fuller account of the matter, when we shall speak of his sufferings for
the truth; however, in reference to this, we refer the reader briefly,
to _Bapt. Hist., pages 685, 686_, from _A. M., fol. 423, 424, ex Petr.
Cluniac. Duae, epist. 141 and 142, ad Comit. Tholoss. and Tholossanos,
idem, Serm., 65, 66, super. Cant. vitae Bernh., cap. 3. Cent. Magd.
XII., cap. 5, and Illyr. Cat. Test. Verit., lib. 15, tit. Petri de
Bruis, etc._
_A. D. 1155._--This is the time in which, according to Nicholas Sander
(but according to Cesar Baronius, A. D. 1147), there were in the
vicinity of Toulouse, in France, certain humble people, who, by other
writers, are called peasants, but who properly were termed Apostolics,
that is, followers of the apostles. It is stated of them, that they
would hold only to the apostolic writings, and that they therefore
condemned infant baptism, as well as purgatory, praying for the dead,
the invocation of the saints, etc.
More might be related here, but as some of them have attained to the
martyrs’ crown, and we consequently shall afterwards have to speak
more fully with regard to them, we will leave the matter until then,
being satisfied, meanwhile, that they professed this good profession,
and rejected the evil. See concerning this, _P. J. Twisck, Chron.,
page 469, col. 2_, from _Nicol. Sand., Hist. der Mart. Doops-ges., A.
8, D. Anth. Jac., fol. 118_; also _Bapt. Hist., page 599. H. Montan.
Niehtigh., page 84, etc._
_A. D. 1160._--This is the year which, of old, was noted with joy by
many pious and well-meaning Christians, who detested popery; and in
which, even to this day, not a few of the godfearing rejoice. For
then, and especially, shortly after, popery and her superstitions
received the severest blow of which we read in history; and the divine
truth, which, almost to this very time, seemed, in many respects,
to be trampled under foot most atrociously, now joyfully raised her
head and triumphed. The doctrine against infant baptism, the swearing
of oaths, war, in short, against nearly all the evil practices and
perverted worship of the Roman church, of which one formerly dared
speak only with fear and trembling, and that often only in private,
was now boldly, yea, frequently, publicly preached and defended, and,
notwithstanding the threats of the Pope of Rome, maintained. This
was first commenced chiefly by Peter Waldo at Lyons, in France, and
carried out by his successors; however, in order to treat the matter
systematically, we will begin with the conversion of Peter Waldo, and
then go on to his successors.
OF THE CONVERSION OF PETER WALDO, AND THE RISE OF THE WALDENSES, ETC.
M. Matthias Flaccius Illyricus (in his _Catalog. Tesitum Veritatis,
between fol. 263, and fol. 277, according to Jac. Mehrning in Bapt.
Hist., page 601_), writes: “About A. D. 1160, several of the principal
citizens of Lyons were together, conversing on various matters, as is
customary in the summer season, in Italy and France. As they were thus
standing together, one of them suddenly fell down to the ground and
expired, before their eyes.
“This awful occurrence, an example of the mortality of man, and of the
divine wrath, terrified one of their number, namely, Peter Waldo, a
man who was very wealthy. He began to reflect and resolved (Impelled,
no doubt, by the Holy Spirit), to repent, amend his life, and be more
diligent in the fear of God than he had hitherto been. He therefore
began to distribute alms liberally, and at convenient seasons, to put
his household and others who came to him, in mind of the good, and to
admonish them to repentance and true godliness.
“When he had thus for some time, done much good to the poor, and was
becoming the longer the more zealous to learn, as well as to teach
others, the people also came to him more and more; he therefore began
to present to them, not his own ideas, but the holy Scriptures, and to
expound and explain the same in the common French language.
“But the bishop and the prelates, who, as Christ says, have the key
of heaven, and yet do not go in themselves, nor will suffer others
to enter, were greatly vexed that this (in their opinion) unlearned
and common man, should bring the holy Scriptures into the vernacular
language, and expound the same, and that already great numbers came
into his house, whom he instructed and admonished.
“However, he was greatly in earnest, to promote both the honor of God
and the salvation of men; and the people were so eager for the word
of God, which, in the churches, was not preached pure, nor publicly,
that they could not be turned away by the command of these papistic
Pharisees and highpriests; hence, both the teacher and those taught
said, that one ought to obey God rather than men.
“Waldo therefore resolved, notwithstanding the commands of the wicked,
to sustain the hungry Christians not only with his temporal living,
which, owing to the liberal distribution, decreased day by day, but
also with the word of God, and good instructions and admonitions; and
since the prelates, by tyranny and unchristian decrees, sought to
suppress and exterminate the simple and true preaching of the word of
God, sufficient reason was thus given to Waldo and his adherents, to
inquire the more diligently into the religion and intentions of the
priests, and to speak the more boldly against them.
“The contest with the priests becoming the longer the more violent,
more confusions and superstitions were discovered in the papistic
religion, and attacked. At this time Waldo also read, in the
vernacular, certain testimonies from the writings of the fathers, with
which he defended his own not only with the holy Scriptures, but also
with the testimonies of the ancients, against the enemies of the truth.
“When the bishop with his papistic Pharisees and scribes saw with what
constancy Waldo and his adherents taught the word of God, and were
pained, that their own infamy, ignorance, and fickleness in doctrine,
and other absurdities, were attacked by Waldo and his followers, they
excommunicated them one and all. Not long afterwards, perceiving that
also by excommunication they could not be deterred from their purpose,
they relegated them into misery, persecuted them with imprisonment, the
sword, and fire, and treated them very atrociously, in order that they
might be compelled, on account of the existing distress and danger, to
remove from Lyons and disperse into various countries.
“It is presumable, that the congregations of Waldo, or some of them,
whom he taught at Lyons, were there for four or five years, until
they were utterly driven away from that city; for Waldo was a man of
powerful abilities, and is said to have had many relatives, and, hence,
could not be checked or suppressed in a trice; besides, he did not
immediately, at the beginning, attack the priests of the Pope.
“Finally, these godly people were proceeded against with great fury,
throughout Christendom; they were sent hither and thither by the
inquisitors; for which we have to thank those atrocious wolves that go
about in sheep’s clothing, and call themselves monks.” _Bapt. Hist.,
pages 601–4, from Matt. Flacc._
Claude de Rubis relates, that Waldo and his followers were completely
expelled from Lyons; while Albert de Capitaneis says, that they could
not be expelled entirely. We have not been able to ascertain anything
further about this first persecution, save that the Waldenses, so
called after Waldo, after escaping from Lyons, followed him, and then
dispersed, in different bands, into various countries. _Balthas.
Lydius, History of the Waldenses, printed at Dortrecht, 1624, 1st book
of the first part, cap. 1, Page 3, col. 1, from Claud. de Rub. Hist.,
p. 269. Albert de Cap., book of the origin of the Waldenses, page 1._
NOTE.--Peter Blesensus, a learned man, well known by his writings,
taught, A. D. 1167, that Rome was the true Babylon of which John has
prophesied; that the officials of the Roman court were genuine harpies,
and the priests, true calves of Bethel, priests of Baal, Egyptian
idols, and that at Rome everything could be had for money. _Chron. van
den Onderg., page 479, col. 1, from Merula, fol. 767._
_About A. D. 1170._--For the year 1160, we gave an account of Peter
Waldo and his conversion, as well as of his having brought many who
sat in the darkness of popery, to the light of the holy Gospel. It
is stated of these people, that in doctrine, faith, and life they
were like the Apostolics, of whom we made mention for the year 1155,
and stated, that they were opposed to infant baptism, purgatory,
etc. The rise of these people, called Waldenses and Albigenses, is
fixed about A. D. 1170, that is, ten years after Peter Waldo began to
teach them; which matters shall hereafter be treated more fully and
circumstantially. Compare _Bapt. Hist., page 599_, with _Nietigh., page
85_; also, _Introduction to the Martyrs Mirror, fol. 50, col. 1, 2_,
(although the principal rising of said people is there fixed A. D.
1176) from _Bar. in Chron., A. D. 1176, num. 1, 2, 3_.
NOTE.--It appears from several ancient writers, that the Waldenses,
or, at least, people who held the same belief, existed long before the
year 1170, yea, before 1160; seeing that already in the year 1160 they
had increased to such an extent, that they were summoned to Rome before
a synod, and were condemned there as obstinate heretics. _Johan. de
Oppido._ The same occurred A. D. 1164, in the synod of Tours, _Bapt.
Hist., p. 676_. Hence, when their beginning is fixed A. D. 1170, this
must not be understood of their origin, but of their rising, progress,
and greatest prosperity.
OF THE DISPERSION AND THE VARIOUS NAMES OF THE WALDENSES OR FOLLOWERS
OF PETER WALDO.
When Peter Waldo with his adherents, through the cruel hatred of the
papists, had to leave the city of Lyons, on account of his faith, they
became distributed and scattered into different parts of the world,
and, hence, received various appellations, with regard to the places
where they resided, as well as with regard to their faith, and to the
accusations brought against them, especially by the Romanists.
In the _History of the Waldenses_, by _D. Balthasar Lydius, 1st book
of the first part, cap. 3, page 4, col. 2_, and _page 5, col. 1_, the
following account is found of the various names of said people:
“They, in the first place, called them Waldenses, after Waldo, who was
a citizen of Lyons; and, after the district of Albi, they called them
Albigenses.
“And because those who adhered to the doctrine of Waldo, left Lyons,
stripped of all human means, having had to leave behind the most of
their goods, they were derisively called, _The Poor Men of Lyons_.”
“In Dauphine they were by way of derision called _Chaignards_, that is,
_Dogs_.
“Also because a part of them crossed the Alps, they were called
_Transmontani_.
“After Joseph, one of Waldo’s disciples who preached in the bishopric
of Dije, Lower Dauphine, they were called _Josephists_.
“In England they were called _Lollards_, after Lollardus, one of those
who preached there.
“After two priests, Henry and Esperon, who taught the doctrine of Waldo
in Languedoc, they were called _Henricians_ and _Esperonists_.
“After Arnold, one of their pastors or teachers, who preached in
Albigeois, they were called _Arnoldists_.
“In Provence they were called, in an unknown tongue, _Siccars_.
“In Italy they were called _Fratricellii_, that is, _Little Brothers_,
because they lived like brothers in true unity.
“Also, as they observed no other day of rest or holiday, than Sunday,
they were styled _Insabbathi_ or _Insabbathas_, that is, _Sabbathless_,
or not observing Sabbaths.
“Because they were continually subject to, and underwent sufferings,
they were called _Patarins_ or _Patariens_, that is, _Sufferers_, from
the Latin word _pati_, to suffer.
“Because they, as poor wanderers, fled and traveled from country
to country, they were termed _Passagenes_, that is, _Travelers_ or
_Vagrants_.
“In Germany they were called _Gazares_, which signifies, _Accursed_ and
_Abominable_; but thus the Pope of Rome has always been accustomed to
call those who oppose the Roman faith.
“In Flanders they were called _Turilupini_, that is, _Dwellers with
Wolves_, because, on account of persecution, they were often compelled
to hide and live in wildernesses and forests, in close proximity to
wolves.
“Sometimes they were named after the region or district where they
lived, as Albigenses, from Albi; Toulousians, from Toulouse; Lombards,
from Lombardy; Picards, from Picardy; Lyonists, from Lyons; Bohemians,
from Bohemia.”
Thereafter, the origin and cause of said names, according to Jean
Paul Perrin Lyonnois, who has noted the same, is further explained
by D. Balthasar Lydius, in his treatise on the _Various names of the
Waldenses, 3d chapter of Perrin_, from _page 48, col. 1, to page 82,
col. 2_; in which the true innocence and uprightness of said people,
though they were sometimes called bad names, is demonstrated in all
simplicity and clearness.
But that nothing may be wanting here, we will, for additional
information, subjoin several other names of the Waldenses, passed over
by B. Lydius (from J. P. Perrin), but mentioned by _Abr. Mellinus_,
in his _History of the Persecutions and Martyrs_, for _A. D. 1619,
fol. 449, col. 3, 4_, by misprint, but, properly, _fol. 439, col. 3,
4_, and some of them, further explained. For, among other things, he
writes there, that said people were also “called _Catharists_, that is,
_Heretics_, because they were called heretics by their opponents.
“They were called _Publicans_, because they were compared by the
Romanists to publicans or open sinners.
“From the Latin word _lolium_, signifying weed, they were called
_Lollards_; though, as stated above, this name was also given them from
Lollardus, a teacher; however, they were likened to _lolium_, a weed
that grows among the corn, because they, (the papists said) ought to
be rooted out like the tares from among the corn; this name they also
retained in Germany, Sarmatia, Livonio,” etc.
“They were called _Runcari_ because they lived near Runcalia, not far
from Piacenza.
“They were called _Barrini_, from Mount Barrio or Barian, a place in
the district of Crema, in Italy. Also _Cotterellos_, because they lived
on the mountains known as the Cottian Alps. They were also called
_Comists_, because they lived in the city of Como, in Italy.
“In Germany they were called _Grubenheimer_, that is, _Cave-dwellers_,
because necessity compelled them to live underground, in pits and caves.
“In France they were termed _Texerants_, that is, _Weavers_, because
there were many weavers among them.”
These and similar names have been given the Waldenses in former times;
which we have deemed necessary to notice briefly, in order that the
readers, in the sequel of our history, whenever these or similar
persons are spoken of, may know who and of what belief they were.
OF THE WALDENSES WHO IN ALL RESPECTS WERE OF ONE BELIEF WITH THE
BAPTISTS (ALSO CALLED ANABAPTISTS); OF WHOM WE SHALL SPEAK THROUGHOUT
OUR ACCOUNT.
Although Peter Waldo, from whom the Waldenses derived their name, was
enkindled with a true zeal for the divine and evangelical truth; yea,
so that in the beginning very many, through his doctrine and life,
burned as with a heavenly fire, and were zealous with him for God and
the pure truth; yet not all remained steadfast in the truth; which
appears to have been caused from their being dispersed into different
countries and becoming separated from one another, by reason of the
persecutions.
Some were also called Waldenses though they had no fellowship with
them, and never were true brethren with these people.
Others, though they had once been members of that church, had joined
themselves to others, thus forsaking, either from fear of death, or for
some other reason, their former confession, especially in the article
of the meekness and patience of Jesus.
Others, notwithstanding that they filled worldly offices, yea, even
engaged in war, were sometimes, though perversely, as shall be shown
in the proper place, called Waldenses or Albigenses; only (as can be
inferred) for the reason, that some Waldenses or Albigenses lived
under their protection, who were tolerated by connivance, or otherwise
countenanced by them.
We shall therefore pass over all those concerning whom there is
evidence that they only bore the name of Waldenses, but were not such
in deed; and turn to those of whom ancient history testifies that they
confirmed the name by the deed, in faith as well as in doctrine.
Sebastian Franck, in _Chron. van de Ord. en Sect. der Rom., fol. 153,
col. 3_, writes, that the Waldenses were divided into two, or, as some
maintain, three divisions, one of which, in all points, held the same
tenets with the Anabaptists (Baptists), having all things in common.
They baptize no infants, and do not believe at all in the presence of
the Lord’s body in the sacrament. A little before this, he says: “They
invoke no saints or creatures, but only God. They do not swear at all,
yea, they regard this as improper for a Christian. They also have no
images, and do not bow before or worship them. They allege, that the
sacrament ought not to be worshiped, but Christ, at the right hand of
his Father, and God, in Spirit and in truth. They suffer no beggars
among them, but help and assist each other as brethren.” See concerning
them, _Seb. Franck, Chron. Rom. Ketter, fol. 121, col. 2. Introduction,
page 50, col. 2. H. Mont. Nietigh., page 86, Jac. du Bois contra
Montanum, page 158._
These are the true Waldenses, whom we have chosen, and who shall be the
aim of our whole account.
HOW THE WALDENSES WERE CALLED ANABAPTISTS BY THE ROMANISTS THEMSELVES.
This is stated by Jacob Mehrning in different places, after he has
declared, upon the testimony of ancient writers, that they were called
by the peculiar names of those who were previously already termed
Anabaptists. “From Berengarius,” says he, (_Bapt. Hist., page 666_),
“they were called Berengarians; from Peter de Bruis, Petrobrusians;
from Henry, Henricians; from the apostles, Apostolics; from Peter
Waldo, Waldenses, and so forth. Among us Germans,” he writes (_pp.
695, 696_), “the papist, Lutheran, and Calvinistic pedobaptists still
contemptuously call them Anabaptists; in the Netherlands they are
called Mennists, from Menno Simons, one of their principal teachers.”
Thus, according to this testimony, the ancient Waldenses agreed in
faith not only with Berengarius, Peter Bruis, Henry Tholossanus, and
the Apostolics, of whom we have given an account before; but also with
the Mennonites or Baptists of the present day, who by nearly all the
rest in so-called Christendom are stigmatized with the contemptuous
appellation of _Anabaptists_, even as their former brethren, the
abovementioned Waldenses, were called by those from whom they were
separated, namely, the papists.
On _pages 677_ and _678_, these Waldenses are several times called
Anabaptists, with the statement, that long before the time of John
Huss, they lived in Poland and Bohemia, as well as in France, as
is noted in that place. From _Hagecus_, _Dubravius_, _Micchovius_,
_Cromerus_, _Jacob Usserius_, _Jounetus_, _M. Glaneus_, _Keyser’s Car.
Edict._
It is true, that by some of said papistic authors these people are
represented in a very bad light, with regard to their faith, as well as
their life; however, the writer of the History of Baptism refutes said
representation, saying (_p. 679_, from _M. Flaccius and Cent. Magd._),
that they were slandered by their accusers, and that in doctrine and
life they were very pious, orthodox, and godly Christians.
Although we might stop here, as having sufficiently proved, that the
ancient Waldenses were one people with the Baptists of the present
day, yet, since this is a much assailed point, we will add, for
further confirmation, a few more testimonies from papistic writers.
Abbot Peter Cluniacensis, in the first article of Peter Bruis and
Henry Tholossanus, makes mention of the belief of the Waldenses, and
says, that “they (with said two men) denied that infants in the years
of their irrationality can be saved by the baptism of Christ, and
maintained, that the faith of another cannot help them, because they
cannot use their own faith.” Hence, they said: “Though the infants are
baptized by the papists, yet, since they cannot believe, their infancy
preventing them, they are by no means saved by baptism. But we choose a
proper time of faith, and do not rebaptize men, as is alleged against
us, since they know their God, and are prepared to believe on him;
but we then baptize them aright, lest it might be said, that they are
rightly baptized, who, though baptized in infancy, are not baptized
with the baptism by which sin is washed away.” This the Waldenses are
wont to say, says the writer. _Bapt. Hist., page 687._
The writer of the _History of Baptism_ makes the following comments on
the twelfth of the _Magdeburg Centuries, pp. 428, 429_: “Concerning
the origin of the Waldenses, who sprung from Peter Waldo, Mellinus
relates all that has been given above from Flaccius. Hence it came,
that all his disciples, followers and adherents were at that time
called _Anabaptists_ by the malicious papists; and also, _Poor Men of
Lyons_, of which name they needed not to be ashamed for Christ’s sake,
who also, for our sakes, became poor, that through his poverty he
might make us rich. But when they subsequently, through persecution,
became dispersed from France into other countries, as, England, Poland,
Livonia, etc., other names were given them.” _B. H., p. 695._
Here it is expressly stated that the Waldenses, from ancient times
were designated by the papists by the name of Anabaptists; doubtless,
because they baptized those who had been baptized in their infancy
again, or, at least, aright, afterwards, when they had attained to the
faith; for these are words of the Waldenses themselves, as has been
shown above. Moreover, that said people were scattered from France
not only into England, Poland, and Livonia, but also into many other
countries, yea, almost over the whole known world, has previously been
proven in part, and shall hereafter, if necessary, be demonstrated
still more fully.
_Bapt. Hist., page 710._ D. Vicecomes (_lib. 2, cap. 2_), gives
evidence from Bernhard, that the Waldenses were anabaptists, as the
ungodly now call the Christian baptists (the Baptists), who did not
believe in infant baptism.
It is certainly clearly and plainly said, that the Waldenses were
anabaptists, or, at least, that they were called by that name; the
reason why is also shown, namely, because they, like the Baptists of
the present day, did not believe in infant baptism.
Jacob Mehrning, having noted that the Waldenses were called
anabaptists, says (_p. 696_): “But their right, proper, and true name
is, and should be, by rights, _Christians_ and _Christian-baptists_;
because they, according to the command and ordinance of Christ, baptize
none but those who, according to Christ’s baptismal ordinance, know
Christ from his holy Gospel, believe on him, and upon such faith, are
rightly baptized in the name of the Father, the Son, and the Holy
Ghost.”
VARIOUS TESTIMONIES THAT THE WALDENSES REJECTED INFANT BAPTISM.
In _Jacob Mehrning’s History of Baptism_ there is introduced the
testimony of Reinerius, in former times a priest of the order of
Dominicans, who lived in and about the time of the rise of the
Waldenses, and who gives the following with regard to their belief:
“They (the Waldenses) say, that the washing of baptism given to infants
is of no use.” See concerning this, _Bibliotheca Patrum, Tom. 13, page
300_. Also, _H. Montan. Nietigh., page 86_, which also agrees with
the confession that Jean Paul Perrin relates in his _History of the
Waldenses, art. 7_.
On _pages 618_ and _619_, several articles are quoted from a very
ancient book, which, in papistic manner, are imputed to them as errors,
though they spoke correctly and according to truth with regard to them.
1. They reject all the sacraments of the church (that is, as they were
administered according to the Romish custom).