suffering, a Christian must expect here; but did not say that one
should inflict sufferings one upon another.
Read all his sermons, but particularly the 11th, 15th and 31st chapters
in his book, where he treats of suffering; also the first-mentioned
author, in the place indicated.
NOTE.--That John Tauler was a very pious and highly educated man,
appears from very many testimonies given concerning him. Truly, he was
as a flaming torch in his time, to lighten up, by his doctrine as well
as his life, the dark night of perversely religious popery. But if he
still erred in anything, which may easily have been the case, it is
all overbalanced by his virtue and learning. Nevertheless, we could
not defend errors, neither in him nor in others. Our love must never
be so blind as to hinder us from seeing a blemish (if there is any) in
what we love. But he who has not lived so that his errors are apparent,
should, herein, if he is otherwise well disposed, be borne with; and
this the more, when he has to live among so disorderly a people, as
popery was then composed of, and can obtain no other liberty. Such was
John Tauler, and as such we will recognize him. Our love will and shall
bear his weakness. Hence, dismissing this, we will turn to the pious
witnesses of the Lord, who laid down their dear lives for the truth
which they confessed.
AN ACCOUNT OF THOSE WHO SUFFERED IN THE FOURTEENTH CENTURY.
SUMMARY OF THE MARTYRS OF THE FOURTEENTH CENTURY.
[The exordium to the entrance of this century is taken from the places
where most of the martyrs suffered at this time, as also from the
circumstances of their suffering and death.
The manner of inquisition over the believers in these times, shown in
divers articles, for the year 1301, according to the account of Jean
Paul Perrin Lyonnois.
Dulcinus and his wife Margaret, who, as L. Kreutzheim says, founded
a sect alike in every respect to the Anabaptists, are torn limb from
limb; and with them one hundred and forty others, burnt for the same
faith, at Novaria, in Lombardy, A. D. 1308.
Very many persons at Crema (probably Krems), in Austria, burnt for
the religion of the orthodox Waldenses; also at Steyer, in the same
Austrian territories, and at Zuidenitz, in Poland, all of whom are put
to death by being burned, A. D. 1315.
Two years after, namely, A. D. 1317, four persons, called _Brethren of
the Poor Life_, or Waldenses, miserably perish, on red-hot coals, at
Marseilles, in France.
A persecution of the believing Waldenses, instituted by Pope John
XXII., set forth for the year 1319, from the accounts of the ancients.
This persecution extended A. D. 1330, into Bohemia and Poland; one
Eckhard burned for the beforementioned faith.
NOTE.--For the years 1336, 1340, 1350 and 1360, of the frankness of
John de Pistoia, Conrad Hager, John de Landuno, John de Rupe Scissa,
who did not hesitate to point out to the Pope his errors. Also what
happened to them on this account.
Another persecution of the Waldensian brethren in France, originated A.
D. 1365, by Pope Urban VI., adduced from his own bull.
Eight years after, namely, A. D. 1373, still another persecution is
shown, which arose in Flanders, Artois and Hainault, in which Peronne,
of Aubeton, a pious woman of the Waldesian religion, offered up her
life to God, by fire.
Thirty-six persons called Waldenses are burnt for the faith, at Bingen,
A. D. 1390.
A severe persecution of ancient Waldenses arises again on the Baltic
Sea, four hundred and forty-three of whom are severely tortured, and
put to death, in the Mark and in Pomerania, A. D. 1391.
The sufferings of the Christian believers, caused by those of the Roman
church, in which one William Santrus, who censured the Pope, loses his
life, circumstantially shown, for the last year of this century, A. D.
1400.
In a note, the testimony of Franciscus Petrarcha against the Pope is
brought to recollection; on account of which opposition he had to
suffer expulsion and persecution from the Roman dominions. Conclusion
of the tragedy of the fourteenth century.]
* * * * *
With few steps we shall make a long journey, and our course will be
not less wonderful than sad. The places through which we will first
travel are the mountains of Lombardy, near Novaria. In the midst of
our journey, we will come to the cities Crema and Steyer, in Austria,
Zuidenitz, in Poland, and Marseilles, in France. Thence we propose
to proceed into Bohemia; and at last to finish our journey in the
countries on the Baltic Sea.
What will we meet on our way, dear friends? Certainly nothing that is
pleasing to the flesh; for fire and flames shall threaten us on our
right hand, and deep waters on our left. Between them there is nothing
but bloody scaffolds, gallows, wheels, stakes and countless horrible
instruments of death and torture, which cause men to die slowly, as by
a thousand deaths. The company is composed altogether of bodies burned,
drowned, beheaded or otherwise murdered; so that our footsteps must
tread through the midst of skulls and dead men’s bones; to say nothing
of the crimson blood, which seems to flow in rivulets, yea, sometimes
in large streams, along the ways which we must travel.
Nevertheless, our heart is full of joy, and we are delighted with this
journey, and draw life in the valleys of death; for here is the portal
of heaven, the door of the blissful palace, which is indeed strait,
yea, on the posts of which flesh and blood remain; but through which
is the entrance into the spaciousness of the heavenly halls, and into
the infinite and ever-blooming garden of the blessed paradise. Here are
heard, with the ears of faith, as near by the glad voices of the holy
angels,[187] to which no singing of nightingales in earthly groves can
be compared; nay, the most lovely instruments of music, when compared
with these sound harshly and unpleasantly to the ear. There are also
beheld, as with unclouded eyes, the majesty of God, Jesus, the Savior
of the world, and the heavenly societies. We dare not further speak
of it,[188] for human ear hath not heard nor eye seen; neither have
entered into the heart of man, the things which God hath prepared for
them that love him. 1 Cor. 2:9.
[187] “Glory to God in the highest.” Luke 2:14.
[188] And (he) heard unspeakable (unrevealed) words, which it is not
lawful for a man to utter. 2 Cor. 12:4.
All this is there perceived in the soul, though the bodies suffer great
distress; but this is soon over. Have we no reason, then, to long for
this journey? Certainly. Hence, let us go on. The Lord guide us and
show us the right way, that we may not only begin well, but also finish
well.
O ye slain and martyred multitudes, who have testified with your blood
to the name of your and our God, we have come to behold your martyrdom,
and to make it known, by writings, to our fellow brethren; not that we
intend to make a pilgrimage to the places of your death, to salute you
in the manner of worship, or to bring you an oblation, after the manner
of the priests, by no means; for this would profit neither you nor us;
but we seek to bring to remembrance your good examples. With this we
will begin.
NOTE.--Before we approach the sad mountains and fields of the
miserable, but nevertheless well comforted martyrs, it will be
necessary to give an account respecting the mode of the inquisition
which, having commenced in the preceding century already, had continued
even to this time, and was the cause of all the harm and distress
which now came upon the believers, and through which they had to
suffer, first in their consciences, and then in their bodies, yea, were
subjected to the most bitter and cruel death.
In the preceding century, for the years 1214 and 1215, we showed
the beginnings of the inquisition; we now come to its progress and
extension.
OF THE MODE OF INQUISITION OVER THE BELIEVERS, IN THESE TIMES,
ACCORDING TO THE ACCOUNT OF JEAN PAUL PERRIN LIONNOYS, AND THE
TRANSLATION OF J. M. V., AND B. LYDIUS.
“As regards the deceitful course,” says the translator, “which the
aforementioned inquisitors were wont to take in the execution of their
office, we would have no knowledge, save what some believers who
escaped the Spanish Inquisition, could have told us concerning it. But
it was not the will of God that these, their wiles, should remain hid,
and that we should obtain no copies thereof, written by themselves.
Behold, then, the cunning artifices of the inquisitors, which served
them for rules and instructions, in conducting the processes against
the Waldenses.
RULES OF THE INQUISITORS.
1. It is not permitted or advisable to dispute concerning the faith in
the presence of the laity.
2. No one is to be regarded as converted, if he will not accuse all
those whom he knows to be such as he is.
3. He who does not accuse those who are such as he is, must be severed
from the church as a diseased member; that the sound members may not
become corrupted by it.
4. After any one is delivered to the secular judge, great care must be
exercised, that he be not allowed to prove his innocence, or show his
harmlessness before the people; for if he is put to death, the people
will take offense; and if he is discharged, the (Catholic) faith will
be endangered.
5. Care must be taken not to promise his life, before the people, to
him who is condemned to death (namely, if he indicates his willingness
to become converted); seeing that no heretic would allow himself to be
burned, if he could escape by such a promise; and if he should promise
conversion before the people, and his life would not be granted him
thereupon, the people would take offense at it, and think that he were
put to death unjustly.
6. Observe: The inquisitor must always take the deed for granted,
without any consideration, and ask the questions only in regard to
the circumstances of the matter, not saying: Have you made confession
to the heretics? but, How often have you made your confession to the
heretics? Again, do not ask: Have they slept in your house? but, In
what room of your house did they sleep? and the like.
7. The inquisitor may look into a book, as though he had noted down in
it, the life and conduct of the accused, together with everything in
regard to which he is interrogating him.
8. The accused must be threatened with death, if he will not confess,
and be told that his doom is sealed; that he must regard his soul,
and, first of all, forsake his heresy; “For,” it shall be said, “you
must die; accept with patience whatever shall befall you.” If he then
answer: “Since I must die, I would rather die in this my faith, than in
the faith of the Roman church,” rest assured, that previously he only
pretended to be desirous of becoming converted; and therefore he must
then be brought to justice.
9. The thought is not to be entertained of overcoming the heretics by
skill of learning, or knowledge of the Scriptures, since the learned
men are much sooner confounded by them; the result of which is, that
the heretics are then still more confirmed and encouraged, seeing they
thus outwit even those who are educated.
10. It is to be well observed, that the heretics never speak right out,
and that, when compelled by much questioning, they generally allege
that they are simple and unlearned men, and, hence, know not how to
answer; and that, seeing that the bystanders are moved to compassion
for them, as though they were wronged, regarding them as simple and
harmless people, they take courage from this and pretend to weep,
as poor, miserable men, and, imploring their judges, make strenuous
efforts to free themselves from the inquisition, saying: “My Lords, if
I have erred in any matter, I will gladly accept the penance for it;
but assist me to free myself from this reproach, in which I have fallen
through hatred and envy, without having transgressed.”
But the courageous inquisitor must then in no wise be moved by such
entreaties, nor give credit to such dissimulations.
11. Moreover, the inquisitor shall announce to them beforehand, that
they will gain nothing by swearing falsely (from necessity); since
they (the lords) have matter enough to convict them by witnesses; and
that therefore they need not think that by means of swearing they will
escape sentence of death; but it must be promised them, that as far as
they voluntarily confess their error, they shall obtain mercy; for in
such perplexity many are found, who confess their errors, in order to
escape.
“Behold,” says the writer of this inquisition, “these are the cunning
artifices formerly employed by the inquisitors throughout Europe,
against the Waldenses,” etc. In the second book of the first part of
the _History of the Waldenses_, by _J. P. P. L., pages 62, 63, 64_.
NOTE.--About this time (A. D. 1303) Peter Johannis taught that the Pope
was the antichrist, and the Roman synagogue the great Babylon. About
his martyrdom, however, we have not been able to learn anything. See
_P. J. Twisck, Chron., p. 643, col. 2_, from _Georg. Pac., cap. 11_.
DULCINUS AND HIS WIFE MARGARET, TORN LIMB FROM LIMB; AND, WITH THEM, AN
HUNDRED AND FORTY OTHERS BURNT FOR THE FAITH, AT NOVARIA, IN LOMBARDY,
A. D. 1308.
About the year 1305, the light of the evangelical doctrine began to
arise with power also on the mountains of Lombardy, called the Alps,
through a pious man, called Dulcinus of Novaria, and his wife,
who, having accepted the orthodox faith of the Waldensian brethren,
excelled most gloriously in doctrine and life, so that Dulcinus by his
doctrine, and his wife by her good example, and both by their living
and effective faith, opened the eyes of several others, and caused them
to separate from popery, and follow Jesus Christ, in true penitence and
uprightness of life, which they did in full earnestness for the love of
Jesus Christ and the salvation of their souls.
But even as it was in the time of John the Baptist, that many
unregenerated Pharisees and Sadducees came to his baptism, so it
seems also to have been here; for it appears that some who seemed to
adhere to his doctrine, lived at the same time in anger, revenge, and
after the flesh; which, as may be presumed, grieved this good man and
his wife, as also the church which he had founded, and which desired
piously to adhere to the doctrine of Christ, very greatly.
In the meantime, about the year 1307, Pope Clement V., receiving
information thereof, condemned said pious man Dulcinus and his wife
Margaret as arch-heretics, and commanded them, as well as their
adherents, to be exterminated. To accomplish this, many Romanists, who
had marked themselves with the sign of the cross, lent their services;
who charged the misdeeds of the hypocrites also upon the pious, and
thus endeavored to extirpate them both together; the pious, however,
with far more severe and intolerable torments, than the hypocrites.
Thus it happened that this pious man Dulcinus and his wife, refusing
to depart from the faith, were torn limb from limb by them, burnt to
ashes, and the ashes scattered to the winds. The principal members of
the church, one hundred and forty in number, loving Jesus Christ, whom
they had confessed, more than this temporal life, were all, as they
steadfastly adhered to the accepted truth burnt alive, and thus, having
commended their souls to God, offered up a living sacrifice acceptable
unto God, about the year 1308.
NOTE.--These were the people of whom Leonhard Krentzheim has written
in his _Chronicle_, as already noted, saying: “Dulcinus and Margaret
founded a new sect or heresy (thus speak the papists) alike in every
respect to the Anabaptists, which continued until, etc.”
Touching their martyrdom, A. Mellinus writes, from some ancient books
of history, that they were first torn limb from limb, and then, as we
stated above, burnt to ashes. This martyrdom, the papistic historians
themselves confess, not only the men, but also the women, endured very
steadfastly unto death, in the city of Novaria, in Lombardy. In the
_second book_ of the _Persecutions, fol. 477, col. 4, fol. 478, col.
1_, from _Prat. de Haeres Tit. Dulcin. ex Bernhardo Lutzenburgh_.
FURTHER OBSERVATION--WHAT P. J. TWISCK HAS WRITTEN CONCERNING IT.
“This year,” he writes, “many pious people were cruelly destroyed for
their religion, by order of Pope Clement V. Over four hundred persons
were killed by hunger, cold, and the sword (of these, however, we do
not speak here), and one hundred and forty were burned (these are the
ones of whom we speak), the principal teacher of whom, together with
his wife, very steadfastly endured death.” _Chron., page 649. A._ from
_Henr. Boxh., fol. 26_.
NOTE.--The reader should observe here, that said hundred and forty
martyrs, who at Novaria were put to death by fire, are called special
followers of the doctrine of Dulcinus, are to be clearly distinguished
from a certain other number of about four hundred persons who, having
been surrounded on the mountains, by the Pope’s crusade, lost their
lives by hunger, cold, and the sword; for not the latter, but the
former, are the ones whom we would notice here.
TOUCHING THEIR FAITH, ACCORDING TO THE ACCOUNT OF A. MELLINUS.
Concerning their faith, A. Mellinus says: “From this it can be clearly
inferred, that Dulcinus and his wife, and many other martyrs with them,
died for the true confession of the doctrine of the Waldenses; because
they opposed the Pope of Rome, and the Roman church, maintaining him to
be the antichrist, and her the Babylonian whore prophesied of in John’s
Revelation.” _Second book, fol. 478, A._
VERY MANY PERSONS BURNT FOR THE FAITH, AT CREMA, IN AUSTRIA, A. D. 1315.
A. D. 1315, very many orthodox Christians were sought, found, and burnt
as heretics, by the Dominicans, or inquisitors, in the city of Crema,
(probably Krems), under the bishopric of Passau, in the archduchy of
Austria. In the _second book_ of the _Persecutions, fol. 479, col. 1,
ex Trithem. Chron. Hirsaug., A. D. 1315, p. 211, edit. Freheri_.
CONCERNING THESE MARTYRS, ACCORDING TO THE ACCOUNT OF TRITHEMIUS.
The papist Trithemius says: “There were further, in Austria, in
different places, very many burnt alive at this time (namely, A. D.
1315), all of whom unanimously, yet obstinately (we say steadfastly),
continued with great joy, unto death. _Trith. in Chron. Hirsaug._, and
_Chron. Sponh., same year_.
WHAT P. J. TWISCK HAS WRITTEN CONCERNING THIS.
In Austria, near Passau, a great number of the Waldenses or believers
were apprehended for their religion, and publicly burned alive in the
city of Crema, adhering steadfastly to their faith, and evincing in the
midst of the flames, that the death and pain which they suffered for
the honor of God, and the truth, were sweet to them. _Chron., p. 657,
col. 1_, from _Henr. Boxh., fol. 27. Phil. Marnix Tafer., fol. 141_.
NOTE.--Immediately after the account of the martyrs, noticed for
the year 1315, the same author speaks of their teacher, their great
number, and comfortful martyrdom; for, after saying, that to many of
them death and pain were sweet, he adds these words: “Which, among
others, appeared also in the case of their teacher, called Lolhard, who
confessed in his trial, that in the countries of Austria and Bohemia
alone he could find eighty thousand persons who were one with him in
religion.” _Chron., page 657, col. 2_, taken from the writers cited.
NOTE.--These are the same people whose confession relative to baptism,
the swearing of oaths, and other articles, we have shown to accord
well with that of the Anabaptists. Concerning this, see our account
of the orthodox faith for the fourteenth century, year 1315, and the
testimonies adduced there.
MANY PERSONS CALLED WALDENSES MARTYRED AT STEYER, IN AUSTRIA, AND GREAT
NUMBERS OF THEM BURNT FOR THE FAITH, AT ZUIDENITZ, IN POLAND, A. D.
1315.
Matthias Flaccius Illyricus (_Catal. Test. Verit., lib. 19, Tit.
Stier._) declares to have heard from the the lips of Michael Stifelius,
that in a certain monastery, in the city of Steyer, situated between
Austria and Bavaria, three large books containing the confessions and
examinations of very many persons who had departed in belief from the
Roman church, were found.
I presume, says Illyricus, they were Waldenses, a great number of whom
were formerly scattered not only in Austria and all Germany, but also
throughout all the countries of Europe.
“And truly,” says a certain author, “Illyricus is not mistaken in his
conjecture.” In the meantime he calls them martyrs, but does not state
in what their martyrdom consisted, or with what death they confirmed
the power of their faith. See the large Book of _Christian Martyrs,
fol. 479, col. 3, 4_.
OF THE ACCOUNT OF ALBERT KRANTZ, CONCERNING THE DEATH OF THESE MARTYRS.
Albert Krantz also writes, in his _History of the Vandals_, of very
many such (so-called) heretics, namely, Waldenses, in Poland, in the
city of Zuidenitz, concerning whom, he says, according to the manner
of the papists, that they disturbed the church there, in consequence of
which, having been convicted of heresy against the Roman church, great
numbers of them ended their lives in the flames. _Hist. Vand., lib. 8_,
near the end. Also, _A. Mell., 2d book, fol. 479_.
Their confession, which agrees with that of the Anabaptists has already
been explained, which explanation it is not necessary to repeat; hence
it is not to be doubted, but is an established fact, that these people
were all pious witnesses of Jesus Christ, who for his name’s sake did
not spare their lives even unto death.
FOUR PERSONS, CALLED BRETHREN OF THE POOR LIFE, OR WALDENSES, BURNT FOR
THE FAITH, AT MARSEILLES, IN FRANCE, A. D. 1317.
Now when the light of the Gospel began to break forth greatly from
the doctrine of the Waldenses, which militated against the papal
inventions, this also manifested itself in a monastery, among the
Franciscan monks; so that particularly four of the order of the
Minorites, their eyes being opened, separated from monachism, and at
the same time from the superstitions of popery, desiring thenceforth to
follow and serve Jesus Christ, their Savior, not in a simulated, but
in true poverty, with, in, or among the cross-bearing church of God,
called the Poor Men of Lyons, Brethren of the Poor Life, or Waldenses;
who also opposed infant baptism, the swearing of oaths, revenge against
enemies, and other articles of the Roman church.
Against this, Pope John XXII. issued a papal decree, directed against
the Fratricelli (Little Brethren) or the Brethren of the Poor Life,
prohibiting them from holding secret or public assemblies, from
electing pastors or teachers over them, and from practicing their
worship; because they despised the sacraments of the (Roman) church,
and had departed from the Roman Catholic faith; hence they were
excommunicated by him, together with all those who in any measure
defended or followed them, and therefore delivered to the inquisitors,
to be examined concerning their faith. See _Bzov., A. D. 1317, art. 18_.
In the meantime, it appears, the above four persons, refusing to depart
from the truth which they had confessed and accepted, were condemned to
death as heretics, and, having commended their souls to God, were burnt
alive.
In regard to this, the papistic writer Vignier says: “In the same year
(A. D. 1317) four Minorite friars were burnt alive on St. Michael’s
eve, at Marseilles, in France, because they maintained against the Pope
the heresy of poverty.” Also, _A. Mell., 2d book, fol. 480_.
NOTE.--As regards their faith, said Pope John XXII., who had first
excommunicated them, made, the following year, A. D. 1318, in a
certain decree, among other things, this statement: “Their third error
coincides with the error of the Waldenses; because they maintained that
men ought not to swear on any account, teaching that it is a sin unto
death.” _Bzov. Annal., Tom. 14, A. D. 1318, art. 1._
At the close of the fourth article are these words: “So that it appears
from this, that these Franciscan monks had apostatized from popery to
the doctrine of the Waldenses.” _A. Mell., 2d book, fol. 480._
PERSECUTION OF THE BELIEVERS CALLED WALDENSES, BY POPE JOHN XXII., A.
D. 1319.