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 battlefield 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 year 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 In nocent 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 Saviour, 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 BISH OPRIC 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. 7. Twisck, Chron. H. Montan., Nietigh., page 83. Jac. Mehrn., B. H., page 592.

CERTAIN PERSONS, CALLED BERENGARIANS, BAN ISHED OR EXPELLED FOR THE SAME REASON, AND FROM THE SAME BISHOPRICK (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, bean to teach against transubstantia-

tion 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 matter, 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 (above-mentioned) 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 DOC TRINE OF BERENGARIUS, BURNT ALIVE AT TREVES AND UTRECHT, A. D. 1135

We read in the ancient chronicles, that in the year 1135, several persons were burnt alive by the Emperor Lotharius, at Treves and Utrecht; concerning which the Chron. Sax., in particular, expressly mentions, that they were burnt as heretics. However, in what their alleged heresy consisted, is not clearly expressed. This, however, is certain

that they separated from the Roman church, and opposed her errors.

Abraham Mellinus concludes, from the circumstances mentioned with regard to them, that they were Berengarians, or followers of Berengarius."For," says he,"the reader must know, that after Berengarius' death very many were condemned as heretics, simply because they had the same belief with Berengarius, respecting the Lord's Supper, and opposed the bread-god of the mass." Second book, fol. 395, col. 3, from Chron. Sax.

ARNALD, A LECTOR AT BRESCIA, AFTER MUCH PERSECUTION, BURNT AT ROME, FOR HIS VIEWS AGAINST INFANT BAPTISM, THE MASS, ETC., A. D. 1145

In our account of those who opposed infant baptism, in the twelfth century, we made mention, for he year 1139, of one Arnald, a lector at Brescia, in Italy, and stated, that, having been instructed by Peter Abelard, he, besides the doctrine he maintained against the mass and transubstantiation, also taught against infant baptism; on account of which Pope Innocent II commanded him to be silent. Thereupon he fled into Germany or Switzerland, where for a time he continued to teach. Thence, after the death of the aforesaid pope, he came to Rome. But obtaining there an incredible number of followers, and being severely persecuted by the Popes Eugenius and Adrian, he fled to the Emperor Frederick Barbarossa, who delivered him into the hands of the pope; and thus he was finally, at Rome, placed to the stake, burnt to ashes, and the ashes thrown into the Tiber, lest the people should show him honor. It is recorded that this occurred A. D. 1145, after he had, as is reckoned, strenuously maintained the above doctrine for about six years. Bapt. Hist., page 598, from Baron., A. D. 1139, num. 3, and A. D. 1145, num. 3; also, H. Montan., Nietigh., page 84.

Abraham Mellinus, writing of the belief of A:nald, says, "He also taught quite differently concerning the sacramentof the altar, and (notice), of infant baptism, from that which was taught in the Roman church at that time. He doubtless, in this respect, held the views of Peter de Bruis and Henry of Toulouse (of whom we shall speak afterwards), rejecting transubstantiation, and denying that the mass is a sacrifice for the living and the dead, and that (notice again) either baptism or the faith of others saves infants." Thus far, A. Mell., 2d book, page 425, col. 3.

NOTE.-Abraham Mellinus, who states this concerning the belief of Arnald, was a preacher of the Calvinistic church, in 'St. Anthony's Polder, and, consequently, himself an advocate of infant baptism. Nevertheless, he distinctly says of Arnald, whom he recognized as a pious martyr, that he taught quite differently concerning infant baptism, and also that this baptism and the faith of others do not save children, etc., the opposite of which the Romanists maintained.

Further Observation.-As regards the manner in which he maintained, promulgated, and inculcated said doctrine, and himself kept it to the end, as well as what happened to him on this account; that is, all the circumstances, and also a summary of the matter, see Otto, Friesing, lib. 1, cap. 27, 28, and lib. 2, cap. 20, de Gest. Frid. L: Imp. Gunth. Ligur., lib. 3, de Gest. Frid. 1. Bernhard. EQist., 196, 189, 195. Sigon. de Regno Ital., lib. 11, from A. D. 1139 until 1146. Abent., lib. 6. Annal. Boio Gerhohus ReichersQ., lib. 1, de Invest. Antichrist. aped Gretser in Proleg. Script. contra Walden., cap. 4, Tom. 4, Concil. .edition 1612, p. 23, compared with Bapt. His., p. 686.

PETER ABELARD, ON ACCOUNT OF THE ABOVE MENTIONED BELIEF, IS CONFINED, BY ORDER OF THE POPE OF ROME, IN THE DUNGEON OF A MONASTERY, AND DIES THERE, A. D. 1145

H. Montanus states, from Caesar Baronius, that this Peter Abelard was the one from whom the afore-mentioned Arnald had obtained the doctrine against infant baptism, drawn, however, chiefly from the holy Scriptures; which is not contradicted, but sufficiently confirmed, by Mellinus, when he says, "That said Arnald was a disciple of Peter Abelard, from France, where he had pursued his studies." Second book, page 425, col. 3.

He then adds this account, "That Pope Innocent, after the great synod which he had held, at Rome, against the abettors of this doctrine, wrote letters to Samson, Archbishop of Rheims, Henry, Archbishop of Sens, and Bernhard, abbot of Clairvaux, against Arnald of Brescia, and his teacher Peter Abelard; charging the former, that wherever they should find these two, they should confine them each separately, in a monastery, as originators of a perverted doctrine, and antagonists of the Catholic faith, and burn their books or writings wherever they should discover them.", "As to what was the belief of Peter Abelard," says Mellinus,"and in what points he assailed popery, can be seen and read in all his works, which have just been published in print in France; where it will also be found, in his letters, how much he had to suffer for his belief."

Touching his belief and death. - Concerning Peter Abelard and his belief, especially how he opposed infant baptism, and instructed his disciple, Arnald, in this point, see Jacob Mehrn., Bapt. Hist., page 598. Baron., A. D. 1139, num. 3, and A. D. 1145. H. Montan. Nietigh., page 84. Also, Introduction, fol. 49.

Mell inus finally states, from ancient writers, that Peter Abelard, after much suffering, died in the monastery in which he had been confined, by order of the pope, on account of his faith. This happened, according to our reckoning, about the year 1146, after the death of his disciple Arnald.

PETER BRUIS, BURNT AT ST. GILES; HENRY OF TOULOUSE APPREHENDED AND PUT OUT OF THE WAY, BY THE POPE's LEGATE; AND MANY OTHER PERSONS PUT TO DEATH AT PARIS, FOR THE TRUE EVAN GELICAL DOCTRINE; ABOUT THE YEARS 1145, 1147

P. J. Twisck gives the following account in his Chronijck, for the year 1145: "About this time there were famous in France, Peter Bruis, formerly a priest, and his disciple, Henry of Toulouse; both had been monks, were learned men, and greatly censured the papal errors, sparing neither great nor smal. They called the Pope the prince of Sod om, and the city of Rome the mother of all unrighteousness, abomination, and execration. They spoke against the mass, images, pilgrimages, and other institutions of the Roman church. They renounced infant baptism, saying that none but the believing were entitled to baptism.

When Peter had preached about twenty years, namely, from before the year 1126 until 1145, the people flocking to him in great numbers, he was finally publicly burnt in the city of St. Giles, also called St. Aegidius.

His disciple Henry, who followed him in the doctrine, was intercepted and apprehended some time after by the legate of the pope, and put out of the way, so .that his fate is not known. This is held to have occurred two years after the death of Peter Bruis, namely A. D. 1147.

After their .death a cruel persecution arose against all those who had followed their doctrine, many of whom went joyfully to meet death. In short, however assiduously the popes with all their shaven heads aided by princes and secular magistrates, exerted themselves to exterminate them, first, by disputations, then by banishment and papal excommunications and anathemas, proclamation of crusades, indulgences, and pardons to all those who should do violence* to said people, and, finally, by all manner of torment, fire, gallows, and cruel bloodshedding, yea, so that the whole world was in commotion on account of it; yet, could they not prevent this persuasion from spreading everywhere, and going forth into every country and kingdom, holding their worship secretly as well as openly, with great or small numbers, according to the tyranny, cruelty or persuasion of the times, and continuing until the year 1304; of whom over a hundred persons were put to death, or burnt, at Paris; and thus their descendants, as history states, continued, though under much tribulation, until this time. P. 1. Twisck, Chron., page 450, from Philip Marnix Tafer, 3d part, cap. 12, fol. 141, 142. Merula, fol. 748, 853. Hist. Mart. Doopsg., fol. 15. Also, Introduction, page 49.

CERTAIN PEASANTS, CALLED APOSTOLICS, PUT TO DEATH FOR MAINTAINING THE DOCTRINE OF THE APOSTLES, NEAR TOULOUSE, IN FRANCE, A. D. 1155

It is stated, that about A. D. 1155 there were in the above part of France, certain simple but truthloving peasants, who, pointing to no other author of their doctrine or belief, than to the apostles, called themselves Apostolics, as though they would say, that their doctrine and belief were derived from the apostles. Bemard,** abbot of Clairvaux, greatly inveighed against them in divers sermons, calling them a sort of despised, boorish rabble, ig-

norant and altogether weak."They," he says,"are boorish people, idiots, and completely sold; but they must not be dealt with imprudently.""From this it appears," writes Abraham Mellinus,"that they must not have been so very dull and ignorant after all."

In the meantime, Bernard continues to rail against them, after papistic fashion."Inquire," says he,"for their author; of what sect they are? They will not be able to name any one. But what heresy is there, that has not its author from among men? The Manicheans had Manes as their head and master; the Sabellians had Sabellicus; the Arians, Arium;the Eunomians, Eunomium;the Nestorians, Nestorius; likewise every other similar pest had its separate master among men, from which it derived both its origin and name; but what name or title shall be given or accorded to these? None at all," he says,"because they received their heresy neither from nor by men; nevertheless, far be it from us to say that they received it through the revelation of Christ."

Continuing, he shows in what their so-called heresy consisted, saying, "They ridicule us, that we baptize infants; that we implore the intercession of the saints, and the like. It has been found, that they would rather die, than be converted (namely, to the Roman church). Many a time the believers (he means the papists) laid hands on some of them, drew them forth; and being asked concerning their faith, they would not confess their wickedness, but openly protested, that they taught the true godliness, and were ready to die for it. In the meantime, the people that stood by, were not less ready to put them to death: and falling upon them, they made these new heretics martyrs of their own faith.", "Some wonder at this, that, when led forth to death, they were not only joyful, but also patient; but it is to be deplored, that not only secular princes, but also, it is said, some ecclesiastics, yea bishops, who ought much rather to have persecuted them, upheld them for lucre's sake, saying: 'Why should we condemn them as heretics, who have not been convinced of heresy, nor have confessed the same?'"

Thus far, Bernard, who was called, The Mellifluent, but who nevertheless poured forth nothing but bitter gall against these people. In Serm. 16 and 66, on Cant. Also, EQist. 240,oldest edition.

From this it is sufciently apparent, writes Mellinus, that they persecuted these poor people unto death, not on account of Manichean doctrines, which Bernard unjustly and covertly imputes to them, but because they opposed the Roman church and her errors. Second book, fol. 438, col. 1, 2.

NOTE.-These were the same people of whom we made mention, in our account of those who, in the twelfth century, opposed infant baptism, from Nicholas Sander, who states concerning them, "That they were called Apostolics, because they professed to walk in the footsteps of the apostles, and declared to hold themselves only to the apos olical writings; that they contemned infant baptism, purgatory, praying for the dead, invocation of the saints, swearing of oaths, etc.; that they accepted no evidence save from the New .Testament; and went joyfully unto death." Nic. Sand., lib. and Histor. Doopsg., A. 8. D. Anth. Jac., fol. 118. H. Montan. Nietigh., page 84. Introduction, page 50, Jacob Mehrning, Ba¢t. Hist., page 599. P. I. Tzeusck, Chron., page 469. B.

GERARD, WITH ABOUT THIRTY OTHERS, MEN AS WELL AS WOMEN, FOR MAINTAINING THE APOS TOLICAL DOCTRINE, AT OXFORD, IN ENG LAND, ARE BRANDED IN THE FOREHEAD, SCOURGED OUT OF THE CITY, AND MISERABLY PERISH WITH COLD, A. D. .1161

It is recorded* that A. D. 1161, in the eighth year of Henry II., King of England, about thirty persons, men as well as women, natives of Germany, sailed over to England. The papists called them erring spirits and publicans, saying that they had sprung from an unknown author;** but others have called them Petro-brusians, Berengarians, Poor Men of Lyons, etc., because they, it appears, had ..their views against infant baptism, transubstantiation, and other errors of the Roman church, in common with Peter Bruis, Berengarius, and the Poor Men of Lyons., "There were upwards of thirty of them," says the papistic writer,"who, concealing their errors, had peaceably come into the land, in order to propagate their belief. Their principal leader was one Gerard, upon whom they looked as their lord and master; for he alone had a little learning, while all the rest were illiterate idiots, a very low and boorish class of people, and of the German nation and language. But they could not long remain concealed, since some made very diligent inquiries regarding them; and when it was found that they belonged to a strange sect, they were apprehended."

THEIR ANSWERS TO THE QUESTIONS RESPECTING THEIR FAITH

The king, not willing to release or to punish them unheard, convened, on this account, a council at Oxford; where the most learned of the prisoners, namely, Gerard, being solemnly interrogated concerning their religion, answered in the name of all, saying, "That they were Christians, and regarded the doctrine of the apostles." And when they were properly questioned respecting all the articles of the faith, they answered well with regard to the nature of the supreme Physician; but as regards the means with which he has been pleased to heal our weakness, that is, respecting the divine sacraments,"they," says the papistic writer,"judged

perversely. For they aspersed baptism (he means infant baptism, for this was the baptism then held in esteem by the Roman church) and also the thankoffering (the mass)."

SUMMARY OF THE DOCTRINE OF WHICH THEY WERE ACCUSED

The doctrines with which they were charged, consisted of the following points (from Abr. Mellinus,* 2d book, fol. 440), "That their belief concerning the sacraments, of baptism and the Supper, as well as respecting marriage, was different from what had been decreed by the Roman church, whom they called the whore of Babylon, because she had forsaken the true faith in Christ; they said that she was like the barren fig-tree which our Lord Jesus Christ cursed. . They also said that the pope and the bishops must not be obeyed when they command anything that is contrary to the Word of God; also, that monachism was a stinking carrion, also, that all monastic vows are vain and useless, yea, that they foster lasciviousness; also, that all the orders .and degrees of the priestly dignity are marks of the great beast; also, that purgatory, masses, church consecrations, worship of the saints, anniversaries for the dead, etc., are genuine inventions of the devil.", "These," says Mellinus,"were about the principal articles which the fathers of the Oxford council could not brook, and on account of which they scourged and banished them out of their country, yea, let them freeze to death."

THEIR CONDUCT TOWARD THE- FATHERS IN THE COUNCIL IN OXFORD, AND WHAT THE COUN CIL DID IN THE MATTER

We return to the papistic author, to hear from his own lips, how they dealt with these upright and simple people."When the fathers of the council," he writes;"admonished them to do penitence and manifest sorrow for their belief, that they might be united with the (Roman) church, they despised this advice, as well as the threats with which they were menaced in order that they, through fear, if by no other means, might be driven to conversion; yea, they scoffed at them, saying: 'Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven."', "In order, then," he writes,"that the poison of their heresy might not spread further, the bishops publicly pronounced them heretics, and delivered them over to the Catholic prince, for corporal punishment. The latter commanded that they. should be branded on their foreheads, as an infamous mark of their heresy, and publicly, in the sight of all the

They were then, according to the rigor of the sentence, branded on their- foreheads, their leader receiving a double brand, one on his forehead, the other on his chin, as a sign that he was their leader. Thereupon their upper garments, to the waist, were cut from their bodies, and they were publicly scourged, and cast out of the city. But it being a bitter cold winter, and no one showing them the least mercy, they miserably perished by the intense cold, which they were unable to bear on their naked bodies. William Neubrig. Hist. Engl., lib. 2, cap. 13, 8th year of Henry II, King of England.

NOTE.-In regard to what was the belief of Peter Bruis and his companion, Henry of Toulouse, as well as of the Poor Men of Lyons, that is, the Waldenses, we have already shown, that it is not at variance with the belief of the Anabaptists, but much rather accords with it; and hence it is evident that these thirty persons, who made said confession, were true martyrs, since they suffered for the true faith, and the truth of Jesus Christ. Concerning these martyrs, see also five years later, Mart. Paris, lib. 5.

However, he does not state precisely, what were the articles of the discussion, unless we are to glean them from his following words, "They contemned all the rulers of the church, prelates, priests, and clerks, calling them soul-deceivers and snares of the devil. They ridiculed the sacraments of the Roman church (among which was included infant bapti-mI and denied the hnlv hodv anti blood of the Lord (that is, transubstantiation in the sacrament of the altar). Now, when they could neither by arguments, nor by authority (namely, from the testimony of the fathers), nor by admonitions, be induced to renounce their errors (thus he calls their true faith), but obstinately persisted in their purpose, they were utterly cast out from the church, and delivered into the hands of the laity, that is, into the power of the secular authorities, who led them, eight men and two women, out of the city, and committed them to the flames, on the fifth day of August of the same year." Frith., in Hist. Also, 2d book of the Persecutions, fol. 441, cot. 3, 4.

As to the belief of the Waldenses and Albigenses, who were also called publicans by their enemies, it has already, in their own confession, been shown not to militate against the confession of the Anabaptists; as we have said once for all, and to which we here again call attention.

This decree, it seems, was first published, or else renewed, A. D. 1184, or, as others state, A. D.1185, according to the account of Mellinus, 2d book, fol. 443, col. 2.

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

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 matter 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.

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.

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.