Part 67

_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._