctrines quite distinct from Manicheism, it should seem, that the whole charge of that antient odious heresy, might be nothing more than a convenient term of reproach. Even Bernard, who appears to have been extremely ill informed concerning this people, remarks, that they had no particular father of their heresy;—an observation, which may imply more than he was willing to allow, namely, that they were not heretics, but Christians. As to the diversity of sentiments among themselves, wha; denomination of Christians ever existed, who, in some smaller matters, did not maintain several diversities? CENT. XII. This people continued in a state of extreme per- The Cathari secution, throughout this century. Galdinus, bishop persecuted 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 tury. Galdinus of them. this ceu 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. XII. be joined, which comprehends the love even of our CENT. 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 consider, 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 himself of his enemies, they presently say, the man is a Vaudes; he deserves to be punished: and iniquitous inethods 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 III. CHAP. strength of the last judgment, and of the everlasting punishments of the wicked; "from which," says he, "may 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. calls "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 you; who may dare to dissuade? Perhaps he does not; who may advise you to accept? Whether 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. |