Chapter LIII: Conclusion: Of the Matters Here Related (27)

In the year 1260, Pope Alexander IV. wrote letters to the inquisitors from the order of the Dominicans, in Lombardy and the margravate of Genoa, to persecute the heretics (as they were called) there. Moreover, he decreed that the inquisitors might compel, by excommunication, the secular authorities, whoever they might be, to execute, without delay, the sentence of the inquisitors against those suspected of heresy. Compare the last-mentioned author, in the place cited, with _Bzov., A. D. 1260, Art. 4, ex Decret. Epist. Alexand. 4_.

OF THE MANDATE OF POPE URBAN IV. AGAINST THE WALDENSES AND ALBIGENSES IN LOMBARDY AND AROUND GENOA, A. D. 1262.

The aforesaid distress among the believers, continued on, through the severe inquisition commenced eleven years before, namely, A. D. 1251; for, although the first inquisitors had departed this life, as by the vengeance of God, it did not remain so, since Pope Urban IV. took up the pen to issue bloody edicts against the orthodox Waldenses and Albigenses who were scattered abroad in all parts. These decrees he caused to be proclaimed to his minions, who bore the name of ecclesiastics. This is stated in the following words by an ancient papist: “In the year 1262, Pope Urban IV. made an ordinance against the heretics in Lombardy and in the margravate of Genoa, and sent a copy of it to the order of the Dominicans in said parts, to persecute the Waldenses and Albigenses, who were mostly scattered there.” _Bzov., A. D. 1262, Art. 3, ex Decr. Epist. Alex. 4. Also, A. M., Hist., fol. 470, col. 2._

Thereupon, as it appears, no small persecution arose; but as to the manner in which the same occurred, and the persons who then suffered for the faith, we have not been able to find any account, notwithstanding we have made diligent search. No doubt, it fell chiefly upon the heads of the Waldenses and Albigenses, since they were mentioned by name in the mandate of the Pope.

We deem what we have here shown sufficient for this time; hence we will leave it, without adding any more.

NOTE.--A. D. 1270, eight years afterwards, Peter Caderita and William Colonicus, Dominicans, persecuted the (so-called) heretics in the kingdom of Aragon. _Bzov., A. D. 1270, ex Surita, lib. 2. A. Mell., Hist., fol. 470, col. 2._

In the year 1280, the moon was completely changed into the color of blood; which by many was held to signify the very bloody and lamentable state of the church of God; the more so since at that time, not only a dire persecution prevailed, but also, a destructive crusade, under the sign of the cross, such as was formerly waged against the Saracens, was undertaken the following year, namely, 1281, by the papists, by order of the Pope, against the Albigenses in Spain. Compare the large book of _Christian martyrs, fol. 470, col. 2, 3_, with _Bal. Cent. 4, Append. ad Greg. de Brid. Lington., p. 446_, from _Everildenas_.

SEVERE PERSECUTION OF THE ANABAPTIST WALDENSES IN FRANCE, ABOUT A. D. 1280.

P. J. Twisck, having noticed, in the first part of his _Chronijck_, for the year 1280, the doctrine of the Waldenses, whom he calls Waldois, after their leader, Peter Waldus, finally he speaks of their persecutions, saying: “Matthias Illyricus, in his _Register_ of the witnesses of the truth, says, that he has in his possession the consultations of certain advocates of Avignon, also, of the three bishops of Narbonne, Arles, and Aix, and of the bishop of Alban, tending to the extermination of the Waldois, or Waldenses, and written three hundred years previously; from which it is evident, that at that time and before, a great number of the believers were scattered here and there throughout France.

“We can also infer from the consultations of the aforesaid archbishops, that even as their number was great, so was also the persecution against them very cruel; for at the end of this consultation it is written: ‘Who is so great a stranger in France, as to be ignorant of the damnatory sentence (thus speak these papists themselves) which has now, for a long time, been most justly used against these heretical Waldois (Waldenses); and should we doubt a matter so notorious and common, which has cost the Catholics so much money, sweat, and labor, and has been sealed with so many condemnations and executions of unbelievers (thus he calls the true believers)?’

“Hence appears,” writes Twisck, “what massacres of believers occurred at this time, and what cruelties the subjects of antichrist employed against them. ‘And it can be proven,’ says Boxhorn, ‘even from the testimony of their greatest enemies, that they declared, maintained, and testified in the midst of the fire, that they had received this their faith unaltered, from hand to hand, from the times of the apostles; and they continue even to the present time, having never been entirely exterminated.’” _P. J. Twisck, Chron., p. 606, col. 1, 2._

CONTINUATION OF THE PRECEDING PERSECUTION, A. D. 1283.

Mellinus writes that “A. D. 1283, the Waldenses had again greatly increased in France, as also in other countries throughout Christendom, notwithstanding they had been very cruelly sought out and persecuted up to this time.” In the second book of the _History of the Persecutions, fol. 470, col. 3_, from _Vignier, Hist. Eccl., A. D. 1283_.

FURTHER SPREADING OF THE AFORESAID PERSECUTION, IN WHICH THE WALDENSES WERE BURNT IN GREAT NUMBERS, A. D. 1284.

P. J. Twisck gives the following account for the year 1284: “The Waldois or Waldenses, of whom, since the year 1159, much mention is made, increased at this time more and more, in France and other countries of Christendom, notwithstanding that they were craftily sought and cruelly persecuted, and that all diligence and every means had first been employed, utterly to exterminate them; which greatly astonished certain bishops and advocates of Avignon of that time.” “They were burnt,” he writes, “in great numbers.” _Chron., fol. 611, 612_, from _Henr. Boxhorn, fol. 26_.

GERARD SAGARELLUS, BURNT IN THE CITY OF PARMA, FOR THE FAITH OF THE WALDENSIAN ANABAPTISTS, A. D. 1285.

In the year 1285, there became known, and were proclaimed heretics by the adherents of popery, Gerard Sagarellus of Parma, and Dulcinus of Novaria. Both of them were particularly accused, on account of various articles opposed to the Roman church and her superstitions, with which they were charged, of having fallen into heresy, and having borrowed their belief from the Waldenses, which, writes Abr. Mellinus, is quite presumable.

As to the articles which they confessed contrary to the belief of the Roman church, and on account of which they were called heretics, they are written in the second book of the _Hist. of the Persecutions, fol. 470, col. 3_.

Finally, as Gerard Sagarellus would not depart from, but continue steadfast in, the truth of his Savior, Jesus Christ, he was (in the same year, it is supposed) burnt alive in the city of Parma, by the blood-thirsty inquisitors. _A. Mell., p. 470, col. 3._ Also, _Bal. Cent. 4, cap. 30, in Append. ad Laurent. Angl._

Dulcinus, who, besides the charge of his true faith, was also assailed with great calumnies, was put to death in great steadfastness some years afterwards. However, of this a fuller account will be given for the year 1308.

NOTE.--Since the death of Dulcinus did not occur the year in which Sagarellus died, but long afterwards, we will reserve the account of the same for the proper time and place. Bear this in mind.

HERMAN, ANDREW AND GUILLEMETTE[181] EXHUMED AND BURNT, A. D. 1299.

[181] Wilhelmina.

A. D. 1299, the _Fratricelli_, that is, the Albi-Waldenses, who were called _Little Brothers_, were declared heretics, by Pope Boniface VIII., because their belief was contrary to the Roman church, as we have already shown. Said Pope caused these Fratricelli (or Albigenses) to be persecuted with so much violence that he not only spared not the living, but not even the dead; for he caused one Herman, who had been one of their principal teachers, to be exhumed twenty years after his death, and his bones burnt to ashes, notwithstanding the papists, who were his enemies, had, in his life time, regarded him as a holy man. Thus they did also with the dead bodies of one Andrew, and of his wife Guillemette, who were also greatly noted for their remarkable godliness.

The Fratricelli (or Albi-Waldenses) were nevertheless, though unjustly, accused of many and abominable crimes. Hence, many of the ancients presume that these slanders were invented against them for the express purpose of making them the objects of the hatred and envy of the people; since they [the slanders] were utterly antagonistic to the doctrine which they professed, and with their life. For it is recorded of them, that they called themselves true followers of the apostles, and the true church of Christ, and that they on their part reproved the corrupt morals of the prelates. There were also ascribed to them all the opinions, or articles of faith, of the Waldenses who, as already shown, also rejected infant baptism, the swearing of oaths, revenge towards enemies, the mass, and almost all the superstitions of the Roman church; hence it is probable, that they were of their persuasion and had only given themselves different names, according to the different places where they resided. In the second book of the _Hist. of the Persecutions, fol. 471, col. 2_, from _Trithem., Chron., Hirsaug., A. D. 1299_. Also, _Vignier, A. D. 1298. Hist. Eccl., ex Platina, Sabellico, Mari. Hist. Antonino Bernhardo de Lutzenb. Bal. Cent. 4, Script. Brittan. Append. 2, ad Joan Rufum, page 384_.

AN ACCOUNT OF THE HOLY BAPTISM IN THE FOURTEENTH CENTURY.

SUMMARY OF BAPTISM IN THE FOURTEENTH CENTURY.

[The beginning is of the congregations or churches of the Waldenses; concerning whom it is shown that they existed not only in this century, but long before and after, teaching that the baptism of infants is of no avail.

The seventh article of the confession of the faith of the Waldenses, touching baptism, is presented; which treats of their confessing the faith, and change of life. The belief of Dulcinus and his wife Margaret adduced, of whom the papists say, that they were exactly like the Waldenses.

For the year 1315, persons are introduced, whom the papists regarded as heretics, because they held a belief different from that of the Roman church; of which two articles are presented: 1. of baptism; 2. of the swearing of oaths; which is further explained by us. For the year 1218 there is also shown, by way of censure, the confession of the papists.

Certain pious people, called apostate Minorite friars present themselves, who are accused, by Pope John XXII., of five articles, one of which is against the swearing of oaths, and the other four against the papal church and her clergy.

Mention is made, for the years 1319, 1330, and 1365, of the Waldenses, whose confession of faith has, in preceding centuries, been shown not to militate against that of the Anabaptists; a representation of the severity with which the papists then proceeded against them.

John Wickliffe, A. D. 1370 adduces among other things, a certain article, declared to militate against infant baptism; also an article against the swearing of oaths, etc.

For the years 1372 and 1373, mention is made of certain people, who, by John Tilius, are called Turilupins, but by others are declared to have been true Waldenses.

Judicial proceedings (A. D. 1390) instituted against the Waldenses, in the countries on the Baltic Sea; with the statement that people of this profession existed in the Saxon countries full two hundred years before the time of John Huss.

Walter Brute confesses, A. D. 1392, that it is not lawful in any case, to swear, neither by the Creator, nor by the creatures. He also makes a good confession regarding baptism. This is also called the doctrine of W. Swinderby.

J. Mehrning cites a very ancient confession of faith of the Waldenses, which he has had in his own hands; in which it is declared that in the beginning of Christianity no infants were baptized.

Cursory notice of the Thessalian brethren, who agree with the so-called Mennists in all articles of religion; also, of the custom in Thessalia, of baptizing on Whitsuntide; and how Charles, Bishop of Milan, exhorted the teachers, diligently to expound the mystery of baptism to the hearers in order that the confession of the Christian name might become them.

St. Barnabas preaching the holy Gospel at Milan, baptizes in running water. Thereupon mention is made, in a note, for A. D. 1394, of certain people in Bohemia, who sided with the Anabaptists. This is the conclusion.]

* * * * *

“That the church of the Waldenses,” says Jacob Mehrning, “after her origin in France and her violent persecution in that country, spread far and wide into Bohemia, Poland, Lombardy, Germany, the Netherlands, and elsewhere, and remained there from the twelfth century until the year 1545 (as is recorded in _Bibliotheca Patrum, Tom. 15, p. 300_), teaching the invalidity of infant baptism, is testified to by the histories adduced in the preceding centuries, and may be seen in _Sleidanus Comment. 16, Jac. Mehrn., Bapt. Hist., page 737_, and _H. Mont. Nietigh., page 86_.”

Continuing, J. Mehrning in said place, gives an account of the article of baptism from the confession of faith of the Waldenses, saying: “J. Paul Perrin of Lyons, in his history of the Waldenses, relates their confession, the seventh article of which is as follows: ‘We believe that in the sacrament of baptism the water is the external and visible sign of the invisible power of God, working in us the renewing of the spirit and the mortifying of our members in Christ Jesus; by which also we are received into the holy congregation of the people of God, testifying and declaring, before the same, our faith and a change of life.’” Concerning this, see also _H. Mont. Nietigh., page 86_, extracted from _Charles du Meulin’s_ book of the _Monarchy of the French, page 65_.

Who does not see that in this place the Waldenses expressly say that in baptism they testify and declare before God, their faith and change of life? which was well observed afterwards by Jacob du Bois, preacher of the Calvinists at Leyden, though he endeavored to obscure it by his expositions, _Contra Montanum_, printed A. D. 1648, _pages 162, 163_; but the truth of the command of Christ: “He that believeth and is baptized, shall be saved” (Mark 16:16), is stronger and prevails.

_A. D. 1305._--The learned Leonard Krentzheim, in his _Chronicle_, writes the following concerning Dulcinus: “Dulcinus and Margaret founded a new sect or heresy (thus the papists speak) in every respect like the Anabaptists; which continued until A. D. etc.” _P. J. Twisck, Chron., page 646, col. 1._

_A. D. 1315._--D. A. Mellinus gives an account, for this year, of many orthodox Christians, as he calls them, who by the papists were nevertheless styled heretics. He notices several of their articles, which the papists charged as heresy against them, but which we, in order to avoid prolixity, shall not adduce here, save what is brought against them with regard to baptism and oaths.

THEIR VIEWS ON HOLY BAPTISM.

Concerning baptism he writes, that it was reported of them, that they had ridiculed the sacrament of baptism.

But who does not know, that if they ridiculed the sacrament of baptism, they meant it only as far as infant baptism is concerned; for this was the mooted question at that time. However, Mellinus gives his opinion, which does not conflict with ours, as to what was their belief in this matter. His words are these: “As regards the article of the sacrament of baptism (namely, that they should have entirely rejected it), it must not be understood with reference to the true institution of Christ, but to the belief of the papists, who bind the grace of Christ and the power of the Holy Ghost to the external water of baptism.”

THEIR VIEWS IN REGARD TO THE OATH.

As regards the oath, the papists charged them with holding that perjury is no sin. “But,” says A. Mellinus, “let us examine these false articles a little more closely.” Coming to the article of the oath, he speaks as follows, in order to demonstrate the falsity of this accusation: “How should they have considered perjury no sin, when the papists themselves (in the _History of the Waldenses_) declare of them, that they were so loth to swear an oath, desiring that they should be believed on their yea and nay, in order to avoid all lying, slandering, perjury, and frivolous swearing?” Thus far. _Mellinus_, in the _2d book_ of the _Hist., fol. 479, col. 1, 2_.

Hence, these people sought to avoid not only false oaths, but all manner of swearing, desiring on this account, to be believed on their yea and nay, in accordance with the teaching of Christ: “Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” Matt. 5:37.

_The same year as above, A. D. 1315._--At this time, Pope John XXII., issued a papal decree against some apostate (?) Minorites, in which he accuses them of the following points:

“Firstly, that they asserted, that there were two churches; the one, carnal, abounding in the riches, luxuries and lusts of this world, polluted with all manner of sin and shame, and governed by the Pope of Rome and the prelates. The other, spiritual, temperate, pure, virtuous, honorable, and poor; to which latter they and their adherents alone belong.

“Secondly, that they declared the priests of the church, and all her ministers, divested of the jurisdiction and authority of their order, so that they could give neither sentence nor advice, nor administer the sacraments, nor teach the church under them; thus depriving them of all their ecclesiastical power, and that, on the other hand, they boasted that all ecclesiastical authority rested with them alone, since they ascribed the holiness of the spiritual life only to themselves.

“Their third error,” as the Pope says, “agrees with the error of the Waldenses; since they both maintain that men ought in no case to swear, teaching that it is a sin unto death to swear an oath.”

The fourth supposed error, the Pope acknowledges, likewise to proceed from the Waldenses: “That the priests who are confirmed or ordained legally, according to the form or order of the church (as he calls it), if they are laden with any crimes or sins unto death, cannot prepare, nor administer, the sacraments of the church.”

The fifth error, as the Pope says, was, that they said that the gospel of Christ, which hitherto had been covered, nay, almost entirely extinguished, was, at this time, fulfilled in them alone. In explanation of this article, the Pope adds that they said that they ascribed the promise of our Lord, concerning the sending the Holy Ghost, to themselves in such a manner as to exclude the general (the Roman) church from the general apprehension and observance of the holy Gospel.

“But see,” says A. Mellinus, who has recorded this, “how the Pope perverts the meaning of these people; for they never denied that the Holy Ghost, according to Christ’s promise, was poured out richly upon the apostles; but they denied that the Popes of Rome, who called themselves apostolic, and successors of the apostles, had part or lot in the sending of the Holy Ghost.” Second book of the _Hist., fol. 480, col. 1, 2_.

Besides these five articles, the Pope imputed additional errors to these pious people, though he did not mention them all. Hence, it appears that they concurred for the most part with the belief of the Waldenses; and that their belief was opposed, not only to the swearing of oaths, but also to infant baptism, revenge, the sacrament of the altar, the mass, and other superstitions of popery, has already been more than sufficiently shown.

_A. D. 1319._--At this time, Pope John XXII., through his inquisitors, raged mightily against the Waldenses, who made the above-cited confession, which corresponds with that of the Anabaptists. Of their sufferings and end we shall speak afterwards, in the proper place. Concerning this, see _Bzov. Annal., A. D. 1319, art. 10, ex M. S. Bibl. Vaticane_. Also _A. Mell., fol. 480, col. 3_.

_A. D. 1330._--At this day said Waldenses were greatly oppressed by the inquisitors, in the Kingdoms of Bohemia and Poland (see the large _Book of Christian Martyrs, fol. 483, col. 1_); which is a proof that the defenders of the above confession existed then not only in France, but also in Bohemia and Poland. Yea, Matthias Flaccius Illyricus professes to have the inquisitorial books of the proceedings held at that time by the inquisitors, in Bohemia and Poland, under King John, against the Waldenses. _Catalog. Test. Verit., l. 16, art.: The Waldenses._

NOTE.--In Jacob Mehrning’s _History of Baptism_ we read, p. 609: “I have in my possession the inquisition which, A. D. 1330, in the time of King John, was held, in Bohemia and Poland, against the Waldenses.”

_A. D. 1365._--The author of the books of the Persecutions and Martyrs, records the following for the year 1365: “As there were everywhere throughout France innumerable Beghards and Beguines (in the second book, page 479, at the foot of the fourth column, he calls them Waldenses), who scattered their heresy, as the papists called it, far and wide, Pope Urban VI., A. D. 1365, charged all the prelates of France, and the inquisitors of the faith in that country, by an express bull, that they should not suffer the heretics to live with impunity, but should exterminate the erring spirits (thus the Pope calls the true believers), together with their errors, with the sickle of ecclesiastical discipline. Second book of the _History of the Persecutions, fol. 488, col. 1_, from _Bzov., A. D. 1365, Art. 8_.

_A. D. 1370._--“At this time,” writes Jacob Mehrning and others, “John Wickliffe, a teacher in England, and pastor at Lutterworth in the bishopric of Lincoln, taught, among other things, that baptism is not necessary to the forgiveness of original sin; thereby sufficiently opposing, or, as H. Montanus says, rejecting, infant baptism, which is founded upon the forgiveness of original sin. On this account, forty-one years after his death, his bones, by order of the Pope, were exhumed, burnt, and the ashes thrown into the water.” _J. Mehrn., B. Hist, pp. 737, 738, H. Mont. Nietigh., p. 87._ Also _Thom. Waldens., Tom. 2, c. 96. Bellarm., Tom. 3, lib. 1, de Sacr. Bapt., cap. 4, Vicecom. de Observat. Eccles., lib. 2, cap. 1_.

NOTE.--_Further explanation._--That the above words of John Wickliffe are to be understood in no other way than as having reference to the rejection of infant baptism, and not of baptism upon faith, is confirmed by the fourth article, extracted from Wickliffe’s _Trialogue_, by William Widefort, a Minorite, and quoted by A. Mellinus. It reads as follows: “Those who say,” says John Wickliffe, “that the children of believers, which die without baptism, are not saved, are much too presumptuous and bold.” _A. Mell., 2d book, fol. 494, col. 3._

Moreover, that John Wickliffe opposed not only infant baptism, but also oaths sworn to men, is testified to in the forty-second article of his confession, delivered in the council of Constance, and condemned there. It reads thus: “Oaths sworn in civil contracts and commercial transactions are unlawful.[182] _Colon. apud Orthun. Grat. A. Mell., 2d book, fol. 496, col. 1._

[182] Hence, when Wickliffe rejects the swearing of oaths in civil or
human contracts, he rejects all swearing of all oaths that have ever
been in question; for not the promises which are made to God, but the
oaths that are sworn to men, have been from ancient times, and are
still, the matter in question.

This article relative to the swearing of oaths, from the confession of John Wickliffe, is stated by some as follows: “An oath sworn for the purpose of confirming human contracts and proper transactions, is not appropriate.” _Seb. Franck, Chron., der Rom. Kett., fol. 105, col. 1, letter J., John._ Also _P. J. Twisck, Chron., p. 720, col. 1, 2. Tract. Kort Verhael van den Loop der Werelt, by F. H. H., p. 99_.

P. J. Twisck and others write that John Wickliffe, having fled from England to Bohemia, propagated his doctrine there jointly with the Waldenses, who, for the most part, agreed with it.

Wickliffe also taught that the substance and essence of the bread and wine remain in the sacrament of the altar after the consecration.

That Christ is not bodily in the sacrament. That the mass is not instituted by Christ, but is the devil’s obedience and word. That confirmation, fasts, consecrations of priests, the baptizing of temples, and bells, are retained by the Pope and the bishops only from the desire for gain.

That universities, studies, doctorates, colleges, grades, and masterships, are things which we have inherited from the heathen, and are altogether of as much use to the church as the devil. An improper oath is, etc.

Merula and others state that Wickliffe wrote full two hundred books, and diligently instructed, and turned from popery, John Huss (see A. D. 1415 and 1416), when the latter was still young, together with many others. _P. J. Twisck, Chron., p. 720, col. 1, 2_, from _Leonh., lib. 6. Hist. Andr. Junii,_ _fol. 45. Jan. Crespin., fol. 354. Guil. Merula, fol. 886. Toneel. Niclaes, fol. 119. Zegh., fol. 119._

NOTE.--That John Huss (though the Calvinists would like to claim him, as well as John Wickliffe), was opposed to the swearing of oaths, and had other articles in common with the Waldensian Anabaptist brethren, and that he learned this from John Wickliffe, and Wickliffe from said Waldensian brethren, we hope to make clear in its proper place.

As to the article which Wickliffe was said to have taught, namely, that everything happens by an absolute or unavoidable necessity, on this D. A. Mellinus, a Calvinistic preacher, remarks: “We suspect that this has been unjustly put on Wickliffe, by the malicious enemies of the truth” (_2d book, fol. 495, col. 4_). Afterwards, explaining it still further, he says that “This is a wanton slander and devilish lie, fabricated from nothing, and cast into the face of innocent John Wickliffe.” _Fol. 496, col. 1._

Thus it is evident, that John Wickliffe, even according to the testimony of the Calvinists, did not maintain the article of precise predestination, as some before him, though wrongly, have believed.

NOTE.--If John Wickliffe did not hold the article of predestination or unavoidable necessity, as one of the Calvinistic teachers here asserts and holds as truth, what, then, did he retain, in the matter of his belief, that accords only with the Calvinistic church? Certainly nothing.

_A. D. 1372._--John Tylius, in his _Chronicle of the Kings of France_, writes, for the year 1372, concerning certain people whom he terms Turilupins, and, in papistic manner, very contemptuously calls a superstition, as follows: “The superstition of the Turilupins (a kind of Waldenses), who took their surname from the poverty common to them all, were this year condemned as heretics, together with their writings, books and clothes.” _J. Tyl., Chron., Reg. Gall. A. Mell., fol. 497, col. 3._ Of their faith we shall presently speak.

_A. D. 1373._--Vignierus writes concerning these people called Turilupins, and their doctrine, that they were pronounced heretics at Paris, by the inquisitors, and their books publicly burnt, together with one of their women. _Hist. Eccles., A. D. 1373, ex Guil. de Nangis. A. Mell., same place._ More anon.

NOTE.--A fuller account of the death of this woman will be given in its proper place, in the history of the martyrs.

OF THE UPRIGHTNESS OF THESE PEOPLE.

The author of the second book of the _Persecutions_, relating how these people, called Turilupins, were accused by some papistic writers, of not living honestly, replies in their stead, saying: “But these poor people are lamentably slandered; for they were upright Waldenses, to whom the papists imputed whatever they would.” _Fol. 497, col. 3._

OF THE NAME OF THESE PEOPLE.

As regards their name, Joachine Caudarius states that they obtained the name of Turilupins, in Flanders, Artois, and Hainault, because they lived in wildernesses, among the wolves. In _lugibri Narrat. de excidio Wald. Alb., A. M., same place_.

OF THE BELIEF OF THESE PEOPLE.

It may be observed here, that if these Turilupins were true Waldenses, as has been declared, they rejected infant baptism, the swearing of oaths, revenge towards enemies, the mass, and all other Roman inventions, as appears from their own confession shown above.

NOTE.--Henry de Haffra, at Vienna, A. D. 1376, wrote on Genesis, and greatly reproved the lies of the Romish legends, and about the merits of the saints. In a letter he also censured the clergy and their head, the Pope, for many errors. _Joh. Munst., fol. 174_, compared with the _Chronicle of the Destruction of the Tyrants, p. 724, col. 1_.

Also: A. D. 1380, Michael Cesenas, formerly a Minorite friar, or monk, wrote against the Pope, calling him (from 2 Thess. 2,) antichrist, and the Roman church, Babylon, and the congregation of those drunk with the blood of the saints. The Pope deposed him from his dignity; but he adhered steadfastly to his opinion. _Joh. Munst., fol. 171. Catal. Test., fol. 691_, compared with _P. J. Twisck, Chron., p. 731_.

Also: In the same year Nicholas Clemongis opposed the superstitious feast-days, excessive eating and drinking, (evil) speaking, and other improper things. See the last-mentioned chronicle, _p. 732_, from _Joh. Munst., fol. 170_.

Also: About A. D. 1382, M. Matthaeus Parisiensis, a Bohemian, appeared, and wrote a large book concerning antichrist, (the Pope), saying that he had already come, and could be found in Rome. Thus did also Lupoldus de Bedenborgh. Compare _P. J. Twisck, Chron., p. 734, col. 1_, with _Catal. Test., fol. 794, 796. Merula, fol. 890_.

Also: A. D. 1384, John Muntziger, Rector of the school at Olm, read in his oration, that the supposed body of Christ should not be made God, and, hence, should not be worshiped as God. See the last-mentioned author, _fol. 736, col. 1_, compared with _Hist. Joh. Munst., fol. 171_.

_A. D. 1390._--Or about that time, mention is made of the Waldenses in the countries lying on the Baltic Sea; concerning whom Matthias Flaccius Illyricus states that he has an entire inquisitorial book, full of the proceedings held against the godly Waldenses who lived in those countries.

Said Illyricus also had among his writings, another brief inquisition or investigation against the Waldenses; such as formerly was practiced against them in the bishopric of Mayence. He moreover says that he has still another, large book, full of proceedings held by the inquisitors against the Waldenses; in which 443 Waldenses are mentioned by name, who, about A. D. 1391, in Pomerania, the Mark, and the adjacent places, were put on the rack and examined on the articles once confessed by the Waldenses. Many of these martyrs or confessors freely testified and confessed that they had been, one twenty, another thirty years, among this sect. Also, that their forefathers held the same doctrine. _Matth. Flacc. Ill. Catal. Test. Verit., lib. 18. Lib. 15, Title, De Waldensibus._

NOTE.--From this it appears, writes a certain author, that the Saxon countries were full of Waldenses, that is, orthodox Christians, already two hundred years, and more, before the time of Huss. For it can easily be computed, that when the 443 Waldenses were examined at once, there must have been an incomparably greater number who were not examined in regard to their faith, but concealed themselves, or took to flight, in order to escape the danger. And, truly, those who are noticed in the book, as having been examined, frequently mentioned very many others of their belief, who were not present.

Among other points relating to their trials, recorded in this inquisitional book, were these: “That they were sober and frugal people, discreet in their speech, careful to avoid lying, swearing, etc.” _A. Mell., 2d book, fol. 505, col. 3, 4._ Also, _P. J. Twisck, Chron., p. 743, col. 2_, from _Henr. Boxhorn, fol. 27_. In the margin of the same page, Twisck says: “The Wandenses (or Waldenses) will not swear.”

NOTE.--A. D. 1390, the Lord raised up Richard Withe, who wrote many glorious things against the Pope, or the blasphemy of the so-called antichrist. _Bal. Cent., lib. 7, cap. 10_, compared with _Chron. van den Ondergang, page 734, col. 1, 2_.

_A. D. 1392._--On the 13th of January of this year, Walter Brute, a layman, but nevertheless a learned man, from the bishopric of Hereford, appearing personally before Lord John, Bishop of Hereford, maintained, among several other articles militating against the Roman church, this point: “That Christians are not permitted, for any reason, in any case, to swear, either by the Creator or by his creatures.” _A. Mell., 2d book, fol. 506, col. 3._

NOTICE.--THE BELIEF OF WILLIAM SWINDERBY COMPARED WITH THAT OF WALTER BRUTE.

Since Walter Brute is called (_Fol. 505, col. 4_,) a defender of the articles of William Swinderby, who was afterwards burnt for the faith, in Smithfield, London, it is quite evident, that William Swinderby must have held the same belief, which, as well as many other articles, they both had in common with the Waldenses. Besides, this article of non-swearing, together with the other two related in this connection, is unmistakably called William Swinderby’s article (_Fol. 506, col. 3_), so that both of them, speaking as with one tongue, are also together charged here, with having prohibited all manner of oaths.

THAT, BESIDES THE ARTICLE RESPECTING THE OATH, HE ALSO MADE A GOOD CONFESSION IN REGARD TO HOLY BAPTISM.

It appears, moreover, from the confession of faith of Walter Brute, that also infant baptism was not recognized by him; for he speaks in the following manner concerning the burial of Christ: “He (Christ) was buried, that we all by baptism, might be buried together with him into his death; in order that having died unto sin (notice, this is no work for infants), we should live unto righteousness.[183] _A. M._, from _Fox Angl., p. 440._

[183] This article has direct reference to the words which Paul wrote
to the believing Romans: “Know ye not, that so many of us as were
baptized into Jesus Christ were baptized into his death?” Rom. 6:3.

OF A CERTAIN ANCIENT CONFESSION OF FAITH OF THE WALDESIAN BRETHREN.

Jacob Mehnring, writing on the fourteenth century, touching baptism, says: “I have had in my hands a very old confession of some Waldesian brethren in Bohemia, printed in the German language, in which they expressly confess that in the beginning of Christianity no infants were baptized; and that also their forefathers did not do it,” as John Bohemius writes. _Lib. 2, Gentium Moribus_: “In former times baptism was wont to be administered only to those who were previously instructed in the faith, and examined seven times in the week before Easter and Whitsuntide; these were then baptized upon the confession of their faith; but when baptism was afterwards deemed necessary to salvation, it was also ordained, by the papists, that newborn infants should be baptized, and that sponsors should be assigned them, who confessed the faith, and renounced the devil, in their stead.” _Bapt. Hist., p. 738._

_About A. D. 1400._--D. J. Vicecomes cites from this century (from Nicephorus Callistus), _lib. 1, cap. 23_, that in Thessalia, baptism was administered only on Whitsuntide;[184] on which account many died without baptism.

[184] Others say, on Easter.

“Thus,” remarks Jacob Mehrning on this, “we are informed, that even at this day there are brethren and Christians in Thessalonica, who agree with the Mennists in all articles of religion.” These are J. Mehrning’s own words (page 739), of which we shall speak more fully hereafter.

OF CHARLES, BISHOP OF MILAN.

_Bapt. Hist., p. 740, D. Vicecomes, lib. 5, cap. 45_, writes: “Charles, bishop of Milan, admonished the teachers, diligently to expound to their hearers the mystery of holy baptism, and to earnestly exhort them to a Christian walk, in order that the confession of the Christian name (upon which baptism was wont to be administered), might well become them.”

What else does this indicate, than that the teachers should exhort their hearers to the baptism, which ought to be administered upon confession of faith, and, consequently, not in infancy?

Galvaneus, in the History of Milan, (_B. H., page 741, D. Vicecomes, lib. 1, cap. 4_), writes: “St. Barnabas, when he first preached the Gospel at Milan, baptized in running water.”

This manner and these circumstances plainly indicate, as stated elsewhere, that infant baptism was then not practiced at that place.

NOTE.--For the year 1394, mention is made of a number of people in Bohemia, who sided with the Anabaptists. _Seb. Fr. Chron. der Rom. Kett., p. 121, col. 2, letter P., Picardy._

_A. D. 1400._--It appears that when the last year of this century had come, various persons opposed popery, not only with regard to baptism, but also to many other articles; of which, among other things, mention is made in the fourteenth book of the _Ondergang der Tyrannen, p. 749, col. 1, 2, 3_; where we have this declaration: “The Pope has no absolute power or judgment, so that he cannot err; so all, even the papists, have taught for about fourteen hundred years. The ancient fathers, the Greek as well as the Latin, regarded Pope Honorius I. as a Monothelitic[185] heretic. Likewise, the sixth synod, in which he was condemned as a heretic, and his letters burned. From _Perkins, fol. 421_.

[185] Others say, a Monocholite.

NOTE.--If this condemning of the Pope as a heretic, as also the burning of his letters, was done from envy, or bitterness, we would by no means defend, much less praise, but far rather condemn it. But since, as the matter appears to us, it was done from a good intention and godly zeal, we find nothing censurable in it. For the word _condemn_ does not always signify eternal damnation, as the Holy Scripture uses it,[186] but it is also understood as meaning, to sentence or pronounce guilty. Thus, also, the name heretic, when rightly considered, signifies only a schismatic, headstrong person, who follows his own opinion, instead of the Holy Scripture. Now, that the Pope of Rome was such a person, will not soon be contradicted by those who give due honor to God, and allow themselves to be governed by reason. The burning of his letters we regard as having been done from carefulness, lest any might be seduced or brought into error by them. This will satisfy the well-disposed, who, imitating the bee, will extract honey, instead of gall, from it.

[186] To an English reader this explanation will seem not only
superfluous, but, perhaps, even obscure and contradictory. Let him be
reminded that the work originally was written in the Dutch language,
in which such explanation of the word in question (_verdoemen_) is
entirely in place. _Transl._

SAME YEAR AS ABOVE, A. D. 1400.

The universities of Prague, in Bohemia, Oxford, in England, and Paris, in France, wrote against the apostasy of the Roman church, and demanded a reformation, saying that the scandalous life of the Pope and the cardinals could not be tolerated; that the popes and cardinals were liable to err, and had frequently erred; and that the blessed Son of God, though having suffered much from the synagogue of the Jews, had to suffer much more from the princes of the papal synagogue. Concerning similar censures, read the books of Ulric of Hutten, the Frankish knight, printed A. D. 1520.

SAME YEAR AS ABOVE, A. D. 1400.

John Tauler, a German divine, said, at this time, in his book of sermons: “Our prelates (he means the rulers of the Roman church), are blind, and leaders of the blind; and it is to be feared that they both together will be condemned.”

He also spoke much of the persecution, tribulation, hardship, and suffering, a Christian must expect here; but did not say that one should inflict sufferings one upon another.

Read all his sermons, but particularly the 11th, 15th and 31st chapters in his book, where he treats of suffering; also the first-mentioned author, in the place indicated.

NOTE.--That John Tauler was a very pious and highly educated man, appears from very many testimonies given concerning him. Truly, he was as a flaming torch in his time, to lighten up, by his doctrine as well as his life, the dark night of perversely religious popery. But if he still erred in anything, which may easily have been the case, it is all overbalanced by his virtue and learning. Nevertheless, we could not defend errors, neither in him nor in others. Our love must never be so blind as to hinder us from seeing a blemish (if there is any) in what we love. But he who has not lived so that his errors are apparent, should, herein, if he is otherwise well disposed, be borne with; and this the more, when he has to live among so disorderly a people, as popery was then composed of, and can obtain no other liberty. Such was John Tauler, and as such we will recognize him. Our love will and shall bear his weakness. Hence, dismissing this, we will turn to the pious witnesses of the Lord, who laid down their dear lives for the truth which they confessed.

AN ACCOUNT OF THOSE WHO SUFFERED IN THE FOURTEENTH CENTURY.

SUMMARY OF THE MARTYRS OF THE FOURTEENTH CENTURY.

[The exordium to the entrance of this century is taken from the places where most of the martyrs suffered at this time, as also from the circumstances of their suffering and death.

The manner of inquisition over the believers in these times, shown in divers articles, for the year 1301, according to the account of Jean Paul Perrin Lyonnois.

Dulcinus and his wife Margaret, who, as L. Kreutzheim says, founded a sect alike in every respect to the Anabaptists, are torn limb from limb; and with them one hundred and forty others, burnt for the same faith, at Novaria, in Lombardy, A. D. 1308.

Very many persons at Crema (probably Krems), in Austria, burnt for the religion of the orthodox Waldenses; also at Steyer, in the same Austrian territories, and at Zuidenitz, in Poland, all of whom are put to death by being burned, A. D. 1315.

Two years after, namely, A. D. 1317, four persons, called _Brethren of the Poor Life_, or Waldenses, miserably perish, on red-hot coals, at Marseilles, in France.

A persecution of the believing Waldenses, instituted by Pope John XXII., set forth for the year 1319, from the accounts of the ancients. This persecution extended A. D. 1330, into Bohemia and Poland; one Eckhard burned for the beforementioned faith.

NOTE.--For the years 1336, 1340, 1350 and 1360, of the frankness of John de Pistoia, Conrad Hager, John de Landuno, John de Rupe Scissa, who did not hesitate to point out to the Pope his errors. Also what happened to them on this account.

Another persecution of the Waldensian brethren in France, originated A. D. 1365, by Pope Urban VI., adduced from his own bull.

Eight years after, namely, A. D. 1373, still another persecution is shown, which arose in Flanders, Artois and Hainault, in which Peronne, of Aubeton, a pious woman of the Waldesian religion, offered up her life to God, by fire.

Thirty-six persons called Waldenses are burnt for the faith, at Bingen, A. D. 1390.

A severe persecution of ancient Waldenses arises again on the Baltic Sea, four hundred and forty-three of whom are severely tortured, and put to death, in the Mark and in Pomerania, A. D. 1391.

The sufferings of the Christian believers, caused by those of the Roman church, in which one William Santrus, who censured the Pope, loses his life, circumstantially shown, for the last year of this century, A. D. 1400.

In a note, the testimony of Franciscus Petrarcha against the Pope is brought to recollection; on account of which opposition he had to suffer expulsion and persecution from the Roman dominions. Conclusion of the tragedy of the fourteenth century.]

* * * * *

With few steps we shall make a long journey, and our course will be not less wonderful than sad. The places through which we will first travel are the mountains of Lombardy, near Novaria. In the midst of our journey, we will come to the cities Crema and Steyer, in Austria, Zuidenitz, in Poland, and Marseilles, in France. Thence we propose to proceed into Bohemia; and at last to finish our journey in the countries on the Baltic Sea.

What will we meet on our way, dear friends? Certainly nothing that is pleasing to the flesh; for fire and flames shall threaten us on our right hand, and deep waters on our left. Between them there is nothing but bloody scaffolds, gallows, wheels, stakes and countless horrible instruments of death and torture, which cause men to die slowly, as by a thousand deaths. The company is composed altogether of bodies burned, drowned, beheaded or otherwise murdered; so that our footsteps must tread through the midst of skulls and dead men’s bones; to say nothing of the crimson blood, which seems to flow in rivulets, yea, sometimes in large streams, along the ways which we must travel.

Nevertheless, our heart is full of joy, and we are delighted with this journey, and draw life in the valleys of death; for here is the portal of heaven, the door of the blissful palace, which is indeed strait, yea, on the posts of which flesh and blood remain; but through which is the entrance into the spaciousness of the heavenly halls, and into the infinite and ever-blooming garden of the blessed paradise. Here are heard, with the ears of faith, as near by the glad voices of the holy angels,[187] to which no singing of nightingales in earthly groves can be compared; nay, the most lovely instruments of music, when compared with these sound harshly and unpleasantly to the ear. There are also beheld, as with unclouded eyes, the majesty of God, Jesus, the Savior of the world, and the heavenly societies. We dare not further speak of it,[188] for human ear hath not heard nor eye seen; neither have entered into the heart of man, the things which God hath prepared for them that love him. 1 Cor. 2:9.

[187] “Glory to God in the highest.” Luke 2:14.

[188] And (he) heard unspeakable (unrevealed) words, which it is not
lawful for a man to utter. 2 Cor. 12:4.

All this is there perceived in the soul, though the bodies suffer great distress; but this is soon over. Have we no reason, then, to long for this journey? Certainly. Hence, let us go on. The Lord guide us and show us the right way, that we may not only begin well, but also finish well.

O ye slain and martyred multitudes, who have testified with your blood to the name of your and our God, we have come to behold your martyrdom, and to make it known, by writings, to our fellow brethren; not that we intend to make a pilgrimage to the places of your death, to salute you in the manner of worship, or to bring you an oblation, after the manner of the priests, by no means; for this would profit neither you nor us; but we seek to bring to remembrance your good examples. With this we will begin.

NOTE.--Before we approach the sad mountains and fields of the miserable, but nevertheless well comforted martyrs, it will be necessary to give an account respecting the mode of the inquisition which, having commenced in the preceding century already, had continued even to this time, and was the cause of all the harm and distress which now came upon the believers, and through which they had to suffer, first in their consciences, and then in their bodies, yea, were subjected to the most bitter and cruel death.

In the preceding century, for the years 1214 and 1215, we showed the beginnings of the inquisition; we now come to its progress and extension.

OF THE MODE OF INQUISITION OVER THE BELIEVERS, IN THESE TIMES, ACCORDING TO THE ACCOUNT OF JEAN PAUL PERRIN LIONNOYS, AND THE TRANSLATION OF J. M. V., AND B. LYDIUS.

“As regards the deceitful course,” says the translator, “which the aforementioned inquisitors were wont to take in the execution of their office, we would have no knowledge, save what some believers who escaped the Spanish Inquisition, could have told us concerning it. But it was not the will of God that these, their wiles, should remain hid, and that we should obtain no copies thereof, written by themselves. Behold, then, the cunning artifices of the inquisitors, which served them for rules and instructions, in conducting the processes against the Waldenses.

RULES OF THE INQUISITORS.

1. It is not permitted or advisable to dispute concerning the faith in the presence of the laity.

2. No one is to be regarded as converted, if he will not accuse all those whom he knows to be such as he is.

3. He who does not accuse those who are such as he is, must be severed from the church as a diseased member; that the sound members may not become corrupted by it.

4. After any one is delivered to the secular judge, great care must be exercised, that he be not allowed to prove his innocence, or show his harmlessness before the people; for if he is put to death, the people will take offense; and if he is discharged, the (Catholic) faith will be endangered.

5. Care must be taken not to promise his life, before the people, to him who is condemned to death (namely, if he indicates his willingness to become converted); seeing that no heretic would allow himself to be burned, if he could escape by such a promise; and if he should promise conversion before the people, and his life would not be granted him thereupon, the people would take offense at it, and think that he were put to death unjustly.

6. Observe: The inquisitor must always take the deed for granted, without any consideration, and ask the questions only in regard to the circumstances of the matter, not saying: Have you made confession to the heretics? but, How often have you made your confession to the heretics? Again, do not ask: Have they slept in your house? but, In what room of your house did they sleep? and the like.

7. The inquisitor may look into a book, as though he had noted down in it, the life and conduct of the accused, together with everything in regard to which he is interrogating him.

8. The accused must be threatened with death, if he will not confess, and be told that his doom is sealed; that he must regard his soul, and, first of all, forsake his heresy; “For,” it shall be said, “you must die; accept with patience whatever shall befall you.” If he then answer: “Since I must die, I would rather die in this my faith, than in the faith of the Roman church,” rest assured, that previously he only pretended to be desirous of becoming converted; and therefore he must then be brought to justice.

9. The thought is not to be entertained of overcoming the heretics by skill of learning, or knowledge of the Scriptures, since the learned men are much sooner confounded by them; the result of which is, that the heretics are then still more confirmed and encouraged, seeing they thus outwit even those who are educated.

10. It is to be well observed, that the heretics never speak right out, and that, when compelled by much questioning, they generally allege that they are simple and unlearned men, and, hence, know not how to answer; and that, seeing that the bystanders are moved to compassion for them, as though they were wronged, regarding them as simple and harmless people, they take courage from this and pretend to weep, as poor, miserable men, and, imploring their judges, make strenuous efforts to free themselves from the inquisition, saying: “My Lords, if I have erred in any matter, I will gladly accept the penance for it; but assist me to free myself from this reproach, in which I have fallen through hatred and envy, without having transgressed.”

But the courageous inquisitor must then in no wise be moved by such entreaties, nor give credit to such dissimulations.

11. Moreover, the inquisitor shall announce to them beforehand, that they will gain nothing by swearing falsely (from necessity); since they (the lords) have matter enough to convict them by witnesses; and that therefore they need not think that by means of swearing they will escape sentence of death; but it must be promised them, that as far as they voluntarily confess their error, they shall obtain mercy; for in such perplexity many are found, who confess their errors, in order to escape.

“Behold,” says the writer of this inquisition, “these are the cunning artifices formerly employed by the inquisitors throughout Europe, against the Waldenses,” etc. In the second book of the first part of the _History of the Waldenses_, by _J. P. P. L., pages 62, 63, 64_.