History of the True Religion Traced from 33AD to Date - Lcgmn.com

“Earl Raymond, died of sickness in the year 1222, in a state of peace and prosperity, after his victory over Simon.
No man was ever treated with more injustice by the popedom. But nothing is known of his character for knowledge and
piety. His persecutor, Innocent, died in 1216; and the famous Dominic in 1220.
“The Waldenses suffered sore and incessant persecutions from the church of Rome, in many different parts of
Europe, till the time of the Reformation, and, in most instances, they endured them with admirable patience and constancy.
“Thus largely did the King of saints’ provide for the instruction of his church, in the darkness of the middle ages.
The Waldenses are indeed the middle link which connects the primitive Christians and fathers with the reformed; and by
their means, the proof is completely established that salvation, by the grace of Christ, felt in the heart by the power of the
Holy Ghost, and expressed in the life, has ever existed from the time of the apostles till this day; and that it is a doctrine
marked by the cross, and distinct from all that religion of mere form, which calls itself Christian, but which wants the spirit
of Christ.” -- Townsend’s Abridgment, pp. 416-423.
The General State of the Roman Church in the Thirteenth Century
“Though the narrative of the Waldesian transactions does not belong exclusively to the thirteenth century, it is,
however, ascribed to it, because during this, the sect endured most cruel persecutions, and experienced many severe
conflicts, which particularly excited the attention of all Europe.
“It was then a time of immense ignorance and wickedness. True, the Aristotelean philosophy greatly prevailed; but
it is by all means, enlightened beyond measure. The most learned doctors, with very few exceptions, were not, in their
knowledge, many degrees above the most ignorant and vulgar. The herd of students foolishly employed themselves about
the miserable transactions of Aristotle, to no purpose. Their ambition was to appear learned in the eyes of the senseless
multitude. The Dominicans and Franciscans were almost the only orders which devoted themselves to study . . . . They had
ample buildings and princely houses. They attended the deathbeds of the rich and great, and urged them to bequeath
immense legacies to their own orders. These gained much ground, and till the time of the institution of the Jesuits were the
pillars of the papacy. Persecution of heretics, so called, formed a great part of their employment. While the other orders
had, by their immoralities reduced themselves to contempt; these two orders, having the semblance of worth, not the
substance, revived the authority of the Romish church, supported and strengthened every reigning superstition, and by deeplaid
plans of hypocrisy, induced numbers to enrich both the papacy and monastic establishments. These two orders, having
obtained a decided ascendency in England, arrogated to themselves great power. The abject slavery and superstition, under
which England then sunk, appears, from a commission which Innocent IV gave to John the Franciscan, in 1247, as follows:
We charge you, that, if the major part of the English prelates should make answer, then, by ecclesiastical censures, to
withdraw their appeals, any privilege or indulgence notwithstanding.’
“So shameless were the popes, at this time, in their exactions and so perfect was their dominion over mankind, that
they grossly defrauded the Franciscans themselves, and were not afraid of the consequences. Men, who received not the
testimony of Jesus Christ, and refused submission to his easy yoke, were induced to kiss the iron rod of the Italian tyrant.
“The greater part of Europe, had now forsaken the all-important article of justification by the merit of Jesus Christ
alone through faith, and were entangled in the nets of pharisaical religion, and readily betook themselves to numberless
superstitions, to give quiet and ease to their consciences. The Waldenses found peace and comfort, and the expectation of
heaven through Jesus Christ alone by faith, and hence despised the whole popedom with all its appendages; while others,
who trembled in conscience for their sins; and knew not the holy wisdom of resting in Christ alone for salvation, might well
swell with indignation at the wickedness of the court of Rome, but durst not emancipate themselves from its bonds. The
power of the Pope was then but a cement of wickedness which encouraged men with the hopes of heaven, while living in
superstition and the indulgence of the greatest crimes.
“In 1234, Pope Gregory IX, desirous of increasing the credit of the popedom, by a bull directed to all Christendom,
invited men to assume the cross, and to proceed to the Holy Land. In this he says, The service to which they are now
invited is an EFFECTUAL ATONEMENT for the miscarriages of a negligent life. The HOLY WAR is a compendious
method of discharging men from guilt, and restoring them to the Divine favor. Even if they die on their march, the intention
will be taken for the deed, and many may in this way be crowned without fighting.’
“In this, Gregory, in effect, opposed the doctrine of the atonement of Christ, and in contempt of it, taught men to
expect justification from God, on the merit of military service, rendered at the command of his [self-styled] Viceregent. In
this way, the human mind was removed from faith in Christ, and men were taught to rely for pardon on the sovereign
pontiff, and were led to imbibe the fatal doctrines that wickedness might be committed, with the flattering prospect of
gaining the divine favor, without a reformation of heart and life.
“The same general ignorance and superstition, the same vices and immoralities, which predominated in the last
century, abounded in this. Real Christians were to be found only among the Waldenses, or in those who worshiped God in
obscurity. Various other sects arose, who were cruelly persecuted by the popes and emperors; but none appear to have
professed the real doctrines, or were influenced by the real spirit of Jesus. Some of them, both in principles and practice,
were the disgrace of human nature. But to detail the narratives of fanaticism, with which most ecclesiastical histories
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