We must possess our souls in patience.
9. _Non amenar joug cum li non fidel._
We must not be yoked together with unbelievers.
10. _Non communicar a las malas obras, & totalment
a las, sabent idolatria, & del servici sentent
zo meseine, & enaimi de las autes._
We must have no fellowship with evil works, especially with such as
savor of idolatry, and all services which tend in that direction; and
thus we are to judge of like matters.
In said tenth chapter some further rules of these people are found,
which have reference to the believers themselves, how they must well
govern their own lives and bodies. They read as follows:
_Encar en qual maniera li fidel debian regir li lor corps._
“Also, how believers are to govern their own bodies, or themselves.”
1. _Non servir a li desirier mortal de la carn._
They shall not serve the deadly lusts of the flesh.
2. _Gardar li lor membres quilli non sian armas d’iniquitas._
They shall keep their members that they do not become instruments of
wickedness.
3. _Regir li lor sentiment._
They shall govern well their thoughts.
4. _Sot mettre la corps a l’espirit._
They shall keep the body in subjection to the spirit.
5. _Mortificar li membres._
They shall mortify their members.
6. _Fugir la ocioseta._
They shall shun idleness.
7. _Gardar sobrieta & mesura en maniar & beavre, & en parolas &
en las curas del mond._
They shall observe temperance and sobriety in eating and drinking,
as well as in their words, and in the cares of this world.
8. _Far obras de miseridia._
They shall practice works of mercy.
9. _Viore per fe, & per vita moral._
They shall live in faith and morality.
10. _Combatre contra li desirier._
They shall fight against lusts.
11. _Mortificar las obras de la carn._
They shall mortify the works of the flesh.
12. _Istar en temp debit a la Religion._
They shall, at the proper time, attend divine worship.
13. _Ensemp recordar la divina volunta._
They shall speak to one another of the will of God.
14. _Examinar diligentament la conscientia._
They shall diligently examine their consciences.
15. _Mundar & esmendar, & pacificar l’espirit._
They shall purify, improve, and compose the spirit or mind.
These and like precepts the Waldenses presented to their
fellow-believers, that they might know how to lead a virtuous and
pious life, with regard to God, as well as to their neighbor, and to
themselves.
TESTIMONY OF ANCIENT WRITERS, REGARDING THE VIRTUOUS LIFE OF THE
WALDENSES.
Above all things it is a matter of astonishment, that the most violent
opponents of the Waldenses, who accused them the most on account of
their faith, could nevertheless find nothing to censure in their life,
notwithstanding exceeding attention was given to this point. It is
true, that some, from deadly hatred against these people, vented many
lies in order to tarnish their reputation; but they were instantly
contradicted by their copartners who had a somewhat higher regard for
the truth.
Jacob de Riberia, who allowed himself to be used as a persecutor of
the Waldenses, says: “That for a long time they resided in Narbonne,
or Gaule Narbonnoise, in the bishoprics of Albi, Rhodes, Cahors, and
Aix la Chapelle; and that at that time those who would be called
ecclesiastics and bishops, were held in little esteem, because nearly
all those priests were either unworthy or illiterate. Hence it was easy
for the Waldenses, says he, to gain the ascendency among the people, by
their eminent learning.” _Hist. of the Wald., 1st part, 1st book, cap.
5, p. 21_, from _Jac. Rib._, in his account of the city of Toulouse.
_Chassagnon_, in his _History of the Albigenses, page 27_.
Reinerius, a Dominican friar and cruel inquisitor against the
Waldenses, assaying to defame them because they frequently read the
holy Scriptures, said: That when the Waldenses wished to display their
learning, they adduced many things relating to purity, humility, and
other virtues, showing that sin must be shunned, and quoting thereto
the words of Christ and his apostles.
He also adds, that they taught, from the Gospel and the writings of the
apostles, how the followers or disciples of Christ must be, saying:
“That those alone are followers of the apostles, who follow their
lives.” In conclusion he says: “That the Pope, the bishops, and the
clergy, who possess the riches of this world, and do not follow the
holiness of the apostles, are no rulers of the church of Jesus Christ.”
_Same page_, from _Reinerius’ book, De forma Heret., fol. 98_.
Their extraordinary virtue is also very evident from the tract
of Reinerius concerning the manners of the Waldenses, yea, it is
astonishing, how excellently this writer, who had no other intention
than to say the worst of them, yea, to brand them as heretics,
presented their virtue, so that the papists should justly feel ashamed
over it; for, these are the words of him who was their inquisitor: “It
can be seen also from their manners and words, that they are heretics;
for their manners are modest and grave; they exercise no pride in their
clothing, for they wear neither costly nor very mean clothing; they do
not engage in any commerce; they avoid lying, swearing, and cheating,
but maintain themselves by the labor of their hands, as mechanics.
Their teachers are weavers and shoemakers, who do not heap up great
riches, but are content with the necessaries of life. The Lyonists (the
Waldenses) are also chaste, temperate in eating and drinking, and do
not frequent taverns, etc.” _Bapt. Hist., pages 646, 647._
Concerning the manner in which the Waldenses prayed, the following is
found in an ancient papistic book: “The Waldenses observe this manner
in praying: they bow down with bended knees upon the ground, leaning
against a bench or something suitable for this purpose. Thus, with
bended knees, and body bowed down, they generally continue in prayer as
long as it might take to repeat the Lord’s prayer and the amen thirty
or forty times. This they do every day with great reverence.” Again:
“They say, teach, or have, no other prayer than the Lord’s prayer,
or the paternoster. The angelic Salutation, or the _Ave Maria_ they
condemned.” _Bapt. Hist., page 647._
Among other things, the ancients make mention of some of the Waldenses,
who are called apostles, teachers, angels, and brethren; but who
nevertheless obtained their names not because of their nobility, high
descent, or great worldly learning, but, to all appearance, on account
of their virtue. For, as regards their descent, and standing in this
world, they were very humble; their names were: Nicholas of Poland;
John of Poland, a peasant’s son; Walrich of Hardeck, a shoemaker by
trade; Conrad of Gmund, in Suabia, a peasant’s son; Simon of Salig, in
Hungary, a tailor by trade; Herman of Mistelgen, a peasant’s son, and
blacksmith by trade.
“But,” says the writer who accuses them, “they lead this kind of life
and walk: first, they fast three or four days in the week, living on
bread and water unless they have to do very hard work; then the chief
among them take care that their subjects appear before them. (If by the
terms, _chief_ and _subjects_, there are understood teachers and common
people, or master tradesmen and servants, or the like, there is no
ambiguity). They pray seven times a day; the oldest (among them) begins
the prayer.” _Bapt. Hist., page 649._
These and like testimonies respecting the virtues of the Waldenses,
even from their bitterest accusers, indicate that they were very
merciful, virtuous, and godfearing people, and that they were thus
greatly calumniated by those who sought to maintain the contrary in
regard to them. But, how unjustly some have proceeded in accusing said
people, with regard to their faith as well as to their life, of this we
will presently give some account.
HOW THE WALDENSES WERE UNJUSTLY ACCUSED BY THEIR INQUISITORS AND
ACCUSERS.
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.]
* * * * *
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.