Chapter LII: Conclusion: Of the Matters Here Related (26)

_The trial by red-hot iron._--If a person charged with holding sentiments contrary to the doctrine of the Roman church, from fear of a cruel death, denied it, the accused was delivered into the hands and custody of a priest, who was to find out the truth. Before making the trial, then commonly called _the ordeal_, they together spent three days ostensibly in fasting and prayer. This done, they went together to the church, where the priest, in his sacerdotal attire, placed himself in front of the altar, upon which he laid a piece of iron, first chanting the song of the three children in the fiery furnace: “Praise the Lord, all his works,” etc., and then pronouncing a blessing over the altar, and the fire in which the iron was to be laid. The iron, while heating on the coals, was repeatedly sprinkled with holy water, and in the mean time mass was read. When the priest took the wafer into his hand, he adjured the accused, praying meanwhile (ostensibly) to God that by his righteousness he would discover the truth of the matter, using among others these words:

_The priest’s prayer over the red-hot iron._--”‘Lord God! we pray thee that thou wouldst clearly manifest the truth in this thy servant; thou, O God, who hast in former times done great and wonderful signs by fire, among thy people; who didst deliver Abraham, thy son, from the fire of the Chaldeans, by which many perished; who didst preserve Lot, thy servant, when Sodom and Gomorrah were justly laid in the ashes by the fire; who, in the sending of the Holy Ghost by the light of fiery and flaming tongues, didst separate the believers from the unbelievers; grant us the grace, while we make this trial, that through this red-hot fire we may discover the truth. If this, thy servant, who is now being tried, is guilty, let his hand be seared and burnt by the fire. But if, on the contrary, he is innocent, let him not be hurt by the fire. Lord God, to whom all secrets are known, however hid they are, fulfill, by thy goodness, the expectation of our confidence and faith, while we make this examination; that the innocent may be acquitted; but the guilty detected and punished.’

“When the priest had uttered this prayer,” writes _M. S. Boxhorn, p. 24_, “he again sprinkled the red-hot iron with holy water, and pronounced this blessing over it: ‘The blessing of God the Father, and God the Son, and God the Holy Spirit, come down upon this iron, that by it we may be enabled to pronounce a true judgment.’”

_How the iron was given into the hand of the accused._--This having been said, the flaming iron was given into the hand of the accused, who had to carry it nine paces. The hand was then closely wrapped up with cloth by the priest, and sealed, for three days, at the end of which it was inspected. If it was wounded, the accused was judged to be guilty; if not, he was acquitted.

O, cruel inquisition! by which not only men, but even God was tried and tempted to the utmost. “Thou shalt not,” says Christ, “tempt the Lord thy God.” Matt. 4:7.

_Another examination, by hot water._--Sometimes also a kettle with hot, boiling water was used, into which the accused had to thrust his hand up to the elbow, in order to ascertain his guilt or innocence. This procedure was called _Ketel-vang_, in the ancient Netherlands, and particularly in the Friesian statutes and laws.

_The trial by cold water._--Likewise, and for the same purpose, the cold and consecrated water of the canals or rivers was used. The accused were cast into it, and from the sinking or floating of their bodies, the righteousness or unrighteousness of their case was judged. This mode was carried out in the following manner at that time: A priest, one of the judges, went with the accused, and a great train of others, to a deep canal, ditch, or river, near by; and standing on the shore or brink, he adjured the water with these words: “I adjure thee, O water.” However, first he gave the accused a cup of holy water to drink, saying: “This holy water be for a test to thee this day.” Turning then to the water, he exclaimed: “I adjure thee, O water, in the name, etc., who created thee in the beginning, and would have thee serve to meet the necessities of man, and be separated from the waters above.” He then adjured the water again in the name of Christ, and then in the name of the Holy Ghost, and finally in the name of the Holy Trinity; and this, with such hard, stern and severe words that I am shocked, and afraid in my very soul to repeat them.

“Thereupon followed,” writes M. S. Boxhorn, “several additional solemn adjurations (these, however, he does not relate), which, when the priest had finished, the accused was stripped stark-naked, and cast or driven into the water. If he sank, he was considered innocent; but if he floated, he was forthwith condemned and punished by fire, as being guilty.” _Page 26._

If any one should desire to read a full account as regards said papistic adjurations over the water, let him consult _M. S. Boxhorn, Nederlandtsch Hist., 1st book, pp. 25, 26_.

THE MANNER IN WHICH THESE TRIALS WERE COMMENCED IN THE NETHERLANDS, ABOUT THE YEAR 1215.

Before bringing persons to the trial with red-hot iron, hot or boiling water, or in cold rivers, which was called the severest or extremest examination, milder means were employed, especially in the Netherlands; however, with such intricacies, and so many snares, that an honest soul, that would act candidly, and without dissimulation, could not escape, but was in danger of losing his life.

The above-mentioned Boxhorn, describing the manner of examination used at that time against the Vaudois, who also belonged to the Poor Men of Lyons, and were at that time one people with the Albigenses and Waldenses, but afterwards differed with them in various articles, relates: That the Dominicans, a certain order of monks, were at that time sent by the Pope here into the Netherlands, as inquisitors; who, in order to well execute their office as it were, had put in writing a certain mode of examination, which literally read as follows:

_Examination._--“When any one in the Netherlands is brought before the judge, suspected and accused of heresy, he shall first be asked: Why are you apprehended? Does any one know of your imprisonment? Have you not learned from any one the cause of your apprehension? If he say: I do not know; answer him: They say that you, seduced by certain teachers who keep themselves concealed, have, to a considerable extent, departed from the Christian faith, as it is publicly taught in this country and elsewhere, throughout all Christendom. Let him answer as well or as much as he will, and let forthwith an oath be demanded and put to him, unless his youth does not admit of his swearing. Before he takes the oath, these words shall be spoken to him: See, you are to swear here, that you will tell in all sincerity the truth as it is known to you, concerning yourself as well as others in regard to whom you will be questioned. If he refuses to swear,[171] he shall be suspected so much the more.

[171] From this it is quite evident that said people had an aversion
to the swearing of oaths. But some one may say: This has reference
to adjuring their belief. To this it may be replied, that the oath
demanded here did not aim at anything further than the telling of the
truth, as the preceding words declare.

“See well to it also, that he have no reason to say that he was compelled by threats or otherwise to swear; but if he is ready willingly to take the oath, present these words to him:

_The oath administered by the inquisitors, near the chapter-house of Utrecht, to those who at that time were called heretics._--“I, N. N. N., swear to God Almighty, my lord of Utrecht (or otherwise) and the lords present in his stead, that I will tell the pure truth, without fear, of all matters known to me, concerning which I shall be questioned here; not only in regard to myself, but also to others. So help me God and his holy mother, in my last hour.” _Boxhorn, Nederl. Hist., p. 15._

In this manner the inquisitors proceeded, and then observed the following mode of examination, which it seems they had to employ as their fundamental rule, against those who were called heretics:

“If he is not known to you (says this rule) question him thus: What is your name? Where were you born? Who was your father? Again: How often have you confessed to the teachers of the heretics, who secretly circulate that they have come into the world in place of the apostles, to go from place to place, preaching the Gospel?[172]

[172] It seems that these inquisitors thought that these people also
observed auricular confession; which is a grave misapprehension,
seeing their confession avowed the contrary.

Again: “How long have you resided here? How old were you when you began to give audience to these heretics? When did you last confess to them? For whom did you take them? Do they also wear crowns [the tonsur] and the priestly garb? What penance did they impose on you? Did they not charge you to say an _Ave Maria_? Did you believe that it was in their power to forgive your sins? Who first directed you to these heretics? To how many heretics have you confessed? What was the name of the first? the second? the third? etc.

“Did your parents also hold this heretical belief? How often have you received the body of Christ? Have you also confessed to our priests? Have you also confessed to them, that you hold this heretical belief? Why did you not confess it? How often have you heard them teach? where first? in what houses, or places? in what room or chamber? by day or at night? in the morning or evening? Who were there besides you? What did your teachers preach respecting purgatory? Is there a purgatory? How many times a day do you pray for the souls of your parents, friends, and benefactors? What alms have you given for them? How many days have you fasted for them? How many masses have you had read for them?

“Can you say the _Ave Maria_? Say it. Can you say any prayers to the saints? Do you believe, that the holy Mary, and other saints, are acquainted with our distresses, and that they are filled with compassion on this account, and pray for us? Who is the patron of your parish? When is his day celebrated? Have you properly celebrated him? What kind of a saint is it? Is it an angel? or a martyr? or a confessor? or an apostle? or a virgin? or a widow? What did you bring as an offering on their feast-day? Have you chosen for yourself a certain apostle? Who is your apostle? “What do you hold with regard to the worship of the holy cross? the nails? the crown of thorns? the spear? and the images of the saints?

“Have you ever journeyed to Rome, to obtain forgiveness of your sins? Have you sprinkled yourself with holy water? Have you tasted the consecrated salt? Have you consecrated twigs and tapers in your house? Have you done this with a pure and upright heart, as do other Christians, who by your people are called _Strangers_? or have you done it merely for appearance’ sake, so as not to be detected in your heresy? Tell the simple truth.

“Do you not believe that St. Martin has become a saint, and that his holy soul is now in the kingdom of heaven? Will you drink in the name and to the remembrance of St. Martin? Do you know any hymns to the honor of God, or his holy mother? and so forth.

“Say, finally: Will you desist with all your heart from your errors, and separate yourself from the heretics, and henceforth have no fellowship with them? If so, then swear thus:

_The second oath administered by the inquisitors to those who were at that time called heretics; which none of the true martyrs ever swore._--“I, N. N. N., swear an oath, to God Almighty, my lord, bishop N. N., and the lords present in his stead, without any dissimulation, that henceforth I will go no more to the people that call themselves, etc., and will have fellowship neither with them nor with their leaders, teachers, etc., as long as they remain heretics. Moreover, I forswear (see what papistic tricks these are), all manner of unbelief that is contrary to the open faith taught and maintained everywhere in the holy Roman church and in Christendom. And that I will also submit to penance for my transgressions, when and as it shall, though in mercy, be imposed upon me. So truly help me God and his mother, in my last hour.” _Boxhorn, page 18._ Concerning the examination, see _page 15–17_.

NOTE.--Who does not see, beloved reader, that these were snares from which the pious could not extricate themselves without losing their lives? for it was certain that the Poor Men of Lyons, in those times, whether called Vaudois,[173] Waldenses, or Albigenses, did not swear at all; which, especially as regards the Waldenses and Albigenses, has been distinctly proved in our previous explanation. This, then, was the first snare which they could not escape.

[173] That the very odious name _Vaudois_, was given the Poor Men of
Lyons, need offend no one; since Christ himself and his holy apostles
were often called evil and opprobrious names, by their adversaries.

In the second place, by the form of that oath it was proposed to them, that they should forsake their entire religion, faith, and worship, and join themselves to the Roman church which they held to be worse than Babylon. How could this be done by them with a good conscience? In no wise. This snare, therefore, they could likewise not escape. What, then, had they to expect? Nothing less than certain death; yea, a cruel, ignominious, and accursed death, though blessed for those who, remaining steadfast, suffered it. I will say nothing now of the cruel and horrible manner of inquisition, by red-hot iron, hot water, as also in open rivers;[174] which generally followed upon the examination just stated.

[174] For further information respecting the method of the
inquisitors, see our account of the martyrs for the year 1301, etc.

What heathen or barbarians have ever acted thus? It is true, they put the pious witnesses of Jesus to death in a very painful manner; however, that was the end of it; and, besides, sometimes means remained by which it was possible to escape death, and yet keep the faith. And we nowhere read, that they ever had such a mode of inquisition over matters of faith; but the Romanists, who call themselves Christians, were not afraid or ashamed of it.

Certainly, here one or the other, either the body or the soul, had to be sacrificed by the martyrs; for if they would save the body, by forsaking the faith, which they, in their conscience, recognized as the genuine, yea, the only and eternal truth, they were in danger, yea, fully assured of losing their souls; on the other hand, if they sought to preserve their souls, by their good confession, and by forsaking the superstitions of popery, they had to lose their bodies, and this by the most cruel, horrible, and miserable death; which, according to the custom at that time, was to be placed alive into the flames until death ensued.

In this manner, very many, yea, almost a countless number, of pious Christians, called Albigenses and Waldenses, perished in those times; who, constrained by the love of Christ, to hold fast the confession of their faith, willingly exchanged this earthly for the heavenly; suffering here the tabernacle of their body to be dissolved, in order to have a building with God, a house not made with hands, eternal in the heavens. 2 Cor. 5:1.

We will now see, what persons perished for the faith, in that cruel inquisition, particularly under the test of red-hot iron, not in the Netherlands, but in Germany, where it first originated.

ABOUT EIGHTY PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, AT STRASBURG, A. D. 1215.

Now, when the throne of antichrist began to suffer much detriment through the doctrine of the Waldenses, and infant baptism, the swearing of oaths, the secular power and dominion, the authority of the Pope of Rome, the mass, purgatory, absolution or forgiveness of sins by the so-called clergy, pilgrimages, visitations of the holy sepulchres prayers, or sacrifices for the dead, and other things pertaining to popery, were opposed by them, they saying, that these things ought to have no place in the true church of Christ; it came to pass, A. D. 1215, that this cruel man, Conrad of Marpurg, of whom it was stated, for the year 1214, that he had been sent into Germany, as grand inquisitor, by Pope Innocent III., apprehended over eighty persons, both men and women, who were called Waldenses and made the same confession. They were also examined, concerning their faith, in that horrible manner of which we have already spoken, namely, by taking a red-hot iron into their bare hands; and having all of them endured it patiently, and remaining steadfast, they were finally condemned to be burnt alive as heretics; which was done to them all on the same day, at Strasburg, in said year of their apprehension, A. D. 1215.

Of this the papistic writer Trithemius gives the following account: “At this time, namely A. D. 1215, there were very many who were heretics secretly, men as well as women, who spread divers strange errors throughout all Germany, France, and Italy; of whom great numbers were apprehended and burnt alive. For in said year more than eighty were apprehended in Strasburg, at the same time, among whom but very few were found innocent; for if any of them denied the heresy,[175] Conrad of Marpurg, the Pope’s inquisitor, would try them by giving them a red-hot iron into their hands, and deliver all those that were burnt by it, to the secular judge, as heretics, to be sentenced to the fire.” _Trith. Chron. Hirsaug._ Also, _A. Mell., 2d book, fol. 459_. _C._ Mellinus calls these martyrs Waldenses, _fol. 457, col. 3_; and their confession he has shown, _fol. 446, col. 1, 2_.

[175] It is necessary here to understand that by the word _heresy_
those people did not mean their orthodox faith; but all that could
truly be called heresy; and this they then disavowed; whereby this
inquisitor, (to all appearance) though he was very crafty, was
greatly misled.

SEVERAL CHRISTIANS BURNT FOR THE FAITH, AT TOULOUSE, A. D. 1215.

About that time, Pope Innocent III. had advised Dominic, that by means of constant preaching and disputation he should wondrously execute the office of inquisition, which he had entrusted to him, namely, against the so-called heretics; and that he should reconcile to the Roman church those who should ostensibly become converted; but should justly condemn such as remained refractory, that is, steadfast in their faith. _Sixtus 5, in Diplom. instit. Festi S. Petri Mart._

Dominic discharged his inquisitorial office so energetically in the city of Toulouse, against the heretics mentioned, that is the Christians called Waldenses, that several who had been cast into prison, were, by his advice, delivered to the secular judge, to be burned. For, when in those times people could not be overcome by way of argument, with the word of God, they began to dispute with fire and sword against them; and then it was an easy matter to conquer them, not in regard to the truth, but in regard to their bodies and lives. This was also the case with these pious people of Toulouse, who would rather lose their lives than forsake the truth; which they confirmed in the flames by their death, having commended their souls into the hands of God, in the year of our Lord 1215.

The papist Theodoric, in his biography of Dominic, makes mention of these martyrs, saying: “When he (Dominic) was preaching, at this time, in the parts of Toulouse, it happened that some heretics were apprehended in that city and were convicted by him; whom, when they would not return to the Catholic church, he delivered to the secular Judge. When they had been condemned to be burnt.” _Theod. in vita Dominici, citate Bzov. ad A. D. 1215, Art. 11, 12._ Also, _A. Mellinus, 2d book, fol. 460, col. 4_.

NOTE.--A. D. 1220 lived the strong and celebrated theologian Almaricus; he reproved as idolatry the invocation of saints, and denied transubstantiation; on which account he was burnt at Paris. _P. J. Twisck, page 537, col. 1_, from _Hist. Andr., page 162_.

_A. D. 1218._--In a certain ancient history of the martyrs of this time, I have found the following account, in which one of the orthodox believers presents a summary of the doctrine of the papists, as opposed to the true doctrine of the true church of God in those times; it reads as follows:

1. “They found their church upon the succession and derivation of the bishops (though erroneously) from the times of the apostles.

2. “They call those bishops, who consecrate churches, chapels, and altars; who make mass-priests and sanctuaries of the altars.

3. “They regard the Pope as the supreme Bishop, the head of their churches; who may be reproved by none but God.

4. “They are divided into many contending sects; some are ecclesiastics, some seculars. The ecclesiastics have separated themselves from the common people--whom they call the laity--and are themselves variously divided. Some are called monks and nuns; who vow, not to marry; to submit to voluntary poverty; to observe human institutions, such as, to have nothing to do with money; to wear a gray, white, or black cap; to eat no flesh; to be dumb at times; and other similar false and invented forms of holiness. Others are called secular priests; who also may not marry, but like the others, have to do a great amount of muttering and reading.

5. “They have priests, who are consecrated by the bishops, to offer up sacrifice for the living and the dead.

6. “All these ecclesiastics hold themselves exempt from punishment by civil authority, and bear no burdens with the citizens, since they are exempt.

7. “They seek their salvation out of Christ, in their own works and merits, which they also sell to each other for money; such as masses, indulgences, pilgrimages, and the merits of departed saints, which they also sell to the dead, who, they say, are in purgatory.

8. “They have an idol or patron for every city, village, or hamlet.

9. “They divide the power and honor of God among the departed saints; thus, seamen invoke St. Nicholas, St. Christopher, and St. Anna; women in travail, St. Mary; for gum-boils, St. Appollonia; against pestilence, St. Rochus and St. Anthony.

10. “They set up images in their churches; they light tapers, torches, and lamps before them; they clothe them in cloth, silk, velvet, silver and gold; they carry them with great reverence on their shoulders; they visit them in different places, and offer gifts to them (to which practice the popes and bishops append indulgence for sins); they kneel before them; they kiss, and worship them.

11. “In their oaths they swear by God and all his saints, etc.

12. “They pray to, and call upon God, without considering their need, and without thinking why they call upon him; they give him their prayers by the number, as apples are bought; they read, in the hours, rosaries, etc.

13. “They create many sabbaths, which they call holidays, in honor of departed saints; on which days manual labor is forbidden on pain of punishment; while drinking to excess, bartering, and gambling remain unpunished. On these days they generally commit shameful idolatry; the services are read in an unknown tongue; water is conjured; the organ is played; and the dead are called on for help and assistance.

14. “To the two sacraments, or signs of grace, instituted by Christ in his church, namely, holy baptism and the holy Supper, which they have shamefully corrupted, they have added five others, namely, confirmation, matrimony, ordination of mass-priests, auricular confession, and extreme unction.

15. “In baptism they leave out the most important part, namely the preaching of the Gospel; and add of their own, conjured salt, grease, spittle, and tapers, and exorcise the devil from the child which he never possessed.

16. “They also baptize bells, giving them names.

17. “They have changed the Lord’s Supper into an offering for the living and the dead; they conjure the bread with five words,[176] and persuade the people, that the bread is changed into flesh, and the wine into blood.

[176] _Hoc est enim corpus meum_, _i. e._ for this is my body.

18. “They withhold the wine from the laity, contrary to the command of Christ, who said: ‘_Drink ye all of it_.’

19. “They worship the bread, and say that it is their God; they enclose it in coffers and ciboria; they carry it through the streets; they burn torches and tapers before it, also at noon-day; they address and salute it; but it answers not.

20. “In their churches they have altars draped with linen, upon which burning tapers are placed at day-time, when mass is read.

21. “Mass is read by a mass-priest, who is hired to do it for money, or a yearly salary; he comes clothed in strange attire, after Jewish fashion, with a drinking cup of silver or gold in his hand, and accompanied by an attendant. He then says his confession before the altar, in Latin (though the attendant does not understand it), and invokes the assistance of the dead saints. Then, having kept up his mummery for a considerable time, having spoken loud and low, turning himself hither and thither, kissing and licking, he finally takes bread and wine, and forthwith offers the same to God, for the redemption of souls, for the hope of salvation, and the health of those present. Thus they reject thy sacrifice, O Christ Jesus, which thou once didst make for our salvation. O God, says the writer, how canst thou suffer this? He then calls the dead saints to the feasts, desiring to be aided by their merits. Over the bread he breathes these five words: _Hoc est enim corpus meum_, that is: For this is my body; supposing that thereby the bread will be changed into flesh. He then holds it above his head, for the people to worship it. So he does also with the cup. Then he prays for all those who sleep in Christ, that they may obtain a place of refreshing. Thereupon he prays to the Father, to accept his Son, whom they believe to have there, as graciously as he accepted the offering of Melchisedec and of Abel. Finally, he worships the bread, calling it the Lamb of God. Having worshiped the Lamb, he breaks it in pieces, and eats it up, also quaffing the wine, which he imagines to be the Lamb’s blood. This is the glorious mass of the papists, which, says our author, is a shameful corruption of the Supper of Christ, and has been reprehended by many godly men, who on this account had shed their blood.

22. “Such masses they read in honor of dead saints, of the sacrament, of the cross, the spear, and the nails.

23. “They sell the same as a remedy against all sickness, against storm, thunder, lightning, hail, tempests at sea, and every calamity. Every man is served according to his money; they who give little, have a dry mass, or a wet mass without singing; those who give much, get a half-sung mass, or one partly sung, according as to how much they give.

24. “They teach, that their invented sacrament of confirmation is of more importance than the sacrament of baptism, instituted by Christ; and that baptism is incomplete without confirmation.

25. “They dissolve marriage, in order that the husband or the wife may become spiritual, that is, a priest, monk, or nun, contrary to the command of Christ: What God hath joined together, let no man put asunder.”

“Time would fail me,” writes this zealous man, “if I were to recount all the falsities of the papists, in life, doctrine, and sacraments; and still they can endure no admonition to reform, but persecute with fire and sword, those who admonish and reprove them.” _Ex Author. Tempor., A. D. 1218_, compared with the History of the Martyrs, by _J. S., edition 1645, fol. 32, col. 1–3_. _Gerard de la Motte, deacon of the Christians called Albi-Waldenses, with some of his fellow-believers, burnt for the faith, at Borriens, A. D. 1227._

When the believing defenseless Albi-Waldenses[177] had enjoyed rest for a season, and the lily of their true faith was beginning, in some measure, to grow and blossom, in all purity and beauty (as compared with former times), the thorns of persecution immediately arose over it; inasmuch as these pious and upright people were forthwith deprived of their liberty, by the Romanists; so that as soon as it was noticed, that they increased, here or there, though secretly, under the protection of their authorities, means were sought without delay, to subdue, yea, utterly to exterminate, them.

[177] Albigenses says one writer.

This appeared A. D. 1227, when, upon the mere report that a few of these people resided in the town of Borriens, the whole place (in order to apprehend them), was besieged and enclosed by Humbert of Beaujeu, who, having made himself master of the place, and having entered it, apprehended said people, and, as they would not desist from their faith, caused them to be burnt alive; all of whom testified to the truth and uprightness of their faith, as gold in the furnace, by their steadfast death in the midst of the flames.

Certain papistic writers say, that there were some in Borriens, who were said to be heretics, and who, as they would not desist from their belief, were burnt alive; among whom there is mentioned one Gerard de la Motte, who, it is said, was their deacon or minister. This is stated to have occurred A. D. 1227, in the time of Humbert of Beaujeu, whom the king had left in Languedoc. _Vignier, Hist. Eccles._, from _Vincentius_ and others already cited, and _Chron. Montfortensi Hist. Adde Gaguin., lib. 7_, and _Paul. Aemil., lib. 7, de Cest. Franc. in Lud. 8._ Also, _Abr. Mell., 2d book, page 464, col. 3_.

OF VARIOUS PAPAL STATUTES AND ORDINANCES INSTITUTED AGAINST THE WALDENSES, OR SO-CALLED HERETICS, ABOUT A. D. 1229.

Franciscus Pegna, a Romanist, in a tract written by him to John Calderinus, touching the manner of proceeding against the heretics, declares to have found in past years, in the Vatican Library, as well as in an old parchment manuscript book, which had been brought from the inquisition from Florence to Rome, information respecting various councils held in those times against the Waldenses, in France. Among others, of one held in the year 1229 in Toulouse, a place where the Anabaptists, called Waldenses, greatly increased. The statutes and ordinances enacted there were published by Cardinal Romanus, Legate of the Pope. _Franc. Pegna. T. 11. Doctor., part 2, fol. 410. edition Venet., 1584._

Among other things adduced by the aforementioned Franciscus Pegna, in said tract, from the second council of the prelates of France, there is also found the ecclesiastical ordinance concerning the general abjuration of heresy, which reads as follows:

_Of the abjuration of heresy._--“In order that, through the help of God, the heretics may be more easily exterminated, and the Roman Catholic faith the sooner planted in the land, we decree, that you shall perfectly observe all the statutes, ecclesiastical ordinances, laws, and commandments that have been enacted regarding this matter, by the apostolical see (the Pope and his legates), and by the princes. Moreover, that you make all males as well as females, the male sex from fourteen years and upwards, the female sex from twelve years and upwards, abjure all heresy, and, besides, promise with an oath, that they will observe the Roman Catholic faith, defend the Catholic church, and persecute the heretics. All those who, after such abjuration, shall be found to have apostatized, and not to have observed or fulfilled the penance imposed upon them, shall be punished with the proper punishment, such apostates deserve.”

_Of the demolition of the houses of the Waldenses._--The fifth chapter of the council of Toulouse contains the following brief ecclesiastical ordinance respecting the demolition of the houses of the heretics, namely, of the Waldenses and Albigenses: “We ordain, that the house in which a heretic is discovered, shall be razed to the ground; and the land or farm upon which a heretic is found, shall be confiscated.”

_Of the forfeiture of all their goods._--In the 35th chapter of the council of Beziers we read: “Also the houses in which any heretic shall be found, living or dead, accused or condemned, being there with the knowledge or consent of the proprietors of said houses, provided said proprietors have attained their legal age, you shall cause to be demolished, and shall confiscate all the goods of those who live in them, unless they can legally prove or show their innocence or ignorance.” This much of the year 1229, in the second book of the _History of the Persecutions, page, 465, col. 3_.

SEVERE PERSECUTIONS BY THE INQUISITION IN GERMANY, VERY MANY WHO WERE CALLED WALDENSES, BURNT FOR THE FAITH, A. D. 1230.

In the year 1230, in many provinces of Germany, especially in the archbishopric of Treves, very many schools and secret congregations of those who professed the doctrine of the Waldenses, were discovered by Conrad of Marpurg, Inquisitor General over Germany. They were said to be heretics, because they denied transubstantiation in the mass, and purgatory, saying that the prayers and intercessions of the living for the dead served to no purpose, and could avail the deceased nothing.

As regards their rejecting infant baptism, the swearing of oaths, revenge or wars, together with all the traditions of the Roman church, and their desiring to hold only to the truth of the Holy Scriptures, especially of the New Testament, this has already been shown.

“From their processes, and from the confessions made by them on the rack,” says A. Mellinus, “it was seen that the number of their adherents and accomplices, throughout Germany, France and Italy, but especially in Lombardy, was very great.”

About this time a severe inquisition was raised against them, throughout Germany and Italy, by which very many were discovered and burnt alive.

Abr. Mellinus (_contra Trithemius_) refutes the calumnies cast against them, saying: “This is a willful falsehood and slander, fabricated by this monk (Trithemius), because they accused the Pope.” _A. Mell., 2d book, fol. 465, D._ Also _P. J. Twisck, Chron., p. 546, col. 2_.

In the meantime we will produce some decrees by which, it seems, the aforesaid inquisitor was made the more bold and daring in putting into execution his unprecedented cruel inquisition and tyranny against the innocent Christian believers, who had separated from the Roman church.

OF THE FIRST DECREE OF EMPEROR FREDERIC II., AGAINST THE DEFENSELESS ALBIGENSES AND WALDENSES, ABOUT A. D., 1230.

Mellinus relates, from Abraham Bzovius, who completed the _Annals of Baronius_, that Emperor Frederic II., at the request of Pope Gregory IX., issued his decrees against the Albigenses; however, under different names given them by the Emperor, saying: ”(_Petr. de Veneis lib. 1, epist. 27._) Here commence the chapters or articles of the constitution of the Emperor against the Patarini (Waldenses). He then adds some other names which do not properly belong here.

“Men, as well as women, whatever name they may bear, we sentence to perpetual infamy, that neither oath nor faith shall be kept towards them; but we banish them, and order that their goods be confiscated, never more to be returned to them.

“We likewise ordain by this decree that all officers, burgomasters, and rulers, in whatever office they may be, shall, for the defense of the faith, publicly swear an oath that they will, in good faith, and to the best of their ability, endeavor to expel from the districts under their jurisdiction, all heretics indicated to them by the church.

“But if any temporal lord, having been requested and admonished thereto by the church, shall be found negligent in purging his land from heretical wickedness, let him be warned that, one year after the admonition, we shall give his land for a prey to all Catholics, who, after they shall have driven out the heretics, shall possess the same without molestation, and preserve it in the purity of the (Catholic) faith.

“We also banish those who believe (the Waldenses and Albigenses), or receive them into their cities or houses, protect or favor them, ordaining: That if any one having been noted as being in communion with these believers, does not satisfy the church within a year, he shall be considered infamous from that time on.

“We add here that one heretic may convict another, and that the houses of ..., or of their harborers, protectors, and favorers, or where they have taught or imposed hands upon other, shall be demolished, never to be rebuilt. Given.”

OF THE SECOND DECREE.

By the chancellor of this Emperor, A. D., 1230. (Same place, _Epist. 25, Petri. de Veneis_).

In another letter of Peter de Veneis, we find another decree of Frederic II., which reads as follows:

“We therefore decree and ordain that heretics, of whatever name, shall receive condign punishment, throughout the empire, wherever the church shall condemn them as heretics, and deliver or indicate them to the secular judge.

“But if any of the aforesaid, after their apprehension, deterred by the fear of death, shall desire to return to the unity of the Catholic faith, they shall according to the requirement of the church ordinances, be imprisoned for life, to do penance.

“Moreover, all heretics, in whatever city, village or place, of the realm they may be found by the inquisition sent by the Apostolic see, or by other zealous adherents of the Catholic faith, shall receive like punishment.

“All those, then, who shall have jurisdiction there, shall be bound, on the denunciation or intimation of the inquisitors, or of other Catholics, to apprehend and closely keep them, until they, after their being condemned by the censure of the church, shall punish them with death.

“We ordain like punishment for those whom the crafty enemy stirs up to be their advocates, or who are their improper protectors.”

At the end of the decree are these words: “But the heretics whom they shall point out to you, you shall, each in his jurisdiction, be bound to apprehend and keep in close custody, so that they, after the judgment of the church, shall be punished according to their deserts; knowing, that in the execution of this matter, if you will do your utmost unitedly with these brethren (the Dominicans and Franciscans),[178] to expunge from our dominion the blot of this unheard-of heretical wickedness (thus he calls the true faith), you will render unto God a pleasing, and unto us a commendable, service.

[178] The Dominicans and Franciscans, though they seemed to be very
simple and modest, were nevertheless the principal actors in this
matter.

“But if any be slack or negligent herein, and unprofitable before the Lord, he also shall be justly worthy of punishment in our eyes.” Given at Pavia.

OF THE THIRD DECREE OF EMPEROR FREDERIC II. AGAINST THE AFOREMENTIONED PERSONS, A. D., 1230.

Peter de Veneis (_Lib. 1, Epist. 26_), relates in his letters a third decree of Emperor Frederic II., in which he gives fuller information concerning the surname of the Waldenses, namely, Patarini, as well as regarding their belief, and their spreading into all the provinces of the empire; it reads as follows:

“The sects of these heretics (says the Emperor), are not called by the name of any ancient heretics, lest they should become known; or, what is perhaps still more shameful, they are not content with the ancient names, that is, to borrow their names, like the Arians from Arius, the Nestorians from Nestorius, or from other like heretics; but, after the example of the ancient martyrs, who suffered martyrdom for the Catholic faith, they likewise, from their suffering, call themselves _Patarini_, that is, _delivered unto passion or suffering_.

“But these miserable Patarini, who are estranged from the holy faith of the eternal Godhead (thus he speaks of the true believers), destroy with one sweep of their heretical wickedness, three things at once, namely, God, their neighbor and themselves. They destroy God because they do not know the faith and the counsel of God; they deceive their neighbor because, under the cover of spiritual food, they administer the pleasure of heretical wickedness; but far more cruelly they rage against themselves, because, after destroying their souls they, as extravagant squanderers of their life, and improvident seekers of their death, ultimately also expose their bodies to a cruel death, which they might have escaped by a true confession of, and constancy in, the orthodox faith (thus he calls the priest’s faith).

“And what is hardest of all to say, those who survive are not only not deterred by the example of others whom they see die before their eyes, but they even strive to be burnt alive in the sight of men,” as he afterwards speaks of it in this same decree.

“Therefore we cannot refrain,” says the Emperor, “from drawing the sword of just vengeance against them, the more vigorously to persecute them, as it is judged and known that they practice the more extensively the knavery of their superstition (thus he calls the virtue of these people), to the clear exclusion of the Christian faith, on account of the Roman church, which is held to be the head of all other churches, as it is known that they came from the borders of Italy, and especially from Lombardy, where, as we have ascertained, their wickedness overflows far and wide, and that from thence they have directed the rivulets of their unbelief even into our kingdom of Sicily.

“It is furthermore the will of the Emperor, that the crime of heresy, and all kinds of accursed sects, of whatever name, shall be reckoned among the public crimes, or those deserving of death; yea, that the heresy of the Patarini (also called Waldenses), shall be considered, before all the world, as more abominable than the crime of _lese-majesty_, that is, than the crime of him that has offended the Imperial Majesty.

“The Emperor also wishes that, as the Patarini (or Waldenses) walk in darkness, in order to conceal themselves from the heat of persecution, endeavors shall be made to discover them, and to earnestly seek them out, even though no one accuses them, and that the officers of the Emperor, when they have found them, shall keep them in bonds, in order that at the proper time they may be called before the inquisition, or brought to the rack.

“And if they are accused only upon slight suspicion, we command that they shall be examined by ecclesiastical persons and prelates; and though they may err from but one article of the (Roman) Christian faith, and, after admonition, continue obstinately in their error, we ordain by this, our present decree, that the Patarini (or Waldenses) shall be condemned to death, and burnt alive; and let no one dare intercede for them, for against him that shall do this, we will justly direct our anger. Given, etc.” Second book of the _Hist. of the Persecutions, p. 466, a. b. c. from Abr. Bzovius, and A. Bzovius_, from _Petr. Vinc., lib. 1, epist. 26_.

GREAT PERSECUTION IN GERMANY OF THE ANABAPTIST WALDENSES, MANY OF WHOM WERE BURNT FOR THE FAITH, A. D. 1231.

The above-mentioned decrees against the Christians called Waldenses, issued by Emperor Frederic II., were not long without their influence and effect; inasmuch as in the year following, A. D. 1231, a severe persecution arose in Germany over the innocent lambs of Christ, who, keeping themselves concealed in quietness, were informed against and made manifest, through the rack and otherwise. The consequence was, that many of them, continuing steadfastly and immovably in their belief, were burnt to death, and thus, having commended their souls unto God, offered up an acceptable sacrifice well pleasing unto God.

The following may serve as a confirmation of this account:

Abraham Bzovius relates, from a fragmentary history by an unknown author, that in the year 1231 a great persecution arose in Germany against the so-called heretics, who kept themselves concealed in great numbers among the papists, in cities, castles and villages, and brought over to their belief all whom they could turn from their faith; many of whom were apprehended and convicted in the presence of the clergy and the people, and that they held the belief of the Waldenses.

He writes further that “Brother Conrad of Marpurg, a monk of the Dominican order, punished those who were convicted of heresy, according to the manner prescribed by the ecclesiastical ordinances, namely, with fire.” _Abr. Bzov., T. 13, Annal. Baron., A. D. 1232, Art. 7._ Also in the second book of the _History of the Persecutions, fol. 466, col. 3, 4._

“The Waldenses,” writes P. J. Twisck, “suffered severe persecution at this time, from the papists, and though they sought to conceal themselves in wildernesses, mountains and deep valleys, yet, their schools were discovered, their assemblies broken up, and all cruelly killed, especially in the bishopric of Treves, which state of things lasted three years.” _Chron., p. 546, col. 2._

NOTE.--From this account of P. J. Twisck, it appears that the above persecution commenced already in the year 1230, just when the decrees of Emperor Frederic II. had been issued, and that it continued for three years, namely, to the close of the year 1233; during which time doubtless very many believers perished, of whom we shall notice a few with whom we have met.

NINETEEN PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, IN THE BISHOPRIC OF TOULOUSE, A. D. 1232.

In the year 1232 the bishop of Toulouse apprehended, in his dominion or bishopric, nineteen persons, who were said to be heretics, because they adhered to the belief of the Waldenses, whose confession we have already shown not to be at variance with ours; all of which persons the bishop of Toulouse caused to be executed, that is, burnt alive. _Vignier, A. D. 1232. Hist. Eccles._ Also in the second book of the _History of the Persecutions, fol. 466, col. 4_.

TWO HUNDRED AND TWENTY-FOUR PERSONS, CALLED WALDENSES, BURNT FOR THE FAITH, IN A PLACE NEAR TOULOUSE, A. D. 1243.

When the north wind[179] of persecution, which, from the year 1233 on, had done but little harm in the garden of the true Christians, began to raise again, A. D. 1243, there were apprehended, near Toulouse, two hundred and twenty-four persons, called Waldenses, who are to be distinguished, and were also then distinguished from others, who carried arms and called themselves Albigenses, but had no communion with the true Albigenses and Waldenses, both of whom were opposed to all revenge, professed the same confession respecting suffering and bearing for the name of Christ.

[179] Awake, O north wind; and come, thou south; blow upon my garden,
that the spices thereof may flow out. _Solom. S._ 4:16.

These two hundred and twenty-four defenseless and innocent lambs of Christ, having been apprehended, and refusing to forsake the Great Shepherd of the sheep, Jesus Christ, and his holy commandments, as also the faith in his name, were all condemned to death, and burnt alive, thus offering up a living holy sacrifice, acceptable unto God, A. D. 1243.[180]

[180] This great number of martyred Waldenses, through the
carelessness of some writers, has been mingled under the mire of
certain erring persons, from whence we have drawn them forth again,
though not without labor. An ancient writer says: “I seek pearls in
the mire.”

Concerning these persons, as well as their imprisonment and death, see _Vignier Hist., Eccl. A. D. 1243_; also, second book of the _History of the Persecutions, fol. 469, col. 3_, also in an old manuscript chronicle, same date.

NOTE.--Besides the above authors, P. J. Twisck, also, it seems, makes mention of these two hundred and twenty-four persons, from the account of Henry Boxhorn, though he differs somewhat in regard to the time when this happened, as well as to the number of persons put to death; for, instead of A. D. 1243, he has it A. D. 1242, and instead of two hundred and twenty-four, he has _about two hundred_.

However, this difference is easily reconciled, if, first, in regard to the time, A. D. 1242, is understood to mean the end or close of said year, and A. D. 1243, the beginning; the number of persons put to death, _about two hundred_, to mean over two hundred, or two hundred and twenty-four, as expressed.

The words of his account are as follows: “A. D. 1242, the Waldenses had to suffer much from popery, on account of their faith and religion. At this time, about two hundred persons, together with two of their preachers, were apprehended in the bishopric of Toulouse, by the bishop of Narbonne and Albi, and the Seneschal of Carcassonne, and were all burnt alive, continuing steadfastly in their religion.” In the _13th book_ of his _Chronicle, p. 557, col. 1_, from _Henr. Boxhorn, fol. 25_.

SEVERE INQUISITION OF BELIEVERS IN THE COUNTRY AROUND TOULOUSE, A. D. 1251.

At this time there was as yet no abatement of the constraint of conscience exercised over the faith of the orthodox Christians, who had fled from Babylon, and, for the sake of the welfare of their souls, could no longer trust themselves in Romish Egypt. This appeared from the new inquisition, which, by order of the Pope, through appointed inquisitors, suffered the minds of the true believers to have no rest, until they left the Roman territories, or made an oral disavowal, or, remaining steadfast, exchanged their life for a violent death.

Regarding this most wicked and unjust inquisition, I have found the following account:

“In the year 1251, the Pope appointed, or sent, inquisitors to Toulouse, from the orders of the Dominicans and Franciscans, who exercised an inhuman tyranny over the Christians there. The same thing was done at Worms, by Conrad Dorfo and his disciple John, also Dominicans and inquisitors; who, condemning there many innocent men to the fire, were therefore themselves, ultimately, as by the hand of God brought to a very lamentable, though just death.” _Bal. Cent. 4, in Append., ad Richard. Wich., p. 301_, compared with _A. Mell., fol. 470, col. 1_.

CONTINUATION OF THE PRECEDING INQUISITION IN THE YEAR 1252.

That the aforesaid inquisition or examination of the faith did not end with the close of the previous year, but continued also in the succeeding time, is so manifest that proof is almost unnecessary; still, it experienced a brief cessation, caused through the sudden and unexpected death of Peter of Verona, who administered at that time the office of inquisitor.

Concerning this, the abovementioned author relates the following: “In the year 1252, Peter of Verona, inquisitor in Lombardy, justly perished near the city of Milan, on account of his tyranny against the Waldenses, and, twenty-four days after, was canonized, that is, placed on the register of the saints of the Roman church, by the antichrist, the Pope of Rome, Innocent IV.”

NOTE.--In the following year, namely, A. D. 1253, Robert, bishop of Lincoln, was deposed from his bishopric, by said Pope Innocent IV., because he frequently in his preaching, though with discretion, had openly reproved the avarice, ambition, arrogance, and tyranny of the Pope, yea, had expressly written him severe letters, in which he accused him of exhausting almost all England, by unusual taxes, in order to enrich his illegitimate children, nieces and nephews. When the Pope cited him to Rome, he appealed from the papal tyranny to the judgment and tribunal of Jesus Christ, whereupon the Pope soon died. Bal. Cent. 4, cap. 18, _in Roberta Grossoreste ex Annalis. Johan. Buriens. Ranulpho, Mattheo and Fabiano_, compared with _A. Mell., Hist., p. 470, col. 1_.

In the year 1258, the Jacobines and Dominicans, in the bishopric of Cambray, caused a great number of Christians, whom they had condemned as heretics, to be burned alive. _Balens Cent. 4, cap. 26, ad Matt. Paris. Append., p. 315, ex Th. Cantiprat., lib. 2, cap. 56._ Also, _A. Mell., Hist., lib. 2, p. 470, col. 2_.