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As it may be gratifying to the reader to see a still more

complete list of the ancient Vaudois ministers, who were faithful during ages when ignorance prevailed, and persecution raged throughout Europe, the editor will here add a few names preserved by the historian Leger, whose account will in a good measure supply the deficiency necessarily attending the moderator's rapid sketch.

The Barbe* Esperon is said by Leger to have flourished about the year 1140, whose disciples, according to the prior Rorenco, were called Esperonists, but who coincided in religious opinions with the Vaudois.

After another Barbe, named Joseph, in whose time Peter Waldo appeared, Leger informs is that the Vaudois were called Josephists.

Of Barthelemi de Carcassone honourable mention has been already made in this work.t In Hungary, Dalmatia, Croatia, Bulgaria, &c. his truly episcopal labours appear to have contributed greatly to the establishment of churches and the extension of truth.

Two Barbes, named Belazinanza, and Giovanni di Luglio, were persons of considerable renown, who exercised their ministerial functions in the valleys of Piedmont, about the

* Barbe,was the usual name given to a Vaudois minister in former ages. It was a term of respect, and signified uncle.

P. 8.

year 1240.

Another Barbe, Arnaud Hot, or Othon, was in such high repute, that it chiefly devolved upon him to support the cause of the Vaudois at the celebrated conference of Montréal, alluded to by several writers of the history of France.*

The Barbe Lollard, according to Leger, “was also in high repute in the valleys, wrote a beautiful commentary on the Apocalypse, and conveyed the principles of the Vaudois to England; where his followers were called Lollards."

Mosheim produces strong arguments to shew —that the common opinion, that Walter Lollard was the founder of the Lollards, is incorrect:that the word Lollard properly signifies a singer, (from the word lollen, to sing in a low voice,)—and that those pious persons were denominated Lollards who were in the habit of singing psalms and hymns; many of whom attended the sick and dying, and chanted at funerals. The same author ascribes the origin of the appellation Beghards and Beguines to the word beggen, (to beg, to implore,) the Christians so called professing more than common attention to prayer.f The very same

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* See pp. 22, 94.

+ “ When christianity was introduced into Germany, the word beggen was used in a religious sense, and expressed

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devout persons who were called Beghards were also styled Lollards :—both terms were applied indiscriminately. Mosheim* observes, “Walter, a Dutchman of remarkable eloquence, and famous for his writings, who came from Mentz to Cologne was apprehended and burnt,” about the year 1322. He was sometimes considered the chief leader and champion of the Beghards; at another time called Walter Lollard. Does it not then seem most natural to infer, that the word Lollard was a term of distinction, and perhaps of reproach, appended to this Walter's name, on account of his being intimate with those devout persons, whether separatists from, or adherents to the church of Rome, who, aspiring to or professing superior piety, were designated Lollards, Beghards, &c. ? Though not a native Vaudois, Walter might still be in high repute in the valleys."

Several other distinguished pastors, who flourished in different ages prior to the Reformation, are enumerated by the historian Leger; but as there are no very extraordinary transactions connected with the names of those faithful and laborious christian teachers, we may pass on to the mention of the more celebrated ministers of the Vaudois, both at the era of the Reformation, and subsequently to that period.

the act of devout and fervent prayer to the Supreme Being. Accordingly we find in the gothic translation of the four gospels attributed to Uphilas the word beggen employed to express the duty of earnest and fervent prayer."-Mosheim.

* Ecc. His. iji. 378.

Pierre Masson and George Morel, were deputed in the year 1530 to confer with the principal reformers of Germany, (Luther, Ecolampadius, Melancthon, &c.) respecting several doctrines and ceremonies. Although Masson

. was apprehended and cast into prison at Dijon, a conference was held, the result of which was highly honourable to the Vaudois.

Martino Gonino of Angrogna died a martyr at Grenoble, when on his return from a conference with the reformers of Germany, and with Farel at Geneva, A. D. 1536.

Robert Olivetan was the translator of the first complete French Bible, which was generously printed at Neuchâtel in the year 1537, at the expense of the poor inhabitants of the valleys, for the benefit of the rising protestant church of France. His great endowments have been already mentioned in p. 137.

Pierre de Deyt, and Jacques de Misne, have been already mentioned (pp. 7, 8, 114,) as having preached with success in Bohemia.

Stephano Negrino, and Ludovico Pascale, were sent to visit the churches formed in Cala

bria. Negrino was seized and imprisoned at Cosenza, where he died for want of food; and Pascale was carried to Rome, and burnt alive in the presence of Pope Pius and the cardinals, whom he solemnly summoned, from the midst of the flames, to appear on a future day before the throne of the LAMB, to give an account of the barbarities they had practised, and the superstitions they had fostered.

Rostaing, of the Valley of St. Martin, continued to preach till one hundred years old, and died at the age of 115.

Stephano Laurentio, of the same Valley, preached for the space of 75 years.

Pietro Gillio, of the Valley of Perosa, and Grosso of Villaro, were the only two pastors out of fifteen who survived the plague that was introduced from France to Piedmont in 1630. They were the last, in fact, of the ancient Barbes. Gillio was the author of a history of the Vaudois.

In addition to the names of pastors recorded by Leger,

the Editor thinks it will be satisfactory to the reader to add the names of a few individuals.

The plague having deprived the Vaudois of so many of their pastors, they were under the necessity of having recourse to the protestant church of France, and to that of Geneva, for a

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