Part 65
In the second book of the first part of the _History of the Waldenses_, by _Jean Paul Perrin_, translated by _J. M. V., 3d chapter, page 74, col. 2_, there is an account of one Jan Veileti, a monk, and inquisitor over the Waldenses, and how very unfaithfully and deceitfully he or his clerk acted in the case of these people, from which it can be inferred, how it also was with others of their accusers. The words read as follows:
But in the processes which were instituted by this monk Jan Veileti, we have observed an exquisite kind of villainy and low cunning; for, having gotten these proceedings into our hands, we found in them little billets, upon which this commissary (Jan Veileti) had noted the answers of the accused, simply, and just as they had come from their lips; but these simple answers, we afterwards, in the proceedings, found extended, and frequently given in a form contrary to, and quite different from what the _sumptum_, that is, the aforementioned answer as noted in the proceedings, implied and contained; thereby perverting the meaning of the defendent, and causing him to say that of which he had never thought.
For example, when he was asked whether he did not believe, that as soon as the sacramental words were pronounced by the priest, in the mass, the body of Christ was in the host, just as he was on the tree of the cross, and the Waldenses answered, No, Veileti or his clerk set down as his answer: That he had confessed that he did not believe in God.
Again, when it was asked, whether the saints must not be invoked, the reply was, No, they wrote: That they had reviled, and spoken evil of, the saints.
When it was asked, whether the virgin Mary must not be saluted and invoked in our extremity, and the answer was, No, they wrote: That they had reviled the virgin Mary.
“Behold, such was the faithlessness of the monks and inquisitors in such important matters, and it is not without a certain evidence of God’s providence,” says the writer, “that these villainies have been preserved and have remained to the present time, as a means by which to show, what spirit actuated those men having, by manifold frauds, oppressed and ultimately killed and burnt the believing members of the church of Christ, yet have the audacity to ask us, where the church, and the believers, whom they themselves put to death, were before our coming.”
“Now, if the reader is desirous to know,” says our author, “how said proceedings fell into our hands, we reply, that this occurred likewise through the providence of God.” He then relates, how the archbishops of Embrun, John Rostan, and others had these papers and proceedings under lock and key in their chests and chanceries, until the city where they resided, was taken, A. D. 1585. The house of the archbishop having taken fire on this occasion, many of these processes held in former times against the Waldenses, were thrown in bags into the street. One Calignon, chancellor of Navarre and a certain councilor of Grenoble, who were present, ordered them to be picked up and delivered into their hands; and thus, it is stated, the perfidious calumnies against the Waldenses came to light, which, otherwise, would have gone among the papists, as true accusations against them. But it is as the common adage says: _Lies fly swiftly, but truth overtakes them_. We will now close our account of the true faith and good practice of the Waldenses, and show, how long and in what times they existed.
CONCERNING THE TIME OF THE WALDENSES.
Of this, H. Montanus gives this account: “The persuasion of the Waldenses or Lyonites obtained, in France as well as in some cities of Italy, secretly as well as openly, according to the condition of the times, for more than three hundred years, from the year 1170 or 1180 to 1545, as may be seen in _Sleidanus, lib. 16, Comment._” _H. Mont. Nietigh., page 86._
Their beginning we have fixed, according to the common reckoning of ancient writers, A. D. 1170; but it appears that they existed long before; for even as early as the year 1120, people of the same profession declared, by open writings, their views against the Pope, whom they called antichrist, censuring him in many things, as stated above.
Moreover, P. J. Twisck gives the following account, for the year 1168: “The Waldenses, of whom mention is made for the year 1159, had at this time so many followers and such great success with their doctrine, in France, Spain, Italy, and Germany, that those of their profession, as Guil. Nebriss, writes, numbered as many as the sand of the sea; who, when they were summoned by the Pope of Rome, to give an account of their doctrine, would not appear, saying that they were not obliged to obey the Pope, who was the antichrist and had declared them schismatics.” _Chron. page 479, col. 1._
_A. D. 1199._--It is stated that at this time the Albigenses, who were one church with the Waldenses, had so increased in the earldom of Toulouse, that, as the papists complained, “almost a thousand cities were polluted with them.” _Introduction M. M., page 52, col. 1_, from _Baron. A. D. 1199, num. 13_.
With this the lord of St. Aldegonde concurs, when he says (_in’t Tafereel der Geschil., cap. 12, fol. 142_): “That, notwithstanding Peter de Bruis was burnt as a heretic, at St. Giles, near Nismes, their doctrine nevertheless was spread throughout the province of Gascony, into the earldom of Fois, Querci, Agenois, Bourdeloicx, and almost throughout all Languedoc, and the earldom of Jugrane, now called Venice. In Provence also this doctrine was almost universally accepted, and the cities, Cahors, Narbonne, Carcassonne, Rhodes, Aix la Chapelle, Mesieres, Toulouse, Avignon, Mantauban, S. Antonin, Puflanrens, Castres, Minerve, Begiers, Beaucaire, Lombes, Pannes, and the country of Bigorre were filled with it, together with many other cities which were favorable to them, as Tarascon, Marseilles, Perces, Agenois, Marmande, and Bordeaux; whereby this doctrine spread still further, from the one side into Spain and England, from the other, into Germany, Bohemia, Hungary, Moravia, Dalmatia, and even into Italy.
“Indeed in such a manner did this doctrine spread that however sedulously the popes and all their minions exerted themselves, aided by the princes and the secular magistrates, to exterminate them, first by disputations, then by banishment and papal excommunication and anathemas, proclaiming of crusades, indulgences and pardons to all who would commit violence upon them, and finally, by all manner of tortures, fire, gallows, and cruel bloodshedding, yea, in such a manner that the whole world was in commotion on account of it; yet, they (the papists) could not prevent the ashes from flying abroad, and becoming scattered far and wide, almost even to all the ends of the earth.” _Introduction M. M., page 52, col. 1, 2._
The above seems marvelous, but it is not marvelous with regard to the Lord God, with whom nothing is wonderful or impossible. In the mean time, we see how God permitted this grain of mustard seed of the _Waldenses_, or _Poor men of Lyons_, to grow up a large tree, and this in the midst of their persecutions. O, the great power, wisdom and love of God, who never forsakes his people!
P. J. Twisck, having finished his account of the twelfth century, concludes as follows, with which we will also conclude our account: “As regards the state and condition of ecclesiastical affairs in the preceding hundred years, we find no special change, nor reformation, except that in this century we have many praiseworthy men who opposed popery with the holy Scriptures, rejecting images, pilgrimages, masses, and other papal superstitions, and also infant baptism; concerning which you may consult the years 1145, 1159, 1168, 1182, 1198. Thus the Baptists and many others (who had better views than the papists), and their followers or fellow-believers lived for a long period, or even to this time, in various countries and places, under many severe persecutions.” _Chron., 12th book, page 511._
AN ACCOUNT OF THOSE WHO SUFFERED IN THE TWELFTH CENTURY.
SUMMARY OF THE MARTYRS IN THE TWELFTH CENTURY.
[In the beginning mention is made of this salutary, but bloody century, in which the pious witnesses of the Lord come in multitudes to receive the crown of martyrdom on the battle field of Christ.
Four persons, having no good opinion of infant baptism and transubstantiation banished from the bishopric of Treves, A. D. 1105.
Some of the followers of Berengarius, in the same bishopric, follow their fellow-companions, and are not only banished, but also expelled, one year after, namely, A. D. 1106.
The persecutions increase in violence; some who maintained the doctrine of Berengarius, burnt alive at Treves and Utrecht, in the year 1135.
Arnald, a lector at Brescia, opposes infant baptism and the mass; on account of which he is persecuted, and, finally, having come to Rome, deprived of his life by fire, A. D. 1145.
The teacher of said Arnald, namely, Peter Abelard, follows, in the persecution, in the footsteps of his disciple, and is, by order of the Pope, imprisoned in the dungeon of a monastery, where he ends his life, same year as above.
Peter Bruis, burnt at St. Giles; Henry of Toulouse, apprehended and put out of the way by the Pope’s Legate; also many other persons put to death at Paris, for the true evangelical doctrine, about the years 1145, 1147.
Certain peasants, called Apostolics, put to death for maintaining the doctrine of the apostles, near Toulouse in France, A. D. 1155.
Gerard, with about thirty persons, men as well as women, come to Oxford, in England, where they, for maintaining the evangelical doctrine, are branded on the forehead, and scourged out of the city, where they perish from cold, A. D. 1161.
Arnold, Marsilius, and Theodoric, together with five other men and two women, burned alive, at Cologne and Bonn, A. D. 1163.
Many pious Christians, throughout all France and England, for maintaining their true belief, cast into the fire alive, where they expire under great pain, A. D. 1182.
Many Christians in Flanders, put to death by fire for the same reason; many others miserably perish in other places, in the year 1183.
One year after the death of the last-mentioned martyrs, namely, A. D. 1184 or 1185, a decree of Pope Lucius III. is published against the Waldenses, who are called by various names.
The bloody decree of Ilphons, King of Arragon, published against said Waldenses, A. D. 1194, circumstantially presented.
Origin of the inquisition, instituted by Pope Innocent III. against the Waldenses and Albigenses, about the year 1198; to which end, mention is made of three letters which he wrote with regard to this matter; whereupon it followed that, A. D. 1200, five men and three women were burnt at Troyes, in Campania, and some expelled from Metz.]
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Hereafter we shall not have to confine ourselves to such scanty material, in the account of the martyrs, as we have necessarily had to do in some of the preceding centuries, when we, through the absence of ancient histories and records, were frequently compelled to break off our account of the sainted confessors of Jesus Christ prematurely; which often grieved us to the heart.
Now, however, comes the salutary, though bloody century, in which abundant matter is furnished us, from which to accomplish our object; the pious witnesses of the Lord now come in multitudes, who willingly suffer themselves to be put to death for the proclamation of the only saving truth; crowns of martyrdom are now proffered to all Christian champions, who have well acquitted themselves on the field of martyrdom, under the bloody banner of Jesus Christ.
Excommunication is the beginning of their conflict; then follow fire, sword, and much other dreadful violence; in and under which, they, calling upon God, end their lives, quit the earth, and take their rest under the wings of their Savior, or under the altar of God, until the number of their slain brethren shall be fulfilled. We then turn, first, to the portal or entrance of the arena of the Christian martyrs, where we perceive that some persons must leave their country, and are banished as heretics.
FOUR PERSONS, WHO HAD NO GOOD OPINION OF INFANT BAPTISM AND TRANSUBSTANTIATION, BANISHED AS HERETICS, FROM THE BISHOPRIC OF TREVES, A. D. 1105.
Here, that which is noted for the year 1105, concerning those who opposed infant baptism in the twelfth century, claims our attention, namely, that then, under the archbishop of Treves, four persons were banished as heretics, because they had no good opinion of infant baptism, and denied, that in the Supper the bread and wine were changed into the real body and blood of Christ. _Merul., fol. 726. P. J. Twisck, Chron. H. Montan., Nietigh., page 83. Jac. Mehrn., B. H., page 592._
CERTAIN PERSONS, CALLED BERENGARIANS, BANISHED OR EXPELLED FOR THE SAME REASON, AND FROM THE SAME BISHOPRIC (AS THE FORMER PERSONS), A. D. 1106.
We related, for the year 1035, of Berengarius, deacon of Angiers, that he, with Bruno, the bishop of said city, began to teach against transubstantiation and infant baptism, and this, the most strenuously, about A. D. 1060; which the Roman popes, at different times, endeavored by councils and otherwise to put a stop to, as was shown in its place. And though Berengarius at times, from fear of death, showed himself wavering and very weak in his maintenance of said matters, he still effected so much, that many who were friendly to his doctrine, concurred with him therein, so that some of them, who came into the bishopric of Treves, and maintained their (abovementioned) views, were, like the four persons mentioned previously, banished or expelled by the archbishop of that place, A. D. 1106. Dispersed thence, they departed into the Netherlands, into the country of Liege, and to Antwerp, and thereabouts, scattering, whithersoever they came, the good seed of their true belief. In the meantime, though these had been expelled from the bishopric of Treves, some nevertheless remained, who held their meetings in secret, and taught. In the _2d book_ of the _History of the Persecutions, page 395, col. 3_, from _Thuan. Prefat., in Hist. sui temp. ad Reg. Honr. 4_, where for A. D. 1060, read A. D. 1106.
NOTE.--The authors state of the aforementioned people only that they were expelled, etc., but as no formal expulsion can take place, without a previous condemnation, we are quite inclined to think, that they were first banished, and then expelled.
SEVERAL PERSONS WHO MAINTAINED THE DOCTRINE OF BERENGARIUS, BURNT ALIVE AT TREVES AND UTRECHT, A. D. 1135.
We read in the ancient chronicles, that in the year 1135, several persons were burnt alive by the Emperor Lotharius, at Treves and Utrecht; concerning which the _Chron. Sax._, in particular, expressly mentions, that they were burnt as heretics. However, in what their alleged heresy consisted, is not clearly expressed. This, however, is certain: that they separated from the Roman church, and opposed her errors.
Abraham Mellinus concludes, from the circumstances mentioned with regard to them, that they were Berengarians, or followers of Berengarius. “For,” says he, “the reader must know, that after Berengarius’ death very many were condemned as heretics, simply because they had the same belief with Berengarius, respecting the Lord’s Supper, and opposed the bread-god of the mass.” _Second book, fol. 395, col. 3_, from _Chron. Sax._
ARNALD, A LECTOR AT BRESCIA, AFTER MUCH PERSECUTION, BURNT AT ROME, FOR HIS VIEWS AGAINST INFANT BAPTISM, THE MASS, ETC., A. D. 1145.
In our account of those who opposed infant baptism, in the twelfth century, we made mention, for the year 1139, of one Arnald, a lector at Brescia, in Italy, and stated, that, having been instructed by Peter Abelard, he, besides the doctrine he maintained against the mass and transubstantiation, also taught against infant baptism; on account of which Pope Innocent II. commanded him to be silent. Thereupon he fled into Germany or Switzerland, where for a time he continued to teach. Thence, after the death of the aforesaid Pope, he came to Rome. But obtaining there an incredible number of followers, and being severely persecuted by the Popes Eugenius and Adrian, he fled to the Emperor Frederick Barbarossa, who delivered him into the hands of the Pope; and thus he was finally, at Rome, placed to the stake, burnt to ashes, and the ashes thrown into the Tiber, lest the people should show him honor. It is recorded that this occurred A. D. 1145, after he had, as is reckoned, strenuously maintained the above doctrine for about six years. _Bapt. Hist., page 598_, from _Baron., A. D. 1139, num. 3_, and _A. D. 1145, num. 3_; also, _H. Montan., Nietigh., page 84_.
Abraham Mellinus, writing of the belief of Arnald, says: “He also 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.