taught quite differently concerning the sacrament of the altar, and
(notice), of infant baptism, from that which was taught in the Roman
church at that time. He doubtless, in this respect, held the views
of Peter de Bruis and Henry of Toulouse (of whom we shall speak
afterwards), rejecting transubstantiation, and denying that the mass is
a sacrifice for the living and the dead, and that (notice again) either
baptism or the faith of others saves infants.” Thus far, _A. Mell., 2d
book, page 425, col. 3_.

NOTE.--Abraham Mellinus, who states this concerning the belief of
Arnald, was a preacher of the Calvinistic church, in St. Anthony’s
Polder, and, consequently, himself an advocate of infant baptism.
Nevertheless, he distinctly says of Arnald, whom he recognized as
a pious martyr, that he taught quite differently concerning infant
baptism, and also that this baptism and the faith of others do not save
children, etc., the opposite of which the Romanists maintained.

_Further Observation._--As regards the manner in which he maintained,
promulgated, and inculcated said doctrine, and himself kept it to the
end, as well as what happened to him on this account; that is, all the
circumstances, and also a summary of the matter, see _Otto Friesing,
lib. 1, cap. 27, 28_, and _lib. 2, cap. 20, de Gest. Frid. L. Imp.
Gunth. Ligur., lib. 3, de Gest. Frid. 1. Bernhard. Epist., 196, 189,
195. Sigon. de Regno Ital., lib. 11_, from _A. D._ 1139 until 1146.
_Abent., lib. 6. Annal. Boio Gerhohus Reichersp., lib. 1, de Invest.
Antichrist. apud Gretser in Proleg. Script. contra Walden., cap. 4,
Tom. 4, Concil. edition 1612, p. 23_, compared with _Bapt. His., p.
686_.

PETER ABELARD, ON ACCOUNT OF THE ABOVEMENTIONED BELIEF, IS CONFINED,
BY ORDER OF THE POPE OF ROME, IN THE DUNGEON OF A MONASTERY, AND DIES
THERE, A. D. 1145.

H. Montanus states, from Cesar Baronius, that this Peter Abelard
was the one from whom the aforementioned Arnald had obtained the
doctrine against infant baptism, drawn, however, chiefly from the holy
Scriptures; which is not contradicted, but sufficiently confirmed,
by Mellinus, when he says: “That said Arnald was a disciple of Peter
Abelard, from France, where he had pursued his studies.” _Second book,
page 425, col. 3._

He then adds this account: “That Pope Innocent, after the great synod
which he had held, at Rome, against the abettors of this doctrine,
wrote letters to Samson, Archbishop of Rheims, Henry, Archbishop of
Sens, and Bernhard, abbot of Clairvaux, against Arnald of Brescia, and
his teacher Peter Abelard; charging the former, that wherever they
should find these two, they should confine them each separately, in
a monastery, as originators of a perverted doctrine, and antagonists
of the Catholic faith, and burn their books or writings wherever they
should discover them.”

“As to what was the belief of Peter Abelard,” says Mellinus, “and in
what points he assailed popery, can be seen and read in all his works,
which have just been published in print in France; where it will also
be found, in his letters, how much he had to suffer for his belief.”

_Touching his belief and death._--Concerning Peter Abelard and his
belief, especially how he opposed infant baptism, and instructed his
disciple, Arnald, in this point, see _Jacob Mehrn., Bapt. Hist., page
598_. _Baron., A. D. 1139, num. 3_, and _A. D. 1145_. _H. Montan.
Nietigh., page 84._ Also, _Introduction, fol. 49_.

Mellinus finally states, from ancient writers, that Peter Abelard,
after much suffering, died in the monastery in which he had been
confined, by order of the Pope, on account of his faith. This happened,
according to our reckoning, about the year 1146, after the death of his
disciple Arnald.

PETER BRUIS, BURNT AT ST. GILES; HENRY OF TOULOUSE APPREHENDED AND
PUT OUT OF THE WAY, BY THE POPE’S LEGATE; AND MANY OTHER PERSONS PUT
TO DEATH AT PARIS, FOR THE TRUE EVANGELICAL DOCTRINE; ABOUT THE YEARS
1145, 1147.

P. J. Twisck gives the following account in his _Chronijck_, for the
year 1145: “About this time there were famous in France, Peter Bruis,
formerly a priest, and his disciple, Henry of Toulouse; both had been
monks, were learned men, and greatly censured the papal errors, sparing
neither great nor small. They called the Pope the prince of Sodom, and
the city of Rome the mother of all unrighteousness, abomination, and
execration. They spoke against the mass, images, pilgrimages, and other
institutions of the Roman church. They renounced infant baptism, saying
that none but the believing were entitled to baptism.

When Peter had preached about twenty years, namely, from before the
year 1126 until 1145, the people flocking to him in great numbers, he
was finally publicly burnt in the city of St. Giles, also called St.
Aegidius.

His disciple Henry, who followed him in the doctrine, was intercepted
and apprehended some time after by the legate of the Pope, and put
out of the way, so that his fate is not known. This is held to have
occurred two years after the death of Peter Bruis, namely A. D. 1147.

After their death a cruel persecution arose against all those who had
followed their doctrine, many of whom went joyfully to meet death.
In short, however assiduously the popes with all their shaven heads
aided by princes and secular magistrates, exerted themselves to
exterminate them, first, by disputations, then by banishment and papal
excommunications and anathemas, proclamation of crusades, indulgences,
and pardons to all those who should do violence[157] to said people,
and, finally, by all manner of torment, fire, gallows, and cruel
bloodshedding, yea, so that the whole world was in commotion on account
of it; yet, could they not prevent this persuasion from spreading
everywhere, and going forth into every country and kingdom, holding
their worship secretly as well as openly, with great or small numbers,
according to the tyranny, cruelty or persuasion of the times, and
continuing until the year 1304; of whom over a hundred persons were put
to death, or burnt, at Paris; and thus their descendants, as history
states, continued, though under much tribulation, until this time. _P.
J. Twisck, Chron., page 450_, from _Philip Marnix Tafer, 3d part, cap.
12, fol. 141, 142_. _Merula, fol. 748, 853. Hist. Mart. Doopsg., fol.
15._ Also, _Introduction, page 49_.

  [157] _War_, says the writer; but this signifies violence, vexation,
  etc.

CERTAIN PEASANTS, CALLED APOSTOLICS, PUT TO DEATH FOR MAINTAINING THE
DOCTRINE OF THE APOSTLES, NEAR TOULOUSE, IN FRANCE, A. D. 1155.

It is stated, that about A. D. 1155 there were in the above part of
France, certain simple but truth-loving peasants, who, pointing to no
other author of their doctrine or belief, than to the apostles, called
themselves Apostolics, as though they would say, that their doctrine
and belief were derived from the apostles. Bernard,[158] abbot of
Clairvaux, greatly inveighed against them in divers sermons, calling
them a sort of despised, boorish rabble, ignorant and altogether weak.
“They,” he says, “are boorish people, idiots, and completely sold;
but they must not be dealt with imprudently.” “From this it appears,”
writes Abraham Mellinus, “that they must not have been so very dull and
ignorant after all.”

  [158] “Zealous Bernard,” writes Mellinus, “allowed himself to be
  bribed, and dared to preach and write whatever he heard said.”
  _Second book, fol. 438, col. 2, in the margin._

In the mean time, Bernard continues to rail against them, after
papistic fashion. “Inquire,” says he, “for their author; of what sect
they are? They will not be able to name any one. But what heresy is
there, that has not its author from among men? The Manicheans had Manes
as their head and master; the Sabellians had Sabellicus; the Arians,
Arium; the Eunomians, Eunomium; the Nestorians, Nestorius; likewise
every other similar pest had its separate master among men, from which
it derived both its origin and name; but what name or title shall
be given or accorded to these? None at all,” he says, “because they
received their heresy neither from nor by men; nevertheless, far be it
from us to say that they received it through the revelation of Christ.”

Continuing, he shows in what their so-called heresy consisted, saying:
“They ridicule us, that we baptize infants; that we implore the
intercession of the saints, and the like. It has been found, that they
would rather die, than be converted (namely, to the Roman church).
Many a time the believers (he means the papists), laid hands on some
of them, drew them forth; and being asked concerning their faith,
they would not confess their wickedness, but openly protested, that
they taught the true godliness, and were ready to die for it. In the
meantime, the people that stood by, were not less ready to put them
to death: and falling upon them, they made these new heretics martyrs
of their own faith.”  “Some wonder at this, that, when led forth to
death, they were not only joyful, but also patient; but it is to be
deplored, that not only secular princes, but also, it is said, some
ecclesiastics, yea bishops, who ought much rather to have persecuted
them, upheld them for lucre’s sake, saying: ‘Why should we condemn them
as heretics, who have not been convinced of heresy, nor have confessed
the same?’”

Thus far, Bernard, who was called, _The Mellifluent_, but who
nevertheless poured forth nothing but bitter gall against these people.
In _Serm._ 16 and 66, _on Cant._ Also, _Epist. 240_, oldest edition.

From this it is sufficiently apparent, writes Mellinus, that they
persecuted these poor people unto death, not on account of Manichean
doctrines, which Bernard unjustly and covertly imputes to them, but
because they opposed the Roman church and her errors. _Second book, fol
438, col. 1, 2._

NOTE.--These were the same people of whom we made mention, in our
account of those who, in the twelfth century, opposed infant baptism,
from Nicholas Sander, who states concerning them: “That they were
called Apostolics, because they professed to walk in the footsteps of
the apostles, and declared to hold themselves only to the apostolical
writings; that they contemned infant baptism, purgatory, praying for
the dead, invocation of the saints, swearing of oaths, etc.; that they
accepted no evidence save from the New Testament; and went joyfully
unto death.” _Nic. Sand., lib. and Histor. Doopsg., A. 8. D. Anth.
Jac., fol. 118. H. Montan. Nietigh., page 84. Introduction, page 50,
Jacob Mehrning, Bapt. Hist., page 599. P. J. Twisck, Chron., page 469.
B._

GERARD, WITH ABOUT THIRTY OTHERS, MEN AS WELL AS WOMEN, FOR MAINTAINING
THE APOSTOLICAL DOCTRINE, AT OXFORD, IN ENGLAND, ARE BRANDED IN THE
FOREHEAD, SCOURGED OUT OF THE CITY, AND MISERABLY PERISH WITH COLD, A.
D. 1161.

It is recorded[159] that A. D. 1161, in the eighth year of Henry II.,
King of England, about thirty persons, men as well as women, natives
of Germany, sailed over to England. The papists called them _erring
spirits_ and _publicans_, saying that they had sprung from an unknown
author;[160] but others have called them Petro-brusians, Berengarians,
Poor Men of Lyons, etc., because they, it appears, had their views
against infant baptism, transubstantiation, and other errors of the
Roman church, in common with Peter Bruis, Berengarius, and the Poor Men
of Lyons.

  [159] Vignierus, in _Hist. Eccl_.

  [160] The papistic writer says: “From an unknown author.” The
  Calvanistic Mellinus however says: “But perhaps from Peter de Bruis,
  Henry of Toulouse, or Berengarius himself.” _Second book fol. 439,
  col. 4, in the margin._

“There were upwards of thirty of them,” says the papistic writer, “who,
concealing their errors, had peaceably come into the land, in order to
propagate their belief. Their principal leader was one Gerard, upon
whom they looked as their lord and master; for he alone had a little
learning, while all the rest were illiterate idiots, a very low and
boorish class of people, and of the German nation and language. But
they could not long remain concealed, since some made very diligent
inquiries regarding them; and when it was found that they belonged to a
strange sect, they were apprehended.”

THEIR ANSWERS TO THE QUESTIONS RESPECTING THEIR FAITH.

The king, not willing to release or to punish them unheard, convened,
on this account, a council at Oxford; where the most learned of the
prisoners, namely, Gerard, being solemnly interrogated concerning
their religion, answered in the name of all, saying: “That they were
Christians, and regarded the doctrine of the apostles.” And when they
were properly questioned respecting all the articles of the faith,
they answered well with regard to the nature of the supreme Physician;
but as regards the means with which he has been pleased to heal our
weakness, that is, respecting the divine sacraments, “they,” says the
papistic writer, “judged perversely. For they aspersed baptism (he
means infant baptism, for this was the baptism then held in esteem by
the Roman church) and also the thank-offering (the mass).”

SUMMARY OF THE DOCTRINE OF WHICH THEY WERE ACCUSED.

The doctrines with which they were charged, consisted of the following
points (from _Abr. Mellinus_,[161] _2d book, fol. 440_): “That their
belief concerning the sacraments, of baptism and the Supper, as well
as respecting marriage, was different from what had been decreed by
the Roman church, whom they called the whore of Babylon, because she
had forsaken the true faith in Christ; they said that she was like the
barren fig-tree which our Lord Jesus Christ cursed. They also said
that the Pope and the bishops must not be obeyed when they command
anything that is contrary to the word of God; also, that monachism was
a stinking carrion, also, that all monastic vows are vain and useless,
yea, that they foster lasciviousness; also, that all the orders and
degrees of the priestly dignity are marks of the great beast; also,
that purgatory, masses, church consecrations, worship of the saints,
anniversaries for the dead, etc., are genuine inventions of the devil.”

  [161] All these passages, Mellinus has taken from the account of
  _Guido Perpigna, in lib. de Haeresib. Bal. Cent. 2, in Append. ad
  Gervasium Giestrensem._ Guido was of the opinion, that said people
  belonged to the Poor Men of Lyons, that is, the Waldenses.

“These,” says Mellinus, “were about the principal articles which the
fathers of the Oxford council could not brook, and on account of which
they scourged and banished them out of their country, yea, let them
freeze to death.”

THEIR CONDUCT TOWARD THE FATHERS IN THE COUNCIL IN OXFORD, AND WHAT THE
COUNCIL DID IN THE MATTER.

We return to the papistic author, to hear from his own lips, how they
dealt with these upright and simple people. “When the fathers of the
council,” he writes, “admonished them to do penitence and manifest
sorrow for their belief, that they might be united with the (Roman)
church, they despised this advice, as well as the threats with which
they were menaced in order that they, through fear, if by no other
means, might be driven to conversion; yea, they scoffed at them,
saying: ‘Blessed are they which are persecuted for righteousness sake:
for theirs is the kingdom of heaven.’”

“In order, then,” he writes, “that the poison of their heresy might
not spread further, the bishops publicly pronounced them heretics, and
delivered them over to the Catholic prince, for corporal punishment.
The latter commanded that they should be branded on their foreheads,
as an infamous mark of their heresy, and publicly, in the sight of all
the people, scourged out of the city, strictly prohibiting any one from
taking them into his house, or affording them the least comfort or
assistance.” From _William Neubrig. Hist. Engl., lib. 2, cap. 13_.

JOYFUL GOING OUT OF THESE PEOPLE TO CORPORAL PUNISHMENT, AND THEIR
MISERABLE DEATH.

This sentence having been pronounced, they were led out to punishment.
They went with gladness and in great haste, their leader, namely,
Gerard, going before them, singing: “Blessed are ye,” says the Lord,
“when men shall hate you, for my sake.”

They were then, according to the rigor of the sentence, branded on
their foreheads, their leader receiving a double brand, one on his
forehead, the other on his chin, as a sign that he was their leader.
Thereupon their upper garments, to the waist, were cut from their
bodies, and they were publicly scourged, and cast out of the city. But
it being a bitter cold winter, and no one showing them the least mercy,
they miserably perished by the intense cold, which they were unable to
bear on their naked bodies. _William Neubrig. Hist. Engl., lib. 2, cap.
13, 8th year of Henry II. King of England._

FURTHER OBSERVATIONS TOUCHING THE ORIGIN AND FAITH OF THESE MARTYRS.

“For further explanation of this history,” writes Mellinus, “which has
been written by a bitter papist, the reader must be reminded to imitate
the bee--which extracts honey from the same flower out of which the
toad draws poison--and, contemning the bitterness of the words of our
adversaries, to pay regard only to the matter itself.

That he (the papistic writer) says, that these Christians, whom he
calls Publicans, had their origin from an unknown author,[162] leads
Vignierius to suppose, that they may have sprung from Peter Bruis, or
from his companion, Henry of Toulouse. Guido of Perpigna, however,
thinks they belonged to the Poor Men of Lyons, that is, the Waldenses.
_In lib. de Haeresib. Bal. Centur. 2, in Append. ad Gervasium
Giestrensum._ See also _Abr. Mell., 2d book, fol. 440, col. 1_.

  [162] From the writings of Gascony.

NOTE.--In regard to what was the belief of Peter Bruis and his
companion, Henry of Toulouse, as well as of the Poor Men of Lyons, that
is, the Waldenses, we have already shown, that it is not at variance
with the belief of the Anabaptists, but much rather accords with it;
and hence it is evident that these thirty persons, who made said
confession, were true martyrs, since they suffered for the true faith,
and the truth of Jesus Christ. Concerning these martyrs, see also five
years later, _Mart. Paris, lib. 5_.

ARNOLD, MARSILIUS, AND THEODORIC, WITH FIVE OTHER MEN, AND TWO WOMEN,
BURNED ALIVE AT COLOGNE AND BONN, A. D. 1163.

“In the year of our Lord 1163,” says the papistic writer Orithemius,
“certain heretics of the sect called _Cathari_,” (by which are
understood the Waldenses, whose confession of faith we have above shown
not to be at variance with the Anabaptists of the present day), “came
from Flanders to Cologne, and there secretly abode in a certain barn,
near the city. But as they did not come to church, even on Sundays,
they were detected by those living near them. Having been brought to an
examination therefore, by our mother, the holy church (he means Roman
church), they were found to be confirmed heretics.” _Orith. Chron.
Hirsaug._ With this he closes. And hence in order to explain the matter
more fully, we must of necessity have recourse to papistic writers,
though they were the adversaries of these people.

ECBERT’S ACCOUNT OF THE VIEWS OF THESE PEOPLE, AS OPPOSED TO THE ROMAN
CHURCH.

Concerning them, Ecbert, a monk of Schonaugh, who himself disputed with
them, writes thus: “Behold, certain perverted, and perverting men (thus
he calls good Christians), who had concealed themselves for a long time
in hiding-places, and had corrupted the Christian faith in many plain
and simple people, are at this time so greatly multiplied throughout
all the lands, that the Christian church suffers great injury from the
very pernicious poison (so he calls the truth of the Gospel) which they
everywhere vent against her.” _Serm. 8, contra Catharos, T. 2. Auctor.
Bybl. S. S. Patrum, edition Paris, A. D. 1610, p. 831._

TRITHEMIUS’ ACCOUNT OF THEIR EXAMINATION, AND DISPUTATION WITH ECBERT;
ALSO OF THEIR DEATH.

Trithemius gives a brief description of their examination, and
disputation with Ecbert, abbot of the monastery of St. Florian in
Schonaugh, in the bishopric of Treves:

The clergy and the chief men of the city of Cologne, by messengers
and letters, requested Ecbert to come to Cologne, as being a very
learned man, in order to examine said heretics. Abbot Ecbert arrived at
Cologne, August 2d, A. D. 1163, and entered into a public disputation
with three of these heretics, Arnold, Marsilius, and Theodoric, who
seemed to possess better abilities than the rest.

However, he does not state precisely, what were the articles of the
discussion, unless we are to glean them from his following words: “They
contemned all the rulers of the church, prelates, priests, and clerks,
calling them soul-deceivers and snares of the devil. They ridiculed
the sacraments of the Roman church (among which was included infant
baptism), and denied the holy body and blood of the Lord (that is,
transubstantiation in the sacrament of the altar). Now, when they could
neither by arguments, nor by authority (namely, from the testimony of
the fathers), nor by admonitions, be induced to renounce their errors
(thus he calls their true faith), but obstinately persisted in their
purpose, they were utterly cast out from the church, and delivered
into the hands of the laity, that is, into the power of the secular
authorities, who led them, eight men and two women, out of the city,
and committed them to the flames, on the fifth day of August of the
same year.” _Frith., in Hist._ Also, _2d book of the Persecutions, fol.
441, col. 3, 4_.

OF THE CONSTANCY OF THESE MARTYRS IN THE FIRE; AND HOW ECBERT MOCKED
THEM.

Cæsarius of Heisterbach writes, that this took place in the Jewish
cemetery, and that Arnold, as he stood with his disciples or
fellow-believers in the fire, said: “Remain steadfast in your faith,
for this day you shall be with the holy martyr, Laurence.” _Cæsar.,
lib. 5, cap. 19._

Ecbert made sport of the death of these pious people; for it appears,
that, despising infant baptism, they had said, that in order to be
saved it was necessary first to be baptized with the Holy Ghost and
with fire, in consequence of which this wicked man inquiringly said:
“And has not the city of Cologne thus baptized (namely, with fire)
your arch-heretic Arnold with his accomplices, and the city of Bonn,
Theodoric with his copartners?” _Serm. 8, advers. Catharos._

O awful blasphemy! But the Lord shall render to every man according to
his righteousness and faithfulness. 1 Sam. 26:23.

NOTE.--P. J. Twisck relates of these people that, out of hatred, they
were called Adamites, Catharists, Patarini, and Passaginians, and that
the Emperor Frederick published some decrees against them. “But thus,
those who seek to live in the fear of God, are always exterminated. In
this manner, certain persons, eight men, two women, and a girl, who had
gone from Flanders to Cologne, were burned in a barn before the city,
on the fifth of August.” _Chron., page 476, col. 1, 2,_ from _Abbot
Trithem. Mer., fol. 765. Neoburgens., lib. 11, cap. 15._

MANY PIOUS CHRISTIANS THROUGHOUT FRANCE AND ENGLAND, CAST ALIVE INTO
THE FIRE, AND BURNT, FOR MAINTAINING THEIR ORTHODOX BELIEF, A. D. 1182.

William of Armorica and Roger of Hovedon state that at this time,
namely, about the year 1182, in various places throughout the entire
kingdom of France, very many Waldenses or Albigenses were burnt under
the name of Publicans.

Concerning this, the aforesaid William writes in his history of Philip,
King of France as follows: “All the opposers of our faith, commonly
called Publicans, having been compelled to come forth from their
hiding-places, were brought before the court, and, upon the law being
applied to them, convicted of heresy, and, hence, were cast into the
fire and burnt alive.” _Philippidos, lib. 1._

Roger of Hovedon adds, for the end of the year 1182, that the King
of England, Henry II., notwithstanding there were very many of these
Publicans, that is, Waldenses or orthodox Christians, in his land, he
would in no wise tolerate them, but commanded that they should likewise
everywhere be burnt, as in France.[163] _Annal. part 2, at the close of
the year 1182._

  [163] The reader must know that the writers who have given vent in
  this most odious manner to said testimonies respecting the holy
  martyrs, were papists.

As to the belief of the Waldenses and Albigenses, who were also called
Publicans by their enemies, it has already, in their own confession,
been shown not to militate against the confession of the Anabaptists;
as we have said once for all, and to which we here again call attention.

MANY GODFEARING PEOPLE PUT TO DEATH, IN FLANDERS, ON ACCOUNT OF THEIR
VIEWS AGAINST THE ROMAN CHURCH, BY THE COUNT OF ALSACE, A. D. 1182.

Magister[164] John Andriess, P. J. Twisck, H. Montanus, and various
other authentic writers, unanimously state, that A. D. 1182, there were
put to death, by Count Philip of Alsace, many Christians, who were
called heretics because they contemned infant baptism, the sacrament
of the altar, and the sacrifice of the mass, etc. See _J. Andr._, in
his _History of the Antiquity of the Faith, letter E. P. J. Twisck,
Chron., page 489_. _H. Montanus,_ _Nietigh., p. 86._ Also, _Hist.
Mart. der Doopsg., A. 8_. Also, _Martyrs Mirror_, printed _A. D. 1631,
Introduction, p. 52_.

  [164] Master, or sir; a title of the middle ages, equivalent to the
  modern title of doctor.

MANY CHRISTIANS BURNT IN FLANDERS, A. D. 1183, AND VERY MANY PUT TO
DEATH IN OTHER PLACES.

For the year 1183 we read of many more such people, who were called
publicans (of which name we have already spoken) and whom Philip,
Count of Flanders, and William, Archbishop of Rheims, caused, most
unmercifully, to be burnt.

Concerning this, Rigordus, an ancient historian of those times, writes
as follows for said year: “At this time, very many heretics (thus this
papistic writer calls the true Christians), were burnt in Flanders, by
the reverend bishop of Rheims, cardinal priest of the title of Sancta
Sabina, Legate of the Pope, and by Philip, the illustrious count of
Flanders. _Rig., p. 168, edit. Wechelian._

“The same year,” says the above author, “over seven thousand Cottarelli
(thus he calls the pious witnesses of Jesus, also called Waldenses and
Albigenses), were slain in the province of Bourges, by the inhabitants
of the land, who all united against them, as against the enemies of
God.”

Notice here, that they must all have been defenseless people, since so
great a number suffered themselves to be put to death by so few people
as there were at that time in the small province of Bourges; however,
we leave this to God.

The same writer adds also this: “In the same year, Pope Lucius
condemned as heretics those who in Italy were called Humilitani, and in
France, Poor Men of Lyons (the Albigenses and Waldenses), whereupon,
as may well be supposed, no small persecution took place in those hot
times.

This decree, it seems, was first published, or else renewed, A. D.
1184, or, as others state, A. D. 1185. according to the account of
Mellinus, _2d book, fol. 443, col. 2_.

DECREE OF POPE LUCIUS III. AGAINST THE WALDENSES, ETC., WHO ARE CALLED
BY VARIOUS NAMES.

In the year 1184, or, as others write, 1185, Pope Lucius made a decree
in the city of Verona, in the presence of the Emperor Frederick, which
reads as follows:

“In order to eradicate the wickedness of various heresies that have
begun to manifest themselves in many countries throughout the whole
world, the power of ecclesiastical discipline must be called into
requisition.

“Therefore, relying on the presence and power of our most beloved
son, the Roman Emperor Frederick, we, with the common advice of our
brethren, as well as of other patriarchs, archbishops, and many
princes, who have assembled here from different parts of the realm,
have, by this general resolution of our present decree, set ourselves
against the heretics, who from various errors have received various
names, and by apostolical authority, through this our constitution,
have condemned all heresies by whatever name they may be called. First,
the Catharists and the Patarini, and those who falsely and fictitiously
call themselves Humiliati (humiliated ones) or Poor Men of Lyons; as
well as the Passaginians, Josephists, Arnoldists; all these we lay
under an everlasting curse.

“And since some, having a form of godliness, but denying the power
thereof, as the apostle says, have assumed the authority to preach,
though the same apostle says, How shall they preach, except they be
sent? all those to whom this is forbidden, or who, not being sent,
presumptuously dare preach, secretly or publicly, without authority
from the apostolic see, or consent from the bishop of the place; and
all who believe otherwise or do not fear to teach otherwise than the
Roman church preaches and maintains, in regard to the sacrament of the
body and blood of our Lord Jesus Christ, or to baptism (namely, infant
baptism), or to the confession of sins, that is, auricular confession,
or to marriage, and other sacraments of the church; and, in general,
all those who will not condemn those as heretics whom the Roman church,
or any bishop in his bishopric, with the advice of his clergy, or, in
case of the decease of their own bishop, the clergy themselves, with
the advice of the neighboring bishops, have declared as such, all
these, I say, we bind with the bond of an everlasting ban. Likewise
those who take them into their houses, and defend them, and all who
uphold said heretics, fostering in them the heretical wickedness,
whether they be called _Consolati_, _Credentes_, _Perfecti_, or by
whatever other similar name, we include them all in this sentence of
condemnation.”

Thus far, the decree of Pope Lucius. We will now give some explanation
of a few strange names that occur in the same. As regards the common
names of the Waldenses, of which mention is made in the decree of
Lucius, namely, that they were called Catharists, Patarini, Humiliati,
Poor Men of Lyons, Passaginians, Josephists, Arnoldists, etc., these
we have already sufficiently explained. There remain therefore to
be explained only their special distinctive names, as _Consolati_,
_Credentes_, and _Perfecti_. _Consolati_, that is, comforted; by this
name were called those who had recently come into the church, and were
not yet firmly established in the faith.

_Credentes_, that is, believing; by this name were called those who
were confirmed in the faith, and had increased in it to a considerable
extent.

_Perfecti_, that is, perfect; by this name were called those who
applied themselves to faith and godliness to the full extent of their
ability, so that they seemed to be perfect therein. These were also
called _Boni Homines_, that is, good men.

The most of this can be gleaned from Alanus, who wrote at the close
of the twelfth century, namely, A. D. 1194. In _edit. Paris, A. D.
1612, p. 110_. Also, _Abr. Mell., 2d book, p. 443, col. 3_. Thus, the
diversity of names does not indicate a diversity of people or faith,
but simply the lesser or greater perfection in the faith in those who
together were but one people.

BLOODY DECREE OF ILPHONSUS, OR ALPHONSUS, KING OF ARAGON, AGAINST THE
WALDENSES, PUBLISHED A. D. 1194.

“Ilphonsus, by the grace of God, King of Aragon, to all archbishops,
bishops, and other prelates of the church of our kingdom; to all earls,
viscounts, soldiers, and to all the people in our realm and under our
dominion, greeting, and good wishes that the Christian religion may be
maintained entire.

“Whereas, it has pleased God, to place us over his people, it is right
and just that we should constantly, and according to our ability, care
for the safety, happiness and protection of said people; therefore,
as faithful successors of our ancestors, and as being justly obedient
to the ordinances of the church, who have deemed it well, that the
heretics should everywhere be rejected, condemned and persecuted,
from the face of God and of all Catholics; namely, the Waldenses
or Insabbathi (that is, those who do not observe the Sabbaths or
holy-days of the Roman church), who call themselves Poor Men of Lyons,
and all other heretics, of whom there are so many that they cannot
all be enumerated, who have been excommunicated by the holy church,
from our whole realm and dominion, as enemies of the cross of Christ,
dishonorers of the Christian religion and our person, and open enemies
of our realm, we command them to depart and flee from our kingdom.

“If from this day on, any one shall receive said Waldenses and
Insabbathi, or other heretics of whatever confession, into his house,
or hear their pernicious preaching in any place, or give them food,
or dare show them any other favor, be it known to the same, that he
has incurred the disfavor of God and of us, that he is punishable for
the crime of _leze-majesty_, and that his goods shall be confiscated
without appeal.

“And we command that this our decree and perpetual ordinance, in
every city, castle, and village of our kingdom and jurisdiction, and
throughout all the lands of our dominion, shall be read and presented
every Sunday to the people for observance, by the bishops and other
rulers of the church, and by our governors, bailiffs, justiciaries, and
other magistrates, and that upon all offenders the aforesaid punishment
shall be inflicted.

“Be it further known: If any person, noble or ignoble, shall find
any of the aforementioned heretics anywhere in our lands, who, after
three days’ proclamation, knowing this our decree, do not speedily
depart, but obstinately remain; and shall inflict upon them every evil,
ignominy, and disgrace, death and maiming alone excepted, he shall have
to fear no punishment for it, but shall know, that he has much rather
merited our favor thereby, and that his deed is pleasing and acceptable
to us.

“We, however, give these infamous heretics, though above their deserts
and against reason, a respite till to morrow, which is All-saints-day,
to leave, or to begin leaving, our land. If thereafter any do still
remain, we give to each and all of our subjects full authority, to
rob and plunder them, to beat them with sticks, and to maltreat them
shamefully.”

This decree was signed with the seal of Ilphonsus, King of Aragon, as
well as with the seal of Bishop Regimund of Terragona, of the Bishop of
Tiracisca, and of other bishops. The decree itself was made by William
de Bassa, the King’s notary, A. D. 1194. _Abr. Mell., 2d book, fol.
444. A. from Fr. Pegna Direct. Inquisit., part 2, Comment 39._ Also,
_Joan. Mariana Prefat., in Lucani Tudens_.

But what sort of execution followed upon this decree of Ilphonsus
against the poor Waldenses in the kingdom of Aragon, it is not easy to
know, since it seems that the historians of this century have purposely
passed by the cruelty exercised against them, doubtless because they
felt ashamed of the matter.

ORIGIN OF THE INQUISITION AGAINST THE WALDENSES AND ALBIGENSES, BY POPE
INNOCENT III., A. D. 1198.

A. D. 1198, Innocent III. became Pope in the place of Celestine. At his
consecration he applied to himself the words which John the Baptist
spoke of Christ: “He that hath the bride is the bridegroom: but the
friend of the bridegroom, which standeth and heareth him, rejoiceth
greatly because of the bridegroom’s voice.”

Upon these words Innocent addressed his bridesmen, the cardinals,
archbishops and bishops as follows: “And am I not the bridegroom, and
every one of you a friend of the bridegroom? Yea, I am the bridegroom;
for I have the noble, rich, and highly exalted, yea, the honorable,
pure, gracious, and holy Roman church for my bride, who, by the
ordinance of God, is the mother of all the faithful, and the supreme
mistress over all the churches. She is wiser than Sarah, more prudent
than Rebecca, more fruitful than Leah, more agreeable than Rachel, more
devout than Anna, purer than Susanna, more valiant than Judith, more
beautiful than Edessæa. Many daughters have gathered great riches; but
she has excelled them all. I have espoused her sacramentally. This
bride has not been wedded to me portionless, but has given me her
rich dowry, namely, the fullness of spiritual and of temporal power.”
_Innocent. 3_, in _Consecra. Pontif., Serm. 3, page 19_.

Pope Innocent III. was the first who instituted the office of the
inquisition, with ordained inquisitors; to which end he also wrote a
letter, in the first year of his popedom, on the first day of April,
to the archbishop of Auxitana; in which he greatly complains of the
enemies of St. Peter’s Shiplet, as he calls it, and then speaks as
follows:

“We desire that you and your fellow-bishops, by your prudence, shall
guard the more vigorously against this malady (meaning the doctrine of
the Waldenses and Albigenses), and oppose it the more strenuously, as
you see the more reason to fear that the sound part of the body may
become infected by the disease; lest by such contagions, which spread
gradually like a cancer, the minds of the faithful become infected by a
general corruption.

“Therefore we send you brotherly love, and charge you most earnestly
by this apostolic letter, that you do your utmost, to exterminate
(all) heresy, and to banish from your province all those that are
contaminated therewith; and that against them and all those who are
contaminated therewith, or have any fellowship with them, or who are
openly suspected of having familiar intercourse with them, you do not
only exercise all the rigor of church discipline, without intervention
of appeal, but also, if necessary, subdue or punish them by the power
of the material sword, by princes or by the people.”

On these words the papistic commentator remarks, in the margin: “Up to
this time, no inquisitors had yet been sent or appointed by the Pope.”

In the same month, namely on the 21st of April, 1198, twenty days after
the writing of the first letter, Pope Innocent III. wrote another
letter, not only to the abovementioned Bishop of Auxitana, but also to
the archbishops of Aix, Narbonne, Vienne, Arles, Ebredun, Tarragon,
Lyons, etc., and at the same time appointed one Reinerius and one Guido
as his commissaries or inquisitors, to apprehend those who sought to
escape the dominion of the Roman church. The contents of the letter
were directed against the Waldenses, and commanded that they should be
caught, as little foxes that spoil the vineyards. Finally he commands
them to be driven out of the country. _Epist. de Cretal., lib. 1, pages
56, 57, edit. Colon._

In the following month, namely on the 13th of May, Innocent wrote
still another letter for the same purpose; in which he again commanded
that the little foxes should be caught, and promises to send the
inquisitors, adding:

“We pray, admonish, and entreat you all together, in the name of the
Lord, and charge you, unto remission of sins, that you receive them
(the inquisitors, Reinerius and Guido), kindly, aid them manfully and
vigorously, and lend them a helping hand by good counsel and with the
deed.

“But, as brother Reinerius, for urgent and important matters of the
church, has first, by order of the apostolical see, gone to Spain, we
will and command nevertheless, that you archbishops and bishops, draw
the spiritual sword, when requested so to do by said brother Guido,
against the heretics whom he shall name to you; but let the lay power
confiscate their goods, and banish them from the country, and thus
separate the chaff from the wheat.

“Furthermore, to all who in this great difficulty which now threatens
the church, shall faithfully and devotedly assist her in maintaining
the Christian faith, we grant the same indulgence, pardon, or remission
of sins, which we have granted to all those who go on a pilgrimage to
St. Peter’s or St. Jacob’s church. Given at Rome, on the above day, A.
D. 1198.” _Page 98._

FIVE MEN AND THREE WOMEN BURNT AT TROYES, IN CHAMPAGNE, A. D. 1200; AND
SOME EXPELLED FROM METZ.

About two years after Pope Innocent III. had issued those three bloody
letters, for the persecution and suppression of the true, defenseless
Christians, who were commonly called Waldenses, but by their enemies or
persecutors, Publicans and sinners, it came to pass, in the last year
of the twelfth century, namely A. D. 1200, that in the city of Troyes,
in Champagne, there were apprehended, by order of the Pope and the
reigning authorities, eight persons, five men and three women, who made
the same confession as was stated above with regard to the Waldenses,
contradicting the authority of the Pope, infant baptism, the swearing
of oaths, the office of criminal authority, and whom the papistic
author of the large _Chronicle of the Netherlands_ calls _Popelitatnos_.

However, these persons were not accused by the papists of any evil
works, but simply on account of their faith; in which faith they
desired to remain steadfast unto death, without, in any wise departing
from it. Hence they were all sentenced to the fire, in said year, and
offered up their bodies unto God as a burnt-sacrifice, having commended
their souls into his hands.

THE EXPULSION OF THE CHRISTIANS FROM METZ, AND THE BURNING OF THEIR
BOOKS.

At the same time, many Christians at Metz, who professed the same faith
and were called Waldenses, were shamefully expelled from Metz, and
their books burnt, because they had translated the Holy Scriptures into
their mother tongue.

The papistic author of the large _Belgic Chronicle_, upon the authority
of the ancient historian Albericus, calls them a Waldensian sect, and
says: “That certain abbots were sent to preach against them; who burnt
some books translated from the Latin into their mother tongue, and thus
extirpated said sect. _Mon. Nuciensis Magn. Chron. Belgicum, edit.
Frankfort, A. D. 1607, page 189._

This serves to confirm the preceding narrative. We will now conclude
our account of the persecutions which occurred in the twelfth century,
and proceed to the thirteenth century.

AN ACCOUNT OF THE HOLY BAPTISM IN THE THIRTEENTH CENTURY.

SUMMARY OF BAPTISM IN THE THIRTEENTH CENTURY.

[The thirteenth century is commenced with the thirteenth and last
_Centuria_, with which the Magdeburg Centuriators have concluded their
Ecclesiastical History; which is, as it were, a mournful farewell air,
on account of the lamentable desolation caused by the Pope of Rome, in
the worship of God. Several Roman superstitions mentioned, which were
commanded as solemnly as the word of God, and are called the baptism of
necessity, the baptism by women, heretics, etc.; also, how to baptize a
child that is in danger of death.

Some strange passages from Thomas Aquinas, touching infant baptism;
added decree of the bishops of Nemansa, as to how to deal with a child,
concerning which there may be doubt of its having been baptized aright;
also the formula of words to be used by the priest over the child.
Explanation that all this was done to gain respect for infant baptism,
among the common people.

Of the true baptism, and how God, in the midst of these storms,
preserved his church.

The followers of the doctrine of Peter Bruis and Henry of Toulouse,
who, in many respects, concurred in the belief of the Anabaptists of
the present day, increase to such an extent, A. D. 1206, that in the
provinces of Languedoc, Narbonne, Gascony, but few people were found
who did not adhere to their doctrine; also the three articles of their
doctrine against the Roman church.

The ancient Waldenses again appear, A. D. 1218, and, though
excommunicated by the Pope in the bull of the Lord’s Supper, declare
against the swearing of oaths, taking the life of evil-doers, the faith
of the Roman church, ungodly priests, the Pope.

Circumstantial account, that these people, A. D. 1230, were so
numerous, that one traveling from his country to Milan, could lodge
every night with one of his persuasion.

The increase of the Waldenses in France and Flanders, is again stated
for, A. D. 1238.

Statement, for 1242, that they not only confessed their belief with the
mouth, but also suffered for it.

Thirty-eight years after, namely, A. D. 1280, it is shown, that their
doctrine had penetrated not only into Lombardy, but even into Sicily;
several articles of their doctrine described in full.

Their increase in various countries of Christendom is again shown, for
the year 1284, as a proof that notwithstanding the persecutions raised
against them, they did not diminish.

A certain doctrine of Alexander, namely: that baptism must be
administered on confession of faith; whereupon the Waldenses and
Albigenses are introduced once more, for the last time, and it is
stated that they considered infant baptism of no virtue.

Conclusion, being Jacob Mehrning’s reply to Mellinus, respecting
baptism.]

This is the century, writes Jacob Mehrning, with which the Magdeburg
Centuriators have closed their church history, etc. Concerning this
time they write in the preface as follows: “This is the calamitous
time, in which the Roman Pope exalted his might to the highest, in the
occidental churches, and the Turk his power, in the Orient; where,
then, the divine and pure doctrine became most abominably adulterated
in every respect.

Yea, the ground of doctrine, and all external ceremonies, as well as
all points of doctrine,--all these, without reservation, the Pope of
Rome would have under his control; in consequence of which such a
blindness and darkness arose among men, that almost all of them took
upon them the yoke, submitting whatever they spoke or wrote, with
more fear to the judgment of the Pope, than of God himself, or of his
church. Rules were established, by which all controverted articles
were to be decided and judged; namely, the corrupted writings of
the fathers, and the decrees or resolutions of councils. The word
of God entirely lost its honor, dignity and credit; yea, it was
thenceforth accepted only as far as the opinion of the fathers and
councils allowed. Moreover, the word of God was no longer expounded
from the Holy Scriptures, but according to the apprehension of their
own imagination, etc. Besides, too much concession was made to the
heathen subtleties of Aristotle; yea, with such folly, that the obscure
writings of this heathen were introduced into the schools, brought into
the pulpit, and mixed with the articles of faith, etc. _Jac. Mehrn.
Bapt. Hist., p. 717, from Cent. Magd. XIII, chap. 13._

As regards infant baptism, because the same was much contradicted, yea,
utterly rejected, at this time, by the Waldenses and Albigenses, those
of the Roman church, in order to provide for this, and to maintain
it, ordained various things, called _baptism of necessity_ (private
baptism), _baptism by women, baptism by heretics_.

The Madgeburg Centuriators quote the following (_chap. 6, fol. 242_)
from a synodal book, written jointly by some bishops, at Nemansa, A.
D. 1251: “We command, that an infant, just born and in peril of death,
so that it can not be brought to the priest, be baptized by the men
present, whether in warm or in cold water, but with no other liquid,
and this in a wooden, stone or other vessel. But if there be no men
present, let the women who are there baptize the child, or even the
father or the mother, in case there be no one else present, to baptize
the child.” _Bapt. Hist., pp. 727, 728._

By these and similar means the Romanists at this time, sought to
maintain the credit of infant baptism, which was greatly opposed; to
which end tended also the words of Aquinas, which are as follows: “The
proper administrator of baptism shall be a priest, whose province it
is by virtue of his office, to baptize; but in cases of necessity, not
only a chaplain, but also a layman, or a woman, yea, even a heathen or
a heretic may baptize, if he only observes the form of the church, and
purposes to do what the church does. But if a person, from necessity,
is baptized by such an one, he indeed receives the sacrament, so that
he need not be baptized again; but he does not receive the grace of
baptism, because he is considered as not having been baptized aright.”
_Thom. Aquin. de Art., Fid., chap. 14, in Bapt. Hist., p. 725_.

In the same direction tends what is adduced in _Cent. Magd., XIII.,
chap. 6, fol. 242_, from the above mentioned synodal book of the
bishops of Nemansa: “But,” say they, “if a child, in case of
necessity, has been baptized by a layman, according to the form
prescribed, we command, that said child, if it survives, be brought as
soon as possible to the priest, who shall diligently examine how it
was baptized; and if he find that the form prescribed was not observed
aright, he shall baptize the child (again), according to the form of
the church. But if he doubt whether it was rightly baptized, or not,
since perhaps the baptizer did not properly consider the words which he
spoke in baptism, or because the bystanders were not agreed in this,
or because there is no certainty whether it was baptized or not, the
priest shall baptize it with these words: ‘If thou art baptized, I
baptize thee not again; but if thou art not baptized, I baptize thee in
the name of the Father, and of the Son, and of the Holy Ghost.’ In such
doubtful cases, however, one witness is sufficient when more can not be
had.” _Bapt. Hist., p. 728._

Who does not see that the Roman church, when infant baptism was
contradicted, endeavored by these and similar absurdities, to make it
appear to the common people as though infant baptism were absolutely
necessary to salvation, yea, so necessary that rather than neglect it
for want of a priest, even women, yea, heathen and heretics whom they
otherwise were accustomed to burn, might baptize the infants if they
only observed the form of baptism employed by the church. Oh strange
theology! Merely to maintain the error of infant baptism, many other
errors were maintained.

OF THE TRUE BAPTISM.

Nevertheless, in the midst of these storms and billows of antichrist,
God preserved the ark of his church, so that many persons still
remained, who, notwithstanding the manifold troubles and persecutions
that came upon them on this account, practiced and maintained the true
worship of God, particularly in opposition to infant baptism, the
office of criminal authority, the swearing of oaths, and almost all
other superstitions of the Roman church.

_A. D. 1206._--In the beginning, yea, before the beginning of this
century, and so through a number of years, the doctrine of the ancient
Anabaptists increased not a little, which appeared more particularly in
the year 1206, when they had so increased in many countries, that the
wiles and power of the Roman church were not sufficient to bring them
to apostatize, much less to exterminate them.

Concerning this, P. J. Twisck gives the following description: “The
adherents of the doctrine of Peter de Bruis and Henry of Toulouse,
Anabaptists, mentioned for the year 1135, which doctrine afterwards
was also followed by the Waldenses (see the year 1159), multiplied so
greatly about this time, namely, A. D. 1206, that few were found in
the provinces of Albi, Languedoc, Narbonne, Gascony, Rouergue, and
Toulouse, who did not adhere to said doctrine, notwithstanding Pope
Innocent III. very cruelly opposed it. See account for the year 1198.

The principal points of their doctrine, besides others, were these:
1. That the Roman church was the whore of Babylon. 2. That her polity
was impure and corrupted. 3. That the mass was a work replete with
wickedness, and instituted neither by Christ nor by his disciples.
_Chron. p. 523, col. 1 and 2_, from _Chron. Nicol. Gill., fol. 286_.
_Guil. Merul., fol. 798_, _Henr. Boxh., fol. 22_.

_A. D. 1218._--For this year mention is made by Sebastian Franck, of
the ancient Waldenses, whom he calls by three different names, _The
Poor_, _Insabbatati_ and _Waldenses_. However, that they together
were but one people, has already been proved. Said author writes thus
concerning them: “These originated A. D. 1218, under Emperor Louis IV.
They are also excommunicated in the bull of the Lord’s Supper, and hold:

1. “That men ought not to swear at all, not even to the truth.

2. “That no Judge, who would be a Christian, may put to death any one,
not even a malefactor.

3. “That the pious person who holds to the faith of the Roman church,
can not be saved.

4. “That an ungodly priest can not consecrate.

5. “That the church perished at the time of Sylvester.

6. “That they are not subject, neither intend to be, to the Pope or to
other prelates.”

Then follow several other articles of their doctrine, which, for the
sake of brevity, we will pass over; for instance, that they held:
“That outside of their church there was no sacrament nor baptism
(which completely overthrows the infant baptism of the Roman church);
that they denied purgatory; that they counted the mass, alms, and
prayers for the dead of no value, yea, that they regarded them as
the inventions of priestcraft; that honoring the saints had not the
slightest merit, and that they do not hear our prayers in heaven.”

These and similar articles are adduced there, from Aeneas, Sylvius
and other writers, as charges against the Waldenses; of which the
intelligent may judge. _Seb. Fr. Chron. der Rom. Kett., fol. 119, col.
4, letter P._

_A. D. 1230._--It is stated that the Waldenses, whose good confession
we have already shown, declared at this time in the proceedings which
it seems they had against the Pope, that their numbers were so great
in Germany, France and Italy, and especially in Lombardy--where their
teachers lived, to whom they annually sent sustenance from other
countries--that any one of them traveling from his country to Milan,
could lodge every night with one of his own persuasion, whom they
recognized by by certain marks on the door or upon the roof. _P. J.
Twisck, Chron., p. 546, col. 2_, from _Henr. Boxh., fol. 25_.

_A. D. 1238._--Or about 1239, the Waldenses had thus increased in
France and Flanders, that a certain Dominican monk, Robert Boulgre,
sent as inquisitor by Pope Gregory IX., put to death a countless
multitude of them; of which more will be said hereafter. _P. J. Twisck,
Chron., p. 554, col. 1._

_A. D. 1242._--At this time, said people had to suffer much from
popery, on account of their faith and religion, which in the bishopric
of Toulouse alone, appeared in the case of about two hundred persons,
who held said belief, and were called Waldenses; of whose imprisonment
and death we shall speak in the future. _P. J. Twisck, Chron., p. 557,
col. 1._

_A. D. 1259._--At this time, or thereabouts, Gerard Sagarellas, an
Italian, but a doctor of Paris, wrote a book against the Franciscans,
whereupon Bonaventura, General of the Franciscan order, replied;
however, of this Gerard and his belief, as also of that of the
Waldenses, we shall speak more fully hereafter. We would only stop to
say that from this time on, his disciples, the _Fratricelli_, or Little
Brothers, after the year 1285, called _Dulcinists_, began secretly
(from fear of persecution) to hold their meetings in the mountains
of Piedmont, and Novara, in Lombardy, professing the doctrine of
the Waldenses. However, from the different places where they lived,
they received different names; but the appellation _Fratricelli_ or
_Frerots_, was especially given them, because they called each other
_brethren in Christ_; nevertheless the mouths of the scorners thus
spoke only the truth, since Christ himself so called his disciples,
saying: “All ye are brethren,” Matt. 23:8; and “I will declare thy name
(O God) unto my brethren; in the midst of the church will I sing praise
unto thee,” Hebr. 2:12.

_A. D. 1262._--At this time the Waldenses are again mentioned, who
lived in Lombardy, and in the country of Genoa, and professed a sound
profession, though they were called heretics by the papists, and were
oppressed and persecuted by open decrees of the Roman see; which shall
be spoken of more fully elsewhere. Compare _Bzov., A. D. 1262. Art. 3,
ex Decret. Epist. Alexand. IV._, with _A. Mell., Hist., fol. 470, col.
2_.

_A. D. 1280._--In this year it is recorded that said people professing
the above profession (namely, the Waldenses, then called Waldois, after
Waldo and his adherents, were expelled from Lyons), so multiplied in
Lombardy that their doctrine, having spread in Italy, penetrated even
into Sicily; as is attested by the open letters emitted against them by
the Emperor Frederick II.

As regards their faith, the following articles, over and above what has
already been mentioned, respecting their views against infant baptism,
the office of criminal authority, the swearing of oaths, etc., were
laid to their charge, as can be gleaned from the writings of Reinerius,
the priest: That in the matter of salvation we must believe only the
holy Scriptures, and in no wise depend on men. That said Scriptures
contain everything that is necessary to salvation; and that nothing
is to be received but what is commanded of God. That there is but one
Mediator (Christ), and, consequently, that the saints ought not to be
invoked. That there is no purgatory, but that all who are justified
in Christ, enter into life everlasting, and those who do not believe,
shall be cast into eternal death; thus denying that there is still
besides a third or fourth place.

They accepted and admitted but two sacraments, namely, holy baptism
and the holy Supper. They said that all masses, particularly those
for the dead, should be rejected; likewise all human institutions, and
that they ought not to be considered necessary to salvation. They also
taught that the chanting, the hours, the fasting connected with certain
days, superfluous feast-days, distinction of food, the many degrees and
orders of priests, monks, and nuns, the benedictions and consecrations
of creatures, vows, pilgrimages, in short, the vast medley of
ceremonies which in the times past had been brought into vogue, ought
to be abolished. They denied the supremacy of the Pope, especially as
exercised by him over secular government, and admitted no other degrees
in church offices than bishops, teachers (then called priests), and
deacons. They said that the Roman see is the true Babylon, and the
Pope the fountain of all misery; that the marriage of the priests (or
teachers) is good, and necessary in the church; that those who hear
and rightly understand the word of God, are the true church, to which
Christ has given the keys, to let the sheep in, and to drive away the
wolves. “Behold here,” says the writer, “the sum of the doctrine of the
Waldoes (or Waldenses), which was oppugned by the enemies of truth,
and on account of which they, according to the testimony of their
opponents, were persecuted.” _P. J. Twisck, Chron., p. 605, col. 2, and
p. 606, col. 1_, from the _Staet der Kerchen, Jan. Cresp., fol. 314,
315, 316. Merul., fol. 843. Henr. Boxh., fol. 19, 25._

_A. D. 1284._--At this time the Waldenses, according to Twisck,
multiplied more and more in France and other countries of Christendom,
though they were sought with craftiness and cruelly persecuted, and
even previously every means and all diligence had been employed to
utterly extirpate them; which greatly astonished certain bishops
of that time, and also certain lawyers of Avignon, in certain
consultations held against them, and still extant. _P. J. Twisck,
Chron., p. 611, col. 2._

Concerning the form or mode of baptism, Alexander[165] (_p. 4, q.
11, m. 1_), in this century, says: “Baptism shall be administered in
confession of faith in the Holy Trinity.” _Jac. Mehr., Bapt. Hist., p.
726._

  [165] We will say nothing of this Alexander, but merely speak of his
  doctrine.

_Centuria 13_, of the _Madgeburg Centuriators, cap. 5, fol. 216, 217_,
from Cesarius, states “That the Waldenses and Albigenses rejected
baptism at this time, saying that it was inefficacious and useless;
which they, as Jacob Mehrning writes, understood of infant baptism,
which is administered without instruction and faith; for the Waldenses
had a very high regard for the baptism of Christ, as administered
according to his ordinance.” _Bapt. Hist., pp. 733, 734._

NOTE.--_A. D. 1287._--Probus, Bishop of Tullo, was at this time so
enlightened of God that he not only opposed Pope Honorius IV., but
also delivered an excellent oration, in which he freely exposed the
errors of the papists. Compare _Catal. Test. fol. 654_, with the 13th
book _van den Ondergang, p. 614, col. 1_.  _A. D., 1299._--In the
year 1299 certain Albigenses and Waldenses, called _Fratricelli_, or
_Little Brothers_ (of whose faith and life we have spoken elsewhere),
became so odious to Boniface VIII., Pope of Rome, on account of their
uprightness, which the papists called falseness, that he declared them
heretics; but as we intend elsewhere to speak more fully of their
belief and walk among men, we will content ourselves here with merely
mentioning them; it being sufficient for us that these people and their
doctrine existed until the very close of this century. See in the large
_Christen Martelaersboeck_, edition 1619, _fol. 471_, from _Trithem.
Chron. Hirsaug._

Proceeding to the close of the century, we will close with the
conclusion of Jacob Mehrning, which is a reply to A. Mellinus, who
did his best to show that the Waldenses did not well accord with the
Anabaptists in the article of baptism. Mehrning replies to him as
follows: “Abraham Mellinus (in his large _Nederlandtsch Martelaers_
book) dared to say: ‘The Waldenses would not agree with the so-called
Anabaptists in the article of infant baptism.’ But the good man
forgets that he himself has adduced testimonies from Bernard, Peter
Cluniacensis, and from the Madgeburg Centuries,[166] which refute and
condemn this supposed error of the ancient Waldenses, namely, that they
should have believed in infant baptism.” _Bapt. Hist, p. 736._

  [166] The following words are obscure in the author; hence we
  experienced difficulty in translating them.--_Van. Braght._

AN ACCOUNT OF THOSE WHO SUFFERED IN THE THIRTEENTH CENTURY.

SUMMARY OF THE MARTYRS IN THE THIRTEENTH CENTURY.

[The way and entrance to the martyrs of this century is through the
valleys of Albi and throughout France, England, and other countries,
where the pious witnesses of Jesus laid down their lives for the
evangelical truth.

From the year 1209 throughout this century, crusades are preached
in the name of the Pope; which were the cause of the destruction of
thousands of Albigenses, who lived quietly and peaceably under certain
papistic authorities; for certain reasons, however, we have not
finished this account.

Remarks with eight reasons unanimously indicating the non-resistant
principles of the true Albigenses; nevertheless, for important reasons,
we have placed the account of their martyrdom for the most part in a
marginal note, for the years 1210 and 1211.

One hundred and eighty persons called Albigenses, burnt without the
castle Minerve, A. D. 1210.

Sixty of those people end their lives by fire, for their faith, at
Casser, about A. D. 1211.

About one hundred persons, who confessed the same doctrine, burnt alive
in a tower at Cassas, about the close of A. D. 1211.  Fifty of their
fellow-believers likewise lose their lives by fire, at Chastelnau
d’Ari, about the close of A. D. 1211.

Over four hundred persons, who professed the same profession, though
called Induti, at Lavaur, or Vaurum, rather suffer themselves to be
burnt to death by the terrible flames than accept the Roman faith.

ACCOUNT PROPER OF THE HOLY MARTYRS.

Great persecutions of the believers, A. D. 1206.

A man, at London, in England, burnt alive for the faith of the
Waldenses, A. D. 1210; and twenty-four persons at Paris, in France,
likewise put to death by fire, for the same religion.

In the year 1212, about one hundred persons called Waldenses, are put
to death by fire at Strasburg; thirty-nine at Bingen, and eighteen at
Mentz.

Account of a cruel inquisition, A. D. 1214, over the doctrine of the
Waldenses; Conrad of Marpurg, the chief inquisitor, and his mode of
examination with red-hot iron, as well as with hot and cold water;
also, the oath which the inquisitors in the bishopric of Utrecht were
wont to put to those who were then called heretics, about A. D. 1215.

About eighty persons called Waldenses, burnt for the faith, at
Strasburg; also some Christians at Toulouse, about A. D. 1215.

Gerard de la Motte, a deacon of the Christians called Albi-Waldenses,
with some of his fellow-believers, sacrificed by fire, at Borriens, A.
D. 1227.

Several papal statutes and ordinances against the Waldenses, related
for the year 1229.

Severe persecution, through the Inquisition, in Germany, where very
many Waldenses are burnt for the faith, A. D. 1230.

Three decrees of Emperor Frederick II. are successively described,
for the year 1230; another severe persecution of the Anabaptistic
Waldenses, in Germany, A. D. 1231.

Nineteen persons of the same profession, burnt in the bishopric of
Toulouse, A. D. 1232; also, two hundred and twenty-four in a place
near Toulouse, A. D. 1243; a rigorous inquisition in the aforesaid
bishopric, A. D. 1251, which was carried also into the following year.

Decree of Pope Urban III. against the Waldenses and Albigenses in
Lombardy and about Genoa, A. D. 1262; great persecutions, about A. D.
1280, 1283, 1284.

Gerard Sagarellus burnt at Parma, A. D. 1285; Herman, Andrew, and
Guillemette [Wilhelmina], exhumed, A. D. 1299. Conclusion.]

The valleys of Albi, the region around Toulouse, yea, all France,
England, and other kingdoms, furnish us, during this century, many
martyrs, who, though, they, with reference to the severity of their
tortures, according to the flesh, were pitiable and most miserable,
suffered nevertheless with good cheer, yea, with joy, in consideration
of their sure hope and unshaken confidence in the Lord, as being their
shield and exceeding great reward.[167]

  [167] Gen. 15:1.

As regards the persecutions that occurred in this century, against the
Waldenses and Albigenses, they by far surpass all other persecutions
of which we read in the preceding centuries; for it seemed now as if
the very furies of hell, so to speak, had broken loose, to destroy all
believers, yea, almost the whole earth.

In the years 1209–12, 1225, 1234, yea, throughout the entire thirteenth
century, crusades, or so-called holy, voluntary preparations of war
were preached, by order of the Pope, for the extermination of the
Waldenses and Albigenses, all over the world, but more particularly in
the kingdom of France.

These crusades consisted in great armies of Roman Catholics, who
voluntarily enlisted in this so-called holy warfare; each distinguished
by a white cross on his breast, or one of white cloth sewed on
his garment; on account of which crosses these armies were called
_Crusades_.

But that they might acquit themselves the more courageously and
intrepidly, in exterminating the Albigenses and Waldenses, yea, that
they might suffer none of them to remain alive, but kill them by fire,
sword, gallows, and other means, the Pope most solemnly promised to
all who by so doing should meet death, or fall by the weapons of the
princes seeking to protect the Albigenses and Waldenses, full remission
of all their past sins, yea, that they should straightway go to heaven.

This had the effect, that countless multitudes flocked together, as it
were, to the honor of God, and for the extirpation of the so-called
heresies, in order to obtain forgiveness of sins, and thus dying find
salvation; and having, under certain chieftains, been formed into
armies they marched forth and engaged alone in murdering, burning,
desolating and tyrannizing among the Waldenses and Albigenses, sparing
not even the infant in the cradle. It is impossible to relate how great
a multitude of these innocent people perished, and under what severe
torments, simply on account of their true faith.

REMARKS IN REGARD TO THE DISTINCTION OF THE PEOPLE CALLED ALBIGENSES OR
WALDENSES.

I deem it necessary here, to insert a caution, which I desire that
it be borne in mind wherever the Albigenses and Waldenses (who are
introduced as witnesses of our faith) are spoken of, namely, that we
here speak only of such people as, besides the confession of their and
our most holy faith respecting the points necessary to salvation, were
opposed to war, and willingly and patiently, as defenseless sheep of
Christ appointed for the slaughter, entered the path of death through
manifold torments inflicted upon them by the enemies of the faith, to
the glory of God, the edification of their neighbor, and the salvation
of their own souls.

It is true, that in ancient histories mention is made of people who,
though improperly, were called Waldenses or Albigenses, who resisted,
yea slew their enemies; but of such we do not speak here, indeed, all
of whom there is reason so to think, we would positively pass by.[168]

  [168] In those times there was a sect sometimes, though improperly,
  called Albigenses. Their proper name, however, was _Ruptuarii_
  or _Routiers_; that is, desolators or rioters, because they made
  resistance. See _2d book_ of the _Persecutions, fol. 460, col. 4_.
  But of such we have purposely avoided to speak, as they do not belong
  here.

It must also be observed here, that the princes who had taken the
defenseless Albigenses and Waldenses under their protection, and
even their soldiers, were sometimes (through sheer ignorance) called
Albigenses or Waldenses, simply because they protected them. However,
of these we do not here speak, but only of those who, according to
their confession, lived peaceably and meekly under their protection.

That many of them dwelt, as defenseless sheep, under the government
of such princes, and that on this account war was sometimes waged by
their enemies against these princes, so that one had to suffer with the
other, is evident from the accounts of the ancients; however, we have,
to the utmost of our ability, distinguished them; so that as far as we
know, not one of those whom we have mentioned as martyrs, had any part
or lot with revenge, much less with war.

In addition to this, I will briefly adduce from ancient writers, for
the benefit of the truth-seeking reader, several arguments, showing
that the Waldenses and Albigenses dwelt defenselessly and in all quiet
under the protection of their magistracies; and that in consequence of
this, said magistrates were also called Waldenses and Albigenses, and
war waged against them; who, when they resisted, were the cause that it
was said that the Albigenses or Waldenses had resisted, yea, actually
fought.

_First Argument._--Abraham Mellinus, from _Innocent III., epist.
84_, states: That the Pope, through letters, as well as legates,
gave orders, throughout France, to the ecclesiastics as well as the
seculars, to exterminate the Albigenses; however, Raymond, count of
Toulouse had already taken upon him to defend the Albigenses. For this
reason Pope Innocent wrote to the Archbishop of Narbonne, and to other
bishops, abbots, and prelates, and among these especially to Radulph,
canon of Narbonne, and also to the abbots of the great valley, and
of Cisteaux, that they should speak to the count and persuade him to
persecute the heretics (that is, the Albigenses); but, if he should
reject their counsel, that they should excommunicate him; both of which
took place. _Second book, fol. 449, col. 1._

_Second Argument._--Chassanion states: That shortly after the departure
of the count of Toulouse and the King of Aragon, the abbot of Cisteaux,
first legate of the Pope, sent the bishop of Toulouse in France, to
preach the crusade against Count Raymond, and to instigate the whole
world against him and his country, saying that he rebelled against the
(Roman Catholic) church, and protected all the heretics (namely, the
Albigenses) that were within his territory. _Chassan. Hist., lib. 3,
cap. 10._

_Third Argument._--The legate of the Pope summoned Raymond, count of
Toulouse, to Arles, indicating that his case (namely, his protecting
the Albigenses) would be considered there. When he came, several
articles by which he was to be governed were laid before him; one of
which was: That he should expel from his territories all the heretics
(namely, the Waldenses, who lived quietly and peaceably under him),
together with their adherents, friends, and kindred. Also: That he
should deliver up into the hands of the Legate, and Count Montfort, all
those whom they should name to him (namely, those who professed the
same belief), that they might do with them according to their pleasure;
and this within one year. _Chassan., Hist. Alb., lib. 3, cap. 9, 10. A.
Mell., fol. 455, col. 1._

_Fourth Argument._--Robert of Auxerre concludes his Year-book with
the papal excommunication against Raymond, count of Toulouse, whose
territory was given as a prey to all who wished: because he was found
(says the writer) to extend favor and assistance to the heretics (the
Albigenses and Waldenses), and was, therefore, declared a renegade of
the faith and an open enemy of the (Roman) church. _Chron. Altiss., A.
D. 1211, Deceased A. D. 1212._

Who does not see that this Count was excommunicated simply because he
permitted these so-called heretics, termed Albigenses and Waldenses, to
live under him? on account of which his whole territory was given for a
prey.

_Fifth Argument._--In the year 1212 the city of Penne, or Pene, in the
territory of Aix la Chapelle, was besieged by the count of Montfort;
but before the enemy arrived, the Governor burnt the suburb, and
retreated with his people into the citadel. Finally the city was taken,
and seventy soldiers who were in it (the writer says) were hanged; but
all the rest (namely, the defenseless) that maintained the error of the
Albigenses, were burnt. _Thuan. Hist., lib. 6, A. D. 1550. Forte ex
Vincentio Bello Vacensi and Petro Sarn._

From this also it certainly is more than evident that the Albigenses
lived quietly under their magistrates, and offered no resistance to the
enemies; hence they were not hanged, like the conquered soldiers, but
burnt as heretics.

_Sixth Argument._--“Thus the Count of Montfort,” writes Paul Emilius,
“scoured the whole country, and brought all the cities and castles,
especially in Agenois and Rouergue, under his power. Not because they
all held an ungodly doctrine (that is, were Albigenses), but in order
that they might not be able to protect or assist the ungodly,” that is,
the heretics, as they called them. _Hist. Gal., lib. 6_, in _Phill.,
Aug. 2_.

Here it is also evident beyond contradiction, that the Albigenses
who lived under those magistrates, did not only carry no arms, but
also held a belief entirely different from that of their authorities;
for, otherwise they would have called both by the same name, that is,
_ungodly_, but as it is, only the Albigenses are called ungodly, while
of the magistrates it is stated, that they did not hold this doctrine;
although sometimes the magistrates and the subjects were called by the
same name, as has been said.

_Seventh Argument._--This is still more confirmed by the words with
which the Dominican friars in those times were accustomed to conclude
their sermons, saying: “Behold, here ye can perceive, most beloved,
how great the wickedness of the heretics (the Albigenses) is, yea, what
is still more, they have accepted the protection of the secular lords.”
_Vinbert. Burgund. Serm., part 2, Serm. 64._

From this, and similar passages which we might adduce, it is
sufficiently evident that not the Albigenses or Waldenses, but the
magistrates under whom they lived, had recourse to arms and carried
on war; hence, they do wrong, who confound the Albigenses with their
magistrates, and lay, whether through ignorance or on purpose, what
their magistrates did, to the charge of the Albigenses. Their own
confession has already been given; in which they confess: That they
follow the example of Christ, who exercised no temporal jurisdiction or
dominion.

_Eighth Argument._--But, for still further proof of said matter, we
will add the following, contained in the _Introduction to the Martyrs
Mirror_, edition 1631, _p. 50, col. 1_: “A. D.,... there existed in
Toulouse in France, the Albigenses, so called because they arose
principally in the province of Albi; otherwise they were of the
same doctrine and belief as the former (the Waldenses); hence it is
presumable, that they were one people notwithstanding that they are
called by different names.”

“Baronius writes that their belief, among other things, was: That
infant baptism was not necessary to salvation; that an unworthy, sinful
priest could not administer the sacrament; that no one might become a
bishop, who was not blameless; that no churches ought to be erected
to the honor of God or the saints; that confession (of sins) could be
made to any one; that it was not lawful to swear any oath, etc.; all of
which things they said could be found in the New Testament, to which
alone they held.” From _Baron., A. D. 1176, num. 1, 2, 3_.

Continuing, we find, in the aforementioned _Introduction_ (_same page,
col. 2_), respecting their views against war, and in refutation of
those who impute this to them, the following words: “For this reason
we must also consider, that when we read here of the wars waged
against them, and the resistance which they offered, this ... is to be
understood of the princes and magistrates who took them under their
protection; as the King of Aragon, the count of Toulouse, the count
of Foix, and others; further, of those who were employed under the
authority of the aforementioned persons; but it is neither probable
nor reasonable, that such people should be counted among them, who,
according to Baronius, regulated their conduct only by the New
Testament, which they observed so strictly, that they would not even
swear an oath, which is much less than to engage in war.”

This is confirmed by what Baronius says, namely, that war was waged
by the Pope and his adherents, against the aforesaid princes, for the
reason that the latter would not persecute the Albigenses, and expel
them from their territory; but when this was done, after the said
princes had been brought into subjection, the Albigenses, he writes,
soon became extinct. _Bar., A. D. 1210, num. 3_, and _1228, num. 3_.

This could not have been the case if so numerous a people had opposed
their persecutors with force of arms. _Introduction, page 51, col. 1._

DEMONSTRATION OF A PLAIN DISTINCTION BETWEEN THE ALBIGENSES AND THEIR
MAGISTRATES AND FELLOW-CITIZENS.

The last-mentioned writer, proceeding to the violence and vexation
suffered by the Albigenses from the papists--ecclesiastics as well as
seculars, makes mention of Raymond, count of Toulouse, and of the count
of Turenne, saying: That they went to Peter, the cardinal and legate
of the Pope, in order that they should kill or slay the heretics (the
Albigenses), if the latter should not be converted to the Roman church
through the cardinals’ preaching. Having arrived at Toulouse, they made
the citizens swear an oath that they would name all the Albigenses
they knew. Many of them were now betrayed, and among these, also Peter
Moranus, one of their principal men. When he was examined, he freely
confessed his faith; and was instantly condemned as a heretic, and
all his property confiscated. _Introduction, p. 51, col. 1, 2_, from
_Baron., A. D. 1178, num. 2_.

NOTE.--From the aforementioned eight arguments, but especially
from this last demonstration, it appears incontrovertibly, that a
great distinction must be made, between the Albigenses and their
magistrates, as well as the citizens among whom they lived in the
cities; so that whenever resistance, war or conflict are spoken of,
in which the inhabitants of this or that city or place engaged, it is
to be understood throughout of the magistrates and their soldiers,
who guarded said cities or places, as also, of the common citizens;
but not of the true Albigenses, since these, in accordance with
their faith, as has already been sufficiently stated, exercised no
revenge or resistance against any one, but lived peaceably under their
magistrates; to whom they also, as was proper, paid their taxes.

However, that we may not give offense to our fellow-believers, if any
should entertain a different opinion in regard to this matter, although
it has been sufficiently explained by us, we shall adduce the principal
confessors who suffered in the besieged cities for the doctrine of the
Albigensian religion, not as infallible witnesses, but as incidental
matters; which the kind reader will please regard as having been done
by us from no other motive than Christian prudence.

ONE HUNDRED AND EIGHTY PERSONS CALLED ALBIGENSES, BURNT WITHOUT THE
CASTLE MINERVE.

In the year of our Lord 1210, a large sacrifice of believers, called
Perfecti or Albigenses took place near the castle Minerve; so that at
one time about one hundred and eighty persons, men as well as women,
who, forsaking the Roman antichrist, desired to adhere steadfastly to
Jesus Christ and his divine truth, were publicly burnt; these, having
commended their souls to God, are now waiting for the crown and reward
of the faithful.

As to the manner in which this occurred, different papistic writers
give this account: That the Pope of Rome caused a second crusade or
campaign to be preached, in order to annihilate with might and main the
Albigenses wherever they might be concealed; promising forgiveness of
sins, yea, eternal salvation to all who in this campaign should well
acquit themselves in murdering and burning the Waldenses.

In the meantime there were in the castle of Minerve very many
Albigenses called _Perfecti_ (_perfect ones_), who resided under the
lord of the castle, and were protected by him.

This castle, situated on a high rock, was besieged by the legate of
the Pope, and so hard pressed, that the lord of the same was finally,
through lack of water, compelled to surrender. The legate commanded
that all who would not unite with the Roman church, should be put to
death.

Those within, however, (namely, the defenseless Albigenses) said: “We
do not wish to forsake our faith; we reject your Roman faith; your
labor is vain, for neither death nor life shall cause us to depart from
our faith.” Such was the answer and resolution of the men, who were all
assembled together in one house. The women, who were in another house,
were found by the abbot so courageous and undaunted that with all his
fine words he could make no impression upon them.

The count of Montfort then caused them all (namely, these confessors)
to come out of the castle, the men as well as the women, and having
ordered a large fire to be kindled, he had them all cast into it, to
the number of one hundred and forty; all of whom were burnt alive,
except three women, who, having apostatized through weakness, escaped
the fire. All the others that were in the castle (namely, the lord with
his servants and soldiers, who had guarded the castle), complied with
the will of the papal legate.

Peter Sarnensis, speaking of these people that were put to death, says,
that these hundred and forty martyrs were of the Albigenses called
Perfecti; and adds, that they would rather be burned alive, than unite
with the Roman church. In _Hist. Albigens._ Also, _Joh. Chassan., Hist.
Albig., lib. 3, cap. 7, ex Hist. Languedoc_.

From the account of Robert of Auxerre, a strong papist, who wrote at
that time, and, it seems, was an eye-witness of the steadfast death
of these people, it appears, that about forty more than the preceding
writers have stated were burned; which might well be the case, namely,
that the former first, and the latter afterwards, confessed themselves
to be of the same faith, and thus were punished alike with death. He
writes as follows: “In A. D. 1210 a great expedition was undertaken
by our bishops, as well as by the lords and princes of the realm, and
by the common people. This expedition was a very noted one, and was
undertaken from pure devotion, or by vow; partly through the zeal
of faith enkindled in the hearts of the believers (so he calls the
papists), against the destroyers of the faith (thus he calls the true
Albigenses), and partly, in order to merit the forgiveness of sins,
promised by the apostolical see (the Pope of Rome); hence they marched
with their assembled army before the castle of Minerve, which was a
very strong place.”

At last the besieged offered to surrender; but when it was proclaimed
to all, that those who would turn from their heresy, should be left
free and unmolested, about one hundred and eighty were found (namely,
Albigenses) who rather suffered themselves to be burnt alive, than
desist from their heretical wickedness (thus he calls their true faith).

Those who witnessed this, he writes, were astonished at the inexorable
obstinacy of these miserable people, who would not listen to any
salutary admonitions (thus he calls the fables of the papists), because
their reason was smitten, and thus they voluntarily hastened to the
punishment of death. _Rob. Aux. Chronol. Altiss., A. D. 1210_, compared
with _A. Mell., 2d book, fol. 454, col. 2_.

SIXTY PERSONS CALLED ALBIGENSES, BURNT FOR THE FAITH, AT CASSER.

In the year 1211, or a little before, when the count of Montfort,
by order of the Pope, was exercising great tyranny for the purpose
of exterminating the Albigenses, he learned, through an informer,
or in some other way, that in a place called Casser, there resided
many of these people, under the protection of the lord of said place.
He therefore went to lay siege to it; but those within (namely, the
garrison), seeing that they would not be able to hold out long,
notwithstanding the place was tolerably strong otherwise, capitulated,
with this agreement, that they would deliver into the hands of the
enemy, those called heretics (or Albigenses); these the bishops sought
to persuade to renounce their faith, but they could not prevail upon
them in the least; in consequence of which sixty persons were burnt for
the sake of that religion. _Chass. Hist., Albig., lib. 3_, compared
with _A. M. Hist., fol. 456, col. 4_.

ABOUT ONE HUNDRED PERSONS CALLED ALBIGENSES, OR HERETICS, BURNT FOR THE
FAITH, IN A TOWER AT CASSAS.

About the close of the year 1211, it is recorded, the legate of the
Pope, having gone forth utterly to extirpate all those that professed
the confession of the abovementioned Albigenses, was apprised, that
over eighty, but according to others, about a hundred of that sect or
heresy, as it was called, were concealed on, or in, a tower at Cassas.
They had been sent thither by those of Rogueville (who, it seems, were
not willing that any of these defenseless people should remain among
them), that they might save their lives, until this blood-thirsty man
should have passed by. Having learned this, the legate very easily
surprised, captured and demolished this tower, and caused all those
that were in it--like sheep for the slaughter in the fold, who would
not abandon their faith, to be burned alive as heretics. _Chass., lib.
3, cap. 15._ Also, _A. Mell., 2d book, fol. 457, col. 1_.

FIFTY PERSONS CALLED ALBIGENSES, BURNT FOR THE FAITH, AT CHASTELNAU
D’ARI, AT THE CLOSE OF THE YEAR 1211.

This fire of the papal legate continued, like a thunder-bolt, to burn
and scorch among the defenseless flock of Christ, called Albigenses, or
heretics, who had concealed themselves here and there, wherever they
thought they might be secure.

In the mean time, there were fifty of these people at Chastelnau d’Ari,
shut up and closely besieged, together with all that were in that
place, by the count of Montfort, the commander-in-chief of the papal
legate. Finally, the place having been taken, all these persons, as
they would not depart from their faith, were burnt alive, and thus,
having commended their souls unto God, they gave their bodies for a
burnt sacrifice.

Chassanion writes, that when the Count of Montfort had taken the city
of Chastelnau d’Ari, fifty persons were found in it, who would rather
be burnt alive than return to the papistic religion. Compare _Chassau.,
lib. 3, cap. 16_, with _A. Mell., 2d book, fol. 457, col. 1_.

OVER FOUR HUNDRED PERSONS CALLED INDUTI, OR ALBIGENSES, BURNT FOR THEIR
FAITH, AT LAVAUR, OR VAURUM, A. D. 1211.

Previously we stated, that the Albigenses, whose confession we showed
to be good and Scriptural, were called by various names. Besides those
names already explained, they were also called _Induti_, or _Vestiti_,
that is, the _clothed_, or _covered_, either because they had to cover
or conceal themselves on account of persecution, or for some other
reason.

This, at least, is certain, that they are compared by _Mellinus, 2d
book, page 443, col. 3_, to the Albigenses, called Perfecti; who were
also styled, as he shows, _Boni homines_, that is, _good men_, because
they, as it seems, were good and upright in their walk. Very many of
these good, upright, and not less believing people, were burnt for
the faith, as heretics, suffering it innocently and patiently, in the
city of Lavaur, also called Vaurum, about the year 1211. Their number,
according to ancient chronicles, amounted to over four hundred.

Nicholas Bertrand quotes the following from the papistic chronicle of
William de Podio Laurentii: “Simon, count of Montfort, hastened with
the Lord’s (the Roman Pope’s) army, to lay siege to the fortress or
city, of Vaurum, which Amerius, lord of Montreal and Laurack, brother
of the lady Geralda, had undertaken to defend for her sake. Within
there was no small number of those heretics called Induti, who did not
always reside there, but had congregated at that time from distant
countries.”

“The army of God, therefore,” he writes, (namely, the army of the Pope)
“encompassed the fortress, or city, and gave the besieged no rest night
and day. Those within perceiving,... surrendered unconditionally to the
beleaguers.”

He then goes on to relate how they dealt with those who had guarded the
city, or fortress, and coming then to the abovementioned people who,
to live according to their faith, had resided quietly and peaceably
among the other inhabitants, he says: “The heretics called Induti, that
is, _clothed_, about three hundred, others write, over four hundred,
he caused to be burned alive. _Nich. Bertrand de Gest. Tholosan., fol.
27._ The lives of the common people, however, were spared upon certain
conditions.

A large fire was made of wood, says Robert Altissiodorensis, and
the choice was given to all, either to turn from their errors (so
he speaks, after the manner of the papists), or to be burnt alive;
whereupon a great number, over four hundred, as stated, were found
who were so obstinate in their error (as he calls their true faith)
that they would rather be burnt than confess the Roman Catholic faith.
_Chronol., page 106._ Also _A. Mell., 2d book, fol. 456, col. 2, 3_.

COMMENCEMENT PROPER OF THE HISTORY OF THE MARTYRS OF THIS CENTURY.

GREAT PERSECUTIONS OF THE BELIEVERS, IN THE YEAR 1206.

In the year 1206, it is recorded, that Pope Innocent III. exercised
great cruelty against the followers of the doctrine of Peter Bruis and
Henry of Toulouse, who, among other things, rejected infant baptism,
the mass, and transubstantiation, as has already been stated. The
manner, however, in which this cruelty was manifested toward them, is
not expressed. _P. J. Twisck, Chron., page 523, col. 1._

Undoubtedly, the Pope then caused to be carried out what he had
threatened, A. D. 1198, in his three letters, against the Waldenses and
others that were called heretics, namely: That they should be spoiled
of their goods, expelled from the country, and the material sword of
the princes used against them. In regard to said three letters and
threats, see _A. Mell., 2d book, fol. 444, col. 2, 3_, and _fol. 445,
col. 1_.

A MAN BURNT ALIVE, AT LONDON, IN ENGLAND, FOR THE FAITH OF THE
WALDENSES, A. D. 1210.

In various ancient histories we read, that not only in France and
Germany, but also in England, the doctrine of the Albi-Waldenses[169]
obtained a foothold, so that in said Island, especially at London,
numbers were found, who made this profession, to the great detriment
of the Roman religion. On this account, the popish clergy, unable to
brook this, became filled with great bitterness against them, so that
they, it seems, determined to punish one of them in such an exemplary
manner, that it would deter the rest, and cause them to leave the
country, or at least, to desist from confessing and speaking otherwise
than those of the Roman Catholic church.

  [169] Albigenses, says the writer; however they were of the
  profession of the Waldenses; but because of their origin from the
  province of Albi, they were called Albigenses.

Thereupon they apprehended one of their number, whose name we have
not been able to learn because they, afterwards perhaps, were ashamed
of the deed, and in order to give their design some semblance [of
justice], they charged him with having reviled the clergy, and that he,
consequently, was not fit to live, but deserved to die an ignominious
and miserable death. He was accordingly burnt alive, A. D. 1210.

Concerning this, Balaeus writes, from the Chronicle of London: That the
Albigenses in England (according to the Papists) reviled the clergy,
and that in consequence thereof a man was burnt alive by them, at
London, A. D. 1210. _Cent. 3, Script. Britt., in Append. ad Gualterum
Horganium, page 258_, compared with _A. Mell. Hist., fol. 455, col. 4_.

P. J. Twisck, having given some account of many Waldensian martyrs at
Strasburg, for the year 1210, proceeds thus: “The Chronicle of London
states, that also in England a great number, namely, of Waldenses, or,
as has been stated, Albigenses, who were of the same faith, were found,
and that one of them was burnt at London. _Chron., page 526, col. 1._

NOTE.--P. J. Twisck, after relating said matter concerning the
Albigensian martyr, at London, adds: “A. D. 1210. In the city of
Narbonne one hundred and thirty persons were put to death by the
priests, because they reproved the great abuses and idolatry of the
popes. In the same year there were also killed at Paris, in France,
twenty-four martyrs and witnesses of the truth, because they would not
consent to the false doctrine of antichrist.” _Chron., p. 526_, from
_Guil. Merul. Tijdtthresoor, fol. 800. Hist. der Mart. Adri., fol. 39.
Chron. Zeg., fol. 299. Henr., Box. fol. 23._

TWENTY-FOUR PERSONS BURNT ALIVE FOR THE BELIEF OF THE WALDENSES, AT
PARIS, A. D. 1210.

Christian Massaeus, having noticed the case of a great company of
martyrs who, having been found in the castle Minerve, were all burnt
alive as heretics, adds this account: “At that time, namely, A. D.
1210, also at Paris, twenty-four who were of the same obstinacy (thus
he, after the manner of the papists, calls the steadfastness of these
people), were burnt alive.” _Christ. Mass. Chron., lib. 17, A. D.
1210_, compared with the large _Christen Martelarersboeck, edit. 1619,
fol. 455, col. 4_.

The writer, after the manner of the papists, calls these people
heretics, and their steadfast faith obstinacy; but how can anything
good proceed from the mouth of the wicked? However, this must not
offend us, since not only these, but even the ancient holy prophets,
apostles, and servants of God, were stigmatized with many opprobrious
names, yea, titles of the devil, by evil worldly men.

ABOUT ONE HUNDRED PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, AT
STRASBURG; THIRTY-NINE AT BINGEN; AND EIGHTEEN AT MENTZ, A. D. 1212.

A. D. 1212, the true doctrine of the Gospel began to manifest itself
to a great extent in Alsace, among the Waldenses, who were one people
and of the same faith with the Albigenses. But the prince of darkness,
unable to endure this great light, exerted every means to extinguish
it, so that in said year, in Strasburg alone, about a hundred persons,
men as well as women, were burnt alive on the same day, for this
confession, by the servants of antichrist, particularly through the
bishop of that city.

Concerning this, the papistic writer H. Mutius writes: “A. D. 1212 a
heresy arose in Alsace, by which noble and ignoble were led astray.
They maintained that it was lawful to eat flesh every day throughout
the whole year, and that there is as much excess in the immoderate
eating of fish, as of any kind of flesh.” Again: “That they do very
wrong who forbid marriage; since God has created all things, and
everything may be used in a holy manner, with thanksgiving.”[170]

  [170] What the Waldenses held with regard to infant baptism, the
  mass, and transubstantiation, has been previously shown.

“This, their opinion,” he writes, “they maintained very firmly, and
many believed them. Moreover, they did not hesitate (hear how the
papists speak), to revile the most holy lord, the Pope, because he
prohibited ecclesiastical persons from marrying, and bade them abstain
on certain forbidden days from some kinds of food. The Pope of Rome
therefore commanded that these people should be made away with and put
to death. Hence, about a hundred were burnt together on the same day,
by the bishop of Strasburg. _H. Mut., Chron. lib. 19._

Bruschius, in his history of the Monasteries of Germany, relates, that
at the same time, thirty-five, or, as others read, thirty-nine persons,
inhabitants of Mentz, were brought to Bingen, and there burnt alive for
the doctrine of the Waldenses; and at another time, by the same bishop
of Mentz, eighteen others for the same confession. Also _A. Mell., 2d
book, fol. 457, col. 3_; also _P. J. Twisck, Chron., p. 526, col. 1_,
from _Guil. Merulae Tijdt-thresoor, fol. 800_.

CRUEL MODE OF INQUISITION OVER THE DOCTRINE OF THE WALDENSES, OR OF
THOSE CALLED HERETICS, A. D. 1214.

In the year 1214, Conrad of Marpurg, a Dominican friar, was appointed
by Pope Innocent III., grand inquisitor of the faith over all Germany,
and sent by him closely to search out and examine such as were said
to have strayed from the faith of the Roman church. This commission
he carried out with such cruelty for full nineteen years, that an
incredible number of persons, declared heretics by him, were put to
death, partly by fire and partly with the sword.  Trithemius speaks of
the manner of this inquisition, saying: “That this inquisitor, Conrad
of Marpurg, used to try the heretics (the true Christians), by giving
them a red-hot iron into their hands, and to deliver all those that
were burnt by it as heretics unto the secular judge, to be sentenced
to the fire.” Hence it came that only very few escaped, but that all
who were once accused and brought to him for examination were, without
mercy, condemned by him as heretics to be burned.

“There were some,” he writes, “who held that he condemned very many
innocent persons, because the red-hot iron, finding none without sin,
although they otherwise had never been tainted with any heresy, burned
almost every one that took it.” _Trithem. Chron. Hirsaug., A. D. 1214_
and _1215._ Also _A. Mell., 2d book, fol. 459, col. 3_; also _fol. 466,
col. 4_.

THE PRECEDING INQUISITION CONTINUED.

This was the most cruel and dreadful time which one could live to
see; for this entire infernal inquisition, which was carried on with
red-hot iron and other intolerable means, had penetrated even into the
Netherlands, so that there, not less than in Germany, this tyranny was
carried on in the same manner, and even worse.

I cannot forbear here to inform you, though with a terrified and
shuddering heart, of what I have found with respect to this matter, in
a certain account which has just fallen into my hands, as it were, for
this occasion. Marcus Zueris van Boxhorn, author of the _Nederlandtsch
Historien_, in his first book, p. 23, printed A. D. 1649, at Leyden,
and dedicated to the H. M. Lords States, gives the following account
with reference to it:

_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