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http://www.archive.org/details/concisehistoryofOOorch

A CONCISE HISTORY

FOREIGN BAPTISTS:

TAKEN FROM THE NEW TESTAMENT, THE FIRST FATHERS, EARLY
"WRITERS, AND HISTORIANS OF ALL AGES ;

Ci^ronoIogifaHs ^rrangelr ;

Exhibiting their distinct Communities, with their orders in various Kingdoms,
under several discriminative appellations from the establishment of Chris-
tianity to the present age.

WITH CORRELATIVE INFORMATION^ SUPPORTING THE EARLY AND
ONLY PRACTICE OF BELIEVERs' IMMERSION :

ALSO

OBSERVATIONS AND NOTES

ON THE ABUSE OF THE ORDINANCE,

AND THE RISE OE MINOE- AND INEANT BAPTISM THEREON.

INTENDED FOR

juvenile branches of their churches.
By G. H. orchard,

Baptist Minister, Steventon, Bedfordshire.

" In all things that I said unto you, be circumspect/'— Exod. xxiii. 13.
" Now I praise you, brethren, that ye keep the ordinances, as I delivered them to you."
—I Cor. xi. 2.

*• Logical arguments, and controversial reasonings, caunot be well adapted to every
understandiug ; but historical facts, and the consequences thence deducihle, arc to
the meanest understanding plain aud obvious.'-— Bowers's Lives of the Popes.

Hontion :
GEORGE WIGHTMAN, PATERNOSTER ROW.

]838.

J, HADOON, CASTLE STREET, FINSBURY.

ADVERTISEMENT.

My Young Christian Friends,

The reason for the following work is soon as-
signed. While on a visit to a friend in Somerset-
;*shire, in 1823, a minister of the Independent per-
suasion panegyrized Dr. Carey to me and others,
as the individual who raised the Baptists out of ob-
scurity ; and further remarked, that " they had no
existence before the days of the Commonwealth."
The respectability and age of the minister did not
allow me, a young man, and unacquainted as I was
with our history, to negative his assertion, only by
a relieving hint, " * that from the days of John the
Baptists, until noiv^'' I believed our denomination had
had an existence." I was resolved to be satisfied on
this subject, particularly since this assertion has ap-
peared in print ; but there was no volume to which
I could be directed, that would meet the inquiries
and solicitude of my mind. Mr. Ivimey's work
was of the English Baptists ; Mr. Crosby's was of
the same character ; Mr. Danvers enters into the
question, but gives no historic connexion. I wrote

IV ADVERTISEMENT.

to Mr. Jones, author of the History of the Chris-
tian Church, and his work (on his recommenda-
tion) I procured ; and this valuable history gave me
the clue to the church of God. I had now to ascer-
tain the views the different parties advocated, which
cost me very considerable application, and the result
fully satisfied my inquiries. After some years' read-
ing, and making extracts from authors, on the subject
of my investigation, I resolved on throwing my ma-
terials into chronological order, to exhibit the fea-
ture of a connected history. This done, I became
fully satisfied ; and established the proof of what
Robinson conjectured, that ^* the English Baptists,
contending for the sufficiency of Scripture, and for
Christian liberty to judge of its meaning, can be
traced back in authentic documents, to the first
Nonconformists and to the Apostles."

In the course of my reading, materials so accu-
mulated on my hands, as to enable me to furnish
facts sufficient to make a compendious history of the
Baptists in various provinces ; from their rise,
to their being scattered or extinguished ; and which
facts are submitted in the following pages. Nor do
I fear contradiction, since 1 have taken the most
accredited historians, and have preferred, in most
instances, the testimonies of men hostile to our com-
munion.

The ensuing facts, with many more, were selected
to satisfy my own inquiries ; but when I had placed
them in a connective form, I thought they might be
useful to others similarly circumstanced, and might
render some aid to inquiring youths in our churches.

ADVERTISEMENT. V

conducing, perhaps, to the removal of a portion of
that visible ignorance, as to the early features of our
denomination ; particularly, since it has been said,
that " the Baptists may be considered as the only
Christian community which has stood since the
times of the Apostles ; and as a Christian society,
which has preserved pure the doctrines of the gospel
through all ages." This statement we consider to be
proved in the following pages, where authors are
quoted, supporting these facts.

It is stated in the most satisfactory manner, that
all Christian communities during the first three
centuries were of the Baptist denomination, in con-
stitution and practice. In the middle of the third
century, the Novatian Baptists established separate
and independent societies, which continued till the
end of the sixth age ; when these communities were
succeeded by the Paterines, which continued till the
Reformation. The oriental Baptist Churches, with
their successors, the Paulicians, continued in their
purity until the tenth century, when these people
visited France, resuscitating and extending the
Christian profession in Languedoc, where they
flourished till the crusading army scattered, or
drowned in blood, one million of unoffending pro-
fessors.

The Baptists in Piedmont and Germany are ex-
hibited as existing under different names, down to
the Reformation ; these churches, with their genuine
successors, the Mennonites in Holland, are connect-
edly and chronologically detailed to the present
period, for proof which, see the body of the work.
a 3

VI ADVERTISEMENT.

The writer is aware that Dr. Stennett collected
materials for this very object, and Mr. B. Stinton
commenced a History of the Baptists ; but both of
these excellent men were removed by death, before
they had made any progress in the work. The de-
ficiency was felt in the connexion, and our London
ministers directed the attention of Mr. Robert
Robinson to the subject, requesting his services in
this department. " After the labour of years, and
wading through loads of books," he issued the
History of Baptism, which satisfied no one but
himself His Ecclesiastical Researches were pub-
lished after his death. This work is valuable, and
its importance would have been increased, had not
his aversion been so prominent to the evangelical
party, and the innocency of mental errors so fre-
quently justified. Mr. Allen in his "Junius," made
many extracts from early writers, but produced no
history. In the Baptist Magazine, some very valu-
able extracts have been exhibited from Allen's
Junius and early writers, but nothing of a clear,
connected history has been produced by any. A
History of the Baptist Denomination was still a
desideratum.

Free admission to the extensive libraries of Earl
Spenser and the Duke of Bedford, is gratefully ac-
knowledged; from which sources the writer has
drawn some portion of the denominational materials
now submitted.

The ground of unity and denominational claim to
the people whose Christian characters are detailed,
is not the harmony of their creeds or views ; this

ADVERTISEMENT. VIJ

was not visible or essential in the first age : but the
BOND OF v^ioi^,atno7igour denomination in all ages,
has 'been faith in Christ ; and that faith pub-
licly EXPRESSED, by a voluntary submission to his
authority and doctrine in baptism. Wherever this
conduct is evident, we claim the disciple as belong-
ing to our communion and of primitive character,
at the same time leaving his mind in the full enjoy-
ment of his native and purchased freedom ; and in
establishing this association, we feel no difficulty or
dishonour, since almost every denomination has,
from their honourable and holy characters, claimed
affinity to them in faith and practice, though such
claims are not supported by family likeness.

That the ordinance of baptism has been diverted
from its original assignment and place in the Chris-
tian church, has been allowed by the violators of the
primitive order. It has been awfully abused, and
its original simplicity obscured ; but ultimately,
TRUTH will prevail, and when its legitimate influ-
ence shall be allowed, and the remaining vestiges of
papacy shall have been removed from the Christian
church, it will be seen and admitted, that infant
baptism has ever been the bourn to his reign and
influence, who has been emphatically denominated,
the man of sin.

Most modern historians have been of the Paedo-
baptist persuasion. These writers have, in a
general way, suppressed in their details those evi-
dences of believers' baptism, which abound in early
writers. This omission in their histories was in-
tended, that the modern practice may not be dis-

via ADVERTISEMENT.

turbed, and themselves condemned a3 innovators, by
the records and practice of early churches. These
writers, from the pope to the peasant, have united
in suppressing and extinguishing part of the truth ;
consequently, it was necessary to collate writings,
histories, and documents, before the dawn of the
German Reformation, in order to get at the whole
truth ; and strange to say, while ministers of reli-
gion, for party purposes, have suppressed certain
denominational features, Voltaire, Hume, Gibbon,
and other infidel with deistical writers, have in these
respects faithfully and openly recorded events, and
have been more impartial in their details than many
modern divines.

The author has found it necessary to use the spe-
cific names of the denomination more frequently in
this history than might be agreeable to some readers.
The reluctancy of some moderns to allow of the
early and reputable existence of this class of Chris-
tians, made it necessary that the terms Baptist,
Anabaptist, &c., should be often mentioned, to pre-
vent misconstruction, and the more fully to estab-
lish the object the writer had in view.

He has also kept unadorned facts / prominently
forward. These are the stubborn materials of his-
tory. In many instances, he has copied the lan-
guage of able historians, and here he acknowledges
his obligations to Mr. Jones's invaluable writings on
the Church of Christ, On controverted points he
feared to alter statements or clothe ideas in his own
language, lest cavilling readers should doubt his
veracity. If more verbosity had been given, the

ADVERTISEMENT. IX

work would have been more agreeable to some, but
the writer feared weakening the evidence of his
work, and of making a large book ; he has, there-
fore, preferred crowding the materials together, to
make his compilation, a reference book in triumph,
rather than its contents should be questioned from
any accommodating aspect. In its character, it may
be considered a rough rampart, planted round the
visible camp of the saints, within which fortification
they may feel safe, while at the same time, they are
furnished with those means of repelling attacks,
made with antiquated weapons.

These facts do not invite the critic's eye; its
humble aspect we conceive to be far below his en-
venomed shaft : nor are they submitted to the rich
and the learned ; such persons have the means and
opportunity of procuring those works from which
these records were drawn, and of going more fully
into historic details. We apprehend the stubborn
facts detailed, will awaken those to anger, whose craft
is supported by the error exposed. Their defence
will be taken from the stores of an unholy alliance ;
but unscriptural and unsanctified weapons, with all
the support of antiquated reproach, &c., &c., will
best prove to the inquiring disciple, the absence of
all precepts and examples for the rite, sought to be
supported. We hope the following sheets are free
from acrimony, and where censure is given, the pal-
pable violation of truth and order merited severity ;
indeed, truth at times could not be detailed in its
importance, if infamy were not attached to delin-
quency. However awful the characters of some

X ADVERTISEMENT.

early innovators were, we unhesitatingly assert that
very many Paedobaptists since the Reformation have
been, and still deservingly are, numbered among
the excellent of the earth. We can and do respect
them for their piety, but we cannot approve of their
error ; nor can they expect it, since many of their
best men admit that pagdobaptism had no place in
the church in apostolic days, and some moderns are
so tender on this point now, as to practise it in
private. A refutation we do not fear ; this would be
a difficult task, since controverted facts are gene-
rally given in the words of the historian, and so far
as the writer could, a Paedobaptist's testimony has
had the preference. References could have been
increased to a considerable e*xtent, but the support
of the statement by one respectable name was
deemed sufficient.

Illness, and the claims of the ministry, have pre-
vented an entire devotion to this object; and though
truly conscious of his unfitness to do justice to the
subject, yet he has been always happy in the em-
ployment. Whatever inadvertence or errors there
might be, the writer's best efforts are here offered to
the society of which he stands an unworthy mem-
ber, and if he realizes their approbation, he shall
consider it next to the smiles of his Master, and feel
remunerated for fifteen years' labour ; at the same
time, his desire, prayer, and efforts, are for the pro-
motion of the truth, the whole truth, and nothing hut
the truth ; and his hope is, that this heavenly prin-
ciple will soon universally prevail : then the pre-
cepts of men, traditionary services, and compulsory

ADVERTISEMENT. XI

religion shall be swept away from the church of
God; truth then^ in all its legitimate and unre-
strained influence, shall have /ree cowrie, unadorned
by human fancy, unchecked by human laws, unaided
by human device; then, reinstated in its native
dignity, truth shall be found like the beams of the
sun alighting and regulating the inhabitants of the
world, dispelling darkness and ignorance, conferring
on the benighted the blessings of a gospel day, ex-
hibiting their moral condition, awakening new sen-
sations, requiring the north to give up, the south to
keep not back ; bring my sons from far, and my
daughters from the ends of the earth; then shall
we see eye to eye, Jerusalem shall be the joy of
the whole earth, and our God shall bless us.

Yours to serve in the kingdom of Christ,

The Author.

Steventon, Jan, 1, 1838.

"^,

HISTORY OF THE BAPTISTS.

/

CHAPTER I.
Section I.

PRIMITIVE BAPTISTS.

" From the days of John the Baptist till now, the kingdom of
heaven suffereth violence, and the violent taketh it by force."
* — Matt.xi. 12.

1. Ecclesiastical history must ever prove an in-
teresting subject to every true lover of Zion. Not
only does every saint feel personally interested in her
blessings, but he solicitously wishes and prays for their
diffusion, as mdely as the miseries of man prevail.
Psal. Ixxiii. 19. Feelings of holy jealousy are awa-
kened within the bosom of each of Zion's offspring, for
the success and purity of that cause, in which all his
soul is enlisted : emotions, therefore, of pain or pleasure,
will accompany all his discoveries in historic details, in
proportion as he views his adorable Lord honoured or
dishonoured, by the obedience or disobedience of his
professed followers.

2. Among those duties clearly revealed, and which
the New Testament enjoins on the disciples of our Re-
deemer, believers' baptism, holds a very conspicuous
place. This ordinance was particularly regarded in the

B

2 JOHN S BAPTISxAI, [CENT. I.

days of the Redeemer and his apostles with their suc-
cessors, and no satisfactory reason can be assigned for
its perversion or neglect. Its importance has occasioned
some kind of attention from the general body of pro-
fessed Christians in every after age, though its scriptural
character has been observed and perpetuated by one class
or branch of the professing church, while other sections
degenerated into the most unscriptural customs and
heathenish rites. In ancient and modern times, it has
been the apple of strife, as to its place and importance
in the divine economy. By the great body of dis-
putants, it has been diverted from the subject to which
the Scriptures assigned it (Acts viii. 37, and xviii. 8,)
from various motives, all which have made it to convey
the essentials of purity and spiritual life. Yet it has a
scriptm-al aspect and import, for which we contend ; and
our desire is, to be found succeeding in spirit, views,
and practice, those Christians who, under different
names, and in various parts of the world, contended
earnestly from apostolic days. Our design is, to trace
and record the existence and practice of those Christian
societies, which scripturally administered the ordinance,
and this we hope to do, from the Jewish Jordan to the
British Thames.

3. The first mention of this divine ordinance is found
in Matthew the third. John, the son of Zechariah,
is allowed to have been the first administrator of it.
The way of John's administering the ordinance occa-
sioned his being called the baptist.^ The novelty of

^ The word baptist, as distinguishing now a class of Christians,
was given to express the act of John in administering the ordi-
nance, and this term left hy the Holy Spirit, without translating,
is the only scriptural cognomen for that sacrament, and which
has been through all ages, used to distinguish those who followed
the first example. M' Knight, Gill on Matt. iii. 1. The Koran

CH. I. § 1.] John's baptisji. 3

John's ordinance, with the prevailing expectation among
the Jewish community of his sustaining some important
emhassy, rather than the doctiines he preached, attracted
the attention of multitudes inhabiting Judea.^ Many
were reformed by John s ministry, and agreeably to his
A.D. terms were admitted to his baptism. "And
36 there went out unto him all the land of Judea,
and they of Jerusalem, and were all baptized of him in
the river Jordan, confessing their sins," Mark i. 5. Some
Pharisees became candidates for this ordinance, when
John inquired into their motive, assuring them, that
their parents' holiness would now avail them nothing,
neither could he confer the ordinance on account of any
promise made to their believing father ; but that each
candidate must bring forth the fruits of repentance, as
an indispensable qualification for the New Testament
dispensation ordinance. John's extraordinary proceed-
ings occasioned some inquiry among the leaders of the
nation, seeing he had introduced a new ordinance into
society of a religious aspect, John i. 25. The deputa-
tion from the Sanhedrim made inquiries of John, who
assured them he received his commission from heaven.

has rendered the word to dip ; and total immersion is frequently
enjoined in the Mahometan code. See Sale's Koran, vol. i., sec.
4, p. 138, &c. Pococke's Description of the East, vol. ii., b.
2, chap. 8, p. 120. Pitt's Relig. and Manners of the Maho-
metans, pp. 80 — 82. The word baptize is rendered in all ancient
versions of the Scriptures to dip. See Greenfield's Def. of the
Seramp. Marrh. version, pp. 39 — 44. Dr. Ptyland's Candid
Statement : notes at the end. ^ gome have asserted that

immersion could not have been practised in Judea from scarcity
of water ; but, " the Lord thy God bringeth thee into a good land,
a land of brooks of water, of fountains and dejJt^s, that spring out
of the valleys and hills, Deut. viii. 17. Ezek. xix. 10. Joseph,
Wars, b. 1, c. 16, b. 5, c. 4, which confutes the objector, since
Judea was to be diflferent to Egypt in this very point, Deut. xi.
B 2 -

4 JESUS' BAPTISM. [^CENT. I.

John i. 21 ; Matt. xxi. 25. ^ That his ordinance was
appointed to make the Messiah and his adherents mani-
fest to Israel. John i. 31. He also required of the
deputation an acknowledgment of its heavenly origin
hy their obedience, and in order to express their desire
of escaping the wrath to come, Matt. iii. 7? which they
refusing, excluded themselves from the privileges of the
gospel kingdom, Luke vii. 30.

4. John, having exercised his ministry about six
months, was visited by Jesus of Nazareth, who came
as a candidate for baptism. John hesitated, but when
he imderstood that the ordinance constituted part of
"M^ righteousness" in the new dispensation, they both
descended into the river Jordan,^ and John became the

10. 3 Had Jewish proselyte baptism beea in use at this

period, this inquiry would not have been made, nor would the
rulers have felt any difficulty in answering the Redeemer, Matt,
xxi. 25. Some of the rabbins speak of John as being- the innova-
tor of this rite, and affirm the newness of its character. When
proselyte baptism came into use, is not known : the proselyte
dipped himself^ but his posterity was not subject to the rite ; no
repentance, faith, or belief was required. If it existed, there is
no part of scripture for the practice ; and if it belonged to the
Jewish dispensation, all ceremonies were abrogated by Chi-ist's
death. Yet this rite is said to be the " basis of infant baptism. "
Many able divines, as Owen, Jennings, Benson, &c., declare the
absence of such rite in the Jewish church. See this ably handled
in Gale's Reflect, on Wall, and Appendix, edit. 1820, ^ The

river Jordan is an interesting object. It was divided by divine
power for Israel, Elijah, and Elisha. By dipping in this water,
Kaaman was cured. It was the place of John's ministry, and of
attesting the Messiah's character. " Some stripped and bathed
themselves in Jordan, others cut down boughs from the trees ;
every one employed himself to take a memorial of this famous
stream : the water was turbid and too rapid to be swam against.
For its breadth, it might be about twenty yards over : and in
depth, it far exceeded my height." — Maundrell's Journey, &c.
p. 111. Madden's Travels in Syria, &:c., vol. ii.,lett. 3B, p. 307.

CH. I. § 1.] GOSPEL KINGD03I. 5

administrator. John and Jesus exercised their ministry
for a short time to the same people, and during the
same period both administered the ordinance, John iv. 1.
But the multitudes which attended John's ministry
awaken in Herod's mind apprehensions of a revolt, he
consequently shut up John, to prevent any political dis-
turbance,^ or rather, as the evangelists say, his reproving
Herod of incest, occasioned his duresse, and afterwards
he removed him by decapitation.

5. It had been predicted that John should make
ready a people for the Lord. The Saviour declared
John as the harbinger of the new dispensation, and
that his ministry had virtually terminated " the law
and the prophets," Luke xvi. 16, and commenced the
gospel kingdom, Mark i. 1. The instruction given by
John to those persons whom the Saviour chose to disci-
pleship, plainly fulfilled those predictions, Acts i. 2L
These disciples went forth by his authority to preach
and baptize during the Saviour s personal ministry ; and
after his resurrection, they were invested with authority
to preach the gospel to all nations, baptizing those who
acknowledged themselves wdlling disciples to his doc-
trines.^ On the day of Pentecost they became
fully qualified, by the outpouring of the Holy
Spirit, for rightly understanding and correctly executing

^ Josephus' Antiq. b. 18, c. 7. ^ The first order given to

the eleven to make converts, to baptize and to teach, vras not
confined to the ministers or apostles, but extended to all capable
of rendering aid to the Christian interest. That this was the
construction then put upon that charge, receives support from the
subsequent part of the history ; Philip, the Eunuch — Ananias at
Damascus, could equally teach and baptize, though these were
not apostles. Campbell's Lect. on Ecc. Hist., p. 68, lect. 4.
This view of the Commission was taken by early dissidents, and
the difl&culty of baptizing by immersion, 3000 or 10,000 in one
day, finds an easy solution.

6 CHRISTIAN CHURCH GATHERED. [CENT. I.

their Lord's will. It will be our pleasure to accompany
them while in the discharge of their sacred trust, and to
observe carefully for our ^uidancehow they fulfilled their
commission.

6. The extraordinary circumstances on the day of
Pentecost, occasioned many Jews congregating where
the apostles and disciples met, at which time Peter
opened to the Jews the gospel system of salvation.
Three thousand felt the force of truth, and confessed
themselves convinced of the dignity and authority of
Christ as the Messiah ; and as a proof of their sincerity,
and the submissive state of their minds to his com-
mands, they arose, were baptized, and washed away
their sins; and the same day were added unto the
church. To which number, in a few days, were added
five thousand more : so that the word of the Lord pre-
vailed, and the nmnber of the disciples multiplied in
Jerusalem greatly, and a great company of the priests
were obedient to the faith. " So mightily grew the word
of the Lord and prevailed," and " Jerusalem was filled
■with the doctrine ; and the multitude of them that be-
lieved were of one heart and one soul, and great grace
was upon them all."

7. This church of Jerusalem was composed of those
only who " gladly received the word and were baptized.'*
Their unity of s^nrit was their " beauty of holiness." This
church so constituted is the acknowledged pattern or
model 7 by which other Christian churches were formed,

' Hierarchalists, with others, say, the New Testament presents
no settled form of church government. But the Judean churches
were considered as models by Paul, who praised the Thessa-
lonians for following their example : nor were the customs of dif-
ferent people allowed to influence churches in different provinces,
but the teachers of religion throughout the world were to follow
Paul's example. This model imitated, occasioned a harmony in

CH. I. § 1.] UNITY OF THE FIRST CIIURCn. 7

1 Thess. il. 14 : since " the law was to go forth out of
Zion, and the word of the Lord from Jerusalem." This
community of Christians was also the arbitrator in spi-
ritual affairs during apostolic days, and must be allowed
still to he the standard of doctrine and practice to every
Christian church, aided as it was by all the wisdom of
inspired teachers ; and particularly since no promise is
found in the Scriptures, allowing us to expect those ex-
traordinary aids, to qualify any men in forming any
other church than the New Testament presents. This
Christian assembly as it was the first, so it is the mother
chm'ch in the Christian dispensation.

8. All the apostles and teachers emanating from this
community sustained the character of holy faithful men.
Their knowledge of divine things was regulated by an
unerring guide. They all agreed in doctrines, duties, and
discipline, so that fr-om their teaching there was no
schism in the hody. However various their talents, into
one spirit they had been made to drink, and by that
spirit were all baptized into one body. A divine spirit
actuated the whole community of Christians and
teachers, so that all spoke and taught the same things,

practice for 100 years. If there is no form, then the Scriptures
cannot be a perfect rule of faith and practice ; each province,
town, or society, may legislate vnthout giving offence to the King
of Zion ; and consequently every age, from new customs, might
have a new form of church government. Yet Jesus Christ has
forbidden any thing to be added to his word ; and one feature of
the man of sin is, that he should " change laws in God's temple j"
but every plant not of scriptural authority shall be taken away,
•and every innovator in Christ's kingdom will meet with his
displeasure. The unity enjoined, the discipline established, the
example left, and the accountability of each servant for his con-
duct in the service of God, prove there is a settled law for our
guidance. See Maclean on the Commission, and Glass's King
of Martyrs.

8 UNITY OF THE FIRST CHURCH. [CENT. I.

•

1 Cor. iv. 17' This oneness of views about doctrines,
duties, and discipline, admitted the different epistles
written by the apostles, to be of general use to the
churches situated in various provinces of the Roman
empire ; which has not been the case, since a diversity
of opinions on duties have been adopted by different
communities, and distinctions pleaded, as to essential
and non-essential things.

9. Stephen the deacon, taught with such force of evi-
dence in his public preaching, that the enemies of the
gospel, incapable of repelling conviction, resolved on his
death. A severe persecution ensued, which drove many
of the disciples from Jerusalem into other cities and
provinces. These cruel proceedings against the church
were strongly supported by one Saul of Tarsus, w^ho
afterwards, while on a journey for this express purpose,
was arrested by divine interposition, when near Damas-
cus,s and thus became an eminent disciple and apostle.
In this scattered condition, the disciples went every
where preaching the word. Their efforts w^ere attended
with remarkable success. From their labours, with
those of the apostles, many souls were converted, and
Christian communities extensively established. Among

those assemblies on record, it is said of the church
33 .

of Samaria, "They believed Philip's preaching

the kingdom of God and the name of Jesus, and were

baptized, both men and women." At PMlippi, "Lydia's

heart w^as opened, she and her household were baptized

® See a description of this city and its waters, with the cofFee-
houses, where visitors are entertained on sofas in a circular court,
in the midst of which court is a basin of water, fountain, &c. &c.
This city is said to stand on the Eden of antiquity, Dr. Pococke's
Descrip. of the East, &c. v. ii. b. 2, ch. 8, p. 113, &c., and a
sketch in Robinson's Hist, of Baptism, ch. 40, p. 614. Pococke
gives a description of the baptistry in the Mosque.

CH. I. § 1.] CHARACTER OF THE FIRST MEMBERS. 9

and comforted" Acts xvi. 40. The jailer, Crispus, Cor-
nelius, and tlieir households believed, and were bap-
tized; -with the eunuch in the wilderness,^ Saul at
Damascus, the Corinthians, Acts xviii. 8; the Ephe-
sians, Acts xix. 5, all which instances prove believers'
baptism. 10

10. The apostles, in -vmting to different churches,
make their appeal only to responsible persons, nor do
they ever allude to any having received baptism, but
such as knew its spiritual import. Those addressed ara
termed " saints, sanctified, justified, God's building, habi-
tation, temple, Christ's body, spouse," &c. Paul says to
the Romans, " know ye not, that so many of us as were
baptized into Jesus Christ, were baptized into his death ?
Therefi)re we are buried with him by baptism into
death : that, like as Christ was raised up from the dead
by the glory of the Father, even so we also should walk
in newness of life." He said to the churches formed
throughout the province of Galatia, " For as many of
you as* have been baptized into Christ, have put on
Christ." The church at Colosse was formed of those
who were " buried mth Christ in baptism, and omre
raised again through the faith of the operation of God."
The Corinthian community was composed of a diversity
of persons ; but, " whether Jew or Gentile, bond or free,
they had all been made to drink into one Spirit, and by

^ See a description of the fountain in which the eunuch was
baptized in Pococke, v. ii., b. 2, c. 11. p. 45. and the sufficiency of
water in some parts of the wilderness, Deut. x. 7. ^^ " The
covenant of peculiarity was national ; but now every one of you
distinctly must be baptized in the name of the Lord Jesus, and
transact/or himself in this great affair." — Henry, on Acts ii. 38.
"As God has appointed saints to be the seal and subject of the
ordinance, having granted the right of them, to them alone. — Dr.
Owen's New Test. Worship, p. 103."
B 3

10 CIRCUMCISION AND BAPTISM. |^CENT. I.

that one Spirit were all baptized into one body." The
apostles having taught the same things in every place,
and composed the churches of similar materials in every
province, the same conclusions enforce themselves on the
mind of every inquirer, that those only who had fellow-
ship in the spirit of the gospel, were the only subjects in-
terested in gospel ordinances.

11. At an early period, abuses crept into Christian
churches, Avhich occasioned aposft>lic correction. The
Judaizing teachers required the converts to Christianity,
from among the Gentiles, to be circumcised. Now, if
the ordin.ance of baptism had come into the place of
circumcision, the apostles would most certainly have ex-
plained such things to the Christian churches ; and their
instruction on this point of discipline, would have pre-
vented the Jewish rite being added to baptism^ and
practised for some time with a New Testament ordi-
nance. When the mixture of rites was discovered, the
apostles, Paul and Barnabas, were not capable of de-
ciding the point in dispute, so as to rectify the ^il, and
satisfy the contending parties, without calling their bre-
thren together. The Redeemer had assured his disci-
ples, during his ministry, that their decisions should ab-
rogate any previous ordinance, or if they imposed new
precepts they should be obhgatory. The disputed point

occasioned the elders and disciples to assemble at
Jerusalem. After some consultation, they very
solemnly, and by divine direction, put an end to the
covenant which God had made with Abraham and his
posterity ; annulling federal holiness, national distinctions
and privileges ; securing a glorious hberty to believers of
all nations. This decision cancelled the seal, circum-
cision^ and left the Jewish people without a covenant or
a promise.

12. Predictions held forth, that the Jews should be

CH. I. § 1.] CIRCUMCISION AND BAPTISM. 11

without their privileges many days, Hos. iii. 4. And
that God would hreak the covenant tmtli all the people^
Zech. xi. 10. John the Baptist told the Jews that the
axe was laid to their national privileges, and conse-
quently, refused to admit them to gospel privileges, from
relative considerations. These features of God's inten-
tions were repeated by Christ, John xv. 2. The synod
at Jerusalem had declared the covenant with Abram
void, and circumcision nothing. But while the Jews
could assemble in the temple, a rivalship on their part
was maintained, and a disposition constantly evinced to
persecute the followers of the Lamb. The violent con-
duct of the Jews, engaged the emperor's attention, and
required all Nero's cruel policy to manage. These
commotions of the Jews allowed the Christians
to realize a respite from persecution, which the emperor
had commenced for his diversion.

A contest had some time existed between the Jews
and Syrians, about Csesarea, which city stood on the
confines of both kingdoms, and Avas claimed alike by
both. The dispute was referred to Nero, who decided
in favour of Syria ; on the report of this decision, the
Jews flew to arms, butchered Romans and Syrians,
which conduct drew on their countrymen dwelling in
foreign cities and provinces, a retaliating vengeance.

The combined armies of Rome and Syria subdued the
Jews, and after a seige of five months, during which
the sufferings of the beseiged were unparalleled, the
temple and city of Jerusalem were destroyed. Eleven
hundred thousand lives were lost, and ninety thousand
persons were led into captivity.^ The destruction of the
city and temple, after 1500 years existence, effec-
tually terminated Je^vish distinctions.

^ Myers's Hist, of the Jews, c. 53.

12 TESTIMONIES OP THE FATHERS. j^CENT. I.

13. After the destruction of the Jewish capitol, the
Christian church enjoyed for several years outward
peace. Its inward harmony w as often disturbed during
this century by advocates of unscriptural doctrines,
whose austerity of manners, and apparent sanctity of
conduct, gave force to their doctrines upon the unw^ary."
These circumstances occasioned dissidents, yet at this
period, each party tenaciously held the name of Chris-
tian, and had strong aversions to any other.^ At the

close of the century, the cruel edicts of Domitian
changed the aspect of affairs towards the church.

14. We now turn to the wTitings, next in importance
to the sacred oracles, in order to ascertain the views en-
couraged by the early fathers on baptism.

Barnabas, Paul's companion, (Acts xiii. 2.)
and like him sound in the faith.'* This worthy
minister says on baptism, " Consider how he hath join-
ed both the cross and the water together ; for this he
saith, Blessed are they who putting their trustin the cross?
descend into the water." ^- * Again, " We go
down into the water, full of sin and pollutions, but
come up again bringing forth fruit ; having in our hearts
the fear and hope w^hich is in Jesus."^

j^ Hermes, whom Paul salutes in the church at
Rome, (Rom. xvi. 14.) writing about A.D. 95,
speaking of baptism and backsliders, says, "They are
such as have heard the word, and were willing to be
baptized in the name of the Lord ; but when they call
to mind w^hat holiness it required in those w^ho professed
the truth, withdrew themselves." Again, "Before a

- Gibbon's Rom. Hist. c. 15. ^ Bingham's Antiq. of the
Chris. Ch.b. 1. c. 1. s. 6. * Toplady's Hist. Proof, v. i. p.

125. ^ Catholic Ep» of Barnabas, § 11. p. 292, Dr. Wake's
translation.

Cn. I. § I.] TESTIMONIES OF HISTORIANS. 13

man receives tlie name of tlie Son of God, lie is or-
dained to death ; but when he receives that seal, he is
freed from death, and delivered unto life : now that seal
is water, into which men descend under an obligation to
death, but ascend out of it, being appointed unto life.^
Clemens asserts, " that they are right subjects
of baptism, who have passed through an exami-
nation and instruction."''

Ignatius was a disciple of John, and acquainted with
Peter and Paul. He was an elder in the church at
Antioch. In a discourse on baptism, he says, " That it
[[baptism] ought to be accompanied with faith, love, and
patience, after preaching.''^

15. We will now subjoin a few extracts from the
most accredited historians on the same subject.

" The Son of God was dipped in the waters of Jor-
dan, by the hand of John the Baptist. Philip baptized
the eunuch in a river. It seems also, that Lydia and
her household at Philippi, were baptized in a river, at
which prayers were usually made."9 The same historians
tell us, " they baptized only the adult or aged, whether
Jews or Gentiles :" they also say, " the manner of bap-
tizing was by dipping or plunging in water, in the name
of the Trinity," so agreeably to the sense of the word, and
also by the allegory of death, burial, and resurrection,
to which the apostle alludes. i°

Dr. Mosheim says, " Whoever acknowledged Christ as
the Saviour of mankind, and made a solemn profession
of his confidence in him, was immediately baptized and
received into the church." Again, " The sacrament of

^ Stennett's Ans. to Russen, p. 143. "^ See Jacob Mor-

ningus, in his Hist, of Bap. p. 2, out of Clem. Epis. ; also, Dutch
Mai tjrol., cent. 1. ^ Dutch Martyrol.c. 1. ^ Magdeb. Cent,
c. 1. 1. 1. c. 4. ^° Id. p. 497 in Danver's Hist, of Bap. p. 58.

14 SUBJECTS OF BAPTIS3I. [CENT. I.

baptism was administered in this century without pub-
lic assemblies, in places appointed and prepared for the
purpose, and was performed by the immersion of the
whole body in the baptismal font." He also states, that
" no persons were admitted to baptism, but such as had
been previously instructed into the principal points of
Christianity, and had also given satisfactory proofs of
pious dispositions and upright intentions:" and now
arose the different names of catechumen and believers,
the first being under instruction, in order to receive
baptism, the other had received baptism, and were mem-
bers in communion.!

" It is plain," says Dr. F. A. Cox, " from the writers
of this century, who will be allowed to have been the
earliest next to the apostles, as Barnabas, Hermes,
Clement of Rome, Ignatius, and Polycarp, and yet
not one of these speaks of baptism being administered
to infants ."2

16. One evidence that the religion of the New Tes-
tament was from God, is derived from the progress the
cause of truth made when it was first propagated.^
This progress, and consequently, the evidence upon
which it is suspended, entirely depends on the class of
persons initiated into its community. If children were
in any way admitted to the ordinance, a great part of
those numbered amongst the adherents or converts to
Christianity, in this century, must be subtracted^ as being
from their minority incapable of judging of its merits.
This dilemma we leave with Psedobaptists. But the
account, given by Luke in the Acts, of various churches
collected by the first preachers, are details of communi-
ties made up of persons whose convictions of the truth

1 Hist. c. 1. $ 8. 2 ]3apt. p. 155. ^ Benson's Hist, of
the first planting- of Christianity.

en. I. § 1.] SUBJECTS OF BAPTISM. 15

decided their choice; and such conveHs only^ establish the
full force of the evidence^ thai Christianity was divine, and
the triumphs of its trutlis, rationed. This evangelist de-
clares, chap. i. 3, that he had perfect understanding of
all things, from the very first ; and in Acts i. 1, says,
his gospel stated " all that Jesus hegan hoth to do and
to teach, until the day in "which he was taken up." Yet
no allusion is made to the infant rite ; we cannot, there-
fore, assert its existence in the church in his day, without
impeaching Luke's veracity. The historian Gihbon has
endeavoured through his work to weaken the evidences
brought forth in favour of the gospel, manifesting a so-
licitude to lessen the number of the first converts. Had
he been able to have established the point, that children
were admitted into Christian communities,^ he would
have employed effectually, that circumstance to lower
the triumphs of the cross. But this. Gibbon could not
do, for want of evidence. At an after period, he dis-
covered children and slaves in Christian churches, conse-
quently he records their characters, to exhibit the sub-
limity of the Saviour's cause, and its rivalship in num-
bers with Pagans. Thus psedobaptism in all ages has
aided infidelity, by lessening the evidences of the gospel,^
and compounding the chm'ch of opposing materials, con-
ferring a spiritual rite on an irrational subject, and
allowing a comparison of its merits and success, with
the enterprise of Mahomet, who enlisted subjects by
force, and embraced members without virtue !^

^ The following item would have suited Gibbon, " We have
900 baptized, and candidates for baptism, and about forty members
in our church." W. Ellis's JNIem. of his Wife ; Missionary to the
Sandwich Is. p. 91. ^ About the middle of the last century, a
work was published, " Christianity irrational from PcEdobaptism,"
several psedobaptists replied to it. New Evangelical Mag. 5, 210,
6 Gibbon's Hist. c. 15. v. ii. pp. 302 and 309.

16 MANNER OF BAPTIZING. [^CENT. I.

17. TlieVe was no difficulty in administering baptism
by immersion. Mr. Home remarks, that " the bath
was always agi-eeable to the inhabitants of the East ;
and it is not at all surprising, that it should have been
so, since it is cooling and refreshing. The bath is fre-
quented by eastern ladies, and may be reckoned among
their principal recreations. It was one of the civil law^s
of the Hebrews, that the hath should be used ; Lev.
xiv. 8, 9. We may, therefore, consider it as probable,
that public baths, soon after the enactment of this law,
were erected in Palestine, of a construction similar to
that of those, which are so frequently seen at the pre-
sent day in the East."7 The Greek baths were usually
annexed to the gymnasia, of which pastimes they were
considered as part. The Roman haths were generally
splendid buildings. It is said that at Rome there Avere
eight hundred and fifty-six public baths ; and according
to Fabricius, the excessive luxury of the Romans ap-
peared in nothing more visible than in their baths.
Seneca complains, that the baths of the plebeians were
filled by silver pumps ; and that the freedmen trod on
gems. Agrippa built 160 places for bathing, where
the citizens might be accommodated either with hot
water or cold, free of expense. The baths of Nero had
salt water brought into them. Those of Caracalla w^ere
adorned with two hundred marble columns, and fur-
nished with sixteen hundred seats of the same materials.
Lipsius assures us, the baths were sufficiently large for
1800 persons to bathe at the same time. But the baths
of Dioclesian surpassed all the rest in magnificence;
140,000 men were employed many years in building
them.^ The rich had baths at home, and frequently

' Intro, to the Crit. Study, &c., v. iii. p. 434. ® Howard's Roy.
Ency. V. i., Art. Baths. Potter's Antiq. of Gr. b. 1. c. 8. &c
Fosbroke's Ency. of Antiq. vol. i., p. 46.

CH. I. § 2.] CAUSES OF PERSECUTION. 17

very magnificent ones. In Italy, and in the east, baths
on a large scale are still seen.9 In Modem Turkey, as
well as among the ancients, bathing makes part of diet
and luxury ; so that in every to-vvn and in every village,
there is a public bath.io The baths in Persia consist
of three rooms for the accommodation of bathers. The
Persians are obliged to immerse, when they would
cleanse themselves from any legal pollutions. Persons
of distinction have their own baths in their own
houses.^

It is thus made plain to the unlettered, that no diffi-
culty existed in the east in performing baptism by im-
mersion.

Section II.

PRIMITIVE BAPTISTS CONTINUED.

" Fulfil ye my joy, that ye be like-minded, having the same
love, being of one accord, of one mind." — Phil. ii. 3.

1. The death of Domitian, in 97, introduced Nerva,
a tolerant emperor, to the throne. In 98, Trajan became
possessed of the sceptre, whose prejudices were very
strong against the followers of the Lamb. Persecuting
edicts were issued, and the commencement of the cen-

^ Lon. Ency. Art. Baths. Adam's Rom, Antiq. pp. 375 — 81.
Penny Cyclo. Art. Bath. Robinson's History of Bap. c. 9 — 11.
1° Lon. Ency. Art. Bathing. ^ Millar's New Geograph. v. i.,

p. 27, col. 2, fol. Sandys's Travels in Turkey, &c. Tooke's Russia.
Pococke's View of the East.

18 CAUSES OF PERSECUTION. |^CENT. II.

tury was the beginning of fresh trials to the pro-
■*"*' fessors of the gospel. Pliny, the governor of
Pontus and Bithynia, inquired of Trajan what
policy he should pursue towards Christians, as
he felt convinced their destruction would nearly anni-
hilate the inhabitants of those provinces under his
governance.! Trajan replied, they should not be sought
for as heretofore ; but if any were knbwn openly to
profess Christianity, "let them be punished." Under
this emperor, many Christians suiGfered death, and num-
bers, even of the female sex, were racked, to occasion
their criminating each other. Adrian rather improved

the condition of Christians. Titus Antonius

Pious succeeded, and proved himself a mild

prince; but when Marcus Aurelius Antoninus

ascended the throne, he issued his cruel mea-

163 sures, and Poly carp, with many in Asia and

France, were called to martyrdom. In 180,

Commodus became head of the government, and

the condition of Christians became tolerable ; but on

Severus succeeding, the aspect was changed

towards the churches: Asia, Gaul, Egypt, and

other provinces, were dyed with Christians' blood.

2. All historians speak of the Christian church sus-
taining, to an eminent degree, the character of a 'pure
virgin^ for above one hundred years. The severity of
the times would check insincere persons taking a pro-
fession ; the examples of the apostles and their succes-
sors were still kept in view ; besides, the churches were
composed of obscure persons in the estimation of the
world ; nor did learning adorn her ministers, so as i<i
awaken any fears of rivalship among the philosophers
or literati of the day. Yet their obscurity, with their

1 Lib. 10, Epis. 97.

CH. I. § 2.] CAUSES OF PERSECUTION. ' 19

"excess of virtue,"^ ^v'as no guard to their lives or
property. It was a maxim with the Romans, to tolerate
the religions of those nations they conquered : but this
indulgence they extended not to the professors of the
gospel. Various reasons and motives combined to oc-
casion an alteration in their wonted policy, though the
true grounds are assigned by Paul. Rom. viii. 7- Cral.
iv. 29.

The first Chidstians were poor ; and their benevolence
towards each other was calculated to keep them free of
worldly incumbrances, yet it is equally evident they
were numerous, and the success of the gospel enraged
the pagan priests, who reported to the govenor the
vilest accusations against them.^ Those vile reports
■^vere ably refuted by apologists, whose works were per-
sented to the emperor.^ The insinuations of the enemy
were but too credulously regarded, and often regulated
the policy of the presiding governor. The priests lived
by the altars. In the pubHc games, merchants, trades-
men, mechanics, servants, and the rustic who sold the
sacrifices, were all interested in maintaining the pagan
worship. Hence that popular ridicule, contempt, and
persecution, which government sometimes durst not, or
could not, control. "Whenever religion influenced the
heart, whether of parent or child, it proved a kind of
restless leaven, which attempted, by every silent and
lawful means, to impregnate the whole body with which
it stood connected, so that, Christianity was often ac-
cused of disturbing the previous harmony of families,
and of infusing sectarian principles into the inhabitants

2 Gibbon's Hist. c. 15. ^ Some causes assi^ed for these

calumnies by Mr. Robert Turner, are supported neither by rea-
son nor evidence, particularly on Christians eating their own oiF-
spring, c. 4. ^ W, Reeve's Apologies of the Fathers.

20 • CAUSES OF PERSECUTION. [cENT. II.

of towns and provinces. Nor did Christianity feel in
her proper station, in standing at a distance, and sur-
veying the region of misery with philosophic apathy ;
but its advocates boldly advanced into the very centre
of infection, and endeavoured to apply the only remedy
provided for its cure : yet such was the nature and
desperate state of the disease, that it urged the infected
to aim the destruction of every benefactor. " Beside,
all other people professed a national religion, and the
multitude looked on each other's idols with indifference ;
but Christianity formed a sect, of distinct and separate
character."'^ " It did not confine itself to the denial or
rejection of every other system : it carried on its fore-
head all the offensive character of a monopoly, w^hich,
when understood, spread an alarm over the Roman
empire for the security of its establishments."^ Every
awakening providence, as earthquake, famine, drought,
plague, &c., was, by pagans, attributed to the anger of
their gods against the followers of the Cross ; this view
of things being impressed on the minds of the multi-
tude, often occasioned the rabble to demand the blood
and lives of valuable men.

Christianity was observed to give dignity, composure,
serenity, and confidence, to its possessor, which was
supposed by heathens to be confirmed obstinacy; — which
many consequently resolved to subdue. The religion of
the Cross has, in all ages, formed a bond of union among
its disciples, to which no heathen superstition made
pretensions. The enemies of the Lamb, being totally
unacquainted wdth the genius and spirit of Christianity,
and the objects of its followers in uniting together in
social worship, misconstrued their motives, attributed

^ Gibbon's Hist. c. 15. ^ Chalmers's Evid. of Christianity,
c. 4, p. 105.

CH. I. § 2.2 CAUSES OF PERSECUTIOX. 21

to tliem revolting crimes, and that their love and unity
led to associations of a political character formed against
the government.

It was also seen, that Christianity ever maintained an
uncompromising character; it forhade its friends "to
partake of other men's sins," or to pour out libations,
or throAv a grain of incense on the pagan altars : and
this unsociable, uncommunicable temper, in matters of
religion, could be regarded, by the best of the heathens,
in no other light, than arising from an aversion to man-
kind.'' From these circumstances, the pagans would
never be destitute of materials for misconstruction.
As Christians would not themselves bow to pagan
rites, so they were alike careful to prevent any cha-
racter, however exalted, realizing the privileges of
their communion, without a strict conformity, in spirit
and conduct, to the re(juirements of divine revelation.
They, consequently, at times, became the objects of
the most unrelenting fury, for maintaining, in their
ecclesiastical community, jK>z«r% o/j!?J'mci/;^^, and pur iti/
of practice.

3. The Christian societies, instituted in the cities of
the Roman empire, were united only by the ties of faith
and charity. Independency and equality formed the
basis of their internal constitution f and they were in
every way corresponding to churches of the Baptis;
denomination at the present day, in the admission of
members, discussing affairs, dismissing brethren, or ex-
cluding offenders.9 Though the churches sustained a
primitive character for more than one hundred years,
yet, during this centmy, and particulaiiy towards its

' Jones's Ecc. Lect. v. i., p. 193. ^ Gibbon's Hist. c. 15.

3 Mosh. Hist. C. 2, p. 2, c. 2, § 4. Robin. Res. p. 123. Camp-
bell's Ecc. Lect. p. 122. Jones's Ecc. Lect. v. i., p. 299.

22 EARLY TESTII\IONIES. [^CENT. II.

close, the scriptural simplicity of the institution became
obscured, from the introduction of various rites bor-
rowed from the Old Testament ; and baptism was now
supposed to convey some peculiar advantages to the
receiver.i^ There being persons of narrow capacities,
the teachers of religion thought it advisable or expe-
dient to instruct such in the essential truths of the gos-
pel, by placing those truths, as it were, before their eyes,
under visible objects or images.^ By these and other
expedients, the purity of the original institutions became
sophisticated ; and when once the ministers of religion
had departed from the ancient simplicity of the gospel,
and sullied the native purity of divine truth by a motley
mixture of human inventions, it was difficult to set
bounds to this growing corruption.^

4. We shall now refer to the wTiters of this century
jg^ on the subject of Baptism; and the first we
notice is Justin Martyr, who was born of pagan
parents, but became a proselyte to the Jewish religion.
Dissatisfied with his profession, he embraced Chris-
tianity. His character is obscured by his mixture of
systems, and his figurative style was calculated to lead
astray. He taught, through natural objects, to view
spiritual things, viz., " The cross, according to the pro-
phet (Moses), was the great characteristic of his power
and government ; almost every thing we see resembles a
cross ;" the yards of a ship, the head of a plough, the
handle of a spade, &c. — " nay, man erect with his arms
extended forms the cross."^ He retained the leading
features of Christianity, and wrote ably in its defence.
In giving an account to the emperor, Justin says, " I

^° See Wall and Bingham. i Mosh. Hist. C. 2, p. 2, c. 4,

§ 6. 2 i(j^ Q^ 5^ p^ 2, c. 3, $ 1. 3 Justin's Apol. § 72.

Reeve's trans, v. i., p. 96,

CH. I. § 2.] EARLY TESTIMONIES. 23

shall now lay before j'-ou the manner of dedicating our-
selves to God, through Christ, upon our conversion ; for
should / omit this, I might not seem to deal sincerely in
this account of our religion. As many as are persuaded
and believe that those things which are taught by us
are ti'ue, and do promise to live according to them, are
directed first to pray, and ask God, with fasting, the
forgiveness of their sins: and we also pray and fast
together with them. Then we bring them to some
place where there is water ; and they are regenerated by
the same way of regeneration by which we were re-
generated: for they are washed in the name of the
Father, &c. After he is baptized, and becomes one of
us, we lead him to the congregation of the brethren,
where, with great fervency, we pour out our souls
together in prayer, both for ourselves and for the person
baptized, and for all other Christians throughout the
world. Prayer being ended, we salute each other with
a kiss. Bread, and a cup of wdne and water, are then
brought to the president or bishop, who offers up prayer
and thanksgiving in the name of the Lord Jesus, the
people concluding with a loud amen. The deacons dis-
tribute the elements to those who are present, and carry
them afterwards to the absent members.^ This food we
call the eucharist, of which none are allowed to be par-
takers, but such only as are true believers, and have
been baptized in the laver of regeneration for the re-
mission of sins, and live according to Christ's precepts.^

* Wall's Hist, of Inf. Bap. p. 1, c. 2, $ 3. ^ Justin's Apol.

§ 79, 85, 86, Reeve's trans. Justin's Apology to the emperor
describes the dedication of believers in religion, but not of infants !
In $ 36, he deplores the way the heathens trained their children ;
and $ 18, alludes to believers discipleing their offspring to Christ.
He does not refute the charge of infanticide, by asserting that
Christians dedicated their children to Christ by baptism, though

24 Justin's apology. [cent. ii.

On this statement Dr. Wall observes, this is the most
ancient account of the way of baptizing, next the Scrip-
tures, and shows the plain and simple manner of ad-
ministering it. The Christians of these times had lived,
many of them at least, in the days of the apostles. ^

Justin's use of the term regeneration^ instead of bap-
tism, with other figurative language, led the simple and
unlettered to conclude, that the import of the word was
conveyed in the ordinance. Too much dependence was,
at this period, placed on the eucharist ; as is evident, in
its being carried to absent members after it had been
prayed over. So the simplicity of the supper was
departing, by the mixture of water with the wine :
though the church still retained, in its members and
discipline, all the essentials of its original constitution.
Iren^us, pastor of a church at Lyons. He
was a Greek by birth, and liberally educated.
Before he accepted the pastorate of Lyons, he lived at
Smyrna, under the religious instruction of Polycarp,
one of John's disciples. During his residence at Lyons,
the Christians were called to realize death in every
form. A creed is still extant bearing his name, and
much of early simplicity^ The following passage from
his writings is supposed by some to allude to the ordi-
nance : " Christ passed through all ages of man, that he
might SAVE all by himself : all, I say, who by him are
regenerated to God — infants, and little ones, and chil-
dren, and youths, and persons advanced in years :"^ but

so favourable an opportunity offered ; at the same time, he evinces
an anxiety not to omit to his imperial majesty any circumstance or
practice that would lessen the force of prejudices against Chris-
tians. Justin has committed an unpardonable fault in omitting
the infant rite ; unless, as was the case, paedobaptism was unknown.
^ Wall's Hist, ubi sup. ' Le Clerc's Ecc. Hist, and Jor-

tin's Rem. on Ecc. Hist. v. ii., b. 2, p. 2, p. 25. ^ Facts

opposed to Fiction, p. 17.

CH. I. § 2.] CLEMENT AND HISTORIANS. 25

these words refer to salvation^ not baptism. The word
regeneration cannot, in this passage, be understood to
signify baptism, without attaching too much importance
to that ordinance. The same pious father regrets
the conduct of some "who thought it needless to
bring the person to the water at all; but mixing oil
and water together, they pour it on the candidate's head."9
How deeply would Irenseus grieve, did he live now !
190 Clement, the schoolmaster and innovator,
presided over a school at Alexandria, to whom
we shall again refer. He observes, on the ordinance,
" The baptized ought to be children in malice, but not
in understanding ; even such children who, as the chil-
dren of God, have put off the old man with the gar-
ments of wickedness, and have put on the new man."io

5. Although unwarrantable customs and ceremonies
began to prevail at the conclusion of this century in
some churches, yet the ordinances of religion were not
diverted or altered from their scriptural subject, which
is supported by the best historians, as, " It does not
appear by any approved authors, that there was any
mutation or variation in baptism from the former cen-
tury."^

" During this century, the sacrament of baptism was
administered publicly twice a year, at the festivals of
Easter and Whitsuntide. The persons to be baptized,
after they had repeated the creed, confessed, and re-
nounced their sins, particularly the devil and his pom-
pous allurements, were immersed under water, and
received into Christ's kingdom, by a solemn invocation."
After baptism, various ceremonies ensued.^ Immersion

» Wall's Hist, part 1, p. 406. ^ Epis. III. in Bap. Mag.

V. i., p. 166. 1 Mag. Cent. c. 2, in Danver's, p. 59. ^ jyiogb^
Hist. c. 2, p. 2, c. 4, § 13.

C

26 CHRISTIANITY CORRUPTED. [cENT. III.

universally prevailed, since all the ancients thought that
burying under water did more lively represent the death,
burial, and resurrection of Christ.^

The absence of infant baptism, during the two first
centuries, is fully acknowledged by so many of the
most learned among the Psedobaptists, that it is quite
unnecessary to copy their assertions.'^

Justin Martyr, Athenagoras, Theophilus of Antioch,
Tatian, Minucius Felix, Irenaeus, and Clement of Alex-
andria, constitute the Christian writers of this second
century ; who so for from directlt/ speaking of infant
baptism, never once utter a syllable upon the subject.^

Section III.

PRIMITIVE baptists CONTINUED,

" After my departure shall grievous wolves enter in among you,
not sparing the flock." — Acts xx. i29.

1. The tragical conduct of Severus towards the dis-
ciples of Jesus has been mentioned. His son and

successor, Caracalla, was mild in his measures.
311

Several emperors followed in rather hasty suc-
cession, whose clemency admitted of an increase of
professors to the doctrines of the cross. Many persons
in the employment and in the public offices of govern-
ment professed the Christian religion; privileges also

' Bingham's Antiq. of the Christian church, b. 11, c. 11, sec. 1.
* Booth's Pedo. Exa., C. 4, p. 73 ; and c. 9, p. 194. '" Dr.

F. A. Cox on Bap., p. 156.

CH. I. § 3.] CHRISTIANITY CORRUPTED. 2?

were increased to them, and several provinces were con-
sidered favourable to Ckristianity. While these tolerant
features existed in the government, the profession of
Christianity was considerably extended ; but at the same
time its character was not that enjoined in the New
Testament code. In 249, Decius, comino;- to the
throne, required all mthout exception to em-
brace the pagan worship on pain of death.

Professors were not in a state to meet sufferings, and
apostasy to an alai-ming extent ensued, as measures of
the severest kinds were adopted to bring all to acknow-
ledge pagan rites. Many realized cpael martyrdoms.
Varied circumstances attended the churches through the
remainder of the century. At the close of this age we
may discover the expiring order of gospel worship, and
the extinction of that simplicity which characterized
apostolic institutions.

2- The officer formerly known by the name of elder,
bishop, or presbyter (terms exactly synonymous in the
New Testament) became now distinguished by the ele-
vation of the bishop above his brethren, and each of the
above terms was carried out into a distinction of places
in the Christian church.^ The minister, whose congre-
gation increased from the suburbs of his town and -vici-
nage around, considered the parts from which his
charge emanated, as territories marking the boundary
of his authority ; and all those presbyters sent by him
into surrounding stations to conduct evening or other
services, acknowledged the pastor of the mother inte-
rest, as bishop of the district : this view of the pastor,
connected with his charge of the baptistery, gave im-
portance to his station and office which entailed an

^ See Lord Barrington's Essay on the distinction between the
apostles, elders, &c. vol. i. pp. 61 and 252 ; and vol. ii. p. 4.
c 2

28 CHRISTIANITY CORRUPTED. [CENT. III.

evil.^ Associations of ministers and churches, which at
first were formed in Greece, became common throughout
the empire. These mutual unions for the management of
spiritual affairs, led to the choice of a president, which
aided distinction amongst ministers of religion.^ In
those degenerating times, aspiring men saw each other
in varied elevations; consequently jealousy, ambition,
and strife ensued, and every evil work followed. The
minister having the largest interest under his superin-
tendence; another whose usefulness in the Christian
interest had been evident; and a third whose popular
declaiming talents had raised him into general approba-
tion ; led to distinctions and superior stations, which at
last became vested in the metropolitan minister. Places
of distinction to which ministers were eligible, prompted
the ambitious to use every device to gain the ascendant
position ; and every part of the word of God, with every
scriptural example to support such distinctions and pro-
ceedings, was quoted, enforced, and practised. The
learning of the philosopher contributed to popularity,
and where the suffrages of the community were to be
taken, this acquisition was important to the aspirant;
wdiile the Jewish distinctions of ministers gave force
and example to place and power. It was some time
before the bishops, presbyters, and deacons, now very
distinct classes of men, could persuade the people that
^i^(?y succeeded to the character, rights, and privileges of
the Jewish priesthood. So far as those ministers were
successful they opened a door to the adoption of every
abrogated rite; and one evidence of success soon ap-
peared, in the abundance of wealth conferred on the
clergy.*

2 Camp. Lect. pp. 72 and 148 ; Lect. 4 and 8. Robins. Hist.
Bap., p. 346. ^ Camp. Lect. 9, p. 163. * Lond. Ency.,

v. xi. p. '286. c. 2, History.

1

en. I. § 3.] CHARACTER OF ITS OFFICERS. 29

3. The bishops, says Mosheim, now aspired to higher
degrees of power and authority than they formerly pos-
sessed ; and not only violated the rights of the people,
but also made gradual encroachments on the privileges
of the presbyters. That they might cover their usurpa-
tions with an air of justice and appearance of reason,
they published new doctrines concerning the nature of
the church, and episcopal dignity. One of the principal
authors of this change in the government of the church
was Cyprian, Bishop of Carthage (a.d. 254), who
pleaded for the power of the bishops with more zeal
and vehemence than had ever been hitherto employed
in that cause. The change in the form of government
was soon followed by a train of vices, which dishonour
the character and authority of those to whom the ad-
ministration of the church was committed. For though
several yet continued to exhibit to the world illustrious
examples of primitive piety and Christian virtue, yet
many were sunk in luxury and voluptuousness, puffed
up with vanity, arrogance, and ambition, possessed with
a spirit of contention and discord, and addicted to other
vices, that cast an undeserved reproach upon the holy
religion, of which they were the unworthy professors
and ministers. The bishops assumed in many places
princely authority; particularly those who had the
greatest number of churches under their inspection, and
who presided over the most opulent assemblies. They
appropriated to their evangelical functions the splendid
ensigns of imperial majesty, A throne surrounded with
ministers, exalted above his equals, was the servant of
the meek and humble Jesus : and sumptuous garments
dazzled the eyes and the minds of the multitude into
an arrogant veneration for their arrogated authority.
The examples of the bishops was ambitiously imitated
by the presbyters, who, neglecting the sacredness of

30 CAUSE OF DISSIDENTS. [^CENT. III.

their station, abandoned themselves to the indolence
and delicacy of an effeminate and luxurious life. The
deacons, beholding the presbyters deserting their func-
tions, boldly usurped their rights and privileges; and
the effects of a corrupt ambition were spread through
every rank of the sacred order.^ The duties of the
sanctuary consequently devolved on new officers, and
menials were appointed to do the work of idle bishops
and presbyters; ceremonies were added by bishops to
please the multitude, or the immediate possessors of
power ; and a disposition prevailed to accommodate the
religion of Jesus to the taste of heathens.^

4. During the rise and growth of these corruptions,
the churches for three centuries remained as originally
formed, independent of each other, and were united
by no tie but that of charity :7 while they were so con-
stituted, corrupt practices did not prevail in some to
the same extent as in others, particularly in those com-
munities situated in the country, where objects stimu-
lating ministers to rivalship, seldom presented them-
selves. Nor are we to conclude that all those persons
forming Christian societies in cities, yielded to the am-
bitious projects of city ministers, and to the glaring
and retrograding customs proposed. A certain portion
of societies leaves all choice to the leader; but in all
periods, some persons in every free community have ap-
peared, who opposed innovation, and such dissidents in
the church have adhered to "the law and the testi-
mony." It is impossible to trace the first secession
from a professing interest on scriptural grounds. At
the conclusion of the last century, Tertullian withdrew
from one society on account of its corruptions, and

^ Eccl. Hist. C. 3, p. 2, c. 2, § 4, 5. « Loncl. Ency., v. xi.

p. 286. Campbell's Lect., No. 8. ' Robinson's Res., pp. 55
and 123.

cii. I. § 3.] tertullian's views. 31

united witli another on tlie grounds of purity of com-
munion. It is evident that many individuals remon-
strated with ministers, and that efforts were used to
Teform the degenerated churches ; but those dissidents,
finding a corrupt ministry and interest an overmatch
for them, and seeing no room to hope for a restoration
of purity and primitive simplicity, constantly withdrew
and worshipped God, in public or private, as circum-
stances allowed. That such a course of conduct must
have been pursued by numbers, all through the early
part of the century, is most evident, since by the middle
of this age, 250, many of the old churches were reduced
to a pitiable state ;^ while Italy was full of dissidents^
who never were in comtnunion with Rome, which is be-
yond all contradiction.^^ The deformity of the old
churches we have made apparent. To be dissidents in
such societies — to separate from such bodies, bishops,
presbyters, deacons, and menials, who polluted every
sacred appointment, and abused the benefactions of the
people — to dissent, was the proof of existing mrttte, and
to such nonconformists we shall turn.

If the features of nonconformity can be thus traced
in Italy, no doubt other provinces contained persons of
corresponding characters, particularly in the East, where
the old interests were in a deplorable condition.^

5. We shall now subjoin the views and testimonies

of the writers of the third century, on the subject of

baptism.

Tertullian was bom of pagan parents at

*®" Carthage. He was brought up to the law. His

*° learninoj was considerable, and his style of writ-
216 ... .

ing acquired him the title of the first of the

8 Campb. Lect. 7. p. 124, &c. ^ Rob. Res., p. 121. i° Rob.
Res. p. 440. ^ Campb. lb.

32 TERTULLIAN's views. [^CENT. III.

Latin Fathers. He wrote an able and bold defence
of the Christian religion. He was evidently a man of
extraordinary genius : his piety was warm and vigorous,
with some features of austerity ; but a degree of super-
stition accompanying his profession, prevents our relying
on his judgment. Tertullian s \ratings prove, that he
as a baptist stood between contending parties ; he ex-
plained duties to some, enforced them on others, while
some of his instructions gave a check to the innova-
tions of the times.

His views of the ordinance were, that " those who
are desirous to dip themselves holily in this water, must
prepare themselves for it by fasting, by watchings, by
prayer, and by sincere repentance for sin." ^ And " that
adults were the only proper subjects of baptism, because
fasting, confession of sins, prayer, profession, re-
nouncing the devil and his works, are required from the
baptized."^ "The soul is sanctified, not by washing,
but by the answer of a good conscience — baptism is
the seal of faith; which faith is begun and adorned
by the faith of repentance. We are not therefore
washed that we may leave off sinning, but because we
have already done it, and are already purified in our
hearts." ^ " There is no distinction between the cate-
chumens and believers, they all meet together, they ail
pray together, they all hear together."* "To begin
with baptism, when we are ready to enter into the
water, and even before, we make our protestations before
the minister and in the church, that we renounce the
devil, all his pomps and vanities; afterwards we are
plunged in the water three times, and they make us

1 Dupin's Eccl. Hist., 3d. Cent. p. 80. 2 Dg Baptismo,

Bap. Mag., v. i., p. 210. ^ De Poeniten., c. C. Gale's

Refl. 410. -* Rob. Hist. Bapt., p. 245.

CH. I. § 3.] EARLY RECORDS OF BAPTISM. 33

answer to some things which are not specified in the
gospel." 5

Some persons at this period gave undue importance
to places, as to the waters of Jordan. To such Tertul-
lian asserts, " It is all one whether a person is washed
in the sea or in a pond, in a fountain or in a river, in
standing or in running water : nor is there any difference
between those whom John baptized in Jordan, and
those whom Peter baptized, imless it be supposed that
the eunuch, whom Philip dipped in the water, obtained
more or less salvation."^ On which observation Bing-
ham remarks, " So that the first ages all agree in this,
that whether they had baptisteries or not, the place
of baptism was always without the church, and
after this manner baptisteries continued till the sixth
century."7

Others felt disposed to forego baptism, because sal-
vation had been realized without. Tertullian says to
those, " Whereas it is an acknowledged rule that none
can be saved without baptism." He farther argues,
from Christ's words, John iii. 5, to prove the necessity
of obeying and conforming ; and asserts, " that all be-
lievers from thenceforth [^from the giving of the above
words] were baptized." ^ He adds, " That men's minds
were hardened against baptism, because the person [^to
be baptized] was brought down into the water without
pomp, mthout any new ornament or sumptuous prepara-
tion, and dipped at the [pronouncing of a few words."^
See churches in Africa.

5 De Corona Militis, Dupin, 3d Cent. p. 82. « De Bapt,, c. 4.
' Antiq. of the Christian Church, b. 8, c. 17, § 1. ^ Wall's

Hist. p. 1, p. 40. 9 De Bapt., c. 2; see African

Churches.

c 3

34 TESTIMONIES FROM HISTORIANS. QcENT. III.

Origen was born at Alexandria, of Christian
*®^ parents. He became a very learned man. His
education being guided by Clemens, proved in-
jurious to bis views of truth ; and bis after emi-
nency in the school and the church, was exceedingly
pernicious to the cause of pure and undefiled religion.
On baptism he observes, "They are rightly baptized who
are washed unto salvation. He that is baptized unto
salvation, receives the water and the Holy Spirit : such
baptism as 'is accompanied with crucifying the flesh and
rising again to newness of life, is the approved baptism."!^
DioNYSius of Alexandria, writing to Sextus,
Bishop of Rome, testifies, that it was their cus-
tom to baptize upon a profession of faith.^

Arnobius, Professor of Rhetoric at Sicca, says,

" Thou art not first baptized, and then beginnest

to affect and embrace the faith ; but when thou art to

be baptized, thou signifiest unto the minister thy desire,

and makest thy confession with thy mouth."'*

6. The most respectable historians affirm, that no
evidence exists as to any alteration in the subject or
mode of baptism during the third century.

" We have no testimony as to any alteration as to the
rites of baptism."^

" They baptize with some ceremonies those that were
well instructed in their religion, and who had given
satisfactory signs of their sincere conversion; they
generally dipped them thrice in water, invoking the
name of the Holy Trinity." *

^^ Homily on Ezek. xvi. 4, and on Rom. vi. ; see African

Churches. ^ Danver's Hist. Bap. p. 63. ^ Danrer's

Treat. 66. ^ jy^g^^ Qq^^^ g. 3. Danv. p. 62. * Dupin'«
Hist. Cent. 3.

CH. I. § 3.] TESTIMONIES FR03I HISTORIANS. 35

" There were, twice a year, stated times when bap-
tism was administered to such as, after a long course of
trial and preparation, offered themselves as candidates
for the profession of Christianity."^

" The severity of ancient bishops exacted from the
new converts a novitiate of two or three years."^

" The historians of this period do none of them men-
tion any thing concerning infant baptism. "7

While the government was pagan, infants could not
receive baptism, without being involved with their
parents in persecuting edicts ; but there is no evidence
extant of this. Though Tertullian delicately alludes to
this consequence, if minors were baptized ; which we
shall refer to hereafter. " In the first three centuries,
no natural infants appear in any writings, either authen
tic or spurious."^

Not one natural infant, of any description, appears to
have been baptized in the Church of Rome during the
first three centuries, and immersion was the only method
of administering the ordinance.9

The Paedobaptists say, that, " On infant baptism, as
well as other subjects, the study of antiquity is an
inextricable maze; and to consult what is called the
Fathers, is to ask counsel at an oracle, whose response is
usually of an ambiguous import."!^

7. During the first three centuries, Christian congre-
gations, all over the East, subsisted in separate indepen-
dent bodies, unsupported by government, and conse-
quently without any secular power over one another.
All this time they were Baptist churches; and
though all the Fathers of the first four ages down to

5 Mosh. Hist. C. 3, p. 2, c. 4, § 4. ^ Gibbon's Hist. c. 20.

7 Wall's Hist. p. 1, c. 21, § 4, p. 411. « Rq],, |^es. pp. 131,

362. 9 Jones's Ecc. Lect. v. i. pp. 277, 324. 1° Bogue

and Bennett's Hist, of Diss., v. i., p. 144.

36 EARLY BAPTIST CHURCHES. [cENT. IV.

Jerome were of Greece, Syria, and Africa — and though
they give great numbers of histories of the baptism of
adults, yet there is not one record of the baptism of a
child till the year 370, when Galetes, the dying son of
the emperor Valens was baptized, by order of a monarch,
who swore he would not be contradicted.^

Section IY.

PRIMITIVE BAPTISTS CONTINUED.

"Many walk, of whom I have told you often— who mind earthly
things." — Phil. iii. 18.

1. The fourth century commenced with out-
300

ward peace to the church ; but the pagan priests

wrought so effectually on the fears of Diocletian^ as to

obtain from him, in 303, an edict to pull down
303 .

the sanctuaries of Christians, to burn their books

and writings, and to take from them all their civil
rights and privileges, to render them incapable of any
honours or civil promotion. Other orders were issued
of a more sanguinary character; the magistrates em-
ployed all kinds of tortures, and the most unsupportable
punishments were invented, to force Christians to apos-
tatize— and the ministers of religion were in particular
the objects of the emperors aversion. The severity
and indecent measures adopted, with their continuance
for two years, were likely to have proved fatal to the
Christian interest.

1 Robin. Resear. p. 55.

CH. I. § 4.] TESTIMONIES OF THE FATHERS. 37

In 306, Constantine, sumamed the Great, was
saluted emperor by tlie army, and the aspect of

affairs towards the Christian church was soon changed ;
and in 325, the old corrupt interests were in-
corporated by an act of the emperor's, from

which union we dissent.

2. In 251, there were forty-four Jewish Christian
congregations in Rome. Till the time of Sylvester, the
Christians had baptized either in private baths, or in
subterranean waters, or in any place without the city.
The emperor Constantine gave Bishop Sylvester the
imperial mansion for a sort of parsonage-house : and
here was erected the first artificial baptistery in Rome.
From this period, at proper seasons of the year, all their
catechumens went to be baptized at the Lateran bap-
tistery. Other churches looked to the bishop, who pre-
sided over the Lateran congregation and the baptistery ;
consulted him about the times of baptism, or administer-
ing the ordinance, and the regulation of other eccle-
siastical affairs. This mode of proceeding in consulting
the bishop, led to the destruction of civil and religious
liberty, and ruined the independency of the churches.^

3. It might appear to some readers, that the testimo-
nies of early baptisms, as adduced above, are few in
number for three centuries ; many more allusions to
the ordinance could be given, yet it should be remem-
bered, that while there existed an harmony among the
churches, on the mode and subject of baptism, and all
parties were regulated by the scriptures, there was no
necessity for the churches to record their views of bap-
tism ; but when the ordinance became diverted from
the believer, we find an increase of witnesses, recording
the ancient way, and testifying against the innovation.

^ Wall's Inf. Bap. vol. ii., p. 352. Robin. Hist. Bap. p. 345.

38 TESTIMONIES OF THE FATHERS. [cENT. IV.

It is in the fourth century our testimonies increase ; and
the following plain and consecutive declarations are no
olscure evidence as to the period when infant baptism
assumed a decided station in Christian assemblies. This
evidence is corroborated by the first recorded fact of a
youth's baptism : Galetes, the dying son of Yaleus, a.d.
370, already mentioned.

4. The following testimonies of the Fathers have
outlived the ravages of time ; no doubt thousands of
voices were raised against the incoming abuse, and
many things were said and written on baptism, that had
only an ephemeral existence. Some of the subjoined
writers advocated baptismal regeneration; and those
views led to baptize youth and minors, with infants, at
a later period.

Hilary, bishop of Poictiers, in France, pray-

eth, " O living Lord, preserve my faith, and the
testimony of my conscience ; so that I may always keep
what I have confessed in the sacrament of my regene-
ration, when I was baptized in the name of," &c.'^

Athanasius, bishop of Alexandria, says, "Our

Lord did not slightly command to baptize ; for
first of all he said, teach, and then, baptize, that true
faith might come by teaching, and baptism be perfected
by faith."^

Ephraim Syrus relates that, in his time, " It

was the custom, when any one was baptized, to
declare they did forsake the devil and all his works,
adultery," &c. ; also, that " the baptized used to confess
their sins, and testify their faith, before many wit-

Jerom or HiEROM, a presbyter in Dalmatia,
observes on Matt, xxviii. 19, "They first teach

2 Danver's Treat., p. 65. ^ j^^ 4 g^p^ jyjag., v. i., p. 212.

CH. I. § 4.] TESTIMONIES OF THE FATHERS. 39

all nations, then, wlien they are taught, they baptize
them with water ; for it cannot be, that the body should
receive the sacrament of baptism, unless the soul have
before received the true faith."^ He declares, " that in
the eastern churches, the adult only were baptized ;"
also, " that they are to be admitted to baptism to whom
it doth belong: viz., those only who have been in-
structed in the faith."^ He also appealed to his
auditory, and remarked, "When you w^ere baptized,
did you not swear allegiance to Christ, and that
you would spare neither father nor mother for his
sake ?"7

Basil, bishop of Csesarea, addresses his hear-
ers with, " Do you demur, and loiter, and put
off baptism, when you have been from a child cate-
chized in the word — are you not acquainted with the
truth ?"8 He declares, " One must believe first, and then
be sealed with baptism."9 " Must the faithful be sealed
with baptism ? Faith must needs precede, and go be-
fore." Again, "None is to be baptized but the cate-
chumens, and those who are duly instructed in the
faith."i° He observes, " Faith and baptism are two
means of salvation nearly allied, and inseparahle ; for
faith is perfected by baptism, and baptism is founded on
faith : '"• * * and the confession which leads us to salva-
tion goes before, and baptism, which seals our covenant,
follows after." ^

Dr. Wall remarks on the address of Basil to his
auditory, " Part of Basil's auditory at this time were
such as had been from their childhood instructed in the

5 Wall's Hist. p. 2, c. 1, p. 7. ^ Danver's Treat, p. 67.

' Morris's Biog., v. i., 377. ^ Wall's Hist, p. 1, c. 12, p.

148. 9 Id. p. 2, c. 1, p. 7. ^° Danver's Treat., p. 65,

^ Stennett's Answer to Russen, p. 90.

40 TESTIMONIES OP THE FATHERS. [CENT. IV.

Christian religion, and consequently in all probability
born of Christian parents, and yet not baptized."^

The emperor Yalens sent for Basil, in 370, to baptize
his dying son, Galetes : the ground of the request was
the illness of the youth. The above extracts from Basil's
works show he could not confer the ordinance without
a profession of faith : and, from Fox's account, it ap-
pears he did not baptize the child, but that the rite was
administered by an Arian bishop.

2 Inf. Bap., p. 1, c. 12, p. 148. Basil was a great advocate for
trine immersion, a custom which prevailed in the church for cen-
turies. Baronius Ann., v. viii., p. 30, fol. Wall's Hist. 2, 384.
Bingham's Antiq., v. i., b. 10, c. 3, $ 4. Baptism was so much in
vogue in the early ages, that one class of professors, the Hemero-
baptists, religiously dipped themselves every day : Gale's Reflec,
p. 136. Mosh. Hist., v. iii., p. 189. Robinson's Bap. 33.
Modern Paedobaptists assert, that baptism by immersion cannot
be proved to have been the early mode. — Evan. Mag., v. xxii.,
p. 104 ; Congre. Mag., 1824 ; Alb. Barnes's Notes on Rom. vi.
4. We would ask those persons who are so hardly driven to
maintain their rite, what proof they require ? Scripture is sup-
ported by authenticated facts for ages ; yet all evidence on this
point, with them, amounts to nothing. The opposers of the Bible
are constantly demanding fxoof of those miracles recorded, of a
Providence, &c. Errors of all degrees borrow the same weapons !
It is to be regretted, Pa^dobaptism lends its aid in so many ways
to the opposers of vital religion, and unites in destroying the tes-
timonies of the most accredited historians, weakens the authority
of Scripture, and endeavours to lessen the creature's fealty to his
Saviour. All early churches immersed ; the Grecians, Russians,
Armenians, Prussians, Abyssinians, &c. &c., do so to this day, and
thousands of incidental and correlative circumstances on record,
with the direct statements of early and modern historians, and the
concessions of later writers, which will be detailed, prove, if any
fact admits of proof, that believers, before admitted to fellowship
in any early primitive church, were immersed once or thrice, on a
profession of faith ; and that there is no trace of infant baptism in
early scriptural communities.

CH. I. § 4.] TESTIMONIES OF THE FATHERS. 41

Chrysostom, bishop of Constantinople, as-
serted that " the time of grace was the time of
baptism, which was the season the three thousand, in
the second of Acts, and the five thousand afterwards,
were baptized." Again, " To be baptized and plunged
into the water, and then to emerge or rise out of it
again, is a symbol of our descent into the grave, and of
our ascent out of it ; and, therefore, Paul calls baptism
a burial, when he says we are buried with him."^

SiRicius, bishop of Rome, declares, "that
those only should be admitted Qo baptism] who
have given in their names forty days or more before
Easter, and have been cleansed by exorcisms, and daily
prayers, and fastings, to the end that that precept of
the apostle may be fulfilled, of purging out the old
leaven that there may be a new lump."*

Cyril, bishop of Jerusalem, exhorts his audi-
tory, " not to go to baptism as the guest in the
gospel who had not on the wedding garment ; but having
their sins first washed away by repentance, they might
be found worthy at the marriage of the Lamb.^ You
must prepare yourselves by purifying the conscience,
and not consider the external baptism, but the inward
grace that is imparted by it, for the water is sanctified
by invocation. The water washes the body, but the
Spirit sanctifies the soul; and being thus purified, we
are made meet to draw near to God. If any one be
baptized without having the Holy Spirit, he receives
not the grace of baptism ; and if any one receive not
baptism, he cannot be saved. Candidates," he says,
" are first anointed with consecrated oils ; they are then

^ Stennett's Ans., p. 145. Chrysostom baptized youths with
their parents, all in a state of nudity. Wall's Inf. Bap., p. 2, c,
9, § 3. Bin^. Antiq., v. i., b. 11, c. 11, § 1. * Wall's Hist.,

p. 1, c. 17, p. 250. 5 Baptist Mag., v. 1, p. 211.

42 TESTIMONIES OP THE FATHERS. [^CENT. IV.

conducted to the laver, and asked three times if they
believe in the Father, Son, and Holy Ghost ; then they
are dipped three times into the water, and retire out of
it by three distinct efforts."^

Gregory, Bishop of Nazianzen, says, " Bap-
tism consists in two things, the water and the
Spirit; that the washing the body with water repre-
sents the operation of the Spirit in purifying the soul."
He asserts baptism to be, " a compact which we make
with God, by which we oblige ourselves to lead a new
life." He remarks, " there are three different classes of
persons that receive baptism, and there are three sorts
who do not receive baptism ; — the impious and vicious,
who have no relish for it ; others delay for liberty to
sin ; the last are those who cannot receive it, either
because of their iiifancy^ or some accident."^ He as-
serts, " the bajDtized used in the first place to confess
their sins, and to renounce the devil and all his works,
before many witnesses ;" and " they were prepared for
baptism, by watchings, fastings, prayer, alms-deeds, re-
stitution of ill-gotten goods ;" and that, " none were
baptized of old, but they that did so confess their sins."
He shows also, the necessity of keeping the baptismal
vow, and that " the most acceptable posture, or prepara-
tion to receive it, is a heart inflamed with a desire for
it."8 Again, " We are buried with Christ by baptism,
that we may also rise again with him ; we ascend Avith
him, that we may also be glorified together."9

Gregory, Bishop of Nyssa, asserts, " In bap-
tism, there are three things which conduct us to
immortal life, Frayer, Water, and Faith. That the re-

6 Dupin's Ec. Hist., c. 4, v.ii., pp. 109 — 113. ' Dupin, c.

4, p. 171. 8 Wall's Hist., v. i. c. 11, p. 112. Orat. in Bapt
Mag., V. i. p. 212. ^ Stennett's Ans. p. 144.

CHAP. I. § 4.] TESTIMONIES OF THE FATHERS. 43

generation WTOught in baptism ouglit not to be attri-
buted to the water, but to a divine virtue ; that by
dipping the person under water three times, the death
and resurrection of Jesus Christ is represented; that
without baptism no man can be washed from sin.^o

Ajmbrose, Bishop of Milan, speaking of bap-
tism, says, "there were three questions propounded,
and three answers or confessions made, without which
none can be baptized ;"^ '^ ^ * " at last you are intro-
duced into the place where the sacrament of baptism is
administered, you are obliged to renounce the devil and
all his works, the world, and all its pomps and allure-
ments. You found in this place the water and a priest
who consecrated the waters ; the body was plunged into
this water to wash away sin ; the Holy Ghost descended
upon this water ; you ought not to fix your mind upon
the external part of it, but to consider in it a di\'ine
virtue."^ Pie asserts, " Thou wast asked, Dost thou be-
lieve in God the Father Almighty ? thou saidst, I do
believe, and wast dipped, that is, buried. Thou wast
asked again, Dost thou believe on our Lord Jesus Christ,
and his crucifixion ? thou saidst, I believe, and wast
dipped again, and so wast buried vrith Christ. Thou
wast inten-ogated the third time. Dost thou believe in the
Holy Spirit ? thou answeredst, I believe, and wast dipped
a third time.^"

Epiphais'ius, Bishop of Salamis, wrote on 80
heresies in the Christian church ; he speaks of
faith, as a disposition necessary to the receiving of bap-
tism. He does not charge any class of professors with
the error of conferring the ordinance without a pro-

1° Dupin, c, 4, p. 178. ^ Morris's Biog. v. i. p. 356.

2 Dupin, c. 4, p. 214, &c. ^ Stennett's Ans. p. 144, and
Cox on Bap. p. 48.

44 COUNCILS AND CANONS. [^CENT. V.

fession of faith.* Epiphanius, with others, does not
mention any thing concerning infant baptism.^

AuGUSTiN, or Austin, Bishop of Hippo, in
Africa, says, " It is evident that men who still
persevered in sins, desired to be baptized ; and there
were those who supported their unreasonable wishes,
and thought it sufficient to teach them after haptism
how they ought to live, still holding out a hope to their
minds, that they might be saved as b}^ fire, because they
had been baptized. True saving faith works by love ;
that the instruction of catechumen includes morals as
well as doctrines ; that the labour of catechising is
exceeding profitable to the church; and that persons ought
to he catechized before they receive baptism^ that they
may know how vain it is to think of being saved with-
out holiness : as in the case of the eunuch who was
catechized before he was baptized.^

Augustin's view of original sin led many to inquire
how it could be taken away irom those who could not
believe ; the answer was, that sin was removed in bap-
tism : consequently, this view of baptism drove him into
psedobaptism, and infants became as eligible in his view,
as minors and youths had been for the last century.
Augustin, to enforce his views of infant salvation by
water, called an assembly, of which we shall speak here-
after.7

5. We here subjoin a few extracts from those early
assemblies of ministers, commonly called councils ; and
the rules they adopted called canons.

The council of Elvira, or Granada, enjoins
a delay of baptism if the catechumi act worldly •

* Dupin, c. 4, p. 234, &c. ^ Wall's Hist., p. 1, c. 21, p. 411,
$ 4. ^ Miln. Hist, of the Ch., C. 5, c. 7. ' Rob. Bap.
c, 23.

CHAP. I. § 4.] COUNCILS AND CANONS. 45

also adultery and intermarriages should be checked, and
ministers of religion should not have strange women
with them.^

The council of Neocessarea, in the sixth
canon, saith, "That confession and free choice
were necessary to baptism.9

The council of Laodicea required notice from
the person who intended to be baptized, and re-
solved all should be instructed before they received it ;io
and determined that the baptized should rehearse the
articles of the creed.^

The council of Constantinople decreed that
certain persons should remain a long time under
scriptural instruction, before they receive baptism.^

The council of Carthage, in canon 34, de-
39*7 .

clares, that " sick persons shall be baptized, who

cannot answer any longer, when those who are by them

testify that they desired it." Again, " those who have

no testimonials, and do not remember that they were

baptized, shall be baptized anew."^

The council of Carthage, in canon 85, en_
39S

joins, that catechumens shall give in their names,

and be prepared for baptism. That the clergy should
not cohabit with strange women ; that they should not
go to fairs ; that those ministers shall be degraded who
are traitors, and those who speak lascivious words be
removed ; that those be reprimanded who swear by the
creature !* These clergy prepare us for the next decla-
ration.

The fifth council of Carthage, in canon 7^,
declares children ought to be baptized. ^

^ Dupin's Hist. c. 4, p. 242. ^ Magde. Cent, in Danver's,

p. 68. ^° Dupin, c. 4, p. 262. ^ Magd. Cent, in Danver's,

p. 68. 2 Dupin, c. 4, p. 273. ^ Id. p. 279. * Id. p. 282.
5 Id. D. 288.

46 COLLATERAL EVIDENCES. j^CENT. VIII.

The council of Mela, in Numidia, in Africa,
enjoin Christians to baptize their infants^ for
forgiveness of sin, and curse all who deny the doctrine J
At GiRONA, in Spain, seven men of diflPerent
provinces made the first European rule for in-
fant baptism. 8

Charles the Great, in 789, issued the first law
in Europe for baptizing infants.9
6. To strengthen those testimonies as to the early
subjects and mode of baptism, we shall merely run
through some miscellanies, confirmatory of our prac-
tice.

Tile Greek word baptize, regulates all the Grecian
and eastern churches in dipping. The Mahometans
baptize by immersion, and have every conveniency for
that pui-pose. References to rivers at an early period,
imply the way of administering tlie ordinance among
Christians. Many paintings are extant, representing
the act of immersion. The extensive and beautiful
buildings erected, wath their apartments and appa-
ratus, prove the mode to have been dipping, and
the subjects, men and women. The clothes worn, and
the officers in attendance on these occasions, support
the same views. Hecords mention persons and youths
having been drowned in baptisteries ; and immersion in
those places has been attended with those casualties
which are too delicate to record, and circumstances
which would now be deemed reproachful. The canon
law required for ages trine immersion, with creeds and
rituals, which expressed the subject and described the
mode. Sermons were addressed to all catechumens, after

'- Rob. Bap. p. 216. 7 Wall's Kist., p. 1, c. 19, $ o7, p.

372, &c. ^ Rob. Hist, of Baptism, p. 270. ^ Id. p.

283, ch. 26.

CII. I. §4.] CONCESSIONS OF P.EDOBAPTISTS. 47

long preparation; and orations Avere delivered to can-
didates, M'itli homilies expressive and confirmatory of
the same things. Inscriptions, mottoes, and poetry, con-
vey the same information. The earliest reformers
scripturally administered the ordinance ; while the Ger-
man and other revivers of religious knowledge, with
every respectable historian, admit, on record, the early
practice to have been believers' immersion, and dipping
is now continued by all those nations not subject to the
authority of the pope.

?• The record of children born of Christian parents,
and yet not baptized during infancy, we next
subjoin.

Basil, son of Basil, bishop of Nicene, and his
wife, Eumele, whose grandfather was a martyr,
was tenderly educated like a second Timothy, under his
ofracious mother. He became a learned man, and a
great preacher, and was baptized in Jordan, by Maxi-
minus, a bishop.^^ Also Chrysostom, Jerom, of Stry-
don, Theodore, the emperor,^ Gregory Nazianzen,
Augustine, Ambrose,^ Polycrates,^ iS'ectai-ies,'^ the em-
peror Constantine, with other nobles.

Dr. Field observes, on the histories of these great
men,5 "that very many that were born of Christian
parents (in the fourth and fifth centuries), delayed their

1^ Danver's Treat, pp. 69—71. ^ Gibbon's Ro. Hist., c. 27,
vol. V. p. 12. ^ Danver's Treat. 70. ^ Gale's Reflect, p. 407.
* Danver's Treat, p. 72, and Rob. Hist, of Bap. Cb. 13, § 5, p.
67. ^ Since tbese names, witb others wbicb could be re-

corded, are some of the most distinguished for respectability, in
the annals of history, one plain evidence enforces itself upon our
attention, that Pcednhaptism -was unknown among royalty, courtiers,
and respectable persons in Europe, at the period of these eminent
men's births.

48 CONCESSIONS OF P^DOBAPTISTS. [|CENT. IV.

baptism for a long time, insomuch, that many were made
bishops before they were baptized. The same views are
supported by Beatus Rhenanus, and Mr. Den ; the
latter mentions Pancratius, Pontius, Nazarius, Tecla,
Luigerus, Erasma Tusca, all offsprings of believers, and
yet not baptized till aged. Similar observations are
made by the learned Daille and Dr. Barlow.^

The great champion for infant baptism. Dr. W.
Wall, remarks, "It seems to me that the instances
which the antipaedobaptists give, of persons not bap-
tized in infancy, though born of Christian parents, are
not (if the matter of fact be true) so inconsiderable as
this last plea [the sayings of the Fathers] would repre-
sent. On the contrary, the persons they mention are so
MANY, and SUCH NOTED PERSONS, that (if they be
allowed) it is an argument that leaving children un-
baptized Avas no unusual, but a frequent and ordinary
thing. For it is obvious to conclude, that if we can
in so remote an age trace the practice of so many that
did this ; it is probable that a great many more of
whose birth and baptism we do not read did the like.
This I will own, that it seems to me the argument of
the greatest weight of any that is brought on the
antipasdobaptist side in this dispute about anti-
quity."7

We conclude this chapter with the words of Curcel-
LEUS, " Pfedobaptism was not known in the world the
two first ages after Christ, in the third and fourth it
was approved hy few ; at length, in the fifth and fol-

6 Danver's Treat., p. 72. Daille's Use of the Fathers, b. 2,
ch. 6, Reas., 6, p. 149. ' History of Inf. Bap., p. 2, § 16,

p. 42. We admit sprinkling to be more ancient than John, Je&us,
or Moses : see Robins. Hist, of Bap. c. 6. pp. 39 — 42.

CH. I. § 4.] CONCESSIONS OF P^DOBAPTISTS. 49

lowing ages, it began to obtain in divers places ; and,
therefore, we (psedobaptists) observe this rite indeed, as
an ancient custom, but not as an apostolic tradition.
The custom of baptizing infants did not begin before
the third age after Christ, and that there appears
not the least footstep of it for the first two centu-

Stennett's Ans., &c., p. 87.

CHAPTER II.
Section I.

CHURCHES IN ITALY.

Now I COMMAND you, brethren, in the name of our Lord Jesus
Christ, that ye withdraw yourselves from every brother that walketh
disorderly. — 2 Thess. iii. 6.

1. We have endeavoured to detail, in the previous
pages, the features of the Christian churches generally.
While the interests of religion retained their scriptural
character, all were upon equality, and each society pos-
sessed its government within itself; so that, no one
church originally can claim our attention more than
another. The churches, during this early period, were
strictly Baptist, in their practice and constitution}
These early interests stood perfectly free of Rome, and
at after periods refused her communion. As churches
rose into importance, contentions ahout offices were fre-
quent, and tumults ensued ; hut having no secular aid,
their rage against each other spent itself in reproaches,
and often subsided into apathy. The disappointed, the
disaffected, the oppressed, the injured, with the pious,
had only to retire from the scene of strife, and they were
safe ; which evidently they did : and while the express
command, 2 Thess. iii. 6, regulated dissidents, other
causes and motives combined to increase their number,
since by 250 they became very numerous, as already

^ See above, ch. 1, s. 3, $ 7.

CH. II. §].] DECIAN DISSENT. 51

stated. These dissidents, in small companies, or in more
general associations, unostentatiously Avorshipped God
under their o^%ti vine, and were not disturbed, unless
the government adopted measures involving all ; but as
dissidents increased, political considerations regulated
the governors.

2. The religion of the New Testament commenced
with Dissent. John, Jesus, and his disciples were
charged Avith innovations, both at Jerusalem, and in
other cities, John i. 22 ; Luke xxiii. 2, 5 ; Acts \i. 28 ;
xvii. 7 ; and xviii. 13. Their want of conformity was
a crime in the eyes of the unthinking or secularizing mul-
titude. The genuine spirit of reHgion has been and -will
be preserved by those onl^, who dissent from all estab-
lishments, derived by human policy.^ Liberty of soul is
the breath, the element, the existence of that religion
inculcated in the New Testament, of which liberty, the
Baptists have ever been the most open advocates.^ " Ye
have one master, even Christ, and all ye are brethren."
The voice of Moses and the prophets, with Jesus and
his apostles, urge on all who fear God, singleness of
motive, blamelessness of character; and in their social
stations, purity of communion. In obedience to these
heavenly injunctions, men and women have " come out"
of impure communities, and with such persons, actuated
by divine motives, we now hope to associate.

3. When Decius came to the throne in 249,
he required by edicts all persons in the empire
to conform to Pagan worship. Forty years' toleration
had greatly increased professors, and they were found in
every department of the government. They had been
so long unaccustomed to trials, that the lives of many

* Church records prove purity to have existed only out of es-
tablishments. ^ Robins. Resear. pp. 641, and 551, from Vol-
taire.

D 2

52 NOVATIAN DISSENT. [CENT. III.

were unsuited to suffering. Decius's edicts rent asunder
the churches, multitudes apostatized, and many were
martyred. In two years the trial abated, when many
apostates applied for restoration to Christian fellowship,
and sanctioned their application by letters, written by
some eminent Christians who had been martyrs during
251 *^^ persecution.* The flagrancy of some apos-
tates, occasioned an opposition to their readmis-
sion. In the time of peace, many had entered the church
without calculating on trials ; and when persecution arose
such persons revolted easily to idolatry, and on trials
subsiding, gained but too easy admittance again to com-
munion. One Nov ATI AN, a presbyter in the church of
Rome, strongly opposed tlie readmission of apostates,
but he was not successful. The choice of a pastor in the
same church fell upon Cornelius, whose election Nova-
tian opposed, from his readiness to readmit apostates.
Novatian consequently separated himself from the
church, and from Cornelius's jurisdiction.^

4. Novatian, with every considerate person, was dis-
gusted with the hasty admission of such apostates to
communion, and with the conduct of many pastors, who
were more concerned about 7iumbers, than purity of
communion. Novatian was the first to begin a separate
interest with success, and which was known for centuries
by his name. One Novatus, of Carthage, coming to
Rome, united himself with Novatian, and their com-
bined efforts were attended with remarkable success. It
is evident that many persons were previously in such a
situation, as to embrace the earliest opportunity of
uniting with churches whose communion was scriptural.
Novatian became the first pastor in the new interest,

^ From this circumstance arose pra)'er to saints. ^ Dupin's

Hist, c. 3, p. 125, &c.

cii. II. § 1.] church's constitution and practice. 53

and is accused of tlie crime of giving birth to an innu-
merable multitude of congregations of puritans, in every
part of the Roman empire ; and yet, all the influence
he exercised was, an upright example, and moral
suasion : these churches flourished until the fifth
century.'^

5. There was no difference in point of doctrine be-
tween the Novatianists and other Christians. Novatian
had seen evils result from readmitting apostates; he con-
sequently refused communion to all those who had
fallen after baptism. The terms of admission in those
churches were, " If you wish to join any of our churches,
you may be admitted among us by baptism ; but ob-
serve, that if you fall away into idolatry or vice, we
shall separate you from our communion, and on no ac-
count can you be readmitted among us. We shall never
attempt to injure you, in your person, property, or cha-
racter; we do not presume to judge the sincerity of
your repentance, or your friture state; but you can
never be readmitted to the fellowship of our churches,
without our giving up the securest guardian we have
for the lourity of our communion"'^ " They considered,"
says Mosheim, " the Christian church, as a society where
virtue and innocence reigned universally, and none of
whose members, from their entrance into it, had de-
filed themselves with any enormous crimes ; and, of
consequence, they looked upon every society, which
readmitted heinous offenders to its communion, as un-
worthy of the title of a true Christian church. On
account of the church's severity of discipline, the ex-
ample was followed by many, and churches of this

^ Euseb. b. 6, c. 42. Dupin's Hist., c. 3, pp. 125, and 146.
Mosh., c. 3, $ 17, 18. 7 Robins. Res., pp. 127. Jones's Lect.,
i, 306.

54 CHARACTER AND EXTENT. [cENT. III.

order flourislied in the greatest part of those provinces
which had received the gospel."^ Many advenient rites
had been appointed, and interwoven with baptism, with
a threefold administration of the ordinance, in the old
interests, which obscured the original simplicity and
design of the institutor. To remove all human appen-
dages, the Novatianists said to candidates, " If you be
a virtuous believer, and will accede to our confederacy
against sin, you may be admitted among us by baptism,
or if any catholic has baptized you before, by rebap-
tism." They were at later periods called anabaptists.^
The churches thus formed upon a plan of strict commu-
nion and rigid discipline, obtained the reproach of
Puritans; they are the first Protestant Dissenting
churches, of which we have any account, and a sttcces-
sion of them, we shall prove, has continued to the pre-
sent day. Novatian's example had a powerful influence,
and puritan churches rose in difi'erent parts, in quick
succession. So early as 254, these Dissenters are com-
plained of, as having infected France with their doc-
trines,!*^ which will aid us in the Albi^ensian churches,
where the same severity of discipline is traced,^ and re-
probated.^

6. Learned men and historians have investigated the
pretensions of these churches to puritanical character,
and have conferred on them the palm of honour. Dupin
says, " Novatian's style is pure, clean, and poUte ; his
expressions choice, his thoughts natural, and his way of
reasoning just ; he is full of citations of texts of Scrip-

3 Hist. c. 3, § 17. 9 Rob. Res., p. 127. Baronius'

Ann., V. iii. 231. Chamb. Ency. Collier's Diet. Ency. Brit.
Art. Anabap. Formey's Ecc. Hist., v. i. p. 64, and Mosh., ubi
sup. ^° Mezeray'sHist, p. 4. Miln. Ch. Hist., c. 3, c. 13.

1 Allixs Pied., c. 17,156. 2 Mosh. Hist., cent. 13, p. 2.

c. 5, § 7, note.

CH. II. §1.] CONSTANTINE's POLICY. ^^

tui'e, that are always to the purpose ; and besides, there
is a great deal of order and method in those treatises of
his we now have, and he never speaks but with a world
of moderation and candour."^ "Their manners," says
Dr. A. Clarke, "were, in general, simple and holy;
indeed, their rigid discipline is no mean proof of this."
We well know that those called Pietists in Germany,
and Puritans in England, were in general, in their
respective times, among the most religious and holy
people in both nations.* " They were," says Robinson,
" Trinitarian Baptists."^

7. These chm-ches existed for sixty years imder a
pagan government, during which time, the old corrupt
interests at Rome, Carthage, and other places, possessed
no means, but those of persuasion and reproach, to stay
the progress of Dissent. During this period, the No-
vatian churches were very prosperous, and were planted
all over the Roman empire.^ " They were very nume-
rous," says Lardner, " in Phrygia," and a number of
eminent men were raised up in the work of the ministry.
It is impossible to calculate the benefit of their services
to mankind. Their influence must have considerably
checked the spirit of innovation and secularity in the
old churches. Although rigid in discipline and schis-
matic in character, yet they were found extensive, and
306 i^ ^ flourishing condition, when Constantine came
Aug.6. to the throne, 306. Their soundness in doctrine,
evident imity among themselves, with their numbers,
suggested to Constantine the propriety of uniting them

3 Dupin, c. 5, pp. 125, and 146. * Sue. of Sac. Lit. Mosh.
i. 222. Gill's Cause of God, &c., v. iv. pp. 57 and 131. Miln.
Ch. Hist., c. 3, ch. 3 and 11. Neal's Hist, of the Puritans, r. i.
pref. vii. ^ Robins. Res. p. 213. ^ Jones's Lect,,

V. i. pp. 505 and 436.

56 CONSTANTINE's policy. [cent. IV.

with the catholic church, but this comprehension
they refused. These churches, with other dissi-
dents, realized religious liberty in 313, from Constan-
tine.7

In 331, he changed his policy towards these people,
and they were involved, with other denominations, in
distress and suflPerings. Their books were sought for,
they were forbidden assembling together, and many
lost their places of worship.^ The orthodoxy of the
Novatian party, with the influence of some of their

' Constantine's father lived in Britain at tlie time of his birth,
271. He was not baptized during infancy, though Iiis father was
favourable to Christianity, if not a professor of it. When he came
to the throne, he professed to receive the gospel, and many officers
and servants did the same. He gave Bishop Sylvester his man-
sion, for a baptistery, and confen-ed freedom on those slaves who
would receive baptism. He offered a reward to others, on their
embracing Christianity, so that 12,000 men, besides women and
minors, were baptized in one year. In 319, he relieved the clergy
of taxes, and in 320, issued an edict against the Donatists. He
abolished heathen superstition, and erected splendid churches,
richly adorned with paintings and images, bearing a striking re-
semblance to heathen temples. Places were erected for baptizing,
some over running water, while others were supplied by pipes. In
the middle of the building was the bath, which was very large,
(Dr. Cave.) Distinct apartments were provided for men and
women, as are found in Baptist meeting-houses at this day. See
Bing. Antiq. Robins. Hist. Bap. and Res. Gibbon's ch. 20.
Campbell's Lect. No. 3, p. 35. Fosbroke's Ency. of Antiq., v. i.
p. 103. Pilkington's Sac. Elucidations, v. 2, part 4. ^ Con-

stantine's conduct in the church, has proved a kind of Pandora's
box to the interest of religion, and the hope of deliverance has tried
the faith of the godly to this day. The evils of splendid churches
and pensioned bishops were soon seen in their persecuting ascen-
dency, and in the ministers of religion, exhorting their congrega-
tions to crown their talents with clapping their hand, and loud
applause. — See Lardner's Credibility of. the Gospel History, v. 4,
part 2, c. 70, p. 169.

CH. II. § 1.] CONSTANTINE*S POLICV. 57

ministers, is supposed to have procuied some mitigation
of the law. Constantino's oppressive measures prompted
many to leave the scene of sufferings, and retire into
more sequestered spots. Claudius Seyssel, the popish
archbishop, traces the rise of the Waldensian heresy to
a pastor named Leo^ leaving Rome at this period, for the
Valleys.9

The succeeding emperor, Constantius, em-
braced the Arian faith, and severely oppressed
the orthodox. In the territory of Mantinium, a large
district of Paphlagonia, the Novatianists were extremely
numerous. Being involved in the massacre sanctioned
by Constantius, a body of four thousand troops was sent
to exterminate them, with other Trinitarians. The 'No-
vatian peasants, however, arming themselves with
scythes and axes, fought the invaders of their homes in
so desperate a manner, that they even vanquished and de-
stroyed the disciplined soldiery. ^^ They lost several of
their places of worship, but Julian on ascending the
throne, required the Arians to rebuild and restore
them. In 375, the emperor Valens embraced the Arian
375 creed. He closed the Novatian churches, ba-
nished their ministers,^ and probably would have
carried his measures to extreme severity, had not his
prejudices and zeal been moderated by a pious man,
named Marcion. During this severe trial, the benevo-
lent feelings of the Novatianists became so apparent,

3 Facts opp. to Fict. p. S7. i° Mosh. Hist. Cent. 4, § 14.

J. R. Peyrin's Def. of the Vaudois, p. SQ^. It is said Libe-
rius, Bishop of Rome, in 360, baptized 8,800 persons on one
Saturday, and that a boy was drowned on the occasion. ^ This
Valens, who required baptism for his dying son, sent 80 ministers
into banishment, but before the vessel had gotten far from land, it
fired and all of them perished.

D 3

58 SUFFERINGS FROM CATHOLICS. QcENT. V.

as to extort admiration from their enemies.

A fa A

About this period, 380, Pacianus, Bishop of
Barcelona, wrote some treatises against these people.
He observes to Sempronianus, one of the Novatian mi-
nisters, " You have forsaken the tradition of the church,
under pretence of reformation : likewise you say, that
the church is a body of men regenerated by water and
the Holy Spirit, who have not denied the name of
Christ, which is the temple and house of God, the
Pillar and Ground of truth : we say the same also."^

In 383, Theodosius assembled a synod, with a

view to establish unity among churches. On
the Novatianists stating their views of discipline ; the
emperor, says Socrates,^ " wondered at their consent and
harmony touching the faith." He passed a law, securing
to them liberty, civil and religious, all their property,
with all churches of the same faith and practice.
While these Dissenting interests were in peace and con-
cord, it is stated that discord prevailed in the national
churches.

8. At the conclusion of this fourth century,

the Novatianists had three, if not four churches?
in Constantinople; they had also churches at Nice,
Nicomedia, and Cotiveus, in Phrygia, all of them large
and extensive bodies, besides which, they were very
numerous in the Western empire. There were several
41 0 churches of this people in the city of Alexandria,
'^l^ in the beginning of the fifth century. In 412,
Cyril was ordained bishop of the catholic church in this
city. One of his first acts, was to shut up the churches
of the Novatianists,^ to strip them of all their sacred

2 Dupin, cent. 4, pp. 81—3. ^ £ib. 5, cap. 10. * Per-
secution in the first ages was confined to the edict of the Empe-
rors ; but in Cyril and Innocent's conduct, we see the spirit and
rising power of the man of sin.

CH. II. § 1.3 SUFFERINGS FR05I CATHOLICS. 59

vessels and ornaments. One minister, Cyril deprived of
every thing he possessed. They experienced very si-
milar treatment at Rome, from Innocent, who was one
of the first bishops to persecute the Dissenters, and rob
them of their churches. This proceeding is easily ac-
counted for. The clergy of the establishments were an
idle and ignorant class of men, and unacquainted with
the Scriptures. Innocent wrote many letters to various
bishops, containing the rules of discipline in his church,
plainly with the intention of establishing uniformity.^
This uniformity could not be imposed on the Nova-
tianists, nor would they receive his views on children's
baptism and communion; they, consequently, became
the object of his aversion. Another means of awakening
the catholic prelates' anger, was rebaptizing. When
this was first introduced, purity of communion, with a
strict adherence to Zi?on s laws, was no doubt intended ;
but when the Arians arose, different creeds were formed,
and the candidate's acquaintance with the creed was, in
each church, the sine qua non for baptism. The ca-
tholic party, now accumulating power, saw, in other
churches' rebaptizing, a virtual renunciation of the
baptism they had conferred upon those who went over
to the other party j as understood by the psedobaptists
of the present day : consequently, a spirit of persecution
was raised against all those who rebaptized catholics.
In the fourth Lateran council, canons were made to ba-
nish them as heretics, and these canons were
supported by an edict in 413, issued by the em-
perors, Theodosius and Honorius, declaring, " that all
persons rebaptized, and the rebaptizers, should be both
punished with death." Accordingly, Albanus, a zealous
minister, with others, was punished with death, for re-

5 Dupin, c. 5, pp. 195—8.

60 MARTYRS AND OPPRESSION. QCENT. V.

baptizing. 6 The edict was probably obtained by the in-
fluence of Augustine, who could endure no rival,
nor would he bear with any who questioned the
virtue of his rites, or the sanctity of his brethren, or
the soundness of the Catholic creed ; and these points
being disputed by the Novatianists and Donatists, two
powerful and extensive bodies of dissidents in Italy
and Africa, they were consequently made to feel the
weight of his influence. These combined modes of op-
pression led the faithful to abandon the cities, and seek
retreats in the country, which they did, particularly in
the valleys of Piedmont, the inhabitants of which began
to be called Waldenses.7

415 ^' "^^^ Novatianists had hitherto flourished

mightily in Rome, having a great many places of
worship, and large congregations ; but the rising power
of the Catholic interest, its union with the sword, the
ambitious character of its officers, wdth the tyrannical

^ Bap. Mag. vol. i. p. 256. Circumstances "become here ap-
parent, and unite their evidence to prove when infant baptism was
publicly espoused. We have already noticed the writers who de-
clared against the innovation. In 412, the Baptists were banished
as heretics. In 413, Innocent sent letters of advice to various
ministers. In the same year, the Baptists, for re-baptizing, were
sentenced to death. In 416, a council at Mela, accursed all those
who denied forgiveness to accompany infant baptism, and in 418,
a council at Carthage enforced the same curse. Augustine, Cyril,
Innocent, and others, concurred in its expediency, Rob. Res. 151.
They borrowed the sword of the magistrate, to enforce what their
arguments and views could not do, Wall, i. p. 111. The sword,
and the infant rite, have always been companions, Rob. Bap. 438
and 450 ; and the early advocates accursed the parents who with-
held the blessing from the child. Its support by the sword has
called the Baptists to extreme sufferings, but they are additionally
convinced of its origin from its companion and defence, and know
that every rite defended by the sword shall perish by the sword.
' Bap. Mag. ib.

Cn. II. § I.] RETIRE INTO OBSCURITY. 61

spirit of its bishops, prompted them to crush every op-
posing interest. They, consequently, robbed the Nova-
tianists of all their churches, and drove them into ob-
scurity. About this time, some epistles appeared
against them, written by different individuals,
which had a baneful influence at this period on
the interests of this people. One individual, whose
-»g hostility was felt by the Novatianists, was Ce-
lestines, one of Innocent's successors, A.D., 432.
He took possession of all their churches in the city of
Rome, and compelled them to w^orship in private houses,
-g- in the most obscure places. A council was con-
vened at Aries, and at Lyons, in 455, in which
the viewsoftheNovatianists on predestination were con-
troverted, and by which name they were stigmatized.^

These holy people now retired from public notice ; yet it
is pretty manifest that, while some of them sought asylums
in other kingdoms, many of these despised people con-
tinued in Italy, and a succession of them will be found
under another name.^

^^g In 476, on the 23rd of August, a period was

put to all persecution in Italy, by the subjection
of that kingdom to the Goths, w^hose laws breathed the
purest spirit of equal and universal liberty. The state
of religion out of the Catholic church is not made appa-
rent. This civil and religious liberty continued for
about thre^ centu7^ies, during which time the dissidents,
no doubt, greatly increased.^^ The accounts given of
the Novatianists, by Eusebius and Socrates in their his-
tories, are decided proofs of their extensive influence.
5^g That they subsisted towards the end of the sixth
century, is evident from the book of Eulogius,

8 Mezeray, p. 19, Clovis. ^ Mosh. Hist. cent. 12, p. 2,

c. 5, § 4, note ; and cent. 11, p. 2, c. 5, § 2, note ; and cent, 11,
p. 2, c. 2, $ 13, note. 1° Rob. Res. ch. 8, pp. 151, 157.

62 AFRICAN CHURCHES. [CENT. V.

Bishop of Alexander. Dr. Lardner remarks, " The vast
extent of this sect is manifest from the names of the
authors who have mentioned or written against them,
and from the several parts of the Roman empire in
which they were found. It is evident, too, that these
churches had among them some individuals of note and
eminence."

10. The rise of these puritans at so critical a period,
their soundness in the faith, their regard to character
and purity of communion, their vast extent, and long
success, must have had a powerful influence in all the
vicinity of their churches, in checking the amhition and
secularity of the established clergy, and in shedding a
moral auspice on benighted provinces. These sealed
witnesses. Rev. vii. 3, were the first protestant dissenters
from assuming hierarchies ; and it is most gratifying to
be able to prove ourselves the successors of a class of men,
who first set the example of contending for the purity
and simplicity of Christian worship, and a firm adhe-
rence to the laws of the King of Zion.^

Section" II.

AFRICAN CHURCHES.

Now I BESEECH you, brethren, mark them which cause divisions
and oflFences contrary to the doctrine which ye have learned, and
avoid them, &c. — Rom. xvi. 17.

1. The history of these churches is not to be under-
stood as comprehending the whole of that immense

1 Robins. Ec. Res. ch. 8. Jones' Lect., 25. See a detailed
account of the Novatianists in Lardner's Credibility of the Gospel
History, vol. iii. part 2. c. 47. p. 206— seq.

CENT. II.] SCHOOL OF ALEXANDRIA. 63

tract of land which extends from the Mediterranean
Sea on the north, to the Cape of Good Hope on the
south, hut that part principally which runs parallel
with, and horders on, the Mediterranean Sea. As to
the extent and influence of Christianity on the interior
nations of Ethiopia, we have now no means of ascer-
taining. It is not certain, hy whom these people were
first evangelized. The current opinion is, that the Eu-
nuch first, and afterwards, Matthias, laboured in the
part called Ethiopia : and that Mark in 39, with
Simon and Jude, preached in Egypt, Memorica,
Mauritania, and other parts of Africa.^ It is re-
corded that Mark baptized Auzebius on a confession of
his faith,* and that this EvangeHst was martyred by
the people of Alexandria. The hostility of the nations
to the gospel, the unobtruding course of the first dis-
ciples, with the obscurity of those persons who formed
the first communities, are probable reasons, why the
materials are so few respecting the churches first planted.
It is very evident that the churches of this province
were introduced into notice and brought prominently
into history, by their association with those learned
men, whose names are recorded as some of the first
corrupters of the gospel.

2. The first, and the most fatal of all events to the
primitive religion, was the setting up of a Christian
academy at Alexandria. Christians had been re-
proached with illiteracy, and this seemed a plausible
method to get rid of the scandal. This school
w^as first kept by Pantaenus, whom Clement
first assisted, and then succeeded, as Origen did him.^
In this school baptism was first associated with a

1 Young on Idolatry, v. 2. p. 216, &c. Robins. Bap. p. 584.
2 Vicecomes' Life of Auzebius. ^ Hob. Res. p. 51. Mosh. Hist,
c. 2. p. 1. c. 1. § 12. and p. 2.;c. 1. § 4.

64 SCHOOL OF ALEXANDRIA. [cENT. II.

learned education. Here minor baptism began with
young gentlemen under age, and afterwards gra-
dually descended to boys of seven years of age, where
it stood for centuries in the hierarchies.* Here youths
were first incorporated and became church members by
baptism: before, baptism had only signified a profes-
sion of the religion at large. In this school human
creeds were first taught and united with baptism.^

In apostolic days a simple expression of faith was
required of each candidate, Acts viii. 37, but in after-
periods, to accommodate the ignorance of catechumens,
short sentences were drawn up for the candidate to
utter.^ These sentences w^ere in this school improved
into a creed or compendium of doctrines, a knowledge
of which was thought essential to the catechumens, and
the acquirement of w^hich occasioned a delay, from
forty days to uncertain years, and some put off the
ordinance till the close of life.7 " We know," says
Dr. Wall, " that every one repeated the creed at his
baptism, either by himself or his sponsors."^ And as
" abstinence, prayer, and other pious exercises, pre-
pared persons for baptism; it was to answer for such
persons, as offered themselves for baptism, having at-
tended to these duties or exercises," observes Mosheim,
" that sponsors were appointed.'"'^ These exercises of
the candidates for baptism were afterward known by the
term of exorcising him, or putting him to his oath."^^
From which oath probably the term sacrament had its rise.^
--- 3. The evils attendant on the union of Chris-
tianity with Judaism, Paganism, and philoso-

* Rob. Bap. p. 155. ^ id. p. 227. « Wall's Hist. p. 2. c. 9.
$ 10. 7 Rob. Bap. p. 239. Gibb. Rom. Hist. c. 20. » Hist.
Inf. Bap. p. 2. c. 9. § 5. » Ecc. Hist. C. 2. p. 2. c. 2, § IS.
10 Wall's; Hist. p. 2. c. 9. § 9. ^ Dr. P. Smith's Intro. Essay
to Leio-hton on the Creed.

en. II. § II.] MINOR DISCIPLESHIP.

65

phy which was effected in this school, occasioned
swarms of dissidents in Africa. Among those who
were hostile to the Alexandrian school, is to be num-
bered Mo7itanus. His aim evidently was to maintain
or restore the scriptural simplicity and native character
of the religion of the New Testament, with a constant
reliance on the promised aid of the Holy Spirit. He
consequently declared himself a mortal enemy to phi-
losophy and religion. He adopted a severe discipline,
and yet proved very successful in planting many
churches, whose members were far from the lowest
orders, over various provinces. He is reproached as a
heretic by all state paid clergy, though it is very pro-
bable his attempts were designed to recover Christi-
anity to its original sjyiritual character.^

4. When Pantaneus was called to fill a mission-
ary station in the East, Clemens, who had been his
assistant, succeeded to the office of catechist in the Alex-
andrian school. Clemens was born at Athens, and had
realized the advantages of an early education. While
he sustained the character of a schoolmaster, he
directed his attention to the Gospel, with the newly ar-
ranged doctrines of Plato, and endeavoured, through
these opposite sources, to form an imaginary coalition,
in order to render learning more palatable to Christians,
and to meet in part the prejudices of heathens. Pre-
siding, as Clemens did, over the academy, he tinctured
the fountain of knowledge with the poison of his
system, which proved of the most serious consequences
to the cause of Christianity. The boys under his super-
intendence were trained to sing his compositions; and
a choir of those, who were supposed to be pious, was

2Mosh. Hist. c. ii. p. 2. c. 5. § 23-4. Jortin's Rem. on Ec.
Hist. v. 2. pp. 1-3.

66 ailNOR DISCIPLESHIP. [^CENT. II.

appointed in the chui-ch resembling the heathen orgies.^
During his filling this office, he wrote a book entitled
" Pedagogue." Jesus was the pedagogue, and all dis-
ciples were children. To support this view he selected
the words, child, children, little children, little ones,
babes, &c. out of the Scriptures, to prove the character
of true disciples. He calls the chui-ch of Alexandria
" a Choir of Infants." For these infants his instruc-
tions were intended, as the book is a Chiistian's direc-
tory, and contains some plain admonitions to avoid the
excesses visible in the world. The Egyptian symbols
expressive of infancy were honey and ^ilk ; Clemens
would have these symbols given to newly-baptized per-
sons, to remind them of their infancy in graced A
door was now opened into the church for Jewish cere-
monies, Egyptian images, Pagan rites, and oriental
science, and the following schoolmaster perfects the
system. "As there were many ; persons of narrow ca-
pacities, the Christian teachers thought it advisable to
instruct such in the essential truths of the gospel, by
placing those truths, as it were, before their eyes, under
visible objects or images."^

5. Ammonius Saccas, who was born of Chris-
tian parents, because a very learned man, and a
professor of the Christian religion. He also was a
a teacher and became very popular in the Alexandrian
school. He attempted to reconcile all parties by
those general truths all parties held^ and by various sub-
tleties in argument, supported by austerities of life,
won too successfully on inquiring youths and the car-
nal multitude. Here we discover a broad entrance
into the Christian profession, and it is not difficult to

3 Rob. Bap. 163. ^ Mosh. Hist. C. 2. p. 2. c. 2. § 6. Wall's
Hist. p. 2. c. 9. ^ Mosh. Hist, ubi sup. _

CH. II. § II.] tertullian's views. 67

discover the extensive and mixed company that entered,
The infirmities of the weak and ignorant were to be
accommodated by symbolic instruction. Symbols and
images required some learning to explain them; be-
sides ignorance was a disgrace in the Athens of Africa.

The learned men of the school, with the ministers
and explainers of symbols, allegorized every thing, and
darkened by figures the plainest truths. But what is
learning, without gazing and admiring disciples? A
system of extensive comprehension must establish the
reputation of the deviser, and this stretch of charity
and sagacity is awarded rightly to Saccas. Converted
Jews came into this new system with their full attach-
ment to the mint, anise, and cummin of [their old eco-
nomy. Heathens, alike converted, professed this Chris-
tianity, and at the same time, respected the departed
Ttianes of their ancestors. Others were equally accom-
modated on the ground of allowed truths, and all this
motley group were held together by forbearance and
charity : and to complete this system of expediency in
Africa, the teachers declared, the employment of
300 falsehood in the cause of virtue was harm-
less ! ! ! 6

6. Tertullian was a lawyer at Carthage. He
became a Christian, and joined the church in
that city. His views on baptism we have already men-
tioned. He was elected an elder, and wrote ably in
315 defence of the Christian religion. It was re-
puted in 215, that the tenth part of the inhabi-
tants were Christians, and there were many congrega-
tions in other parts. Tertullian thought they had in-
creased too fast, and lost in the crowd the simplicity of
the Christian religion. Awhile he had endeavoured to

«Mosh. Hist. C. 2, p. 2, c. 1, § 6—11.

68 TERTULLIAN ON MINOR BAPTISM. [cENT. II.

stem the torrent, by a strict scrutiny at the admission
of members, and as several came to join the church,
who had been, or pretended they had been baptized
elsewhere, he insisted on re-examining and rebaptizing
them, unless they could make it appear they had been
baptized by churches in communion Avith that at Car-
thageJ

7. Tertullian was inquired of, by a rich lady named
Quintilla, who lived at Pepuza, a town in Phrygia,
whether infants might be baptized on condition, they ask
to he baptized^ and produce sponsors ?s In reply to
Quintilla, Tertullian observes, " That baptism ought
not to be administered rashly, the administrators of it

' Rob. Hist. Bap. c. 22, p, 183.
^ When baptism was made to convey a saving influence, an
inquiry was agitated in the eastern churches, " What becomes of the
unbaptized T' The answer was, " None are saved without bap-
tism." For penitents, martyrs, and others, therefore, dying un-
baptized, the Greeks allotted a middle place , called by the Latins
Limbus Piierorum. Wall, pt. i. p. 160. It was during the agi-
tation of this question in the East, that Quintilla made this in-
quiry, and what might have encouraged her to submit her anxi-
eties .to Tertullian was, the report that in the African churches,
particularly at Carthage and Alexandria, a great many infants
were employed in the church as readers. Her inquiry amounts to
this, " How early might children be baptized after they can speak
so as to be understood?" Rob. Bap. ch. 21. p. 171. Mr. Robin-
son has proved that the words infants, little ones, &c. are terms
too vague for argument, or to ground a rite upon. He has amply
shown that these words, at this period, were expressive of minors :
as infants were employed in the church service, are said to have
composed hymns, willed away property, erected churches, were
made bishops, and presbyters, suffered martyrdom ; various ages
expressive of minority were inscribed on tombs ; as Menophylus,
an infant, who lived eight years and five months. Also it is said
infants married, &c. &c. So that the terms in early days among
these churches, were expressive of youths under legal responsi-
bility. Hist. Bap. c. 19.

en. II. § II.] tertullian's opinion. 69

know. Give to him that asketh ? every one hath a
right, as if it were a matter of alms ? yea, rather say,
Give not that which is holy to clogs, cast not your
pearls before swine, lay hands suddenly en no man,
be not partakers of other men's sins. If Philip baptized
the eunuch on the spot, let us remember that it was
done under the immediate direction of the Lord ....
the eunuch was a believer of Scripture, the instruction
given by Philip was seasonable ; the one preached, the
other perceived the Lord Jesus, and believed on him ;
water was at hand, and the apostle having finished the
affair was caught away. But Paul, you say, was bap-
tized instantly : true ; because Judas, in whose house he
was, instantly knew he was a vessel of mercy. The
condescension of God may confer his favours as he
pleases; but our Avishes may mislead ourselves and
others.* It is therefore most expedient to defer bap-
tism, and to regulate the administration of it according
to the condition, the disposition, and the age of the
person to be baptized ; and especially in the case of
little ones. What necessity is there to expose sponsors
to danger P Death may incapacitate them for fulfilling
their engagements, or bad dispositions may defeat all
thei-r endeavours."9 " Jesus Christ said indeed, kinder
them not^ &c., but that they should come to him as
soon as they are advanced in years, as soon as they
have learnt their religion, when they may be taught
whither they are going, when they are become Chris-
tians, when they begin to know Jesus Christ. What

^ This is plainly the opinion of a lawyer on the delicate situation
of sponsors under a heathen government. Minors were not of age
till 25. The law had taken no cognizance of baptism, and if per-
secution should commence, minors and sponsors would be in-
volved in sufferings, for encouraging a community not incorpo-
rated by law. Rob, Hist, of Bap. p «79. ^ Id. ch. 21.

70 TERTULLIAN. [CENT. II.

is there that should compel this innocent age to receive
baptism ? and since they are not allowed the disposal of
temporal goods, is it reasonable that they should be
entrusted with the concerns of heaven? "lo " They just
know how to ask for salvation, that you may seem to
give to him that asketh. Such as understand the im-
portance of baptism, are more afraid of presumption
than procrastination, and faith alone saves the soul."^

8. This is the first recorded reference in history to
minor baptism. The mildness of Tertullian's manner
evinces the spirit of the Christian, and proves his an-
swer given, to he an opinion supported by Scripture
and the custom of the church. He is not encountering
a rite long established ; if it had been so, we should have
seen, with his views of baptism, something of that burst
of genius against the innovation, as we find so firmly
and finely displayed in his defence of Christianity.
From the inquiries, we see the New Testament exam-
ples alone regulated the female preacher's views. These
were illustrated by Tertullian in a way exhibiting a
preparation necessary in order to receive baptism. The
lady observed that the eunuch and Paul received bap-
tism as soon as they asked for the ordinance; He
shows these to have been extraordinary cases, and there-
fore cannot be taken to support the case of children,
who understand not what they ask for. He refers to
Scripture, and says, let them come^ let them ask, let them
he instructed. Why should they attend an ordinance
which is expressive of death to sin, who are innocent
of known sins ?

The children referred to overe not little ones in arms,
but those who could ask, just ask, for things without
knowing their value ; and upon such, men do not con-

1° Dupin's Eccl. Kist. cent. 3. p. 80. ^ Rob. ubi. sup.

CH. II. § II.] TERTULLIAN. 71

fer temporal good, then why spiritual? Besides, a
change in the policy of government would render a
sponsor's situation very critical, or an evil disposition
in the baptized would rescind his benevolent designs.

9. In the creed bearing TertuUian s name, no refer-
ence is made to infant baptism :^ and though Christians
were charged with eating their own offspring, — which
calumny they considered the most cmel, and to this
slander he refers to in his Apology, chap. 7? and all
their books are full of the subject ; — yet not one syllable
transpires about infant baptism.^ Tertullian could re-
commend expediency in religion, and was an admirer of
those rites and ceremonies adopted in the Alexandrian
school. It advocated giving honey and milk to the
newly baptized, signing with the cross, trine immersion,
and anointing the baptized.* : A man who could so far
lose sight of the beautiful simplicity of the gospel would
never have opposed the infant rite, had such practice
been kno^vn in his days. His eldership in the church
at Carthage, his careful examination of candidates, mth
his rebaptizing those who came over from other
churches, prove that this rite was unknown in the Car-
thaginian church. On the subject of -"minor baptism
we find notliing more for forty years. The corruption
of the chm-ch, with which Tertullian stood connected
at Carthage, was more than a match for his reforming
zeal, he consequently quitted it, and united himself to
the Mcntanists, about six years after he had given them
his views on baptism. In this society Tertullian's prin-
ciples met encouragement ; his austerity was indulged ;
and the purity of communion sought in the old church,
was realized in its mshed-for sanctity. A separate

2 Jortin's Hem. v. ii. b. 2. pt. 2. p. 25. " Robins. Res.

p. 49. * Wall's Hist. pt. 2. pp. 281—291.

72 ORIGEN. QCENT. III.

congregation of these people was formed by him at
Carthage, which continued two hundred years. Tertul-
lian's method of admitting members with the Montan-
ists, was by severe examination, and they rebaptized
all such as joined them from other communities. He
advocated every Christian man's preaching, baptizing,
and administering ordinances ; and for dispensing with
a separate order of men termed clergy.^
230 ^^' ^i^it^EN was a native of Alexandria, and
was bom of Christian parents : he received his
education under Clemens and Ammonius Saccas. He
assisted Clemens as catechist when eighteen years of
age. In this school pupils were not baptized at their
first admission into the academy, which is clear by the
case of six martyrs, two of whom died unbaptized.
Origen is said to have accompanied his pupils to the
place of execution. When the school was broken up,
some were catechumens, and others had been lately
baptized. Origen was a man of sober morals : but he
was an eccentric genius, and his theological specula-
tions were the most wild and extravagant in the world.*^
It was held as a maxim in this school, and Origen sup-
ported it, " that it was not only lawful, but even praise-
worthy to deceive, and even to use the expedient of a
lie, in order to advance the cause of truth and piety."
About the time Origen went to school, the affairs of
religion underwent a very considerable change. As the
old pastors were removed by death, the new ones, and
particularly those from the Alexandrian school, were for
introducing the new doctrines and discipline, so that a
mixture of Jewish, Gentile, and Christian modes,
formed a code of laws for religious affairs. Origen
embraced eagerly this new species of doctrines, explain-

5 Robins. Bap. 183. « Rob. Bap. pp. 223. 224. 227.

en. IL § 2.] CYPRIAN OF CARTHAGE. 73

ing the Scriptures in the most licentious manner, which
proved exceedingly pernicious to the interests of true
religion. His symholic views were auxiliary to his
own mutilation. He advocated strongly the new sys-
tem of education, and though many of the pious op-
posed it, from their convictions of its pernicious conse-
quences on the minds of ministers, yet Origen's influ-
ence prevailed, and Platonism and Christianity tri-
umphed !

Origen's views of helievers' haptism we have detailed.
The genuine Greek works of this writer contain nothing
in favour of infant haptism, hut on the contrary, hap-
tism is always spoken of in relation to the adult. The
Latin pieces of this Father do speak of infant haptism,^
but they are proved hy Dr. Gale to he spurious parts.^

11. Cyprian, a high churchman, and a paragon to
clergymen of every age, was born at Carthage.
In 246 he entered on a Christian profession, and
united himself to the dominant church in that city.
Robinson says, he was an ignorant fanatic, and as
great a tyrant as ever lived. His affluence was con-
siderable, and probably from his largesses, and bene-
volent distribution of property, he was chosen two years

' Dr. Wall quotes the following to prove the unintemipted prac-
tice of infant baptism. Origen is made to say, *' Having occasion
given in this place, I will mention a thing, that causes frequent
inquiries among the brethren : Infants are baptized for the forgive-
ness of sins. Of what sins? or when have they sinned ? None is
free from pollution, though his life be the length of one day upon
earth : and it is for that reason, because by the sacrament of bap-
tism the pollution of this birth is taken away, that infants are bap-
tized." Hist. pt. 1. p. 54. If this quotation was genuine, it
would prove from the frequent inquiries, paedobaptism to have been
a modern thing. But Origen's infants were not babes, but the
boys and girls of the church school. See Rob. Res. p. 53, and
authorities. ^ Reflec. on Wall. Let. 13. pp. 417—19.
E

74 CYPRIAN OF CARTHAGE. ^CENT. Ill,

after to the bishopric. In this situation Cyp„
rian described the generality of professors as
" worldly minded, and greedy of gain. Luxury and
effeminacy were very prevalent ; profaneness was un-
restrained. The intermarriages of Christians and hea-
thens by no means rare. The most outrageous quar-
rels and disputes were carried on among them with
bitter and malignant acrimony. Even pastors were not
only neglectful of their flocks, but entirely deserted
them. Covetous, fraudulent, and usurious, they tra-
velled through distant provinces in quest of pleasure
and gain." Many of the clergy were unmarried, but,
who, however, kept single sisters, or beloveds of sin-
gular beauty and in the prime of life. This abuse as
well as all others mostly prevailed in Africa, and to the
honour of Cyprian, he endeavoured to reform or remove
these con-upt practices. But the subject was found
too indelicate to unfold, and these virgins and mothers
were too closely married to the religious establishments
to be put asunder.9 These proceeds of sinful practices
were evidently the result of forty years' peace. During
this time the emperor and governors had been tolerant
in their measures, and as before observed, professors
were found in almost every station under government.
Cyprians reforming measures were supported by the
efforts and labours of Donatus ; but from some cause a
separation ensued, probably from the former s jealousy
of a rival, consequently the beneficial services of Dona-
tus do not appear.

» Dupin, Cyprian. Mosh. Hist. C. 3. p. 2. c. 2. § 4-6. Ro-
bins. Hist. Bap. 201. Morris' Biog. note. It is very natural to
conclude that these holy fathers would make provision for their
offspring in their respective churches ; such no doubt was the case in
the infant singers, infant readers, which were found in the churches
of Africa at this period. Robins. Hist. Bap. pp. 171, 172, 178.

CH. II. § 2.] DECIUS' EDICTS. 7^

12. In the year 249, Decius ascended the
throne. His edicts required all persons to em-
brace the pagan worship. The churches were unpre-
pared for measures so severe. Apostacy or death were
the only terms proposed; and to see these enforced, offi-
cers were especially appointed. The consequences were
very serious to professors. Cities and to^vns were de-
populated, hills and mountains swarmed with inhabi-
tants. It is very evident that Africa abounded at this
period with persons who professed the gospel. Fox
says, Donatus fell a martyr, but Cyprian sequestered
himself. This state of things lasted about two years,
when Cyprian returned to Carthage. On resuming his
charge and station in the church, he assumed con-
siderable self-importance. He pleaded the cause
of the clergy with more than ordinary zeal, ex-
hibiting their claims and rights from different sources
unknown before. Those who had apostatized during
the " fiery and bloody trial" Cyprian considered had, by
their conduct, renounced their previous faith and bap-
tism ; and that, as expressions of sorrow and re-conver-
sion, they should again profess their repentance and
faith, and be again baptized in order to re-enter the
communion of the church. This act of re-baptizing
separated the Roman and Carthaginian churches, and
they in solemn assembly mutually anathematized each
other. Cyprian's conduct and proceeding, not meeting
the approbation of Novatus, he with others withdrew,
and united with Novatian at Rome. How soon after
his seceding from the church of Carthage, Novatus
returned to that city, we know not ; but it is evident
the Novatianists, wdth the Montanists, had a church or
churches in Cyprian's diocese.

13. It is stated that a country minister, named

E 2

7^ fides' INaUIRIES. [cent. III.

Fides, wrote a letter to Cyprian in 257, to ascer-
tain how soon after birth, children might be bap-
tized ? The existence of such a letter has been ques-
tioned 10 : and Jortin admits that some statements of
Cyprian's are not to be credited,^ and particularly since
many of the Fathers of this age conti'adict themselves
and each other.^ But admitting all the circumstances
to be correct, the inquiry proves that the subject was
novel and the practice unestablished. Cyprian, not
having any such practice in the church at Carthage,
could not answer this letter : he consequently called
together, in a private way, those brethren in the vici-
nity f and to them he submitted the business. The
characters of those pastors we have already exhibited
from Cyprian's own lamentation, which is supported by
Mosheim, who asserts, that " many of the sacred order,
especially in Africa, consented to satisfy the desires of
the people, by abstaining from the pleasures of a con-
jugal life, and endeavoured to do this in such a man-
ner, as not to offer an entire violence to their own
inclinations. For this purpose, they formed connexions
with those women who had made vows of perpetual
chastity ; and it was an ordinary thing to admit one of
these fair saints to the participation of his bed, but, still
under the most solemn declarations, that nothing passed
in this commerce that was contrary to the rules of chas-
tity and virtue."* Credat Juda^us Apella. Sixty-six
bishops, without frocks or state pensions, as thus de-

1° Rob. Hist, of Bap. 195. ^ Daille's Use of the Fathers, b, 2. c.
2. reas. 2. p. 11. ^ Remarks, &c. v. ii. b. 2. pt. 2. p. 77. ^ These
meetings could not be held publicly because of the jealousy and
persecution of the emperors. Dupin. c. 3. v. i. p. 172. The
council of Sinuessa in Africa, a. d. 303, was held in a grotto. Id.
C. 4. V. ii. p. 240. * Mosh. Hist, C. 3. pt. 2. c. 2. § 6.

CH. U. § 2.] OPI^'IONS OF BISHOPS. ' 77

scribed, were brought together, and " Agreed that the
grace of God should be withheld from no son of man —
that a child might be kissed with the kiss of Christian
charity as a brother, so soon as lorn — that Elisha prayed
to God, and stretched himself on the infant. That
the eighth day was observed in the Jewish circum-
cision, was a type going before — which type ceased
when the substance came. If sinners can have bap-
tism, how much sooner infants, who being newly born.
Lave no sin, save being descended from Adam, This,
therefore, dear brother, was our opinion in this assem-
bly tha,t it is not for us to hinder any person from bap-
tism and the grace of God, who is merciful and kind,
and affectionate to all. Whi«h rule as it holds for all ;
so we think it more especially to be observed in refer-
ence to infants and persons newly baptized," &c.^

14. Here infant baptism is entirely different from
that proposed in the time of Tertullian. That was the
baptism of little ones, who asked to be baptized ; this, of
new-bom babes. That was supported and rejected by
New Testament texts and arguments ; this is grounded
on, and defended, and regulated by Jewish law. That
required the consent of sponsors ; this mentions none.
That w^as a joining them to the church ; this is a dedi
eating of them to God,^ This assembly made no reference
to any command ; the ministers allude to no example
going before ; if the custom had prevailed at Carthage,
no assembly would have been required to answer the
inquiries ; and when the ministers decide, they only ren-
der an opinion which they call their agreement^ nor do
they support their opinion by reference to any of the
previous Fathers, nor do their reasons agree with those
fostered on Origen a few years before. The views of

^ Wall's Hist. C . 3. pt. 2. c. 2. f 6. « Rob. Hist, of Bap. p. 198.

78 OPINIONS OF BISHOPS. [cENT. III.

these ministers imply that, in withholding baptism, the
grace of God would not be conferred on the sons of
men ; a sufficient evidence of their degeneracy. While
the churches remained independent of each other, this
association of ministers could only give an opinion, and
recommend the practice ; but any part of the assembly
was at perfect liberty, at any time, to depart or abstain
from the recommendation. " It does not appear," says
Robinson, " that infants were baptized at Carthage, or
any where else, except in the country where Fidus
lived. An opinion of council, that Fidus ought to bap-
tize infants, is very far from proving that the advisers
did so, who were in different circumstances."'' Mr. R.
Baxter acknowledges *Hhat TertuUian, Origen, and
Cyprian, do all of them affirm that, in primitive times,
none were baptized without an express covenanting,
wherein they renounced the world, the flesh, and the
devil, and engaged themselves to Christ, and promised
to obey him."^ This concession of Mr. Baxter is sup-
ported by history, and proves Cyprian and his colleagues
to have been the first supporters of infant baptism. An
eye-witness says of these Africans, "in spite of their
vain boast of orthodoxy, they were pagans and blas-
phemers, who worshipped idols in secret, and dedicated
their children in their infancy to demons."^ They were

7 Rob. Bap. p. 199. ' Danver's Hist. p. 63. » It is a fact
that infant dedication to God by baptism, was first heard of in
Africa. A mistaken charity probably first suggested infant bap-
tism. Fides, the inquirer, lived among barbarians who sacrificed
children to their gods. TertuUian complained of this custom,
and it was long before the Africans left it ofi". The bible taught
Fides how the Jews dedicated children to God, and it was very
desirable to rescue children from the fire and dedicate them to
Christ. Reeve's Apologies of the Fathers, v. 2, § 30, p. 148.
Rob. Bap. p. 199. In the services of the church, youths were
employed in Africa. Now, if the fixed time of their admission

CH. II. § 2.] STATE OF AFRICA. 79

more wicked in morals than the pagan Romans had ever
been ; there was no crime they did not practise."^^ The
rules of discipKne adopted in general assemblies of mi-
nisters, for restraining the clergy, exhibit an awful pic-
ture of lewdness. Yet to these men infant baptism is
traced, and the persons among whom the practice after-
ward flourished were men whose mental characters and
pretensions in religion were far below zero in the
Christian thermometer.^

15. Africa, towards the close of this century,
presents nothing of a lovely feature. We should
have refrained detailing such protuberances of corrup-
tion, had not the sources of infant baptism been assidu-
ously and logically kept from inquirers. So far from
the practice of pasdobaptism prevailing, there is no evi-
dence of its existence, after the opinions of these
sixty-six bishops were given. One hundred years after,
complaints were common, that the tender mothers could
not be prevailed with to put their children into the
water at baptism.^ The fact is allowed, that youths were
admitted into the old African churches, on repeating a
creed, and these were employed in singing and reading ;
but "no one," says Wall, "could hold office, or devote him-
self to the service of the church, who was not baptized."^
It is also equally evident that minors' baptism, with in-
fant baptism, was first heard of in Africa.* But as to

could be the eighth day, instead of the eighth year, Fides hoped to
rescue babes from the service of idols. For this early date he
sought advice. " This view is supported," says Robinson, " by the
writings of Tertullian, Cyprian, Victor, Optatus, Arnobius,
Minucius," &c. Bap. pp. 185—195. i" Rob. Hist, of Bap.
c. 22, p. 183= ^ Vossius De Baptisino, Disp. 1, c. 6, 7, 8, and
Bap. Mag. v. i. p. 435. Dupin, Council of Elvira. ^ Wall's
Hist. pt. 1, c. 10, p. 111. 3 Hist. pt. 1, c. 17, p. 256. * Rob.
Bap. p. 449.

80 CLINICAL BAPTISM. []CENT. III.

the practice of p^dobaptism at the end of this third
century, we shall here subjoin testimonies that cannot
be refuted.

16. The Magdeburgh Centuriators say, " Concerning
the African churches, gi-eat corruption did prevail re-
specting the ordinance of baptism, at least in opinion,
both as to the subject, time, manner, and ceremonies,
though as to practice, they could not give any particular
instance."^ "None," says Mosheim, "were now ad-
mitted to baptism, until by menacing and formidable
shouts and declamations of the exorcists, they had been
delivered from the dominion of the Prince of darkness,
and consecrated to the service of God."^ Gibbon says,
" the severity of ancient bishops exacted from the new
converts a novitiate of two or three years."'' See
references above, ch. i. s. 3, § 6, 7*

17- The importance attached to baptism, in this cen-
tury, led corrupt bishops to consider the case and situa-
tion of those who were in prison on account of religion,
and who at the same time expressed their anxiety to be
perfected in the Christian character by the ordinance.
Penitents on their dying couches also desired the waters
of salvation, with those catechumens who, vie^ving the
ordinance as conve}dng purity, had deferred baptism till
sickness prevented immersion. Such persons in these
circumstances were accommodated, as in the case of
La^^Tence, whp poured a pitcher of water on a soldier
in prison. This mode of proceeding in case of neces-
sity, and the trifling importance as to the quantity of
water under such circumstances, is argued by Cyprian.^
Pouring as a substitute for baptism, and afterwards its

^ Cent. S, in Danver's, p. 62. * Hist, of the Ch. cent. 3,
p. 2, c. 4, $ 4. ' Ro. Hist. c. 20. s Wall's Hist. pt. 2, c. %

§2, p. 354.

CH. II. § 2.] CLINICAL BAPTISM. 81

copartner, sprinkling, appear to have been invented in
Africa, particularly the latter; though the most depraved
catholic owTied it to be no baptism, and cases are on re-
cord of those who could hold no ofl&ce in the church until
they had been immersed, though they had received bap-
tism by aspersion in sickness.9

18. Persons, professing the Christian religion, and
who never stood connected with the Carthaginian church,
abounded throughout Africa. The sects or denomi-
nations were very many, though the African interest over
which Cyprian presided, has claimed most of the atten-
tion of historians from furnishing the readiest materials.
Its assumed authority, its spiritual tyranny, and its ex-
cessive corruptions, stand prominent on the records of
those times. Among the denominations of that day
may be named, the Bardesanes, Basilides, Valentinians,
Ophites, Monarchians, Patropassians, Hieracites, Sabel-
lians : these, with others, appear to have originated in
Africa. Perhaps the most numerous sect were the
Manicheans, who appear to have abounded in this pro-
vince. There were some chm'ches of the Montanists
and the Novatianists in this quarter, but as to their ex-
tent or influence we are ignorant. These African dissi-
dents, if we may so call them, present fulness and
variety. They were found in every degree of distance
from the ruling party, by whom they were all termed
heretics, and by whom they were all persecuted without
regarding their proximity or remoteness of faith; so that
it is apparent their hatred arose, not from heresy, but
from the quintessence of their dissent, the love of reli-
gious liberty^ the Upas Tree to all religious hierarchies.
See Rob. Hist, of Bap. c. 22, and Mosh. Eccl. Hist,
cent. 2, p. 2, c. 5.

9 Wall, ib.
E 3

82 AFRICAN CHURCHES. [CENT. IV.

Section III.

AFRICAN churches CONTINUED.

" Wherefore come out from among them, and be ye separate,
saith the Lord, and I will receive you." — 2 Cur. vi. 17.

1. At the commencement of the fourth cen-
tury, distinct and separate bodies of professed
Christians continued to exist throughout the . Roman
empire. Each church had an elder to preside, while
in every province one bishop was invested with a su-
periority over others, in point of rank and authority.,
The ancient method of church government seemed, in
general, still to subsist, while at the same time, by im-
perceptible steps, it varied from the primitive rule, and
degenerated towards the form of a religious monarchy.
This change in church affairs, which commenced last
century, was followed by a train of vices which dishonour
the character of those who presided over ecclesiastical
affairs.^ In 303, Diocletian, the emperor, after
repeated importunities from the pagan priests
and others, who were alarmed at the increase of Chris-
tians, and the dangers attending their ancient super-
stition ; issued an edict, requiring the Scriptures to be
given up to his officers. A fire breaking out in the
palace was charged upon Christians, which excited the
emperor to severe measures. All bishops were now
imprisoned. The third edict encouraged tortures, and
every diabolical means were used in order to bring
Christians over to sacrifice to the gods. Afflictions
disgracefully sinful were inflicted, which cannot de-

1 Mosh, Ec. Hist. r. i. p. 193. c. 2.

CH. II. § 3.] RISE OF DONATISTS. 83

cently be explained. Africa is said by Eusebius^ to

have produced vast numbers of martyrs.

The diUgence and zeal of the Roman magistrates,

in executing these edicts, had Hiked to have proved fatal

306 *^ ^^^ Christian interest. In 306 Constantine,

born in Britain, was saluted emperor, and

in 311, Galerius published an edict, ordering

^^^ all persecution to cease, which was confirmed

by Constantine, who in 313 granted a toleration to all

persons professing Christianity.

2. On peace being realized in 311, the members, pres-
byters, and others, in the Carthaginian church, made
choice of a pastor to preside over that interest. This bu-
siness was managed without calling together the various
members of the community, and a serious rupture
ensued.^ One objection raised against Cecilian,
the new bishop, was, that during the persecution he
had delivered the holy Scriptures to the officers of
Diocletian. One Donatus took a prominent station in
opposition to the choice of the church, and many per-
sons supported his views. "By his superior abilities
and virtues," says Gibbon,* " he was the firmest supporter
of his party." This controversy, in a short time, spread
far and wide, not only throughout Numidia, says Mo-
sheim, but even throughout all the provinces of Africa,
which entered so zealously into this ecclesiastical war,
that in most cities there were two bishops, one at the
head of the catholic party, and the other presiding
over the Donatists.^ The churches of the latter
amounted to four hundred.^

3. These seceders or dissenters in Africa, were called

2 Ec. Hist. lib. 8. cap. 1—10. ^ Claude's Def. of the

Reform, v. ii. p. 3. c. 4. * Ro. Hist. c. 21. ^Ec. Hist.

C. 4. c. 5. §2. fi Rob. Hist, of Bap, p. 213.

84 DONATIST SENTIMENTS. [CENT. IV.

Donatists, from the name of their reformer, though by
some they were called Montenses. The Donatists did
not differ from the catholics in doctrine,^ but in
morals, and they seceded on the grounds of discipline
from that community.^ They held with the doctrines of
election and reprobation, says Long.9 The Donatists
maintained that the church ought to be made up of
just and holy men, or at least of those who are such in
appearance ; and that although wicked men might
lurk in the church, yet it would not harbour those
who were known to be such.^o They were zealous in
requiring penitence of all those who united with them,
and the narrow and solitary Avay, observes Gibbon, which
th.eir first leaders marked out, continued to deviate
from the great society of mankind,^ They thought the
church ought to be kept separate from the world, a
religious society voluntarily congregated together for
pious puii)oses. With this view they admitted none
to fellowship without a personal profession of faith
and holiness ; and them they baptized.^ They baptized
converts from paganism, and they re-baptized all those
persons who came over to their fellowship from other
communities;^ they were very careful to remove from
their places of worship every thing that bore any re-
semblance to worldly communities.* While the ca-
tholics, under Constantine, were ornamenting their
sanctuaries, so as to resemble heathen temples, the
Donatists' zeal prompted them to clear the walls and
floors of their places of worship of all vestiges of the
ancient superstition. The regard which they paid to

7 Camp. Ec. Lect. p. 240. 8 History of the Donatists, p. 60.
^ Claude, Robinson ; Jones' Lect. v. i. p. 472. ^° Dupin's

Ch. Hist. C. 4. c. 3. ^ Ro. Hist. c. 21. ^ Rob. Hist,

of Bap. p. 215. 3 Mosheim, ib. * Gibbon's Ro. Hist. c. 21.

CH. II. § 3.] STATE OF THE DONATIST CHURCH. 85

purity of communion, occasioned their being stigma*
tized ^\dth the term Puritans.^

4. The Donatists and Novatianists very nearly re*
sembled each other in doctrines and discipline ;^ indeed
they are charged by Crispin, a French historian, with
holding together in the following things, Firsts For
purity of church members, by asserting that none ought
to be admitted into the church but such as are visibly
true believers and real saints ; Secondly^ For purity of
church discipline; Thirdly^ For the independency of
each church ; and. Fourthly^ They baptized again those
whose first baptism they had reason to doubtJ They
were consequently termed Re-baptizers, and Anabap-
tists.^ Osiander says, our modern anabaptists were the
same -v^dth the Donatists of old.9 Fuller, the English
church historian, asserts, that the Baptists in England,
in his days, were the Donatists new dipped •^^ and
Robinson declares, they were Trinitarian Anabaptists.^

5. The disputes between the Donatists and Catholics
were at their height, when Constantino became fully

invested with imperial power : a. d. 314.^ The
catholic party solicited the services of the em-
peror, who, in answer, appointed commissions to hear
both sides, but this measure not giving satisfaction,
he even condescended to hear the parties himself; but
his best exertions could not effect a reconciliation.
The interested part that Constantino took in the dis-
pute, led the Donatists to inquire, What has the empe-

^ Jones> ubi sup. ^ Id. v. i. 472. "^ Danver's Treat,

p. 272. ^ Baronius' Ann. see above ch. 2. sect. 1st. § 5. note

9. references. ^ Danvers, ib. ^° Idem. ^ Hist, of

Bap. p. 216. 2 About this period Arius arose in Africa ; the

star called Wormwood fell and embittered the waters of the sanc-
tuary to a great extent, nor are they fully sweetened yet.

86 STATE OP THE DONATIST CHURCH. fcENT. IV.

ror to do 7vith the church ? What have Christians to do
with kings ? or What ham bishops to do at court ? Con-
stantine, finding his authority questioned and even set
at nought by the dissidents, listened to the advice of his
bishops and court, and deprived the Donatists of their
32 O churches. This persecution was the first which
realized the support of a Christian emperor,
and Constantino went so far as to put some of the
Donatists to death. The Circumcellians, men of no reli-
gion, saw these dissidents oppressed, and from sym-
pathy, and a love to native freedom, actually took up
arms in their defence.^ Every thing now combined
to disturb the peace of the province, to prevent which
the emperor found it necessary to abrogate those laws
he had previously made against the Donatists. His
superstitious regard to the rites of the church, and the
Catholic clergy, increased as he declined in life, and
consequently through their influence he issued, in 330,
his edict against all Dissidents and Seceders from
g„„ the orthodox cause. These views and mea-
sures he supported till 337, when death termi-
nated his career. The ensuing emperors were influ-
348 enced generally by the stipendiary bishops, con-
sequently chequered circumstances attended dis-
senters. In 362 Julian permitted the exiled Donatists
ggg to return and enjoy the sweets of liberty, which
revived the denomination, and by their zealous
and unceasing efibrts, brought over, in a short time, the
greatest part of the African provinces to espouse their
interest. From various sources of information, it is
most evident that the Donatists were a most powerful

^This conduct of these men is always represented to the dispa-
ragement of the Donatists, but later records of Protestants leave
the Donatists with credit in this defensive war.

CH. n. § 3. j STATE' OF THE DONATIST CHURCH. 87

and numerous body of dissenters,^ almost as numerous
as the catholics, which, considering the strictness of
their discipline, and their close adherence to the laws
of Zion, is a subject of pleasing reflection. Their in-
fluence must have been considerable, since as Mr.
Jones remarks, " There was scarce a city or town in
Africa in which there was not a Donatist church."^
310 ^' Optatus, Bishop of Mela, or Milevi, a

city of Numidia, wrote a book against the Do-
natist separation, addressed principally to Parmenianus,
a minister of that persuasion. In this book he charges
the Donatists with removing sacred things out of those
places of worship, which came into their possession from
other denominations ; -with washing the walls of such
sanctuaries ; and thinking themselves more holy than
others. He charges them with re-baptizing catholics
as if they were heathens ; and asserts, in opposition to
the views held by the Donatists, that " all men that
come into the world, though they be born of Christian
parents, are filled with an unclean spirit, which must he
driven away hy baptism. This is done by the exorcism,
which drives away the spirit, and makes it fly into re-
mote places. After this the heart of man becomes a
most pure habitation, God enters and dwells there;
when therefore you re-baptize men, you drive out God
from his habitation, and the devil re-enters." He does
not charge them with unsoxmdness in the faith, but
declares, " All Christians have one faith and one creed."
Speaking of the persecution they experienced, he con-
sidered the justice of God sent it upon the Donatists
to revenge the dishonour they had done to the waters
of baptism. Their success in proselyting catholics oc-

* M osheim's Ec. Hist, ubi supra, ^ Ecc. Lect. v. i,

p, 474.

o8 STATE OP THE DONATIST CHURCH. QcENT. IV.

casioned Optatus to call them thieves and heretics.^
To make baptism valid, he says, three things are neces-
sary. The Trinity, the faith of him that receives it, the
faithfulness of the minister ; and then there is no occa-
sion of re- baptizing. He argues, that the faith of him
who receives baptism, is necessary to the validity of
the sacrament. This view of exorcising the candidate
proves Optatus to have been ignorant of modern pasdo-
baptism.''
g^iy 7- In 377, the emperor Gratian, influenced

probably by the catholic party, who envied the
growing prosperity of the Donatists, deprived them of
their churches, and prohibited all their assemblies,
public and private; but their number and influence
prevented the edict being fully executed. At some
period during this century, and very probably while
under suppressing edicts in Africa, the doctrines and
discipline of the Donatists were established in Spain
and Italy ; but their influence in other kingdoms bore
no comparison to their numbers, importance, and ope-
rations in their native province. These people main-
tained their popularity through the century, and con-
tinued formidable to their enemies through the ensuing
age, but afterwards we shall trace them declining in
credit and numbers. Two circumstances combining
about the end of this century, operated prejudicially
to their interests ; the one was a division among them-
selves, about a man named Maximin, which discord was
very considerably adjuvated by the catholics, in order
to weaken their energies and importance ; the other was,
387 *^® ^^^®' ^^^^^^5 efforts, and influence of Au-

gustin, bishop of Hippo, with the court of Rome.^

« Rob. Hist, of Bap. p. 189. 7 Dupin's Ch. Hist. C. 4. v. ii.
pp. 87—96. Optatus. ^ Mosb. Hist. C. 4, p.2. c. 5. § 6.

CH. II. § 3.] AUGusrm op hippo. 89

8. AuGUSTiN was born at Thagaste in Numidia (Al-
giers) A. D. 354, of Christian parents. He was not
baptized in infancy. His early life was dissolute, from
which conduct he had been unfavourably represented
by various writers.9 His change of views on religion
took place while he was under Ambrose's ministry at
Milan, by whom he was j&rst baptized. It is probable
that Augustin imbibed from the Milanese bishop, the
spirit of usurpation and tyranny so prominent in his
proceedings. Some parts of this Father s works are ex-
cellent, the reading of which will convince any Chris-
tian, that he was well acquainted with the innate de-
pravity of the heart. Soon after his baptism he gave up
his profession, and returned to Africa, where he w^as
again baptized by Valerius, bishop of Hippo. Here he
rose to eminence in the chm'ch, and contended with
four classes of dissidents from various motives. The
Arians he disputed with on the doctrine of the Trinity :
the Pelagians, on the points of original sin, and the
ingenite state and power of the human will to spiritual
duties : ^^ the Manicheans, on the origin of virtue and
vice, with the Donatists on the ceremonies of the

^ There is an obscurity about Augustin*s motives and conduct,
which is at variance with Christianity ; virtues and vices to the
extreme have been attached to him. See Dupih's and Mosheim's
Histories, with B ay le's Dictionary, and Robins. Hist, of Bap.
eh. 23. ^° The advocates of Pelagianism, say, that Augustin

first discovered and propagated those sentiments since termed
Calvinistic, but this is an error. The early writers expressed
themselves equally decisive on election, predestination, &c. with
Austin, though not so frequently ; and it is equally evident, that
the early churches held his views. The ministers of religion had,
for about two centuries, been more engaged in adjusting the new
philosophy and arranging ceremonies, than in discussing the doc-
trines of grace : but the views of Pelagius, when made known,
awakened all the native energies of Austin's mind. Pelagius, in coa-

90 ' DONATISTS PERSECUTED. [[cENT. V.

church and the expediency of infant baptism. It is
probable that Augustin, in the heat of controversy ex-
pressed himself on different subjects more energetically
than he would have done in the absence of exciting
causes. Innocent of Rome, Ambrose of Milan, Augus-
tin of Hippo, with others, had united their influence
in supporting the catholic church, and these bishops in
390 received the sanction of the emperor Honorius, in
establishing superstitious rites against the zeal and ef-
forts of many pious and judicious Christians.^ This
union of secular and spiritual power operated alike on
all dissidents. In 398 a council of bishops at Carthage
petitioned the emperor for the removal of all heathen
temples, and the destruction of all images, which was
granted. In 399 the temples were razed, and Christi-
anity was said to be much extended.^ This combination
was prejudicial to the Donatists, whose chui-ches were
numerous in this province " and which were served by
no less than four hundred bishops."^

9. The Donatists had hitherto maintained themselves
in reputation, and their affairs were in a good state.
The catholics having Augustin as their head, with
other zealous adjutors, exerted every means for their
suppression ; but finding their preaching and writing
404: ^^^^^ ^^^1 little alteration ; they, in 404, sent a
deputation to the emperor Honorius, request-
ing him to enforce those edicts, made in previous reigns,
against the Donatists. The emperor first imposed a
fine on all those who refused to return into the bosom

ference, found all the valuable learning and authority of previous
ages against him, which no doubt regulated him in abjuring his error.
See Dupin's Lives and Works of the Fathers. Cave's ditto. Daille's
Use of the Fathers. Toplady's Hist. Proof. Gill's Cause of God
and Truth. - ^ Mosh. Hist. C. 4. $ 22. ^ Baronius Ann.
C. 4. c. 9. A.n. 399. ^ Mosh. Hist. C. 4. $ 7.

CH, II. § 3.] DONATISTS PERSECUTED. 91

405 ^^ *^^ churcli, banishing the pastors of the re-
fi-actoiy. The year following, severe measures
were adopted, but the magistrates were remiss in their
execution. This occasioned a council at Carthage,
which sent a deputation to the emperor, soliciting the
appointment of special officers to execute his edicts
mth vigour. Though weakened by these severe mea-
sures, the dissidents were yet considerable.

408 "'"^ ^^^^ ^^^^^ Stilicho, the general, had been
put to death, they increased in strength, and in

the ensuing year, they had accessions to their interests,

409 "^^^^ from their rising importance the emperor
granted a law in favour of religious liberty ; but

the united exertions of catholics occasioned the abroga-
tion of this law the following year. Tired with the

410 ^PP^^s of these contending parties, the emperor
sent a tribune with full power to conclude

the unhappy contest. Consequently a public meeting
was called, and as Lardner says, " a famous conference

411 ^^^ ^^"^^ ^* Carthage in 411."'^ In this cele-
brated synod, the number of ministers from the

different churches, in both denominations, was found to
be nearly equal ; though some ministers of the dissenting
party were unavoidably absent.^ The catholics num-
bered two hundred and eighty-six, and the Donatists,
two hundred and seventy-nine. The defeat of the
dissidents is not attributed to the Catholics' majority,
but principally to Augustin's influence at court g,nd his
•SATitings. The defeated Donatists appealed to the em-
peror, but without attaining any beneficial result.^

412 ^^' ^^ ^^^ ^yril "^^s ordained bishop of
Alexandria. One of his first acts was to shut

* Lardner's Cred. of the Gospel Hist., vol. iv. pt. 2. c. 67. p.
96. 5 Ibidem. « Mosheim's Ec. Hist. C. 5. p 2. ch. 5,

92 LAWS AGAINST RE-BAPTIZING. [^CENT. V.

up all the churches of the Novatianists, and strip them
of every thing of value. Augustin, supported by a kin-
dred spirit in Cyril, exercised all his influence, and con-
sequently the edicts procured against the Donatists, were
now of a more sanguinary character. The Catholics
found by experience, that the means hitherto used had
been ineffectual against the Donatists ; they now pre-
vailed on Honorius, and Theodosius, emperors of the
^jg east and west to issue an edict, decreeing, That
the person re-baptizing, and the person re-baptized,
should be punished with death. In consequence of this
cruel measure martyrdoms ensued. Gibbon remarks on
these edicts, that " three hundred bishops, with many
thousands of the inferior clergy, were torn from their
churches, stripped of their ecclesiastical possessions, ba-
nished to'the islands, proscribed by laws, if they pre-
sumed to conceal themselves in the provinces of Africa.
Their numerous congregations, both in cities and the
country, were deprived of the rights of citizens, and the
exercise of religious worship. A regular scale of fines,
from ten to two hundred pounds of silver, was curi-
ously ascertained according to the distinctions of rank
and fortune, to punish the crime of assisting at a schis-
matic conventicle ; and if the fine had been levied five
times, without subduing the obstinacy of the offender,
his future punishment was referred to the discretion of
the imperial court. By these severities, which obtained
the warmest approbation of Augustin, great numbers
were reconciled to the catholic church : but the fanatics
(or faithful) who still persevered in their opposition,
were provoked to madness and despair."^ Augustin
owned, the city of Hippo had been full of conventicles,
till he procured penal laws for their suppression. When

7 Ro. Hist. Ch. 33.

CH. II. § 3.] DONATISTS BAPTISTS. 93

the Donatists reproached him with making martyrs of
their bishop and elders, and told him God would re-
quire an account of their blood at the day of judgment ;
he replied, " I know nothing about your martyrs, mar-
tyrs ! mart}TS to the devil. There are no martyrs out
of the church, beside, it was their obstinacy, they killed
themselves."^

11. The Donatists rebaptized all persons coming from
other professing communities ; this conduct Augustin
disapproved, and observes, " You (Donatists) say they
are baptized in an impure church, by heretics ; but the
validity of the baptism depends upon God's authority,
not on the goodness or sanctity of the person who offi-
ciates." Their objections to his infant baptism, he
endeavours to answer, remarking, " Do you (Donatists)
ask for divine authority in this matter ? 9 though that
which the whole church practises,^^ is very reasonably

8 Robins. Hist, of Bap. c. 23. p. 215. ^ This question

shows, that the Donatists required scriptural authority for their
faith and practice in all the affairs of God's house. ^° Innocent
fell in with this practice and infant communion, and after Zosi-
mus, Boniface, in 418, was bishop of Kome. This Boniface
inquires of Augustin, "Suppose I set before you an infant, and
ask you whether, when he grows up, he will be a chaste man or
a thief? Your answer, doubtless, will be, I cannot tell. And
whether he, in that infant age, have any good or evil thoughts 1
you will say, I know not. Since you therefore dare not say any
thing, either concerning his future behaviour, or his present
thoughts ; what is the meaning, that when they are brought to
baptism, their parents, as sponsors for them, make ansvver and say,
to the inquiry. Does he believe in God ] they answer, he does be-
lieve. I entreat you to give me a short answer to these questions,
in such a manner, as that you do not urge to me the prescription
of the customariness of the thing, but give me the reason of the
thing." Augustin felt the difficulty of giving a reason for his
own custom, and subjoined a silly reply, gets angry, and con-
cludes by saying, " 1 have given such an answer to your questions

94 DONATISTS AND AUGUSTIN. [cENT. V.

believed to be no otber than a thing delivered by the
apostles,! yet we may take a true estimate, how much
the sacrament of baptism does profit infants, by the
circumcision which God's former people received."^

Augustin was requested by the Donatists to state
" what good the sacrament of Christ's baptism does to
infants ?" He says in reply, " As to which matter it
is piously and truly believed, that the faith of those by
whom the child is presented, or offered to be consecrated,
profits the child." But Austin does not say what ad-
vantage attends the child where the sponsors have no
faith, as is so common in the present day. These inqui-
ries from the dissidents of Africa, are similar to those
often made by the Baptists of the present day, satisfac-
torily proving their denominational character. This
assertion is further established by Mr. Long, who says,
" though there were great feuds between the Donatists

as I supposeis to ignorant or contentious persons not enough, and to
understanding and quiet people, perhaps more than enough."
Again, " He that does not believe it [infant baptism], and thinks
it cannot be done, is indeed an infidel." Wall's Hist. pt. 1. c. 15.
p. 196. Note. — The questions and answers were the relics of
believers' baptism, which when used about an infant, was a lie
before God! If the church had always practised infant baptism,
why so many inquiries from Donatists and Catholics in the fifth
century 1 Angustin being required to answer so many questions,
and explain its utility, proves how great a share he had in intro-
ducing the rite, and in his reply, he considers scripture and tra-
dition on an equal footing in the church, while fhe catholic com-
munity is the only church. ^ The first recorded inquiry re-
specting minor baptism was, " May youths be baptized so soon as
they ask for the ordinance ?" the second period of this rite stated,
" Our opinion is that the grace of God should be withheld from
no son of man ;" Augustin insinuates apostolic authority, though
the bishop of Rome requested information on the propriety and
utility of the infant rite ! ! ! 2 Wall's Hist. pt. 1. p. 182—7.

CH. II. § 3.] DONATISTS AND AUGUSTIN. ' 95

and others, yet they were professed Anabaptists."'
" They did not only re-baptize the adults, that came
over to them, but refused to baptize children, contrary
to the practice of the catholic church/'* Though
Austin confines the church to the catholic body, yet
it must not be forgotten, that there were churches more
or less extensiTe throughout Africa, besides the Dona-
tists, and kno"vvn as Manicheans, Montanists, Nova-
tianists, and others, whose morals were far more excel-
lent than even Saint Augustin's,^ but all these were
heretics in his view, and objects of his most virulent
animosity.

12. The difficulty of establishing infant baptism, even
among the licentious clergy and people of Africa,^
suggested to Austin the expediency of calling together a
number of his brethren, which he effected at Mela, in
Numidia. Amidst ninety-two ministers, Augus-
tin presided; he, with them in this assembly,
since called a council, issued the following manifesto of
their charity to dissidents, " That it is our will that all
that affirm that young children receive everlasting life^
albeit they he 7iot hy the sacrament of grace or baptism
RENEWED ; and that will not that young children^ which
are newly born from their m,oihers womb^ shall be bap-
tized to the taking away original sin, that they be
ANATHEMATIZED.^" Having attained eminency in the
church, and the support of his brethren to enforce the
doctrine of infant salvation from water baptism, another
assembly of divines was convened the same year at

3 History of the Donatists, p. 60. * Id. p. 103. Ecbertus

and Emericus, two catholic writers, assert the same, Danver's
Hist. Bap. p. 272, &c. ^ Bayle and some French historians

say be was a hard drinker. ^ Rules were made in every

council at this period, to restrain the licentious clergy. ^ Mag.

Cent., in Danver's Hist. pp. 118—9.

96 DONATISTS ANATHEMATIZED. [^CENT. V.

Carthage, to enforce the rite, and occasion its universality
if possible. The council solemnly declared, " We will
that whoever denies that little children hy baptism are
freed from perdition and eternally saved^ that they be
ACCURSED."^ So little regarded were the proceedings of
this first assembly, that disputes have existed as to its
date ; but Innocent, Bishop of Rome, havinge^xpressed
his concurrence to Augustin, a little before his dissolu-
tion, which took place in 417, we place the Milevitan
council in the preceding year.9 Believers' baptism has
never borrowed a foreign aid for its support ; it originated
from heaven, John i. 33, and has been maintained to
this day among the followers of the Lamb, by the same
divine teaching and sustaining power; while every
cruel and oppressive measure has been engaged to
suppress the practice, and to substitute infant baptism
and rhantism in its room. The establishment of this
rite by these severe censures, in time, raised the catholic
community into numerical importance, and by patroniz-
ing the infant cause, the bishop of Rome became a
father (papa) to the church. His authority was allowed
or disallowed by the adoption or rejection of this rite,i^

^ Danvers, ubi sup. This practice commenced as here, with
a mistaken view as to children's condition. " Jesus himself did
not baptize children, nor did he order his disciples to do it ; nor
would they have forbidden infants to be brought unto him, if they
had known anything about infant baptism ; if while he declared in-
fants to be of his kingdom, if while he had such a fair opportunity
of being explicit as to their baptism, and of setting an example of
it, &c., we may learn, that infants may be acknowledged of
Christ's kingdom, brought unto him, and obtain his blessing with-
out being baptized." — M'Lean on Christ's Commission, p. 123.
^ Iviraey's Hist, of the Bap. v. 1. p. 23. note, "The necessity of
psedobaptism was never asserted in any council, till about the year
418." Episcopius and Limborch, in Gibbs on Bap. p. 129.
'" Consequently the extension of the pure church and kingdom of

CH. II. § 3.] BAPTIST SENTIMENTS CONSIDERED. 97

as in England, in 596, and among the Albigenses in
1178, which shall be fully shown. His advice was
sought by Spanish bishops, respecting the mode of bap-
tizing children, and he has devised or sanctioned means
for sanctifying by water the foetus and embryo in
every stage. Every class of servants under his holiness,
in the church and out, who received this his mark^ from
the crowned head to the lowest menial, has felt the
pope's honour involved in the infant rite. Sequently
they all have advocated, and enforced by fire and sword,
the sanctifying ceremony in opposition to the Baptists in
every age. Every national establishment, as a daughter
or division of the Romish community, adopts the mea-
sure as the best palladium to its constitution. But to
return from this digression ; the instruction sought by
many ministers from Augustin and Innocent, on church
affairs, respecting this rite and other discipline,^ the
former's controversy with Petilianus, a pastor among the
Donatists on infant baptism, with his calling together
and presiding in those assemblies which issued such
decided measures — show Augustin to have been the
active innovator, at the same time the difficulty he
realized in imposing the ceremony on the Africans,
proves the novelty of the thing. These features " point
Augustin out as the first who ventured to attack at
law, believers' baptism. The innovators went, therefore?
on the forlorn hope, and a plain tale puts them down.
They did not pretend to ground infant baptism on Scrip-
ture, but tradition ; and as they could not cite a law,
human or divine, they ventured to place it on universal
custom."^ Yet strange as it may appear, that which

Jesus Christ, can be traced (mly where this rite and all human ce-
remonies are repudiated, and where the law of Zion alone re-
gulates. ^ Dupin's Ecc. Hist. C. 5, v. iii. pp. 195—8. ^ j^ob.
Hist, of Bap. p. 281.

F

98 VANDALS AND GREGORY. |^CENT. VI,

was said to be a universal custom, required tlie penalty
of damnation to enforce ! ! ! How sadly does the Car-
thaginian curse descend on the heads of Austin's suc-
cessors in practice, who hold his rite, but who deny his
doctrine !^ «

13. The laws, edicts, and canons were more or less
oppressive to the dissidents for twenty-eight years.
The invasion of the Yandals in 428 relieved the op-
pressed from the scourge of licentious bishops and a cruel
coui't. These invaders entered Africa from Spain ;
many who followed the army were protected by them in
full liberty, under the ancient name of Goths, Gothmen,
or Goodmen. The Yandals, like other German tribes,
had no king, no priest, and consequently were the
avowed friends of liberty.* The Donatists situation and
circumstances became ameliorated under this new
dynasty, though they never regained their former extent,
nor recovered their early popularity and vigour. For
one hundred years, Africa was governed by people called
barbarians, yet their conduct was milder towards the
followers of the Lamb and the Christian interest, than
the Catholics had ever been. During this period, the

^ We have suggested that pouring and sprinUing originated in
Africa. Augustin says, a complete harmony of sentiment existed
between him and a young man, his companion ; the young man was
taken ill, and became insensible ; Augustin, fearing his death,
baptized him (by pouring) while in an insensible state ; on the
young man's partial restoration, he was told what had been done
during his stupor ; he listened with horror, and treated Augustin
as his greatest enem}^ Facts, &c., p. 32. Had no undue importance
been attached to the rite, or had the custom been familiar in such
cases, no such excitement of horror would have been realized ; but
the novel view of its sanctity regulated the saint in giving, and
the sinner as to the consequence of sinning after, the administra-
tion, 'i Robinson's Ecc. Research, ch. 7, p. 106.

•CH. II. § 3.] VANDALS AND GREGORY. 99

Vandals allowed the Donatists to enjoy the sweets of
civil and religious freedom, which, prohably, did not
really conduce to their spiritual prosperity ; but when
the empire of the Yandals w^as overturned, in
534, the privileges of religious freedom ceased
to the Donatists, with the government of these bar-
barians.

The Donatists still, however, remained a separate
body, possessed their churches, and defended themselves
from the reproach of their enemies. They industriously
tried tevery means to resuscitate their interests ;
but the hostility of the rising pope, Gregory,
operated considerably on society, to their prejudice.
This pope wrote to two African bishops, requiring them
to exert themselves in every possible way, to suppress
the Donatists. Marked out for vengeance, and realizing
opposition and persecution in every form, they disap-
peared. It is presumed these people, " of whom
the world was not worthy," emigrated to Spain
and Italy, or mingled with the pagans in the interior,
and worshipped the Redeemer as opportunities offered.
From their conduct in assembling in caves and dens of
mountains to worship, they obtained the name of Mon-
tenses, i. e., mountaineers.^ In the seventh century,
the Donatists dwindled away almost into ob-
scurity, but about the middle of the eighth cen-
tury, the gospel light was quite extinguished in Africa ;
and, as Gibbon observes, it never after enhghtened any
territory, nor can it be considered as having any exten-
sive existence in the present day.^

^ Idem, p. 112. lu Abyssinia and Africa, immersion is now

practised. — Millar's Geo., v. i. pp. 356 and 367. ^ Ro-

Hist. ch. 51. See Dupin, Donatus and Opiatus. Mosh. Ecc. Hist.

Hist, of the Donatists, by Mr. T. Lon^, Prebendary of St. Peter's,

F 2

100 ORIENTAL CHURCHES. [[cENT. I.

14. To review the history of such a people, so correct
in morals, simple in spiritual worship, scriptural in faith
and practice, for the period of ahove four centuries, is a
pleasing employment. The continued preservation which
the Donatists realized amidst trials the most formidable
from crowned and mitred heads, is a satisfactory proof
of their character, as forming part of that church against
which the gates of hell shall never successfully prevail.
We cannot help realizing a sacred respect for the memo-
ries of this hody of people, whose religious profession
and views were so nearly allied to our own ; and some
feelings of pleasure may he la^vfuUy indulged at the re-
membrance of being their legitimate successors.

Section IV.

'ORIENTAL CHURCHES

" Beware lest any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudiments of the
world," kc.—Col. ii. 8.

1. By the oriental churches are intended those com-
munities of Christians formed by the apostles and their
successors, in those parts of Asia situated in the Levant,
or east of Italy. It appears probable that the gospel was
preached in Idumea, Syria, and Mesopotamia, by Jude ;
in Pontus, Galatia, and the neighbouring parts of Asia,

Exon. Claude's Defence of the Reform, v. i. part 8, ch. 4.
Lardner's Works, v. iv. p. 2, c. 67, pp. 91 — 103. Mr. W. Jones's
Lect. on Ecc. Hist, lect. 25.

CH. II. § 4.] APOSTOLIC PREACHING. 101

by Peter ; in the territories of the seven Asiatic churches,
by John; in Parthia, by Matthew; in Scythia, by
Philip and Andrew ; in the northern and western parts
of Asia, by Bartholomew ; in Persia, by Simon and Jude ;
in Media, Carmania, and several eastern parts, by
Thomas ; from Jerusalem to lUyricum, by Paul, as also
in Italy. In most of which places Christian churches
were planted in less than thirty years after Christ, and
ten before the destruction of Jerusalem.^

2. These worthy men, scattered as they were

on Stephen's death, went everywhere preaching

the word. They disseminated the celestial seed in all

the provinces and cities through which they passed.

Many Christian societies were gathered and formed by

them, all bearing a striking resemblance to the parent

institution,^ which original society was composed of those

only " who gladly received the word and were baptized,"

Acts ii. 41.^ The doctrines and discipline of these

communities very soon awakened the enmity of Jews

and Gentiles to the followers of the Lamb. Nero, who

it is said was, at the commencement of his

reign, favourable to Christianity, changed his

line of policy, and was the first emperor to enact laws

against the disciples of Jesus. Among the martyrs at

^ A. Young on Idolatry, v. ii. pp. 215 — 34. ^ Mosh. Hist.
Cent. 1, pt. 1, c. 4, § 5. ^ The word baptize is purely Greek,
and the orientals are supposed to understand its meaning. Its im-
port can be decided by the practice of the Greeks, which practice
ever has been to dip. Dr. King's Rites of the Gr. Ch. Office,
Bap., Rob. Res. p. 91. Immersion in the East could be easily
performed, since each house has a bagnio, which consists generally
of two or three rooms, leading to the top room or bath, paved with
marble, &c., and possessing every conveniency for bathing, Rob.
Res. c. 9. Adam's Antiq. p. 378. Potter's Greece, b. 1, c. 8.
Home's Crit. Intro, to the Scrip, v. iii. pt. 4, c. 6, § 3. Seeabove,
ch. 1, s. 1, § 17, and references there.

102 RISE OF ERRORS. QcENT. I,

this period, are enumerated Peter and Paul. His cruel
example was followed by Domitian in this century, and
others at after periods, who, without examining the
claims of Christianity, indulged their prejudices against
the followers of its dictates. The number of martyrs in
the j5rst ages was very great, which is allowed by all
impartial historians.^

3. Errors more or less pernicious to the welfare of
souls, crept into the churches during the apostles' minis-
try. It was in the oriental churches where almost all the
disputes on doctrine arose.^ A disposition prevailed in
this quarter, to accommodate the two dispensations, and,
by blending baptism with circumcision, to secure a more
extensive community, while the honour of each dispensa-
tion should remain unabated. The question being
important, the elders and brethren at Jerusalem,
on hearing the circumstance, decided very solemnly, that
if any were circumcised, Christ would profit them
nothing, and thus a glorious liberty was secured to the
Christian converts.^ The same class of disputants ob-

* Mosh. Hist. C. 1, pt. 1, c. 5. ^ Camp. Lect. 14, p. '240«
® See Acts xv. It is very remarkable in this discussion, that no
allusion was made to baptism as succeeding the place of circum-
cision ; this proves the two economies to be distinct in their subjects,
the one from the other : and so must the first adopters have viewed
them, or they would not have continued for years to practise both
circumcision and baptism, if one was understood as superseding the
other. Those who ground their practice of infant baptism, on
circumcision prefiguring baptism, should act consistently ; and as
circumcision was administered universally throughout the land of
Canaan, baptism should be administered universally (i. e., to
children, servants, and slaves) in England or any country where the
gospel is preached. Only males were circumcised — only males
should be baptized. Faith, neither personal nor relative, was a
condition of circumcision ; faith, as a pre-requisite to baptism,
should not be required either in the child or in the parent. All

en. II. §4] ERRORS AND CIRCUMCISION. 103

scured the way of a sinner's acceptance before God,
51 whicli called forth the epistles to Galatia and
and Rome, wherein a sinners justification without
57 the deeds of the law, is admirably argued. But

cliildren who were circumcised, partook of the passover; all
children who are baptized, should receive the Lord's Supper. All
children who were circumcised were thenceforth considered mem-
bers of the Jewish church, and without any subsequent conversion
or profession of faith, were entitled to all its privileges ; all chil-
dren who are baptized should be received as members of the
visible church of Christ, and have a right to its privileges, indepen-
dent of any work of grace or profession of faith, in their future
lives ; but in this consistency the paedobaptists fail. See Gibbs
on Bap.

The covenant of grace and circumcision is said, by early and
late psedobaptists, to be the same, and upon this identity they ground
their strong reasons for infant baptism ; if this ground can be
proved untenable, by showing a distinction in these covenants,
their last refuge is destroyed. Now it is very evident these two
covenants were distinct economies, for the following reasons : —

1. The covenant of grace is God's eternal purpose to save from
wrath, Eph. iii. 11, and many saints were saved by it, Heb. xi.
1 — 7 ; before the covenant of circumcision was revealed, which
covenant rite was not known till a, m. 2106, and when Abraham
was 99 years old. Gen. xvii. 24.

2. The covenant of grace was preached to Abram, Gal. iii. 8,
whenhe was 75 years old. Gen. xii. 1, so that he was in the enjoy-
ment of its promises twenty-four years before he heard of circum-
cision. Gen. xvii. 10.

3. The covenant of grace includes all believers, and these, of all
nations through time ; while the other covenant excluded all pious
Gentiles, with females of every age, yet comprehended all those of
Abraham's household, though those were, like Esau, reprobate as
concerning the election of grace, Isa. i. 9.

4. The covenant of grace is God's free mercy, revealed and pro-
mised through Christ, to the worthless, Rom.'^iii. 24 ; but circum-
cision made the whole law obligatory on the receiver, Rom. ii. 25,
and was opposed to the blessings promised in the covenant of
grace, Gal. v. 2, 3, 4.

104 CHRISTIANS PERSECUTED. [^CENT. I.

the great evil to the Christian cause was its coalition with
the science styled by its advocates, gnonis, or the
way to the true knowledge of the Deity. " The
Greeks," says Campbell, " were always keen dispu-
tants, and it was by them that most of the first heresies
were broached- Their condition, early habits, natural
character, with their copious and ductile language, con-
spired to inure them to disputations. Hence, sprang
those numerous sects into which the Christian commu-
nity was so early divided.''^ So that it becomes ex-
ceedingly evident that the Grecian atmosphere was
congenial to native freedom and nonconformity, and
when spiritual claims were made by one party, dissen-
sions ensued — nonconformists, who had always been
dispersed all over the empire, maintained their original
claim in religion to think and act for themselves. Here
we trace the rising class, who adhered to the truth
through ages of ignorance, superstition, and vice ; " as it
seems clear," observes Robinson, " that Greece was the
parent^ Spain and Navarre the iiurses, France the step-

5. The covenant of grace embraced not the children of the
flesh, Rom. ix. 6 — 8 ; but the other covenant included all Abra-
ham's ^es/i/i/ offspring, Gen. xvii. 12, &c.

6. The ordinance of the covenant of grace was refused by John
to those persons who were in possession of the privileges of Abra-
ham's covenant, Matt. iii. 9.

7. The covenant of circumcision was to have an ^end, Zech. xi,
10, Heb. viii. 8. But the covenant of grace was eternal, Jer.
xxxii. 40, Heb. viii. 13.

8. If these covenants be the same, Christ and Abraham are
heads of it ; two beginnings are shown to one compact. Different
terms of admission or introduction are pointed out. Gal. v. 3,
and Heb. viii. 10. Different periods of duration are shown, Heb.
viii. 8, and Isa. Iv. 3. Consequently, these covenants cannot be
one ; and, therefore, infant baptism receives no support from this
source. — See M'Lean on Abra. Cov. ' Camp, ubi sup.

CH. II. § 4.] CHRISTIANS PERSECUTED. 105

7nothei\ and Savoy the jailer of this class of Christians
known afterwards by the name of Waldenses." But,
amidst all the diversity of speculative opinions, they
all agreed in administering baptism by immersion.^

4. When Trajan ascended the throne, the
third general persecution was set on foot. The
severity of his edicts was felt in Pontus and Bithynia,
over which provinces the younger Pliny was governor.
The profession of Christianity w^as so general in Asia,
that the governor, in enforcing Trajan s measures against
Christians, perceived that their extinction would nearly
annihilate the inhabitants of his province. He acknow-
ledged, in writing to the emperor, that the heathen tem-
ples were forsaken, yet he apprehended it inexpedient to
search for Christians.^ Trajan replied, by say-
ing, they should not be sought for as heretofore,
and those accused, and who felt disposed to accommodate
themselves to the religion of the empire, or pagan cus-
toms, should be spared, but those who remained inflexible
to their profession should be put to death.i^ Under
this reign, females were tortured, to make them criminate
each other, but while on the rack, they said, " We are
Christians, and no evil is done among us." It was a
regular custom, at this period, for Christians to meet
together for divine worship, to sing hymns to Christ,
who was worshipped as God almost throughout the East ;
to exhort one another to abstain from all evil, and to
commemorate Christ's death ; to observe the first day of
the week, which was regarded by all Christians.^ Yet
Pliny calls these heavenly engagements, " a depraved
superstition." Such views the most polished heathens

8 Researches, pp. 73, 93, 320. ^ Epis. b. 10, let. 97 and

98. ^° Jones's Ecc. Lect. v. i. pp. 194 — 8. ^ Mosh.
Hist.v. i. 91 and 109.

F 3

106 JUSTIN MARTYR. [cENT. II.

encouraged, respecting the doctrines of the cross and
spiritual worship.

5. We have already mentioned Justin Martyr, for the
sake of exhibiting his views on the ordinance. This
early and learned writer of the eastern churches was
born at Neapolis, the ancient Shechem of Pales-
tine. On his embracing Christianity, he quitted
neither the profession nor the habit of a philosopher.
He selected various and natural circumstances to impress
the mind with the doctrine of the cross, which in a few
ages aided in perverting the gospel altogether. In his
dialogue he says, " the roasted lamb w^as made into the
figure of a cross, by impaling or spitting it, from head
to tail, and then from one shoulder to the other, with a
skewer, on which last was extended the fore feet, and
thus it was roasted." He wrote two apologies for his
persecuted brethren, and fell a martyr to the
cause he espoused, in a.d. 167- What influ-
ence Justin's philosophic notions had at this period in
aiding Plato's views, about a middle state after death,
we know not, but it is certain such views were partially
embraced by some persons in the Christian interest.^
These views once embraced, led to decide on the subject
who occupied this middle state, w^hile others were

2 Mosh. Ecc. Hist. c. 2, ch. 3, § 2, 3. The sprinkling of
water is spoken of by several of the Fathers as purely heathenish.
" Justin Martyr says, that it was an invention of demons, in
imitation of the true baptism signified by the prophets, that their
votaries might also have their pretended purifications by water."
See Middleton's Letters from Rome on this subject, p. 139.
Tertullian, in his book on baptism, says, " The heathens did adopt
a religious rite, particularly in the mysteries of Apollo and Ceres,
where persons were baptized for their regeneration and pardon of
their peijuries." " Here we see," he says, " the aim of the devil,,
imitating the things of God." Wall's Hist. v. i. c. 4, p. 50.

CH. II. § 4.] CHURCHES INDEPENDENT. 107

anxious to know, " what became of those persons who
died unbaptized ?" This middle state and the answer
to the inquiry were made to quadrate, and in the follow-
ing centuries, Plato's intermediate state w"as by several
able Fathers assigned to the unbaptized.^

6. In most of those Christian congregations planted
by the apostles, a plurality of pastors was settled. To
conduct their affairs mth harmony and prudence, it was
necessary they should often meet and consult together.
These meetings, made up of pastors, deacons, and mem-
bers, were properly a council of the congregation.
Everything regarding worship and discipline was
settled among themselves. When points were difficult
or disputed, a more general company of ministers and
disciples met, as the apostles had done at Jerusalem, to
consult and promote love, trath, and unity. This course
probably suggested to churches the propriety of a
regular intercourse with one another. A stated meeting
ensued of all the churches in the same canton or pro-
vince, wherein they fully discussed church affairs.

From the confidence the church had in their
ministers, when the distance was great, the
affairs of the churches were intrusted to a deputation of
elders and deacons with others. From these friendly
meetings arose a sort of republic association of the
churches in a particular province. The metropolis being
the most centric, was usually the place of meeting. At
first, the office of president seems generally to have been
elective, and to have continued no longer than the
sessions of the synod. The bishop of the place where
the association was held, fi-om a sort of natural title to
preside in the convention, came, by the gradual but

^ Thus the neglect of baptism led in two centuries to the adoption
of a purgatory of which we shall hereafter speak.

108 GOVERNMENT ALTERED. QcENT. II.

sure operation of custom, to be regarded as the head of
the body. This in time, aided by other auxiliary causes,
established a metropolitan bishop,* which, when fully
matured, gave a seat and conferred authority on the
papistical monster.

7* During the greater part of this century.
Christian churches were independent of each
other ; nor were they joined together by association, con-
federacy, or any other bonds but those of charity. Each
Christian assembly was a little state, governed by its
own laws, which were either enacted, or at least approved,
by the society ; but in process of time, as above noticed,
all the churches of a province were brought into one
ecclesiastical body.^ With this accumulating corpora-
tion, a desire prevailed among ministers to increase the
numbers of adherents to their respective interests. But
instead of increasing their ministerial exertions, and
giving a simple exhibition of divine truths as in the
first planting of Christianity, the pastors increased the
numbers of rites and ceremonies in the Christian wor-
ship ; thus an acommodation was afforded to Jews and
Pagans, and their conversion facilitated to the sophisti-
cated doctrines of the cross.^ As the boundaries of the
church were enlarged by an easier ingress, the number
of vicious and irregular persons who entered into it,
proportionably increased. Most of the churches at the
end of this century assumed a new form. As
the old disciples retired to their graves,
their children, along with new converts, both Jews and
Gentiles, under new ministers from the Alexandrian
school, came forsvard and new-modelled the cause.7

4 Camp. Lect. lee. 9, and Mosh. Hist, C. 2, p. 2, ch. 2, § 2.
5 Mosh. ut ante. « Id. c. 2, p. 2, c. 4, § 2. ' Mosh.

Hist. C. 2, pt. 1, ch. 1, § 12. Rob. Res. c. 6, p. 51.

CH. II. § 4.] GOVERNMENT ALTERED. 109

When the evil of the new system had developed itself,
a new course of discipline was adopted ; but the character
of the community was changed, and purity with primi-
tive simplicity took leave of such mixtion.^ The cere-
monies introduced occasioned strife and discord. Victor,
Bishop of Rome, insisted upon Easter being observed
by the Asiatic churches, at the same time it was kept by
the western. His authority and request being disregard-
ed, he thundered out his excommunications against the
orientals. This conduct in Victor broke the friendly
communion which had before subsisted between the
churches in the east and west.9 Having now traced
the features of the churches generally, and finding their
assumption of power, with their aspect and composition,
of an antichristian character, we must dissent from
these, and leave them ; directing our investigation to other
claimants, until we can trace some honourable and
scriptural distinction.

^^ 8. The innumerable Christians of the East,

w^no were not m communion with either the
Greek or Roman churches, may be divided into two
classes. The^r^^ consists of such as in ages past dis-
sented from the Greek church, and formed similar
hierarchies, which yet subsist independent of one
another, as well as of the Grecian and Romish commu-
nities. The second consists of those who never were of
any hierarchy, and who have always retained their
original freedom. The number of such orientals is very
great, for they lived dispersed all over Syria, Arabia,
Egypt, Persia, Nubia, Ethiopia, India, Tartary, and
other eastern countries. " It is remarkable," says Robin-
son, "that although they differ, as Eui'opeansdo, on specu-

8 MosL. Hist. C. 2, pt. 2, ch. S, § 16, and pt. 2, c. 1, $ 4—12.
3 Id. ch. 4, § 11.

110 DISSIDENTS ARISE. [cENT. III.

lative points of divinity, yet they all administer bap-
tism by immersion, and there is no instance to the con-
trary."io

9. The Messalians or Euchites (the one a Hebrew
term, the other Greek, and signifying a i^raying people)
had in Greece a very early existence. These terms had
also a very extensive application among the Greeks and
orientals, who gave it to all those who endeavoured to
raise the soul to God, by recalling and withdraAving it
from all terrestrial and sensible objects.^ These people,
like all other nonconformists, are reproached and branded
with heresy by the old orthodox writers ; but, whatever
errors may have been mixed up with their creed, it
would appear devotmi and piety formed the ground of
the stigma, so that a puritanical character is fully im-
plied. These Messalians were evidently the parent
stock of Nonconformists in Greece. They attributed to
two opposite causes, the sources of good and evil, much
as we do in the present day ; but their enemies, recording
their views, have made them a people to be wondered
at, and to be avoided. This way of misrepresentation
was the only means the dominant party had to suppress
" the men more righteous than themselves," before the
church was endowed with a sword. The morality of
this people was severe and captivating to the simple, but
their discipline and worship are both reproached.^
This parent stock of nonconformists was divided and
subdivided by the clergy into various classes of heretics.
They were often named from the countrythey inhabited, as
Armenians, Phrygians, Bulgarians, and Philippopolitans,
or as it was coiTuptly sounded in the west, Popolicans,
Poblicans, Publicans. Some were called after the

w Rob. Hist. Bap. p. 484. ^ Mosb. Hist. C. 4, pt. 2, cb. 5,
§ 24. 2 Rob. Hist. Bap. p. 208. ^

CII. II. §4.] DISSIDENTS ARISE. Ill

names of their teachers, as Pauleanists, Novatianists,
Doiiatists, Paulicians, and many more names were found
in this class.3 The term Euchites among Greeks was
a general name for Dissenters, as the Waldenses was in
the Latin chm-ch, and jSToneonformists in England.*
This large body of Dissenters were resident in the em-
pire from the first establishment of Christianity, till its
destruction in the thirteenth century.^

10. In Greece, says Dr. Mosheim, (who whenever he
alludes to dissidents always evinces " the spider of the
mind,") and in all eastern provinces, this sort of men
were distinguished by the general and invidious name of
Euchites or Messalians, as the Latins comprehended all
the adversaries of the Roman pontiff under the general
terms of Albigenses and Waldenses. It is, however,
necessary to observe, that the names above mention-
ed were vague and ambiguous in the way they
were applied by the Greeks and orientals, who made
use of them to characterize, "without distinction, all such
as complained of the multitude of useless ceremonies,
and of the vices of the clergy, without any regard to the
difference that there was between such persons, in point
of principles and morals. There are several circum-
stances which render it extremely probable that many
persons of eminent piety and zeal for genuine Chris-
tianity, were confounded by the Greeks with these en-
thusiasts. In short, the righteous and the profligate,
the wise and the foolish, were equally comprehended
under the name Messalians, whenever they opposed the
raging superstition of the times, or looked upon true and
genuine piety as the essence of the Christian character.^
In regard to baptism, these dissidents in the East were so

•^ Rob. Res. p. 58. * Td. p. 56. '- lb. '^ aiosh.

Hist. C. 12, pt. 2, ch. 5, § 1.

112 MONTANUS. [cent. III.

far from rejecting it, that if they erred, it was in baptizing
too much^ if the expression may be allowed. " They re-
baptize," said one of their opponents, "but instead of
being immersed in water, they ought to be plunged in
hell."7

11. Towards the conclusion of the second century, one
Montanus, who lived in a Phrygian village called Pe-
puza, undertook a mission to restore Christianity to its
native simplicity. One class of professors being at the
period carried away with Egyptian symbols, while
others made up a system of religion from philosophic
notions, oriental customs, and a portion of the gospel ;
apparently prompted this humble individual to attempt
a reformation, or rather a restoration, of the primitive
order of things. Being destitute of classical lore him-
self, he required it not in others who were willing to
further his designs. He was decidedly hostile to those
ministers, who with the new system, emanated from
Alexandria. He was very successful in his labour of
love, since his views and doctrines spread abroad, and
were received through Asia, Africa, and in part of
Europe. His doctrine and discipline, though severe,
gained him the esteem of many who were not of the
lowest order. Some ladies of opulence aided Montanus

with their services and their fortunes.^ "We no-
215

ticed the inquiries made of TertuUian, by fe-
males in this Christian community, respecting minor
baptism,9 and of TertuUian seceding from the Catholic
church in Carthage, and his uniting with the Montanists,
on the grounds of purity of communion. From Ter-
tuUian's works, his views and arguments in support of
their doctrines, with the nature of their discipline, can

' Rob. Hist. p. 208. « Mosh. Hist. C. 2, pt. 2, ch. 5, § 23.

^ See ch. 2, s. 2, § 7, and note 18.

en. II. §4.] MANICHEAN SYSTEM. ^ 113

be ascertained. He formed in his own city a separate
congregation, which continued for two hundred years.
Agrippinus its first pastor, with Tertnlhan, ad-
mitted members by examination and baptism,
but all such as joined the Montanists from other commu-
nities were re-baptized. lo

12. A name often appears in church history, which it
will be necessary for us to mention and illustrate. A
physician, named Manes, embraced Christianity,
and taught others the views he adopted. It is
plain he had many followers in this, and in the follo^ving
centuries. An endless variety of tales are told of this
man, and his adherents, who were called after him,
Manickeans, which name became a kind of warning
Merino to all the orthodox. Their enemies being the
recorders of their creed and discipline, deserve little cre-
dit, as in this case, wdth others already mentioned, their
interested accusers confounded all Dissenters with the
profligates and the enthusiasts, and most state clergy
have pursued the same path and spirit. This class of
orientals was unconnected with all hierarchies, and con-
sisted of innumerable churches in different coimtries.'^
Though errors were probably mixed up with this new
system, one circumstance is favourable to these people,
that of their enumeration by early catholic writers, with
the Messalians, Novatianists, Donatists, and Paulicians,
whose memories and creeds have been rescued from un-
deserved reproach. We do not expect perfection in any
body of Christians, but taking dissidents in every age,
they have been found preferable in their knowledge of
doctrines, and then- practice of morals, to any commu-
nity in national forms ; while it is easy to discover these
only have maintained civil and religious freedom, 1 Cor.

10 Rob. Hist. Bap. p. 183. ^ Id. p. 496.

114 CHURCHES ALL BAPTISTS. QcENT. III.

vii. 23, in their native dignity. These people accounted
for the origin of evil as many had done before them,
supposing it to arise out of physical or natural imperfec-
tions. They rejected the Old Testament, (as a rule to
Christians, of which more hereafter.)

The leading errors in the African churches arose from
their adopting the old Testament rites, -which probably
occasioned these Christians with others to reject its
precepts.

Their morals were rigidly severe, their worship simple
but mixed with oriental visions. Their doctrines were
a mixture of national superstitions with the tenets of
Christianity. Their exact views are probably not as-
certained, and the reproaches heaped upon all noncon-
formists, leave us room to exercise charity in their case
and creed. Their congregations, like those of the Eng-
lish dissenters, were divided into hearers and members,
whom they called auditors and elect. They refused
oaths, remonstrated against penal sanctions, and denied
the authority of magistrates over conscience. Dr. Mo-
sheim has demonstrated that they did administer bap-
tism to those who desired it, but not without the candi-
dates' consent, and that they did not baptize infants -?
which is further evident by those books published
against dissidents ; wherein are shown that all parties
administered baptism, single or trine, and all re-baptized.*
The Manichean reproach has been charged on the Pau-
licians and Albigenses, since these people have been
rescued from the stigma of palpable and damnable
errors, we doubt not had similar investigation been pur-
sued by unprejudiced men ; a similar result would
have ensued to a considerable extent, respecting the
Manicheans.

' Comment, on the Affairs of the Christians before Constantine,
&c., in Roh. Bap., p. 496. ^ Rob. Res., p. 212.

en. II. § 4.] CONSTANTINE. 115

299 ^^' ^^ reference to the orientals, we observed,
" during the first three centmies Christian con-
gi-egations all over the East subsisted in separate inde-
pendent bodies, unsupported by government, and con-
sequently without any secular power over one ano-
ther. ''^ All this time they were hajytist churches, says
Robinson, and though all the Fathers of the first four
ages do^^^l to Jerome (a.d. 370.) were of Greece, Syria,
and Africa, and though they give gi-eat numbers of his-
tories of the baptism of adults, yet there is not one re-
cord of the baptism of a child till the year 370." The
Grecian conventicles, as their practice proves beyond all
contradiction, held that the decrees and constitutions
of prelates were not binding on conscience ; that river
water was preferable to consecrated water for baptism.^
It has been affirmed by modern writers that Greeks are
Anabaptists, but they do not repeat baptism. The rea-
son is plain ; dipping includes sprinkling, but sprink-
ling does not include dipping. There is an officer in
the Grecian church called the haptist or dipper^ who
administers baptism, in the present day, to all who have
not been immersed. This will explain many anecdotes,
says Robinson, in the Russian church. The Greek
church admitted none into her communion, of the re-
formed church, but who must be baptized anew.^ No
church, says "Wall, ever gave the communion to any
person before they were baptized :7 though the ancients
reckoned that Christians might and ought to hold com-
mimion, notwithstanding difference of opinion in lesser
matters .2

300 ^^' ^^ ^^^ commencement of the fourth cen-
tuiy the Christian church enjoyed peace, but

5 Id. pp. 55, b&. '' Rob. Hist. Bap. p. 511. ^ Hist, of

Inf. Bap. pt. 2. c. 9. § 15. p. 440. ^ jd. pt. i. c. 1 1. § 11.

116 CONST ANTINE. [|cENT. IV.

303 ^^ ^^^ *^^^ halcyon period was disturbed by the
edicts of Diocletian, this persecution threatened

306 *^^ extirpation of the Christian interest. In 306
Constautine was saluted emperor, and a change

was soon effected in the policy of the government by

310 Constantino declaring himself a Christian, and

311 ordering by edict in the ensuing year all persecu-
tion to cease.9 The emperor having obtained

the sole guardianship of the empire, and to strengthen
his interest with a vast number of his subjects, pays
particular attention to the bishops and clergy, who pre-
vious to this period were obscure men, and little more
«jo is known of them than their names.^^ In 313

he issued his edict granting religious liberty to
„-Q all Christians. In 316 he gave liberty to

those slaves who would receive baptism. In
330 320 he issued his edict against the Donatists,

and some suffered death. The year before he
326 relieved the catholic clergy from taxes, and in 326
evinces moderation towards the Novatianists because
of their soundness in that faith he had the year before
established in the council of Nice.^ He now incorpo-
rated the church with the state, and transferred the
seat of government from Rome to Byzantium, and called
it Constantinople from his own name. Here his im-
perial majesty erected the spacious and splendid chm-ch
of St. Sophia. As an appendage to this elegant build-
ing, Constantine built the baptistery of St. John, in the
style of a convocation-room in a cathedral. It was very
large and was called the great Illuminary. In the
middle was the bath, in which baptism was adminis-
tered : it was supplied with water by pipes,^ and there

9 Mosh. Hist. C. 4. pt. 1. c. 1. $ 4—6. i° Rob. Res. p.

120. ^ Dupin. Cent. 4. v. ii. p. 11—16. Constantine. Gib.

Ro. Hist. c. 20. Jones' Lect. v. i. 354. ^ x. D. Fosbroke's

CH. II. § 4.] BAPTISTERIES. 117

were outer rooms for all concerned in baptism of immer-
sion, the only baptism of the place.' Every thing in
this church goes to prove that baptism was administered
by trine immersion, and only to instructed persons. The

Ency. of Antiq. v. i. pp. 46 & 103, and Pilkington's Sacred Elu-
cidations, V. 2. pt. 4. of Baptism. ^ Baptisteries are of dif-
ferent forms and of very high antiquity, as that of St. John's con-
nected with the church of Constantinople. In Italy, although the
churches were numerous, in some of the most considerable cities
there was only one general baptistery, to which all resorted. Of
the baptisteries of Rome the Lateran is the most ancient. This
baptistery was made out of an old mansion-house given by Con-
stantino to Bishop Sylvester, and was endowed with a handsome
income, the dimensions have been preserved, Rob. Hist, of
Bap. c. 14. One was prepared for the baptism of Clovis, king of
France, and his majesty, with three thousand of his subjects, were
plunged, says Mezeray, on Christmas day, 496. The baptistery of
Pisa, both externally and internally, presents a fine display of the
most exquisite workmanship. See Penny Cyclop. Art. Bap.,
Ency. Britan. & Antiquarian Repository, v. ii. p. 423. The bap-
tistery of Florence is remarkable for the beauty of its gates. The
Italian baptistery in appearance is not dissimilar to the octagon in
Ely Cathedral. Lon. Ency. Art. Bap., Rob. Hist, of Bap. ch. 16.
p. 89.

1670 I^r- Wall says, " the Greek church, in all its branches,
does still use immersion ; and so do all Christians who have not
submitted to the pope's authority." Hist. Inf. Bap. p. 1. c. 2. §2.
1315 " This day, (says Dr. Pinkerton, Russia,) " was exces-
sively cold, being upwards of ten degrees of frost, and the water
in the font almost freezing. I expressed my surprise to the priest
that they did not use tepid water, seeing the infant had to be three
times dipped over head and ears in the icy bath," &c. Again, he
remarks, " The Duchobortzi make the sacraments to consist only
in a spiritual reception of them, and therefore reject infant bap-
tism. Their origin is to be sought for among the Anabaptists.
This people have excited great attention " (in Russia).
1824 The Syrians baptize their children, says Missionary Wolf,
by placing the child in the fountain, so that part of the body is
in the water, then the priest three times takes water in his hands
and pours it on the child's head, repeating at each time the name

118 CHURCHES ERECTED. [cENT. IV.

canon laws, the officers, tlie established rituals, the
Lent sermons of the prelates, and the baptism of the
archbishops themselves.*

15. The change effected in the affairs of the church
by Constantino, was attended with serious consequences
to the well-being of the community. After he had ad-
justed the Nicene creed, he issued a law and sent it to
all the presidents of provinces, requiring all persons
to conform to his creed. The emperor condemned his
past forbearance, as an occasion of men's being seduced
by these erroneous people. By this edict, says Euse-
bius, the dens of heretics were laid open, and the wild
beasts, the ringleaders of their impiety, were scattered.
" This edict," observes Lardner, " was principally di-
rected against the Novatianists, &c. and all others, who
by private meetings endeavoured to support heresies."^
His choice of clergy soon led him to erect splendid
churches, and to richly adorn them with pictures and
images, which bore a striking resemblance to the pagan
temples.*^ The clergy of these churches became vicious,
and they contended with each other in the most scan-
dalous manner ; they trampled on the rights of the
people, as by endowments they were raised above them.
They imitated the luxury of princes, and consequently ig-
norance and superstition soon prevailed among the people.
Reverence now began to be paid to the memory of de-
parted saints. The people, being left by those state paid
clergy, soon had their minds diverted from the simple
worship of the New Testament to the scene of the Re-

of one person in the Trinity. After this the body is immersed.
Jewish Expositoi-, for September, lfc24.

The rubric of the present Greek church requires dipping in bap-
tism. Gale's Reflect, p. 158. ^ Rob. Bap. p. 63. "■> Cred.
of the Gospel, v. iv. ch. 70. p. 169. ^ Lon. Ency. Art. Rom.
Cathol. p. 647.

CH. II. §5.] ORIENTAL CHURCHES. 119

deemer's labours. The Holy Land bad peculiar charms,
pilgrimages Avere made, discoveries of relics, belonging
once to a sacred name, and an en-vdable treasure,
which awakened ambition, and opened a door to a
system of pious frauds.7 After having opened the way
into the church for every evil, and provided a chair
for the man of sin, Constantine took leave of all his
earthly gi-andeur. May 22, 337, aged 66.^

Section Y.
oriental churches continued.

It was needful for me to write unto you, and exhort you that
you should earnestly contend for the faith which was once delivered
unto the saints. — Jiide 3.

1. The council of Nice, already referred to, took
notice of two sorts of Dissenters, who held separate as-
semblies. These were the Cathari and Paulianists, the

7 Mosh. Hist. C. 2, pt. 2, c. 2, § 8. ^ jhe dangers attending

the church of God at this period, are shown in God's sealing his
own people, Rev. vii. 3. The sealing in the forehead suggests an
open profession, and a visible piety in the Lord's servants. This
mark is not baptism as Bishop Newton fancies, since that is not
God's work, and is given alike to friends and foes, nor is that
rite ever called in the New Testament a seal, but is plainly the
work of the Holy Spirit, by which they were sealed to the day of
redemption, Eph. i. 13, and without which Spirit, they would not
be God's servants, nor would the Novatianists in Italy, the Euchites
in Asia, the Donatists in Africa, the Paterines in Italy, the Pauli-
cians in Armenia, the Albigenses and Waldenses, have been pre-
served from the surrounding contagion for a day, but they were
sealed or secured.

120 CHRISTIANS IN ARMENIA. fCENT. IV.

latter were a kind of semi- Arians ; the former were
Trinitarians (Novatianists,) who viewed the Catholic
church as a worldly community. These Puritans or
Novatianists were exceedingly numerous in Phrygia.^
These Dissenters haptized all that joined their assemblies
by immersion in the name of the Trinity, on a personal
profession of faith ; and if they had been baptized be-
forCj they re-baptized them. Canons now were
enacted by aspiring prelates,^ yet the Greek
Christians paid very little regard to any ecclesi-
astical rule, and though successive assemblies were
called, the more the bishops tried to enforce uniformity,
the faster what they called heresy spread ; so that, in

^ Lardner, Cred. of the Gos. v. iii. p. 2, c. 47, p. 310. ^ ][>„.
ring the last century, baptism was viewed as preparing the soul for
glory, and sequently, it was delayed for years, or till death ap-
proached. This delay and neglect, these prelates were anxious to
recover the people from, and in their expressions and zeal for the
ordinance, they brought the people to the other extreme, and per-
nicious consequences ensued.

360 Basil expressed to his people the bitter complaints those
would make, who died unbaptized.

360 Gregory Nazianzen speaks of different punishments for
different persons, in another world, which is to be regulated by
their treatment of baptism.

374 Ambrose says, " For no one comes to the kingdom of heaven
but by baptism. Those not baptized may have a freedom from
punishment, which is not clear."

380 Chrysostum declares, there is no receiving the bequeathed
inheritance before one is baptized.

388 Angustin asserts, " Salvation of a person is completed by
baptism and conversion."

These assertions awakened each person under these prelates'
charge, to receive baptism ; the penitent, the prisoner, sickly per-
sons and children, the dying, and dead bodies, received the purify-
ing rite, in order to avoid the purgatory of the unbaptized. This

CH. II. § 5.] CHRISTIANS IN ARMENIA. 121

the twelfth century, the world was full of (dissidents,)
heretics.^

2. It appears highty probable, from many circum-
stances, that both the greater and lesser Armenia were
enlightened with the knowledge of the truth, not long
after the first rise of Christianity. The interests in
communion with Rome and Constantinople were, in
this fourth century, incorporated with the parent
society.^ The character of the Armenians was,
that they were a frugal, laborious, stern, and peaceable
people, if let alone, but formidable and warlike, if op-
pressed; which accounts for the policy of the govern-
ment at early periods, and the evils resulting in its
change of measures towards Dissenters in these and
other provinces.^ While the catholics were engaged

was the strong limb to paedobaptism ! ! ! ^ Rob. Res. pp.

71—3. ^ Mosli. Hist. C. 4, pt. 1, cb. 1, § 19. note. No one cir-
cumstance ever gave such footing, or ever strengthened national es-
tablishments so much, as infant baptism. Minor baptism was con-
fined to no age ; it might have been at fourteen years, as in the
Georgian uation, which embraced Christianity under Constantino,
Wall, pt. 2, p. 260, or at seven or six, as recorded, Rob. Hist.
Bap. pp. 144, 299. But the general delay of baptism was a
381 distress to the clergy, Id. 249. Gregory at Constantinople,
A.D., 381, and Austin, at Hippo, introduced new views and rites.
The first considered children might be dipped at three years of
age. Id. 349, and also babes, if in danger of death. Id. 249, as
dying unbaptized, left their future state uncertain, ut sup. ; the
latter asserts, infants are baptized for the pardon of sin. Wall, i.
303. The anxiety on the part of the orthodox, to rescue chil-
dren from the errors of the Arians, was in this age manifest.
No way promised so much success as the obligations to keep
the creed into which each was solemnly baptized. This charity
in both parties, Arians and Trinitarians, furthered the infant cause,
and gave additional importance to those interests which aspired to
orthodoxy or eminency in numbers. See Eight causes furthering
Paedobaptism, Rob. Bap. c. 27. ^ ^q^^ utsup.

O

122 NONCONFORMITY GENERAL. QcENT. IV.

about the relics of Palestine, and professors in hierar-
chies were subsiding into an awful and secure slum-
ber, a reformer appeared, in the person of one Aerius,
a presbyter monk. " He excited divisions," says
Mosheim,6 throughout Armenia,^ Pontus, and
Cappadocia, by propagating opinions different from those
that were commonly received. He condemned prayers
for the dead, stated fasts, the celebration of Easter,
and other rites of that nature, in which the multitudes
erroneously imagine that the life and soul of religion
consist. One of his principal tenets was, that the
bishops were not distinguished from presbyters by any
divine right ; but, that according to the institution of the
New Testament, their offices and authority were abso-
lutely tlie same. His great purpose seems to have been
that of reducing Christianity to its primitive simplicity .^
He erected a new society^ and we know, with the ut-

* Mosh. Hist. c. 4, p. 2, cb. 3, § 21. ' Wolf, the Missionary,
1825 says, " Tlie priest (of Armenia) puts the child into the
water, and washes the head with three handfuls of water, and
prays, and saith, ' I baptize thee in the name,' &c., and then
dips the child," &c. Bap. Mag. 1826, v. xviii. p. 29. This is
1832 confirmed by Missionaries Smith and Dwight, who say,
according to the rules of the Armenian church, baptism consists in
plunging the whole body in water three times, as the sacred for-
mula is repeated. Miss. Resear. in Armenia, p. 312, &c. See
Simon's Critical History of the Relig. and Customs of Eastern
Nations, chap. 12 and 13, p. 134, &c. ® We are unacquainted
with this reformer's views and success. The mode of bap-
tizing in the East, is farther stated by Millar, who asserts, " In
all the oriental provinces with the northern nations, immersion is
the only mode of baptism, the child is dipped three times in
Russia, as. in the Greek church." Geog. v. ii. p. 480, col. 1.

Each house in the East has its bagnio, where there is every con-
venience for bathing in hot or cold water. Lady Montague's Letters,
let. 43, V. ii. Rob. Bap. c. 9.

*' The Russians baptize adults in the river, by trine immersion,"

CH. 11. § 5.] MAHOMET AND PAULICTANS. 123

most certainty, that it was highly agreeable to many
good Christians, who were no longer able to bear the
tjranny and arrogance of the bishops of this century."

3. We have now no interesting matters to give, nor
can we detail any information, to break the monotony of
the aspect of the interests generally, for nearly two
centuries. The Nonconformists continued to be dis-
persed all over the empire, and had trusted to Providence
for liberty to worship. Their history is large, and has
proved difficult to many. The clergy were always
troublesome, but never attempted their conversion.
Some emperors had been indifferent to them, others had
cherished them, others had persecuted them. We shall
leave the general history, and endeavour to identify one
class of consistent Puritans. Few of the clergy of the
establishments could compose a discourse in the
seventh century, when Mahomet arose to scourge
the nations.9

Millar'^ Geog. ib. and see Authorities quoted in Robinson's Letter
to Dr. Turner, Works, v. iv. p. 235.

Bathing was a practice of great antiquity ; the Greeks, as well as
the heroic age, are said to have constantly bathed. Immersion
would to such be very agreeable, Floyer's Hist, of Bathing. Dr.
G. S. Howard's New Royal Encyclo. v. i. Art. Bathing. Sir R.
Ker Porter's Travels, v. i. p. 231. On Baths. ^ Mahomet

has rendered baptizo in the Koran, divine dying. Immersion is only
one part, the tinging of the soul with faith and grace, is the other ;
or tincturing the mind with the doctrines of the gospel, we should
say. In this way all through the Koran, he has fully translated
the word, Rob. Bap. p. 7, and 493. But dpng is not done by
sprinkling or pouring, but the subject dyed is dipped. Gale's Ref,
Let. 3, p. 83. The Mahometans are totally immersed, or bathed
in water. Sale's Koran, v. i. s. 4, pp. 138 — 40. This mode of
baptizing is further evident from the most respectable historians.
The mosque of Damascus, says Dr. Pocock, has an octagon bap-
tistery, View of the East, v. ii. b. 2, c. 8, p. 120. On each side
of the mosque, are fountains for the purpose of washing before wor-
G 2

124 PAULICIANS RISE. QcENT, Til,

Mosheim speaks of a drooping faction, in this cen-
tury, with whom the Greek church was engaged in the
most bitter and violent controversy. This drooping
faction in Armenia, he calls Manicheans, and
says they were revived by Paul and John, two
brothers, who revived the doctrine, and modified it, from
which sprang a new sect. But as Dr. Mosheim's ac-
count is at variance with others, we shall select our ma-
terials of this new sect from other sources.

4. It was about the year 653, that a new sect
arose in theEast,^^ under the name of Paulicians?
which deserves our attention. There resided in the
city of Mananalis, in Armenia, an obscure person of the
name of Constantine, with whom this sect appears to
have originated. One day, a stranger called upon him, *
who had been a prisoner among the Saracens, in Syria,
'%hd having obtained his release, was returning home
through this city ; he was kindly received by Constan-
tine, and entertained some days at his house. To requite
the hospitality of his generous host, he gave Constantine
two manuscripts, which he had brought out of Syria ;

ship, Id. V. ii. b. 3, ch. 1, p. 128. No unbaptized person may
enter a Mahometan church, Lon. Encj. v. i. p. 59, col. 2. Pitt's
Relig. and Customs of the Mahom. pp. 80 — 2. Robins. Hist,
Bap. c. 35. Gale's Uef. Let. 4, p. 122.

The Syrians, the Armenians, the Persians, and all the orientai
nations, who must have understood the Greek word baptizo, have
practised dipping, and it is so rendered in their versions of the
Scriptures, Rob. Hist. Bap. p. 7. Ryland's Cand. Reasons.

Baptizo is rendered todip^hy the Peshito, Syriac, Arabic, Ethi-
opic, Coptic, Gothic, German of Luther, Dutch, Danish, and
Swedish versions. See Greenfield's Def. of the INIahratta version,
pp. 40—44. 10 In Vaughan's Life of Wickliff, v. i. c. 2, s. 1,

p. 115, the denominational aspect of this sect is suppressed, t/ioH^^

Gihhon has spoken out ; this course is pursued through that work.

Those who neglect part of the commission, are afraid to mention

its performance to other denominations.

CH. II. §5.] PAULICIANS RISE. 125

and these were the four gospels, and the epistles of the
apostle Paul. From the nature of the gift, it is not un-
reasonable to conclude that the stranger set a value upon
these manuscripts, that he was acquainted with their
contents, and was one who knew the truth^ all which re-
ceives corroboration from the fact, that he had been an
office-bearer, a deacon in a Christian church. It is
equally probable that the conversation of Constantine
and his guest would occasionally turn upon the contents
of these manuscripts. That his conversation and present
had some effects on the mind of Constantine, is evident,
for, from the time he got acquainted with the contents
of these writings, it is said he would touch no other
books. He threw away his Manichean library, exploded
and rejected many of the absurd notions of his country-
men. He became a teacher of the doctrines of Christ
and his apostles.^ " He formed to himself," says Milner,
" a plan of divinity from the New Testament ; and as
Paul is the most systematic of all the apostles, Constan-
tine very properly attached himself to his writings with
peculiar attention. From the attention (this sect paid)
to this apostle's epistles and doctrine, they obtained the
name of Paulicians," " In the present instance," con-
tinues Milner, " I see reason to suppose the Paulicians
to have been perfect originals. The little that has been
mentioned concerning them, carries entirely this appear-
ance ; and I hope it may be shortly evident that they
originated from a heavenly influence, teaching and con-
verting them ; and that, in them we have one of those
extraordinary effusions of the divine Spirit (on his
word), by which the knowledge of Christ and the prac-
tice of godliness is kept alive in the world."^

These originals, or rather, restorers of the New Tes-

^ Jones's Lect. on Ec. Hist. v. ii. pp. 179. ^ History of

Church, Cent. 9, ch. 2.

126 PAULICIANS' SENTIMENTS. QcENT. VII.

tament order of things^ being allowed by all historians to
have been the encouragers, if not the main strength of
the Albigensian churches in France, at after periods ; we
shall be the more particular in our attention to their cha-
racter and practice.^

5. The Paulicians sincerely condemned the memory
and opinions of the Manichean sect, and complained of
the injustice which impressed that invidious name on
the simple followers of Paul and Christ. The objects
which had been transformed by the magic of supersti-
tion, appeared to the eyes of the Paulicians in their
genuine and naked colours. Of the ecclesiastical chain,
many links were broken by these reformers; and against
the gradual innovations of discipline and doctrine, they
were strongly guarded by habit and aversion, as by the
silence of Paul and the Evangelists. They attached
themselves with peculiar devotion to the writings and
character of Paul, and in whom they gloried. In the
gospels, and epistles of Paul, Constantine investigated
the creed of the primitive Christians; and whatever
might be the success, a Protestant reader will applaud
the spirit of the inquiry. In practice, or at least in
theory, of the sacraments, the Paulicians were inclined
to abolish all visible objects of worship, and the words of
the gospel were, in their judgments, the baptism and
cojnmunion of the faithful. A creed thus simple and
spiritual, was not adapted to the genius of the times, and
the rational Christian was offended at the violation
ojffered to his religion by the Paulicians.*

6. In confirmation of the above historian, as to their
views of the ordinance of Baptism, we subjoin the au-
thorities of a few respectable writers.

In these churches of the Paulicians, the sacraments

3 Gibbon's Ro. Hist. ch. 54. * Gibbon, ut sup.

CH. II. § 5.] PAULICIANS DISCIPLINE. 127

of baptism and the Lord's Supper, they held to be pecu-
liar to the communion of the faithful ; i. e., to be re-
stricted to believers.5

The Paulicians or Bogomilians baptized and re-baptized
adults by immersion, as the Manicheans and all other
denominations did in the East, upon which mode there
was no dispute in the Grecian church.^

" It is evident," says Mosheim, " they rejected the
baptism of infants. They were not charged with any
error concerning baptism."^

"They with the Manicheans were Anabaptists, or
rejecters of infant baptism," says Dr. Allix, " and were
consequently often reproached with that term.^

They were simply scriptural in the use of the sacra-
ments," says Milner, " they were orthodox in the doctrine
of the Trinity, they knew of no other Mediator than
the Lord Jesus Christ.9

7. These people were called Acephali or headless
(from having no distinct order of clergy, or presiding
person in their assembhes) and were hooted in councils
for re-baptizing in private houses, says Robinson, and
holding conventicles; and for calling the established
church a worldly community, and re -baptizing such as
joined their churches.^^ The religious principles and
practices of these people are purposely mangled and
misrepresented, but it is possible to obtain some evi-
dences of what they were. They are charged with neg-
lecting the Old Testament ; but they knew that economy
was abolished, they therefore rejected it as a rule of
faith, not as history. The expounders of Genesis filled
the church with vain disputes about matter and spirit,

5 Jones's Lect. v. ii. p. 181. ^ Rob. Bapt. p. 211 ; and Res.
pp. 90—93. 7 Mosh. Hist., Cent. 2, pt. 2, ch. 5, § 4 and note.
8 Rem. Ch. Pied. ch. 15, p. 138, and Rob. Bap., p. 497. » Ch..
Hist. Cent. 9. ch. 2. ^^ Res. p. 92.

128 PAULICIANS' DISCIPLINE. QcENT. VII.

the origin and duration of the world. They saw the
priests set up Exodus, Numhers, Leviticus, and Deute-
ronomy, as rules for an hierarchy. The books of Joshua,
Judges, Samuel, Kings, and Chronicles, gave kings au-
thority to slay and kill in the cause of Jesus. And the
infant cause not complied with, required the cutting off,
which has been but too successfully prosecuted by the
advocates of the rite. The Paulicians, with other dis-
senters, rejected the Pentateuch and the historical books
do^vn to Job, as a rule of faith and practice in a Chris-
tian community, and received the devotional and pro-
phetical parts with the New Testament, as a law for the
Lord's house.^ The writings and the lives of their
eminent ministers are totally lost; so that we know
nothing of these men but from the pens of theft* ene-
mies, yet even these confess their excellency.*

8. But we now return to their efforts. Constantine
gave himself the scriptural name of Sylvanus. He
preached with great success in Pontus and Cappadocia,
regions once enlightened and renowned for Christianity
and suffering piety (1 Pet. i.) were again blessed with
the gospel through his exertions.^ Great numbers of
disciples were made and gathered into societies. The
body of Christians in Armenia came over to the Pauli-
cians, and embraced their views. In a little time, con-
gregations were gathered in the provinces of Asia
Minor, to the westward of the river Euphrates. Their
opinions were also silently propagated in Rome, Milan,
and in the kingdom beyond the Alps (France).

Churches were formed as much upon the plan and
model of the apostolic churches as it was in their power
to bring them. Six of their principal churches took

1 Res. p. 90, and Hist, of Bap. p. 150. ^ Milner\Ch. Hist.
Cent. 9. ch. 2. ^ ^jj^^

CH. II. § 5.] PRIMITIVE CHRISTIANS. 129

the names of those to which Paul addressed his epis-
tles, Rome, Corinth, Ephesus, Philippi, Colosse, Thessa-
lonica; while the names of Sylvanus's fellow-teachers
were, Titus, Timothy, Tychicus, "This innocent alle-
gory," says Gibbon,* " revived the memory and example
of the first ages." The Paulician teachers were thus
distinguished, only by their scriptural names. They
were known by the modest title of fellow-pilgrims, by
the austerity of their lives, their zeal or knowledge, and
the credit of some extraordinary gifts of the Holy Spirit.
They were incapable of desiring the wealth and honours
of the Catholic prelacy ; such antichristian pride they
bitterly censured ; and even the rank of elders or pres-
byters was condemned as an institution of the Jewish
synagoguCc^ There is no mention in all the account of
this people of any clergy among them.^ Though
charged with the Manichean errors, they have been
honourably freed from this reproach, by respectable
writers.7 They called themselves Christians, but the
Catholics they named Romans, as if they had been
heathens.8

9. We have here exhibited a confession of simple
worship, a scriptural constitution to their churches and
its officers, "v^^th a blameless feature in the manners of
these Christians, which has been conceded by their
enemies. Their standard of perfection was so high in
Christian morals that their increasing congregations were
divided into two classes of disciples.9 They had not any

* Ro. Hist., ch. 54. ^ Id. note, "The candour of Gib-

bon is remarkable in this part of his history.'* — Mibier. ^ Rob.
Res., p. 80. ' Jortin's Rem. on Hist. v. iii., p. 498, and

Lardner's Cred. of the Gosp. History, pt. 2, ch. 63, v. iii., p. 546.
' Lardner, Id. p. 407. ^ These two classes can be traced

through the Albigensian, Waldensian, German, and Dutch Bap-
tist Churches, from this parpnt stock.
G 3

130 SYLVANUSS DEATH. [cENT. VII.

ecclesiastical government, administered by bishops,
priests, or deacons : they had no sacred order of men
distinguished by their manner of life, their habit, or
any other circumstance irora the rest of the assembly.
They had certain teachers whom they called companions
in the journey of life ; among these there reigned a
perfect equality, and they had no peculiar rights, privi-
leges, nor any external mark of dignity to distinguish
them from the people. They recommended to the
people without exception, and that with the most affect-
ing and ardent zeal, the constant and assiduous perusal
of the Scriptures, and expressed the utmost indignation
against the Greeks who allowed to the priests alone an
access to those sacred fountains of divine knowledge. ^^

No object can be more laudable than the attempt to
bring back the Christian profession to its original sim-
plicity, which evidently appears to have been the aim
of the Paulicians, though for this commendable
conduct, terms of reproach and epithets of disgrace
have been heaped on their memories by interested his-
torians and dictionary writers. In this good work of
preaching and evangelizing provinces, Sylvanus
spent twenty-seven years of his life, taking up
his residence at Cobossa, and disseminating his opinions
all around. The united exertions of these people, their
scriptural views, doctrine, discipline, and itinerating
system, were attended with evident displays of divine
approbation, and multitudes embraced a gospel simply
and fully preached.

10. Alarmed at the progress these novel opinions
were making, and discovering the growing importance
of the Paulicians, the church party " engaged in the
most bitter and virulent controversy with them." In-

10 Mosh, Hist. C. 9, p. 2, ch. 5, $ 5.

I

CH. n. § 5.] Simeon's conversion. 131

effectual in their efforts the Greek emperors began to
persecute them with the most sanguinary severity. The
Paulicians were sentenced to be capitally punished,
and their books, wherever found, to be committed to
the flames ; and further, that if any person was found
to have secreted them, he was to be put to death, and
his goods confiscated.

A Greek officer, named Simeon, armed with legal
and military authority, appeared at Coronia to strike
the shepherd, Sylvanus, and to reclaim, if possible, the
lost sheep. By a refinement of cruelty, this minister
of justice placed the unfortunate Sylvanus before a line
of his disciples, who were commanded, as the price of
their pardon, and as proof of their penitence, to stone to
death their spiritual Father. The affectionate flock
turned aside from the impious office ; the stones dropped
from their filial hands ; and of the whole number, only
one executioner could be found. This apostate, Justus,
after putting Sylvanus to death, gained by some means
admittance into communion, and again deceived and
betrayed his unsuspecting brethren; and as many as
^ere treacherously ascertained, and could be collected,
were massed together into an immense pile, and by
order of the emperor, consumed to ashes. Simeon, the
officer, struck with astonishment at the readiness with
which the Paulicians could die for their religion, exa-
mined their arguments, and became himself a convert,
renounced his honours and fortune, and three years
^^^ afterwards went to Cobossa, and became the
successor of Constantino Sylvanus, a zealous
preacher among the Paulicians, and at last sealed his
testimony with his blood.^ To free the East from those
troubles and commotions said to arise from the Pauli-

1 Milner and Jones, ut sup.

132 SERGIUS'S CONVERSION. [CENT. VIII.

cian doctrines, a great number of them were trans-
ported into Thrace during this century; but still a
greater number were left in Syria and the adjoining
countries. From Thrace these people passed into Bul-
garia and Sclavonia, where they took root, and settled
in their own church order.

From these churches, at after periods colonies were
sent out, and they are said to have inundated Europe,'
though some relics of these ancient communities were
to be traced till the fifteenth century.

11. From the blood and ashes of the first

Paulician victims, a succession of teachers and
congregations repeatedly arose. The Greeks, to subdue
them, made use both of arguments and arms, with all
the terror of penal laws, without effecting their object.
The great instrument of this people's multiplication was,
the alone use of the New Testament, of which some
pleasing anecdotes are related. One Sergius was recom-
mended by a Paulician woman to read Paul's writings,
and his attention to the sacred records brought him to
embrace their views. For thirty-four years he devoted
himself to the ministry of the gospel. Through every
city and province that Sergius could reach, he spread
abroad the savour of the knowledge of Chiist, and
with such success, that the clergy in the hierarchies
considered him to be the forerunner of Antichrist ; and
declared he was producing the great apostacy foretold

by Paul. The emperors, in conjunction with
' the clergy, exerted their zeal with a peculiar de-

gree of bitterness and fury against this people. Though
every kind of oppressive measure and means was used,
yet all efforts for their suppression proved fruitless,
" nor could all their power and all their barbarity, ex-

2 Mosh. Hist., c. 11, p. 2, ch. 5, $ 2,3.

CH. II. § 5.] PERSECUTIONS AND DEATHS. 133

haust the patience nor conquer the ohstinacy
of that inflexible people, who possessed,"
says Mosheim, " a fortitude worthy of a better cause" ! ! !
12. The face of things changed towards the
end of the eighth century, and the prospects of
this harassed people brightened under the emperor
Nicephorus, who restored to them their civil and reli-
gious privileges. During this auspicious season,
the Paulicians widely disseminated their opi-
nions, and it is recorded that they became formidable
to the East.3 Those persecuting laws which had been
suspended for some years, were renewed and enforced
with redoubled fury, under the reigns of Michael and
Leo, who made strict inquisition throughout
every province in the Grecian empire, and in-
flicted capital punishment upon such of them as refused
to return to the bosom of the church. These decrees
drove the Paulicians into desperate measures. "Op-
pression maketh a wise man mad."* The Paulicians
are now charged with having put to death some of
their clerical oppressors, and also of taking refuge in
those provinces governed by Saracens, and that in union
with those barbarians, they infested the Grecian states.
The power and influence of these dissidents were
found to be so great as to suggest the policy of allowing
them to return to their own habitations, and dwelling
there in tranquillity. The severest persecution expe-
rienced by them was encouraged by the em-
press Theodora, a. d. 845. Her decrees were
severe, but the cruelty with which they were put in
execution by her officers was horrible beyond ex-

^ Chambers' Cyclop. Art. Paulicians. * Gibbon renders an
indirect apology for the conduct of these people at this period.
Hist. eh. 54.

134 PAULICIANS EMIGRATE. |[CENT. X.

pression. Mountains and hills were covered with in-
habitants. Her sanguinary inquisitors explored cities
and mountains in lesser Asia. After confiscating the
goods and property of one hundred thousand of these
people^ the owners to that number were put to death in
the most barbarous manner, and made to expire slowly
under a variety of the most exquisite tortures. The
flatterers of the empress boast of having extirpated in
nine years that number of Paulicians. Many of them
were scattered abroad, particularly in Bulgaria. Some
fortified the city of Tephrice and Philippopolis, from
which last city they were called Philippopolitans ; and
though they were driven hence, yet the spirit of inde-
pendence was not subdued. A portion of this people
emigrated from Thrace, and their doctrines soon struck
deep root in European soil. Such as escaped from the
inquisitors fled to the Saracens, who received them with
compassion ; and in conjunction ^vith whom, imder ex-
perienced officers, they maintained a war with the
Grecian nation for the period of one hundred and fifty
years. During the reign of John Zimicus, they
gained considerable strength, and during the
tenth century, they spread themselves abroad throughout
different provinces. From Bulgaria they removed into
Italy, and spreading themselves from thence through
the other provinces of Em-ope, " they became extremely
troublesome to the Roman pontiffs upon many occa-
sions." Here the history of this interesting people
rests, so far as it respects the Levant ; but we shall give
a slight statement of their migratory movements in
order to make our future sections illustrative of these
people, though under different names.

13. " From Italy," says Mosheim, '* the Pauhcians
sent colonies into almost all the other provinces of
Europe, and formed gradually a considerable number

CH. II. § 5.] TAKE ROOT IN EUROPE. 135

of religious assemblies, who adhered to their doctrine,
and who realized every opposition and indignity from
the popes. It is undoubtedly certain, from the most
authentic records, that a considerable niimber of them
were, about the middle of the eleventh cen-
tury, settled in Lombardy, Insubria, but prin-
cipally at Milan ; and that many of them led a wander-
ing life in France, Germany, and other countries,
where they captivated the esteem and admiration of
the multitude by their sanctity. In Italy, they were
called Paterini and Cathari. In France, they were
denominated Bulgarians, from the kingdom of their
emigration, also Publicans, instead of Paulicians, and
honi homines, good men ; but were chiefly known by
the term Albigenses, from the town of Alby, in the
Upper Languedoc. The first religious assembly which
the Pauhcians formed in Europe is said to have been
at Orleans, in the year 1017, on which we shall
enlarge under the churches in France, to which
we shall repair after we have traced their existence and
labours in the kingdom of Italy.

,14. Here we may be permitted to review the apos-
tolic character and exertions of this extensive body of
people, while we may express our surprise at the viru-
lent opposition, the cruel measures used, and the exten-
sive sacrifice of human life, for successive ages, on the
alone ground of religious views. A special instance of
divine grace was displayed in this people's rise and early
success ; and we must attribute their preservation and
enlargement to the exercise of the same compassion.
An evident mark of apostolic spirit possessed by this
people must be admitted by all : without any funds or
public societies to countenance or support the arduous
undertaking, otherwise than their respective churches,
the Paulicians fearlessly penetrated the most barbarous

136 A SUFFERING PEOPLE. [CENT. IV.

parts of Europe, and went single-banded, and single-
eyed, to the conflict with every grade of character. In
several instances they suffered death or martyrdom, not
counting their lives dear, so that they could promote the
cause of their Redeemer. See Mosheim's History. Gib-
bon's Ro. Hist. ch. 54. Robinson s Eccl. Res. ch. 6,
pp. 74 — 79. Jones's Lectures on Eccl. Hist. v. ii.,
pp. 179—184.

Section VI.

CHURCHES IN ITALY RESUMED.^"

" I know thy works, and where thou dwellest, even where
Satan's seat is : and thou holdest fast my name, and hast not
denied my faith," &c. — Rev. ii. 13.

1. This passage given by John is so graphic of the
situation and circumstances of the Novatian and Pate-
rine churches, that we are constrained to allow it as
expressive of the people of whom God took special
cognizance. If the man of sin is constituted by a suc-
cession of popes,' why might not Antipas be repre-
sented by a succession of reforming men, as opposers of
the sinful system ? kvrU<7rag, against the whole^ antipa
or antipapacy. The error in explaining the revelations
has been in making one part of John's vision speak a
present history of some churches, and a future history
of others;' though John declares of the whole, the

1 See above, ch. 2, s. 1, $ 9, 10, and connect the Novatian
churches with this section. ^ Newton on the Prophecies,

v. ii., pp. 88, 106. ^ These seven churches were in prophetic

accordance with the other parts of the Apocalypse, and John givea
no room for other conclusions ; for,

CH. II. § 6.] A SUFFERING PEOPLE. 137

things were shortly " to come to pass." Antipas, in the
church of Pergamos, has confused every literal exposi-
tion of the passage. In confirmation of this view of
this part, placed as a motto over the history of the
Paterines, it is obvious, that the two-edged sword was
the only weapon these people used : and this approved
instrument of their Lord, ver. 12, enabled Antipas to
overcome.

2. Socrates states that, when the church was taken

under the fostering care of Constantine, and on his

party using severe measures against dissenters, the

dominant party called themselves the catholic

church ; but the oppressed and suJBFering party

1. No proof exists that the actual state of those seven churches
was described at the time of writing these addresses, and a forced
construction is evidently given by literal writers.

2. No one can support, from historic details, a reasonable and
literal accomplishment of the things contained in the addresses to
those churches : the candlestick is removed, not from one, but from
all.

3. The addresses close with an application to all the churches j
that is, of the age to which the prophecy alludes, and not to the
one church only, bearing the inscription of the address.

4. The state of things at Pergamos does not accord with that
church being the seat of Satan, which must be at Babylon, or
Rome, agreeably to other plain passages, and which is allowed by
M'Crie and others,

5. " It does not appear that any Christian church existed at
Thyatira, till 200 years after Christ." — Maddock.

6. The other emblems in the Apocalypse are divided into pro-
phetic periods ; and there is not the least indication from the
writer of a change in the mode of address.

7. It is a " a revelation of things to come ;" but if the things in
those churches actually existed, John could have fortvarded an
epistle to each church as other apostles did, and so have recti-
fied abuses without calling it " a revelation of things which must
shortly come to pass:" the character the whole book sustains.

138 A SUFFERING PEOPLE. QcENT, VIII.

was known by the name, the church of martyrs.*' In a
previous section, we have given the outlines of these
suffering people, under the denomination of Novatian-
ists, and endeavoured to trace their history till penal
laws compelled them to retire into " caves and dens," to
worship God. While oppressed by the catholic party,
they obtained the name of Paterines ; which means
sufferers, or what is nearly synonymous with our modem
acceptation of the word inaHyrs,^ and which indicated
an afflicted and poor people, trusting in the name of the
Lord ; and which name was, in a great measure, re-
stricted to the dissenters of Italy, where it was as com-
mon as the Albigenses in the south of France, or Wal-
denses in Piedmont.

We left off our narrative of the Novatianists

at the end of the sixth century ; yet it is very
evident Dissenters continued in Italy, as is proved by
the complaints of the clergy '^ which point is ceded to
us by Dr. Mosheim.7 " It was by means of the Pate-
rines," says Dr. Allix, " that the truth was preserved in
the dioceses of Milan and Turin.''^ These churches, it

would appear, were aided and resuscitated in the

seventh century, since Gibbon asserts that the
sentiments and doctrines of the Paulicians were propa-
gated at Rome and Milan.9 And we are informed by
Bonizo, bishop of Sutrium, that the Paterines arose, or

became more conspicuous, during Stephen II.'s

pontificate, i'^

* Lib. 1, cap. 3, 6. ^ Allix's Rem. on the Anc. Ch. of

Pied., ch. 3, p. 25; and Jones's Hist, of the Christ. Ch., v. ii.,
p. 107. 6 Roi,, Kes , p. 408. ' Mosh. Hist., Cent. 12,

pt. 2, ch. 5, $ 4, note. ^ Allix's Rem. Pied., Ch., ch. 19,

p. 175. 9 Ro. Hist., ch. 54. i° AlHx's Id., ch. 14,

p. 124. <

CH. II. § 6.] PATERIKE SENTIMENTS. " 139

3. " The public religion of the Paterines consisted of
nothing but social prayer, reading and expounding the
gospels, baptism once, and the Lord's supper as often as
convenient. Italy was full of such Christians, which
bore various names, from various causes. They said a
Christian church ought to consist of only good people :
a church had no poAver to frame any constitutions ; it
was not right to take oaths ; it was not lawful to kill
mankind, nor should he be delivered up to the officers
of justice to be converted; faith alone could save a
man; the benefit of society belonged to all its mem-
bers; the church ought not to persecute; the law of
Moses was no rule for Christians." The Catholics of
those times baptized by immersion:^ the Paterines, there-
fore, in all their branches, made no complaint of the
mode of baptizing ; but when they were examined, they
objected vehemently against the baptism of infants, and
condemned it as an error.^

They are also freed fi-om the baneful charge of Mani-
cheism f and are not taxed with any immoraUty, but
were condemned for virtuous rules of action, which all
in power accounted heresy. At different periods,
and from various causes, these Baptists consider-
ably increased. Those of their churches where baptism
was administered, were known by the name of bap-
tismal churches: and to such churches all the Christians
in the vicinage flocked for baptism. "When Christianity

^ Note. In 754, Stephen, bishop of Rome, was requested, by
some monks who privately consulted him, to say, whether in case
of illness baptism by pouring could be lawful. He was the first
who gave the opinion of its validity, which consequently became
authentic law for administering the baptism by pouring. Rob.
Bap., pp. 428-9, ^ Rob. Bap. p. 211, where authorities are

quoted largely. ^ Dr. AUix's Pied., ch. 18, and Dr. Jortin's

Rem. on Ecc. Hist., vol. v., p. 53.

140 ATTO, OF VERCILLI. QcENT. X.

spread into the coimtrj, the people met for worship
where they could, but all candidates came up to the
baptismal church to receive the ordinance. In time
baptisteries were built in the country, and, like the old
ones, were resorted to by the neighbouring inhabitants.
There was a shadow of this among the reformed
churches of Piedmont.*

4. Atto, bishop of Vercilli, complained of
these people in 946, as other clergy had done
before; but from this period, until the thirteenth century,
dissidents continued to increase and multiply. The
wickedness of the clergy ^ considerably aided the cause
of dissent. There was no legal power in Italy, in those
times, to put dissenters to death. This kingdom, there-
fore, Avould very naturally become a retreat to those
who suffered in other provinces on account of religion.
Its contiguity to France and Spain, which kingdoms
abounded with Christians of this sort, would naturally
aid and strengthen their interests ; besides the preach-
ing of Claude,^ with other reformers, added to the
number of dissenters. All these were incorporated into
the churches of Italy, and were now known by the
term Paterines ; " a name which came," says Mezeray,
" from the glory they took in suffering patiently for the
truths

* Rob. Hist, of Bap., p. 357. ^ The clergy were not only

ignorant, but they were adulterers and Sodomites (Dr. Allix's
Rem. Ch. Pied., p. 88); and so avaricious as to sell any sacred
thing for money. Their illegitimate children were provided for
out of the revenues of the church ; but they could not be so sup-
ported without proving their connexion and membership, which
was established only by baptism. This urgency pushed forward
baptism from minors to infants. Bob. Bap., pp. 805, &c., 514.
^ Claude, bishop of Turin, was a Spaniard, Arian, and Catholic,
yet he loudly proclaimed his view of truth, in opposition to the
errors of the times. ' French Hist., p. 287.

CH. II. § 6.] GUNDULPHUS. 141

5. Among these people, a reformer or prin-
cipal minister appeared, who attained some
eminency. One Gundulphus appears to have had many-
admirers.^ Having given some persons in his connexion
a portion of spiritual instruction, he sent them forth as
itinerants, to preach the gospel. Some of his followers
were arrested in Flanders ; and on their ex-
amination, they acknowledged they were fol-
lowers of Gundulphus. " They are charged," says Dr.
Allix, " with abhorring baptism : i. e., the Catholic
baptism." These disciples said in reply, " The law and
discipline we have received of our master, will not ap-
pear contrary either to the gospel decrees or apostolical
institutions, if carefully looked into. This discipline
consists in leaving the world, in bridling carnal concu-
piscence, in providing a livelihood by the labour of our
hands, in hurting nobody, and affording charity to all,
&c. This is the sum of our justification, to which the
use of baptism can superadd nothing. But if any say
that some sacrament lies hid in baptism, the force of it
is taken off by three causes. 1st. Because the repro-
bate life of ministers can afford no saving remedy to
the persons baptized. 2ndly. Because whatever sins
are renounced at the font, are afterwards taken up again
in life and practice. 3rdly. Because a strange will, a
strange faith, and strange confession, do not seem to
belong to a little child, who neither wills nor runs, who
knoweth nothing of faith, and is altogether ignorant of
his own good and salvation, in whom there can be no
desire of regeneration, and from whom no confession of
faith can be expected."^ That these people held views
on the ordinances similar to the Baptists of modern

8 Allix's Rem. on Ch. of Pied., ch. 11, p. 94. ^ Pied. Ch.,

ch. 11, pp. 94-5.

142 SENTIMENTS AND NUMBER. [^CENT. XI.

times, is allowed by all respectable writers. "They
were well-meaning and honest, though ignorant and
illiterate men," says Dr. Jortin.io

6. The Paterines were, in 1040, become very
numerous and conspicuous at Milan, which
was their principal residence : and here they flourished
at least two hundred years. They had no connexion
with the church, nor with the Fathers, considering them
as corrupters of Christianity. They called the cross the
abomination of desolation standing in the holy place;
and they said it was the mark of the least. Nor had
they any share in the state, for they took no oaths, and
bore no arms. The state did not trouble them, but the
clergy preached, prayed, and published books against
them, with unabated zeal ;^ while there was no legal use
of the sword, a let was realized, which proved favourable
to their sentiments and prosperity. The Paterines were
decent in their deportment, modest in their dress and
discourse, and their morals were irreproachable. In
their conversation, there was no levity, no scurrility, no
detraction, no falsehood, no swearing. Their dress was
neither fine nor mean. They were chaste and temperate,
never frequenting taverns or places of public amuse-
ment. They were not given to anger or violent pas-
sions. They were not eager to accumulate wealth, but
were content with a plain plenty of the necessaries of
life. They avoided commerce, because they thought it
would expose them to the temptations of collusion,
falsehood, and oaths ; and they chose to live by labour
or handicraft. They were always employed in spare
hours, either in giving or receiving instruction.

7. Their churches were divided into sixteen com-

^° Rem. on Ecc. Hist., vol. v., p. 27, and Milner's Ch. Hist., c,
11, ch. 2. 1 Rob. Res. ,p. 405.

CH. II. § 6.] BAPTISTS IN MILAN. 143

partments, such as tlie English Baptists would call
associations. Each of these was subdivided into parts,
which w^ould here be called churches or congregations.
In Milan, there was a street called Pararia, where it is
supposed they met for worship. Their bishops and
ojB&cers were mechanics, weavers, shoemakers, who main-
tained themselves by their industry. They had houses
at Ferrara, Brescia, and in many other cities and towns.
One of their principal churches was that of Concorezzo,
in the Milanese ; and the members of churches, in this
association, were more than 1500. During the king-
dom of the Goths and Lombards, the Anabaptists, as
the Catholics called them, had their share of
churches and baptisteries, during which time
to they hold no communion y»ith any hierarchy.

^^ After the ruin of these kingdoms, laws were
1.0S9

issued by the emperors, to deprive dissenters of

baptismal churches, and to secure them to the Catholic
clei*gy. Consequently the brethren worshipped in private
houses, under different names. Each of the houses where
they met seemed to be occupied by one of the brethren :
they were marked so as to be known only among them-
selves, and they never met in large companies in perse-
cuting times ; and though they differed in some things,
yet there was a perfect agreement in all those points
mentioned above.^

8. There were many Greeks from Bulgaria and Philip-
popolis, who came to settle in Italy, about the time that
the emperor Alezias Comnenas disturbed the Philip-
popoHtans, and burnt Basil, the Bogomilan or Pauli-
cian.^ " It is dijB6.cult," says Moshem, " to fix the pre-

2 Rob. Hes., eh. 11. The lau^age of the Paterines is very
strongly expressed against Inf. Bap. See Gregory and Muratori,
with others, quoted in Robinson's Res., 408, note 9 ', and Hist.
Bap., p. 211, note 4. ^ j(j Research., p. 409. Note, the

144 PAULICIANS IN ITALY. [cENT. XI.

cise period of time when the Paulicians began to take
refuge in Europe."

About the middle of the eleventh century, a conside-
rable number of them settled in Lombardy, Insubria,
and principally at Milan; they were in Italy called
Paterini or Cathari. In process of time, they sent co-
lonies into almost all the other provinces of Europe, and
formed gradually a considerable number of religious
assemblies, who adhered to their doctrine. A set of
men like to the PauUcians or Paterines proceeded in vast
numbers out of Italy, in the following ages, and spread
like an inundation through all the European provinces.
Thus Italy, who gave a seat to the beast, sent forth those
moral streams, to prevent the world from becoming
stagnant with pollution.*

word Bogomihis means in the Russian language, " Calling out for
mercy from above." A Bogomilan was a praying man.

* These Dissenting Baptists were the only class in this kingdom
not given up to the corruption of the times. Luxury, cove-
tousness, and adultery universally prevailed among the catholic
clergy. Prelates, habited in purple robes and gold, converted nun-
neries into stews, and parks and mansions were had for seraglios.
They were awfully wicked in Italy ; cures and sinecures were pro-
vided for their children. Presbyters were common at 12 years of
age, and boys were bishops. We have seen that solicitude on the
part of parents for the welfare of their offspring, with the Alexan-
drian school, first led to youths' baptism. Infant pollution was
understood to be removed by water baptism, and the ordinance was
the only means of saving the soul from purgatory. The importance
now attached to baptism required the priest to attend every woman
in labour, but the plan was farther matured, by inventing various
instruments and different distilled waters for the fcetus in utero !
Abortives aud dead bodies received the sanctified liquid ; all which
evils have the same authority for their existence as Paedobaptism,
and shame from the scattered rays of truth will abolish the one as
it has the other. To detail faithfully the conduct of clergymen, and
the progress of infant baptism, would present the filthiest account

CH. II. § 6.] ARNOLD OF BRESCIA. 145

9. A reformer now appeared in Italy, and one
who proved himself a powerful opponent to
the church of Rome, and who in fortitude and zeal was
inferior to no one bearing that name, while in learning
and talents he excelled most. This was Arnold of
Brescia ; a man allowed to have been possessed of ex-
tensive erudition, and remarkable for his austerity of
manners ; he travelled into France in early life, and
became a pupil of the renowned Peter Abelard. On
leaving this school, he returned into Italy, and assumed
the habit of a monk, began to propagate his opinions in
the streets of Brescia, where he soon gained attention.
He pointed his zeal at the wealth^ and luxury of the
Roman clergy. The eloquence of Arnold aroused the
inhabitants of Brescia. They revered him as the apos-
tle of religious liberty, and rose in rebellion against the
bishops. The church took an alarm at his bold attacks ;
and in a council, (1139) he was condemned to
perpetual silence.^ Arnold left Italy, and found

ever issued from the press. Yet these men, daring to reform j^the
abuses of the church, are by Paedobaptists reproached to this day,
Mezeray, p. 115, Mosh. v. ii. p. 167, Rob. Bap. p. 305, &c., Dr.
M' Crie, p. 16, Dr. Allix's Ch. Pied. c. 10, p. 88. See Bap.
Mag. V. ii. p. 435. Dr. Wall's Hist. pt. 2, p. 379. « Not

only were great fees required by the clergy for every duty to the
living and the dead, but when any malady prevailed in a nation, as
in France, a.d. 996, the afflicted were taught to propitiate heaven,
by giving their property to the clergy (Mezeray, p. 204), and as
the tenth century drew to a close (999), a general panic prevailed
throughout the catholic world, from Rev. xx. 2 — 4, that the last
judgment was approaching. The rich endowed churches, while
the wily clergy in the writings excluded any future claimant of
the gift under the pain of Judas's punishment ! ! ! From the view
of their own edifices and mansions being useless, the nobility and
gentry permitted their homes to go to decay. See Mosh. Hist. v.
ii. p. 108, Jones's Lect. on Ec. Hist. v. ii. p. 196, &c. Lon.
Ency. V. xi. p. 290. ® M'Crie's History of the Reform, in

Italy, p. 3, &c.

H

146 Arnold's success. [cent. xii.

an asylum in the Swiss canton of Zurich. Here he
began his system of refonn,7 and succeeded for a time,
but the influence of Bernard made it necessary for him
to leave the canton. This bold man now hazarded the
desperate experiment of visiting Rome, and fixing the
standard of rebellion in the very heart of the capitol.
In this measure, he succeeded so far as to occasion a
change of the government, and the clergy experienced
for ten years a reverse of fortune, and a succession of
insults from the people.^ The pontiff struggled hard,
but in vain, to maintain his ascendency. He at length
sunk under the pressure of the calamity. Successive
pontiffs were unable to check his popularity. Eugenius
III. withdrew from Rome, and Arnold, taking advan-
tage of his absence, impressed on the minds of the peo-
ple the necessity of setting bounds to clerical authority ;
but the people, not being prepared for such liberty, car-
ried their measures to the extreme, abused the clergy,
burnt their property, and required all ecclesiastics to

' Who can question the necessity of a reform ? From the im-
mense wealth of the church, idleness and every evil was found
among the clergy. Religion was a jest ! ! ! A dispute existed
as to which liturgy, the Gothic or Roman, should be used in the
church, this was decided hy single combat, Mosh. v. ii. p. 220.
The festivals of fools and asses were established inmost churches.
On days of solemnity, they created a bishop of fools ; and an ass
was led into the body of the church, dressed in a cape, and four-
cornered cap. When the people were dismissed, it was by the
priests braying three times like an ass, and the people responded in
an asinine tone, Jones's Lect. v. i. p. 534. At stated times, the
more remarkable events in the Christian history were represented
in a kind of mimic show. But such scenic representations, though
they amused the gazing populace, were injurious to religion, Mosh.
C. 13, p. 2, c. 4, § 1. Yet, for his efforts, Arnold, in the eyes of
clergymen and state writers, was a sad heretic. ^ Mosh. Hist.
V. ii. p. 318.

CH. II. $ 6] Arnold's martyrdom. 147

sweax to the new constitution. " Arnold," says Gibbon,
"presumed to quote the declaration of Christ, that
his kingdom was not of this world. The abbots, the
bishops, and the pope himself, must renounce their state,
or their salvation." The people were brave, but ignorant
of the nature, extent, and advantages of a reformation.
The people imbibed, and long retained the colour of his
opinions. His sentiments also were influential on some
of the clergy in the Catholic church. He was not
devoid of discretion, he was protected by the nobles
and the people, and his services to the cause of free-
dom; his eloquence thundered over the seven hills.
He showed how strangely the clergy* in vice had dege-
nerated from the primitive times of the church. He
confined the shepherd to the spiritual government of his
flock. It is from the year 1144, that the estab-
lishment of the senate is dated, as a glorious era^^
in the acts of the city. Arnold maintained his station
ahove ten years, while two popes, either trembled in the
Vatican, or wandered as exiles in the adjacent cities,9
" The wound appeared unto death," but the pope having
mustered his troops, and placing himself at their head,
soon became possessed of his official dignity.^^ Arnold's
friends were numerous, but a sword was no weapon in
the articles of his faith.

In 1155, this noble champion was seized,
crucified, and burnt. His ashes were thrown

^ Ro. Hist. ch. 69. ^° This reverse of things re-established
all the old characters and corruptions. These corruptions were
seen in the discovery of 6000 heads of infants in a vrarren, near a
religious nunnery, Danv. p. 128, and until this exposing period, the
Catholics had baptized men, women, and children in the fonts quite
naked, Wall's Hist. pt. 2, p. 379. While others had their children
disinterred, and baptized in the Father's name. See Bap. Mag. v.
i. p. 435, from Vossius.

H 2

148 ARNOLDS FOLLOWERS. [^CENT. XII.

into the river. " The clergy triumphed in his death ;
with his ashes, his sect was dispersed ; his memory still
lives in the minds of the Romans." Thus, the deadly
wound was healed. Though no corporeal relic could be
preserved to animate his followers, the efforts of Arnold
in civil and religious liberty were cherished in the breasts
of future reforming spirits, and inspired those mighty
attempts, in Wickliffe, Huss, and others.^

10. His memory was long and fondly cherished by his
countrymen, and his tragical end occasioned deep and
loud murmurs ; it was regarded as an act of injustice
and cruelty, the guilt of which lay upon the pope and his
clergy, who had been the occasion of it. The disciples
of Arnold, who were numerous, obtained the name of
Arnoldists ; these separated from the communion of the
church of Rome, and long continued to bear their testi-
mony against its numerous abuses.^ "This unhappy
man," says Mosheim, " seems not to have adopted any
doctrines inconsistent with the spirit of true religion.
He considered the clergy should be divested of all
their worldly possessions, and live on the contributions of
the people. This reformer, in whose character and man-
ners there were several things worthy of esteem, drew
after him a great number of disciples, who derived from
him the denomination of Arnoldists ; and, in succeeding
ages, discovered the spirit and intrepidity of their leader,
as often as any favourable opportunities of reforming the
church were offered to their zeal.^

11. The sentiments of Arnold on the ordinances is
thus established. Bernard^ whose influence occasioned
Arnold's leaving Zurich, accuses his followers of mocking
at infant baptism. He also received a like accusation

1 Jones's Lect. v. ii. p. 211. ^ Allix's Re. Ch. Pied. C. 18,

p. 170, &c. 3 Hist. V. ii. p. 31 8.

CH. II. § 6.] Arnold's sentiments. 149

from Evervimus, in Germany, who said the Arnoldists
condemn the (cathoHc) sacraments, particularly baptism,
which they administer only to the adult. They do not
belieye infant baptism, alleging that place of the
gospel,^ whoever shall believe and be baptized shall be
saved.

Arnold was condemned by the Lateran council of 11 39
for rejecting infant baptism.^

Arnold had laid to his charge, that he was unsound
in his judgment about the sacrament of the altar and
infant baptism.^ He is said to have held the opinion
of Berengarius,7 and that from him the Waldenses
were called Arnoldists.^

Arnold denied that baptism should be administered
to infants.9

* Wall's Hist., p. 2, ch. 7, § 5, p. 234. Dr. Allix's Rem. on
Ch. Pied. c. 16, p. 140. s vigil's Hist. p. 2, c. 7, § 5,

p. 242. 6 Allix on Ch. Pied., c. 18, p. 171. 7 id.,

p. 174. ® Id. Facts oppos. to Fict., p. 46. ^ Jones's

Lect., V. ii., p. 215. The method of enlarging the church
catholic was singularly adapted through ages to acquire the
object. Albert, a canon, was commissioned to dragoon the Livo-
nians into the profession of Christianity, and to oblige them, by
force of arms, to receive the benefits of baptism. Mosh. 2, 234.
In ordinary cases baptism in the church was thus regulated. The
candidate, having passed through a course of preparatory instruc-
tion, all of human invention, was at length pronounced fit. Salt
was then applied to his mouth as a sign of the excited desire
of baptismal water. He was exorcised, or purified, from all de-
moniacal and magical influence. The priest then breathed on
him, in token of his receiving the Holy Spirit, the principle of
spiritual and eternal life. His nose and ears were anointed
with spittle, his breast and shoulders were anointed with oil,and after
many more ceremonies, he was dipped three times, and on coming
out of the water he was anointed with chrism, and crowned with
other rites, all of the same nature. Jones's Lect., v. ii., p. 199,
&c.

150 RISE OF PURITANS. [^CENT. XII.

12. It is acknowledged that the Latin church^**
was, during this century, troubled with the
Puritans, a term, according to Mosheim, expressive of
the successors of the Novatianists ; hut the pontiffs
were particularly annoyed by the Paulicians who emi-
grated in numbers from Bulgaria, who leaving their
native land spread themselves throughout various
provinces. Many of them, while doing good to others,
and propagating the gospel, were put to death with the
most unrelenting cruelty.^ Their accessions from dif-
ferent sources made the Puritan or Paterine churches
very considerable, and to their enemies very formidable,
even before the name of Waldo of Lyons was known.
Besides these foreign accessions, some books had been
written and circulated hy the Puritans, while several
reformers appeared in different kingdoms, all advocating
the same doctrines and practice ; so that the clergy and
pontiff were aroused to vigorous opposition. In 1180,
the Puritans had established themselves in
Lombardy and Puglia, where they received
jfrequent visits from their brethren who resided in other
countries; in this and the next century they were to

1° The members of this church were principally engaged in
erecting places of worship during this age. The rich gave their
property, and the poor did the work of beasts, Mosh. 2, p.
290. Inscriptions on such buildings, baptisteries, and fonts are
often found, viz. —

" Our wealthy Lady Theudolind founded and built this
baptistery in the life-time of our Lord Agiluf."

Or a more modern one is,

NIVON ANOMHMATA MH MONAN O^'IN.
(Wash thy sins, not thy face only.)

^ Mosh. Hist., C. 12, pt. 2, c. 5, § 4.

CH. II. § 6.] CLERGY OPPOSE THE BAPTISTS. 151

be found in the capital of Christendom." Effective
measures were matured about this time, when AV'aldo
and his followers were driven from France.

13. In 1210, the Paterines had become so

numerous and so odious to the state clergy,

that the old bishop of Ferrara obtained an edict of the

emperor Otho IV. for the suppression of them ; but

this measure extended only to that city.

In five years after. Pope Innocent III. of
bloody celebrity, held a council at the Lateran,
and denounced anathemas against heretics of every
description. Dr. Wall declares that this council did
enforce infant baptism on the dissidents, as heretics
taught it was to no purpose to baptize children.^

In this council, the Milanese Avere censured for shel-
tering the Paterines. After a variety of efforts to sup-
press them, the cruel policy of the court of Rome ex-
tended its sanguinary measures over Italy. In
1220, Honorius III. procured an edict of
Frederick II. which extended over all the imperial
cities, as had been the case for some years over the south
of France, and the effects of the pontiff's anger was
soon felt by the deniers of the infant rite. These
edicts were every way proper to excite horror, and
which rendered the most illustrious piety and virtue
incapable of saving from the most cruel death such as
had the misfortune, says Mosheim, to be disagi-ee-
able to the inquisitors.* No alternative of escaping
those human monsters presented itself but that of
flight, which was embraced by many ; " indeed," Mos-
heim observes, " they passed out of Italy, and spread
like an inundation throughout the European provinces,

2 M' Crie's Reform, in Italy, p. 4. ' Hist, of Inf. Bap.,

pt. 2, p. 242. * Ecc. Hist., v. ii., p. 426, 430.

]52 COMPELLED TO EMIGRATE. QcENT. XIII.

but Germany in particular afforded an asylum where
they were called Gazari instead of Cathari (Puritans).
One Ivo, of Narbonne, was summoned by the in-
quisitor of heretical pravity. Ivo fled into Italy.
At Como he became acquainted with the Pate-
rines, and accommodated himself to their views for a
time. They informed him, after he was a member
of their society, that they had churches in almost all
the towns of Lombardy, and in some parts of Tuscany ;
that their merchants, in frequenting fairs and markets,
made it their business to instil their tenets in the minds
of the rich laymen with whom they traded, and the
landlords in whose houses they lodged. On leaving
Como, he was furnished with letters of recommendation
to professors of the same faith in Milan ; and in this
manner, he passed through all the towns situated on the
Po, through Cremona and the Venetian states, being
liberally entertained by the Paterines, who received him
as a brother, on producing his letters, and giving the
signs which were known by all that belonged to the
sect.5

14. The thirteenth century exhibited in Italy
* two objects that struck devout observers ; the

one was the simple manners of the Paterines, which
appeared to great advantage in contrast with the lives
of their neighbours; the other was the predictions of
Joachim, abbot of a monastery, foretelling a reformation
of the whole catholic church. This simplicity was seen
in its native form in their separate communities. The
Paterines knew their discipline could not possibly be
practised in the church ; they therefore withdrew, con-
stantly avowing the sufficiency of Scripture, the com-
petency of each to reform himself, the right of all,

5 M' Crie's Ref. in Italy, p. -i, &c.

CH. II. § 6.] COMPELLED TO EMIGRATE. 1 53

even of women, to teach ; and openly disclaiming
all maimer of coercion in matters of religion. The
wisdom of the Paterines in separating wholly from the
Roman church, appears in a striking light, when con-
trasted with the weakness of those who continued in
that communion, and endeavoured to incorporate the
morality of the Paterines into the established church,
in order to reform the community.^ In conformity with
their declaration of the sufficiency of the Scriptures to
regulate a Christian church, they had houses in many
cities, in which they assembled for religious worship,
with their harhs^ or religious teachers.

15. The publication of the above books, Tvdth others
by some monks, awakened the pontiff to adopt measures
for the destruction of all opponents; consequently under
one term, that of heretic, all were proscribed ; and
though the Paterines complained of being mixed up
with fanatics, their complaints were disregarded. The
bishops and clergy were glad to have a reasonable
pretext for the extirpation of those people who checked
their ambitious projects, and who by their example and
instruction kept the community awake to their defects
and impiety. Means of a vigorous and corresponding
character to those so successfully employed against the
Albigenses had been used for ridding Italy of dissenters.
While the Dominican friars had been carrying on their
inquiries, and preaching down heresy in France ; a cor-
responding order of men had pursued a similar course
in Italy against the Paterines, who no doubt consider-

® Rob. Res., p, 414. ' The exact etymology of this word

is not shown ; the dissenters were called Barbarus by the literati,
and it might be a contraction of that word ; or Barbe, a beard,
from their venerable elders wearing long beards ; or barbet, a
shagged dog, might be used by their enemies to convey, like
method-ist, ana-baptist, contempt or reproach.
H 3

154 PATERINES PERSECUTED. [cENT. XIII.

ably increased in this kingdom from the refugees who
escaped the crusaders in Languedoc.

The effects of the above inquisition, though severe,
were not so great on the Paterines as the pope desired,
and therefore he obtained in the beginning of Frede-
rick's reign, as before mentioned (1224), a cruel decree
denouncing all Puritans, Paterines, Arnoldists, &c., &c.
expressed in these terms, " We shall riot suffer these
wretches to live" A second, third, and fourth followed,
all of the same cruel and virulent character. The
edicts declared that all these Paterines to whom the
bishops were disposed to show favour, were to have their
tongues pulled out, that they might not corrupt others
by justifying themselves,^ others were to be committed
to the flames. These measures were cordially approved
by the pope, who to give the imperial edicts the desired
effect, accompanied them with his bull.

16. The above measure, though severe and continued
in force for years, did not extirpate the Paterines, as
we find in the middle of this century, " they had," says
Reiner, four thousand members in the perfect class,
but those called disciples were an innumerable multi-
tude"^ And notwithstanding the persecutions to which
they were exposed, they maintained themselves in Italy,
and kept up a regular correspondence with their brethren
in other countries. They had public schools where
their sons were educated, and these were supported by
contributions, from churches of the same faith in Bohe-
mia and Poland.^^ Their prosperity irritated the pon-
tiff, who on Frederick's death, 1250, and du-
ring an interregnum, resolved on extirpating
heresy. The usual methods were attempted, preaching

« AUix's Pied., p. 297. Jones's Lect., v. ii. p. 397. » Wall's
Hist., pt. 2, p. 246. ^^ Perrin in M' Crie.

en. II. § 6.] PATERINES EXTIRPATED. 155

and mustering crusaders ; but after every effort devised
for their instruction, they appeared no less in number,
and still formidable to their adversaries. Indeed, it was
found in the middle of this century that the Paterines
had exceedingly/ increased^ so that his Holiness found it
necessary to give full powers to his inquisitors, and to
erect a standing tribunal, if possible, in every country
where Puritans were known to infest. These inquisi-
tors were armed with all imaginable power, to punish
all those persons who dared to think differently to the
pope and his successors. Unity of views, sentiments,
and practices, was to be effected by these cruel mea-
sures ; but instead of accomplishing this object, we con-
clude the Paterines were dispersed abroad into other
provinces, or else they retired into obscurity, from either
of which circumstance their local names would become
extinct. The terror of the inquisitors awed the Italians
into silence ; but it is highly creditable, indeed,
there are some reasons to believe the Paterines
did continue dispersed in Italy till the reformation in
Germany. It is very probable that many of these peo-
ple became incorporated with the Waldensian churches
in the valleys of Piedmont, which at this period en-
joyed, under the dukes of Savoy, the sweets of religious
liberty : this incorporation could be easily effected, since
it is proved by AUix and others, that the most part of
the Paterines held the same opinions as the churches
in the valleys, and therefore were taken for one and the
same class of people.^

17. The straitened circumstances of the Vaudois in
Pragela, suggested the propriety of seeking for a new
territory ; this they obtained on their o^vn terms of
liberty in Calabria, a district in the north-east of Italy.

^ Rem. on Pied. p. 112. Mosh. Hist, v, ii., p. 225,*note.

156 PATERINES SCATTERED. [^CENT. XIII.

This new settlement prospered, and their religious pecu-
liarities awakened displeasure in the old inhabitants;
but the landlords, well pleased with their industry, af-
forded them protection. This colony received fresh
accessions from time to time of those who fled from the
persecutions raised against them in Piedmont ; and
continued to flourish when the reformation dawned on
Italy, after which they were barbarously murdered.^

18. These plain facts allow us to conclude, that
Italy must have, in parts, enjoyed the lamp of truth
from apostolic days. That the cathari or Puritan
churches continued for ages is acknowledged, of the
views of which we have spoken. Such churches were
strengthened by the Baptists from Bulgaria, whose same-
ness of views admitted their incorporation. When
these congregations became too large to assemble in
one place, they parted and held separate assemblies, in
perfect unity with each other.^ They owned the Scrip-
tures as a rule of conduct, and administered the ordi-
nance of baptism to believers by one immersion.* They
maintained church discipline even on their ministers,
as examples are recorded.^ They were always found
on the side of religious liberty, and considered the
oppressing clergy the locust which dai'kened and tor-
mented the world. They were persecuted, awed, dis-
persed, or destroyed, yet their spirit and conduct will
be again exhibited in future sections of our history.

- Jones's Lect. 2, p. 420. Mc. Crie's Ref. in Italy, p. 7.
3 Rob. Hist. Bap., p. 356. * Id. Research., p. 384. ^ Jones'
Lect. V. ii., p. 273. Rob. Ecc. Res., ch. 11, passim.

157

Section VII.

CHURCHES IN GAUL.

" I -will give power unto my two witnesses,^ and they shall pro-
phesy," kc.—Rev. ii. S, 4.

1. Taking the general features of this prophecy, it
appears to have had a more exact accomplishment in
the Alhigensian and Waldensian churches, than in any
other statement of religious communities on record.
This application to them of the terms, the two candle-
sticks and two witnesses, appears more reasonable than
any other exposition given. It is rather remarkable,
that these two churches took for their emblem a candle-
stick and seven stars, surrounded with a motto of " the
light shining in darkness."

2. It has been asserted, vdih considerable grounds of
probability, that the gospel was preached in Gaul,

France, by the great apostle of the Gentiles :
but we have no records that mention, with cer-
tainty, the establishment of Christianity in Transalpine
Gaul, before the second century. Pothinus, or Photi-
nus, a man of exemplary piety and zeal, set out
from Asia, and laboured in the Christian cause
with success among the Gauls; that from his efforts
churches were established at Lyons and Yienne, of

^ These witnesses were to prophesy 1260 days. In 533, the
church and empire were both regnlated by the Justinian code ; and
in 1260 years after, the Republican French government, in 1792-3,
abrogated this imion, when the establishment of priesthood and
church by law was abolished. Here Justin's acts appear in refer-
ence to a state-church entirely rescinded, and the consequence
was serious to the pope and his hierarchy.

158 LYONESE PERSECUTED. [^CENT. IT.

- which Photinus himself was the first pastor.
Irenseus is supposed to have visited Lyons about
A.D. 158, and succeeded to the pastorate of that church
after Photinus's death. While Irenfeus held this situa-
tion, the churches experienced a severe persecution,
under the emperor Marcus Aurelius, of which
Irenaeus gave some particulars to the churches
of Asia. He asserts, that the heathens were very bitter
against the followers of the Redeemer. The vilest
calumnies were propagated against them, consequently
they were prohibited appearing in any house, except
their own ; they were forbidden to appear in the baths,
in the markets, or in any public places. The first at-
tack came from the populace by means of shouts, blows,
dragging their bodies, plundering their goods, with all
the indignities and indecencies that might be expected
from a fierce and outrageous multitude. Many were
hurried to the magistrates — others were led to martyr-
dom. Some professors, at the beginning of the trial,
lapsed into idolatry, which occasioned the brethren the
keenest sorrow, they knowing the serious consequences
of apostacy under such circumstances. Most of those
who fainted under the commencement of this fiery trial,
were brought to repent, and were restored. A woman
named Biblis^ under torture, said, in answer to her
accusers, " How could they (Christians) devour infants,
which were not suffered to eat the blood of brutes."^
Their sufferings are detailed in most histories.^ This
state of things lasted eighteen years; during which
period, apologies were written for the suffering churches
and presented to the emperor, which in some instances
were found to moderate the prejudices of their enemies.

* See above Sect. 2, $ 2, 4. ' Euseb. Ecc. Hist. Lib. 5,

cap. 1. Milner and Jones.

CH. II. § 7-] NOVATIANISTS IN FRANCE. 159

— While other nations were adoring trees, fountains,
and other ridiculous objects, the inhabitants of Gaul
were most of them Christians, and diverse churches ex-
isted in the second century in Narbonne, Gaul.* Simondi
says, that " Toulouse had scarcely ever been free of this
heresy from its first foundation, which the fathers trans-
mitted to their children from generation to generation,
almost from the origin of Christianity."^

3. The city of Lyons was again visited with the ven-

geance of the emperor. Severus, in 202, treated
the Christians of this city with the greatest
cruelty. Such was the excess of his barbarity, that the
rivers were coloured with human blood, and the public
places of the city were filled with the dead bodies of
professors. It is recorded of this church, that since its
formation it has been watered with the blood of twenty
thousand martyrs.^ These severities led Christians to
reside on the borders of kingdoms, and in the recesses
of mountains ; and it is probable the Pyrenees and Alps
afforded some of those persecuted people an asylum
from local irritation. It is more than probable, that
Piedmont afforded shelter to some of these Lyonese,
since it is recorded that Christians in the valleys during
the second century, did profess and practise the bap-
tizing of believers which accords with the views of
Irenagus and others recorded during the early ages.7^

4. Novatian, whose labours were attended with so
much success in Italy and in the East, is said to have

influenced some churches in France. " About

the year 250," says Mezeray, " divers holy men

came from Rome as preachers, M^ho planted churches in

* Mezeray's Fr. Hist., p, 4, fol. * History of the Crusades,

p. 6. « Collier's Gr. Hist. Diet. Art. Lyons. "' See

above. Sect. 2, $ 4.

160 NOVATIANISTS IN FRANCE. j^CENT. V.

several parts, as at Thoulouse, Tours, and other places."^
Faustus, bishop of Lyons, with several other French
bishops, says Milner, wrote to Stephen, bishop
of Rome (254), concerning the views and prac-
tice advocated by these Novatianists ; who again wrote
to Cyprian, of Carthage. This bishop replied to Ste-
phen, supporting strongly the cause of the church against
Schismatics. Marcian^ pastor of Arelate, united him-
self to the Novatianists.9 Though the gospel had an
early footing in Gaul, it appears to have partaken of the
early corruptions, which were evidently checked by
Novatian and his adherents, which becomes clear from
the anger and reproach apparent among Cyprian, and
his ambitious brethren.

In 430, the Burgundians, a people of Ger-
many, who had received the Christian faith,
came into, and obtained a settlement at, Vienne and
Lyons :^^ but their influence on these interests is not
recorded, though their views of baptism will be given
in the German section. The soundness of the Novatian
creed was allowed at Rome, and the same was
seen in the council of Aries, and at Lyons,
where, from their views on predestination, they appear
to have been distinguished.^

5. The south of France is separated from the north
of Spain by the Pyrenean mountains, which extend
from the Mediterranean Sea to the Atlantic: that is
above two hundred miles, and in breadth, in several
places, more than a hundred. The surface is, as may
be supposed, most wonderfully diversified. Hills rise
upon hills, mountains over moimtains, some bare of ver-
dure, others covered with forests of huge cork-trees.

8 French Hist., p. 4. » Hist, of the Ch. C. 3, ch. 13.

1° Mezeray's Hist. Fr., p. 8. ^ Id., p. 19.

CH. II. § 7-] WALDENSES IN FRANCE AND SPAIN. 161

oak, beech, chesnut, and evergreens. Nature, in all her
original w^ldness and beauty, is here seen undisturbed,
and gi^^ng forth in profusion all those productions
which can gratify the eye, regale the sense, and satisfy
alike the peasant and the prince. Numerous flocks of
sheep and goats enliven the hills, while the herdsmen
and manufacturers of wool inhabit the valleys ; and corn
and wine, flax and oil, hang on the slopes. When
travellers of taste pass over some parts of the Pyrenees,
they are in raptures, and are at a loss for words to ex-
press what they behold. To these mountains, in all
periods, the sons of freedom fled. Here the Celts found
shelter. Here the Goths realized a refuge, when the
Saracens overran Spain. On the south side of these
mountains was Spain, and particularly the province of
Catelonia, which was inhabited by those persons who
originated the Waldenses. Persons holding sentiments
in accordance with the true Waldenses, were very nu-
merous in Spain ;^ they were thousands, and tens of

- The early state of the Spanish churches is unknown ; nor
do we know whether Paul paid his promised visit to the Christians
in this kingdom. In the third century, several denominations of
Christians prevailed in Spain. In the fourth century, the Dona-
tists visited it ; and the Hieracites, with the Manicheans, were
there. There is no regular history of Spain till 324, at which
time the Roman church had no influence over others : the primi-
tive discipline was maintained, and the independency of the churches
not greatly interrupted. These churches were united by the tie
of charity to the churches in Gascony, in France. Their mode of
administering baptism, in a.d. 409, was by dipping; nor does it
appear that they baptized any but believers. Rob. Res. 197. In
the sixth century, the subject of single and trine immersion was
agitated, which, in 617, was adjusted among the Catholics, by
Pope Gregoiy declaring trine immersion not essential to salva-
tion. During this century, besides Jews and Catholics, there
were abounding in Spain, Manicheans, Friscillianists, Acephali

162 VIEWS OF BAPTISM. [^CENT. VI.

thousands.^ On the north of these mountains was
France, particularly Gascony and Languedoc, which two
provinces became inhabited by persons of a correspond-
ing character with those of Spain. "At an early period,"
Dr. Allix says,* " the churches of the north of Spain
were always united with those of the south of France."
The religious views of these people are now known by
the term Albigenses, from their residing at or near Albi,
a city about forty- two miles north-east of Toulouse.
These people were considered a rough, uncultivated, and
unpolite people by the historians and writers of their
day.5

6. In the language of councils at this period,

Christians are denominated, either from their

opinions, heretics, or with a view to their discipline,

(Paulicians), Sebellians, with others, all termed heretics by Catho-
lics. All these Christians administered baptism by immersion, sin-
gle or trine 5 and all baptized those who offered themselves for
their respective communions. Id. p. 213. There is no trace of
minor nor infant baptism till 517, and in 572, the charges for bap-
tizing infants were so excessive, that many infants were lost, which
frighted timorous mothers into compliance : and thus the rite and
the trade of infant salvation went still together. While these
practices were found in the church, persons holding believers'
baptism were spread all over Spain ; but one class, from inhabiting
Catalonia, at the foot of the mountains, was called Navarri — i. e.,
inhabitants of valleys ; these, at after periods, left Spain for
France and other provinces, and were called Vaudois in France
and Piedmont. Rob. Res., ch. 9, 10. M'Crie's Reform, in Spain.
5 Rob. Res., p. 299. * Albig. Ch., ch. 11, p. 109. ^ a.d.

496. On the eve of Christmas-day, Clovis, founder of the French
monarchy, and his sister, Audofledis, " were plunged in the sacred
lavatory." More than 3000 of his subjects followed his example.
The Baptistery was erected for the occasion, while the monarch
was being instructed. Mezeray's Fr. Hist., p. 15. A sermon
preached to Clovis and those baptized with him, on our Saviour's
crucifixion, led the monarch to cry out, " If I and my Franks had
been there, that should not have happened."

CH. II. § 7-] VIEWS OF BAPTISIM. 163

schismatics ; but there was one article of discipline in
which they all agreed, and from which they were fre-
quently named, that was Baptism. They held the
Catholic community, not to be a church of Christ ; they
therefore re-baptized such as had been baptized in that
community, before they admitted them to their fellow-
ship. For this conduct they were called Ana-baptists.
These Baptists in France and Spain called themselves
Christians ,• and censured the fraud of those who im-
posed on the world, by being called Catholics. They
quoted abundance of Scriptui-e to prove a New Testa-
ment church consisted only of virtuous persons, bom
of water and the Holy Spirit ; they separated from the
Catholics, on account of the impurity of their church ;
they took the New Testament for the rule of their
faith and practice, " The Albigenses admitted the cate-
chumi," says Dr. Allix, " after an exact instruction, and
prepared them for receiving baptism by long-continued
fasts, which the church observed with them.^ Thus
these Christians baptized Pagans and Jews, they re-
immersed all Catholics ; and they baptized none with-
out a personal profession of faith. 7 In a council held
^ ^ at Lerida, 524, it was decreed, that such as had

534: . . .

fallen into the prevarication of Ana-baptism, as
the Novatianists, with others, if they should return to
the Catholic church, should be received, provided they
had been baptized in the name of the Trinity. Dissi-
dents made no such distinctions; they immersed con-
verts, and re-baptized others. We have here stated the
views and practices of the early Baptists, and are com-
pelled to consider the inhabitants of the foot of the

« Rem. on Ch. Pied., ch. 2, p. 7. ' Robinson's Eccles,

Res., p. 246.

164 INVASION OF THE SARACENS. [cENT. VIII.

Pyrenees, whether living on the Spanish side or in the
French provinces, as one and the same class of people,
Vaudois, who could shift to either kingdom, as circum-
stances of oppression or liberty occuiTed in the respective
kingdoms.

7. At how early a period the opinions of the Bul-
gaiians, Paulicians, or Bogomilans, were propa-
gated beyond the Alps, is uncertain to us, though
the period of awful ignorance in the Catholic church,
during the seventh century, would suggest the time.^
Neither have we any means of ascertaining, whether
the old Puritan churches originated the name of Albi-
genses, or that a church of dissidents was formed at
Albi, by emigrants from Bulgaria or Italy. Mosheim
says, they received their teachers, or the conformation
of their officers to eldership, from the churches in
Italy. 9 In 714, the Moors entered Spain, and
conquered that kingdom. ^^ Their conquest is
said to have been rather favourable to liberty, and even
religious freedom could be procured for a small sum,

" The state of the Catholic clergy in France at this period was
awful J Mezeray says, most of them pursued a military life ; —
clergy kept concubines, and deacons, four or five at a time. Igno-
rance alarmingly prevailed. Bishops were enjoined to learn and
understand the Lord's prayer. The bishops could not be pre-
vailed on to exhort the people. Women gave blessings to the
people with the sign of the cross ; and conferred on virgins sacer-
dotal authority. Even a woman, named Joan, filled the ofiice of
pontiff. Fr. Hist., p. 112, 115, 138. "The genuine religion of
Jesus was unknown in this century to clergy and laity, excepting
a few of its doctrines contained in the creed." The offices of re-
ligion devolved on boys. Mezeray's lb. Mosh. Hist., v. ii., p.
167, 421, and v. iii., p. 132, and v. i., p. 503. Rob. Res., p. 258.
Dr. Wall. Hist., pt. 1, p. 256. » Mosh. Hist., v. ii., p. 224,

note. ^° Ockley's Hist, and Conq. of the Saracens.

CH. II. § 7-1 INVASION OF THE SARACENS. 165

yet these Baptists disdained to purchase a native rights
consequently they fled to the mountains which separate
Catalonia from Narhonensian Gaul.^

France was alike subject to those marauders
from 721 to 732, with the rest of the western
empire. At the latter date, Charles Martel was suc-
cessful in recovering his kingdom from the usurpers:
and this military chieftain took the treasuries of the
church, with which he rewarded his soldiers.^ To what
extent the Puritan churches realized injury from the
barbarians, we do not know ; though it is evident the
mountains afforded an asylum to many Christians while
they governed those kingdoms : and when tranquillity
was restored, the Spanish refugees emigrated, and settled
in the French provinces, near the foot of the Pyrenees.
Near the middle of the eighth century, many thousands
of these people, with their -wives, children, and servants,
of whose views and practice in religion we have spoken,
emigrated over the Pyrenees, from the Spanish to the
French foot of the mountains.^

8. During the sovereignty of Charles the Great, the
several kingdoms and provinces contiguous to France,
were kept in agitation from his military enterprises.
In his religious career, he brought into France from
Rome, the Georgian Hturgy, which was appointed to
supersede the Gallican, this bold innovation caused some
confusion in the kingdom. He resolved, on subduing
the Saxons, who were pagans, and inhabited a great part
of Germany, but this he found impracticable. In the
end, his imperial majesty proposed to the whole nation
the dreadful alternative, either of being assassinated by
the troops, or of accepting life on condition of professing

1 Jones's Eccl. Lect. v. ii. p. 409. ^ Mezeray's Fr. Hist,

p. 82. 3 Gibbon's Ro. Hist. c. 52, and Rob. Res. p. 242.

166 INFANT-IMMERSION LAW. [CENT. IX.

themselves Christians, by being baptized, and the severe
laws, yet stand in the capitularies of this monarch,
by which they were obliged, on pain of death,
to be baptized themselves, and of heavy fines, to bap-
tize their children within the year of their birth. These
people, with Frisians and Huns, were constrained to em-
brace the Christian religion. This was the first law in
Europe for infant baptism, and it was consigned to the
clergy to enforce, which they did, by converting all the
irritional part of kingdoms, to the profession of Christi-
anity. The clergy dwelt largely on the ceremonies of
baptism, particularly the necessity of trine immersion.*
and the church was fully engaged in adjusting the in-
ternal divisions and appointing officers for this newly-
acquired territory. Probably, the devotion of Charle-
magne and the clergy, to Germany, allowed the unassum-
ing Vaudois to realize some tranquillity ; we are unac-
quainted with the influence of this human injunction on
the Dissenters in the south of France.

9. It is recorded of Hinchmar, Bishop of

Laudan, in France, that he renounced infant

baptism, and that his diocese were accused in the synod

of Accinicus of not baptizing children.* This minister

* Rob. Hist, of Bap. p. 282, ch. 26. ^ Baptism remained

in the Catholic church," says Mezeray, (Fr. Hist. p. 117, xxiii.
king,) " the same, and was performed by dipping or plunging, not
by throwing or sprinkling." Stephen, the pontiff, 754, gave his
opinion, that if children were sicUy, pouring should in such cases
of necessity be valid baptism ; but ordinarily, it was administered
by three dippings." " Immersion was first left off in France,'"
says Dr. Wall, (Hist, Inf. Bap. pt. 2, p. 220,) " and there, the Anti-
paedobaptists are traced." Pouring, aspersion, lustrations, and
sprinklings, were customs among the heathen, before Christ or
Moses, Potter's Antiq. of Gr, v. ii. p. 248, &c. Dr. Wall's Hist.
Inf. Bap. pt. 1, p. 501. These lustrations, holy water, and sprink-
lings, were by the Catholics borrowed from the heathens, as is fully

CH. II. § 7-] ITINERANT BAPTISTS. 167

comes in for his share of reproach from Catholics and
Protestants, which is no obscure proof of his re-
forming measures disturbing the hirelings in office. The

ensuing^ ao;e has been fitly termed, by Baronius, a
900 ? . .

Catholic annalist, the iron, leaden, and obscure

age ; he says, " Christ was then, as it appears, in a very
deep sleep, there were wanting disciples who, by their
cries, might awaken him, being themselves all fast
asleep." This is perfectly true of the Catholic commu-
nity ; but while this long night of silence and deep sleep,
with awful darkness, brooded over every branch of that
estabhshment, the baptists were not inactive. It was
in the tenth eentury that the Paulicians emigrated from
Bulgaria, and spread themselves abroad through every
province of Europe.^

When we consider their object in diffiising truths and
holding up the lamp for other's guidance, their self-denials
and trials, we cannot withhold from them the praise due
to their names. The boon such a people proved, to the na-
tions sitting in darkness and death, will be made evident
in the day of decision. They rest from their labours, and
their works will follow them. Many of the Bulgarian
Baptists lived single, and adopted an itinerant life, pur-
posely to serve the cause of their Redeemer. " It was
in the country of the Albigeois, in the southern provinces
of France," remarks Gibbon,'^ "where the Paulicians
mostly took root." These people were known by diffe-
rent names in various provinces.^

10. The French Paulicians or Albigenses, were plainly
of the same order in church affairs, as the Bulgarians.

shown in Dr. Middleton's letter from Rome, pref. xv. and pp.
136—143, and Rob. Hist, of Bap. pp. 421, 458. ^ Mosh.

Hist. C. 10, pt. 2, ch. 5, § 2. ' Ro. Hist. ch. 54. » Mosh .

Hist. V. ii. p. 224, Chamb. Diet. Art. Paul, and Albig.

168 THE ALBIGENSES. [^CENT. X.

They had no bishops ;9 the candidates were prepared for
baptism by instruction and stated fasts.^^ They viewed
baptism as adding nothing to justification, and afibrding
no benefit to children.^ They received members into
their churches after baptism, by prayer, with imposi-
tion of hands and the kiss of charity.^

They did not allow of the catholic baptism of infants,
but baptized those again who went over from that
church to their community.^

They were divided into two classes, the perfect and im-
perfect, the latter class lived in the enjoyment of things
like other men.* They were agreed in regarding the
church of Rome as an apostate chm*ch. They rejected
her sacraments as frivolous. While her clergy were orna-
mented and arrayed in rich vestments, the Albigensian
teachers were satisfied with a black coat.

11. While the catholic community was in an

ooo

awful slumber, or under those feelings of conster-
nation, as this century drew to a close, and the clergy
immured in luxury and vice, the Paulicians or Albigen-
ses were endeavouring to reform men by a simple exhi-
bition of divine benevolence. " Many efforts were made,"
says Mosheim, "by Protestants, the ovitnesses of the truth,
by whom are meant, such pious and judicious Christians
as adhered to the pure religion of the gospel, and re-
mained uncorrupted amidst superstitions. It was prin-
cipally in Italy and France that this heroic piety was
exhibited."^ This is an honourable concession to these
reforming Baptists. The Paterines were the zealous ad-

« See above, ch. 5, sec. 5, $ 7. " Dr. Allix's Rem. Ch.

Pied. ch. 2, p. 7, and ch. 12, pp. 103-4. ^ Id. ch. 11, p. 95.

Dr. Jortin'sRem. on Ecc. Hist. vol. v. p. 226.^ Ency. Brit. Art.
Albig. 2 Jones's Lect. v. ii. p, 275. ^ j^q^^ j^gg^ p 453^

* Ency. Brit. art. Albig. ^ j^jgj.^ ^^ jj^ p^ -^93^

CH. II. § 70 PAULICIAN PURITANS. 169

Tocates of reform in Italy, while the same class of Chris-
tians, under the name of Bulgarians, Publicans, boni
homines, Albigenses, vs^ith several other titles,^ openly
avowed in France the same doctrines and discipline of
the Redeemer. Their united efforts were directed to re-
store Christianity to her original purity, and to her legi-
timate and exalted claims. We have now imperfectly
detailed, to the end of the tenth century, an account of
the only religious body of people who were not immured
in the corruptions of the times, and who unceasingly
proclaimed the word of truth, in the face of every class
of superstitions, and every degree of vice both in clergy
and laity.

12. Having stated the views of the early Dissenters,
Euchites, Novatinaists, Manicheans, Bogomilans, Bul-
garians or Paulicians ; and proved their denominational
character,; it will be necessary to conclude this section
by reference to modern writers. "No point," asserts
Mosheim, " is more strongly maintained than this, that
the term Albigenses in its more confined sense, was used
to denote those heretics v/ho inclined toward the Mani-
chean system, and who were originally and otherwise
known by the denominations of Catharists, Publicans, or
PauHcians, or Bulgarians. This appears evidently, from
many incontestable authorities."'' This slur of heterodoxy
is asserted by Robinson ; but what import he intended to
convey by the term, we know not. The same %^Titer
asserts, " Greece was the parent of these Dissenters ;
Spain and Navarre, the nurses; and that France was the
step- mother."^ Dr. AUix allows the Albigenses to be
looked upon as a colony of the Yaudois.9 Being satis-
fied of their genealogy, we observe the reproach of

« Hist. p. 225. 7 Ch. Hist. C. 11, pt. 2, ch. 5, § 2, note,

and Ceut. 13, pt. 2, ch. 5, § 7, note. » e^^ Rgg. p. 320.
« Rem. ontheAlbig. Ch., C. 11, p. 114.

I

170 PAULICIAN PURITANS. []CENT.

Manicheism has been improperly applied. "We have no
means of ascertaining what this offensive doctrine was,
as enemies cannot be safely credited where their interest
is involved.

It is said, the Manicheans held that good and evil
proceeded from opposite causes: if this is all their
heresy, if fully investigated, probably many of our
modern churches would be involved in the same crime ;
but since the Paulicians sincerely condemned the memory
and opinions of the Manicheans, and complained of the
injustice of giving them that term/o whatever those
errors were, they ought not to be united with their
name. The reproach is allowed by Dr. AUix as not
belonging to the Albigenses ;^ which is conceded by Dr.
Jortin, who asserts they had very little of the Mani-
chean system attached to theni.2 It is very probable the
Albigenses held some opinions in common with the
Manicheans, as they did in the discipline of believers'
baptism,^ but these Yaudois were not heretical in their
views. Baronius says, " they Avere confuted at a confe-
rence before the Bishop of Albi, from the New Testa-
ment, which alone they admitted; the?/ professed the
catholic faith, but would not swear, and were therefore
condemned."^

The centuriatories of Magdeburgh clear them of he-
resy.5 Bishops Usher and Newton, with Dr. Cave, have
declared their soundness in the faith of the gospel.

13. Dr. IMosheim says, " The Waldenses were less
pernicious than the Albigenses,"^ but this view is com-

1° Gibbon's Ro. Hist. ch. 54, vol. x. p. 156. ^ Rem. Albig.

Ch. pref. xi. and ch. 11, p. 95. - Rem. on Ec. Hist. vol. v.

p. 53." ^ Mosh. Com, on the affairs of the Christians before

Constant, s. 111. ^ Annals, Cent. 12. ^ YqJ ^ Cg^t. 12,

cap. 8, pp. 548-9. Lord Lyttleton's Life of Henry II. vol. iv. p.
395, oct. ^ Ch. Hist. v. ii. p. 432, note.

CH. II. §8.] CHURCHES IN FRANCE. 171

bated by modern -writers, without giving any satisfactory
elucidation.7 Now, it must appear plain that the Albi-
gensian churches, in their original constitution, did par-
take of the early puritan discipline, since those societies
were, to some extent, made up of those who retained
the stem views of Novatian. There is no impropriety
in our supposing the " pernicious" difference to consist
in some, if not all, of those churches, like the Novatian
societies, refusing communion to those who apostatized
or fell into flagrant sins, while this severe exclusion
might not have been enforced in the churches of Pied-
mont. That the Albigensian churches partook of this
excluding discipline, is acknowledged by Dr. AUix.^

Section VIII.

CHURCHES IN FRANCE CONTINUED.

And when they shall have finished their testimony, the beast
shall kill them. — Rev. xi. 7.

1. On entering upon the details of the
eleventh century, we are called to realise
emotions of joy and sorrow : joy, because a succession
of pious men are raised up to advocate the cause of
truth and virtue ; sorrow, because their labour of love
every where is attended with opposition and suffering ;
though the prospect of death itself does not appear to

' Dr. Maclean in Mosheim, and Jones's History of the Christian
Church, vol. ii. p. 36. 5th ed. ^ Rem, on Albig. Ch. c. 36. p.

145, and Pied. Ch. c. 17. p. 156.

i2

172 PATJLICIAKS AND EEFORMERS. [cENT. XI.

have checked their work of faith and patience of hope.
One of the earliest names, as a reformer, in France, is
Leutard, who arose (1000), and preached to the people
in the bishopric of Chaalous. This man gained many
followers.! The labom-s of the Paulician Albigenses,
or Vaudois, with Leutard, are noticed by Gerbertus,
who became a disciple, and died 1003.^ The
zealous and commendable exertions of these
puritans were the means of collecting religious societies,
one of the earliest on record was brought thus prominent
by the sufferings they experienced from their enemies.
" The first religious assembly which the Paulicians had
formed in Europe, is said to have been discovered at
Orleans, in the year 1017, under the reign of
Robert. A certain Italian lady is said to have
been at the head of this sect.^ Its principal members
were twelve canons of the cathedral of Orleans, men
eminently distinguished by their piety and learning,
among whom Lisosius and Stephen held the first rank ;
and it was composed, in general, of a considerable num-
ber of citizens, who were far from being of the lowest
condition. A council, held at Orleans, employed the
most effectual methods that could be devised, " to bring
these people to a better mind;" but all endeavours were
to no purpose : they adhered tenaciously to their princi-
ples, and therefore were condemned to be burnt alive ;*
which sentence thirteen actually realised.

2. These puritans, that came into France from Bulga-
ria, were murdered without mercy. They held that
baptism and the Lord's supper possessed no virtue to

^ Mezeray's Fr. Hist. p. 228. ^ Allix's Rem. Albig. Ch.,

C. 10, p. 94. ' Female teachers were allowed in these church-

es. The advantages and benefits to religion, from their devoted
efforts, are shown by several writers. M'Crie's Reform, in Italy,
p. 187, &c. * Mosh. Ch. Hist. v. ii. p. 225.

CH, II. § 8.] PAULICL\NS AND REFORMERS. 173

justify.^ "These worthy clergymen," observes Arch-
bishop Usher, "affirmed that there was no virtue capable
of sanctifying the soul, in the Eucharist or in baptism."
They are charged with denying baptism and the sacra-
ments : they denied baptism to confer grace, and denied
the ordinance to childi-en. All those who practised the
baptism of infants at this period considered the ordinance
as conferring grace, which is allowed by Dr. Wall.*5
Their denial of the infant rite was enough, in those
times, to occasion their enemies to say they denied the
ordinance.7 These people's characters were blackened
with shocking crimes ; but Mosheim allows, that even
their enemies acknowledged their sanctity, and that the
accusations were evidently false.^

3. A synod was held at Toulouse, to consider
the most effectual method to rid the province of
the Albigenses;8 and though the whole sect was in
1022 said to have been burnt, yet the emigrants
from Bulgaria, coming in colonies into France,
kept the seed sown, the chm-ches recruited, and soon
after, the same class of people was found inhabiting
Languedoc and Gascony.^o It is recorded that Leuthe-
aicus. Archbishop of Sens, and who was a disciple of
Gerbertus, advocated those views which afterwards were
charged on Berenger. Leuthericus died in 1032.^
Three years after, we become possessed of two
names which resounded through Europe, and whose la-
bours were accompanied with those beneficial effects
and permanent results, as to be well worthy of the
name of Reformers. Bruno and Berenger, or Beren-

5 Jortin's Remarks, &c. vol. v. p. 226. * Wall's Hist.pt.

2, c. 6, p. 105, and pt. 2, c. 10, § 2, p. 451. ' Danver's

Hist. p. 295. ^ Hist, of the Ch. v. ii. pp. 225-6. ^ AI-

lix's Rem. Ch. Albig. c. 11. p. 95. i° Mezeray's Fr. Hist.

p. 229. 1 Allix's Rem. Ch. Albig. c. 10. p. 93.

174 REFORMING BAPTISTS. QcENT. XI.

^ GARius, were reformers in France, a. d. 1035 ;
103S

almost as early as Gundulphus appeared in

Italy, with whom probably they were in correspondence.

Berenger, by his discourses, charmed the people, and

drew after him vast numbers of disciples. Some men

of learning united themselves with him, and spread his

doctrines and views through France, Italy, Germany,

and other kingdoms.^ The effect of these Reformers'

o

preaching was not only enlightening the ignorant, but
it gave encouragement to the dissenters to come more
prominently into society. The alarm was great to the
Catholics: one of their prelates, Deodwin, Bishop of
Leige, states that " there is a report come out of France,
and gone through Germany, that Bruno, Bishop of An-
giers, and Berengarius, archdeacon of the same church,
maintain that the host is not the Lord's body; and as
far as in them lies, overthrow the baptism of infants."
Matthew of "Westminster speaks of Berenger as having
corrupted all Italy. " It means," says Dr. Allix,' " that
his followers, who were of the same stamp with the
Paterines, kept to the primitive faith of the church,
which it was the object of the popes to remove them
from ; and in their opposing tbe church of Rome, they
were called heretics and corrupters, though this name
and practice belonged rightly to the popish party." His
followers were so numerous, that old historians relate,
that France, Italy, Germany, England, the Belgic coun-
tries, &c., were infected with his principles.* This
proves that persons existed in these ;provinces in the
profession of his sentiments, and who readily gave him
support so soon as he appeared in the character of a
reformer. Berenger, in his zeal against the corruptions

2 Mezeray's Fr. Hist. p. 229. ^ Allix's Pied. c. 14, pp.

122-3. * Usher in Bp. Newton's Diss, on the Proph. v. ii.

p. 245. facts opposed, &c. p. 42. Usher in Danver's, p. 288.

CH. II. § 8.] berenger's sentiments. 175

of the church, calls the Roman community " a church of
malignants, the council of vanity, and the seat of Satan."
He was required hy the pope to abjure his errors, and
burn his writings, which he actually did ; and yet, while
he lived, he vrrote and spoke in the same severe strain.

4. One Yaldo was a chief counsellor of Berenger's,
and was remarkable for purity of doctrine. He was an
eminent man, and had many followers ;^ but, from un-
known causes, no further reference is made to Bruno or
Valdo. Berenger is said to have followed the views of
Leuthericus, Archbishop of Sens, who, as before stated,
was a disciple of Gerbertus. Berenger began the work
of reformation when young, and continued to preach for
fifty years. He died 1091, aged 80.6 Not-
withstanding his versatility of mind, he left
behind him, in the minds of the people, a deep impres-
sion of his extraordinary sanctity j and his followers
were as numerous as his fame was illustrious.7 His
views of religion appear to have been scriptural. His
followers were called Gospellers for one hundred years,
and many of them suffered death for their opinions. On
his followers being examined, they said "baptism did
not profit children. "2 Many Berengarians suffered death
for their opinions, and for opposing infant baptism.9
Bellarmine says, "the Berengarians admitted only
adults to baptism, which error the anabaptists em-
braced " '^^ and Mezeray declares Berenger to have been

5 Mosh. Ch. Hist. v. ii. p. 320, note. Rob. Res. p. 503.
« Wall's Hist. pt. 2, p. 216. Mezeray, p. 229. Psdobaptists
of late days confine Berenger's views to transubstantiation ; but
were not baptizing- in a state of nudity, and conveying sanctified
water to the unborn, with giving the abluent waters to the dying
and dead, equally as offensive as eating the body and drinking the
blood of Christ 1 "' Mosh. v. ii. p. 216. ^ Usher in^Danv.

p. 288. ^ Moatanus, p. 83. Baronius' An. 1223. i" Facts

176 BRUYS AND HIS FOLLOWERS. jQcENT. XI.

head of the Sacramentarians, or Anabaptists.^ The
Berengarians were of the same stamp with the Pater-
ines.^ The Berengarians, from the identity of doctrines,
were called Albigenses ; Berengarians and Yaudois were
equivalent terras.^ Morell declares, it was computed in
1160, that above eight hundred thousand persons professed
the Berengarian faith.* " Thus it cannot be supposed,"
says Dr. Allix, " that the Albigenses were the disciples
of Peter Waldo ; and consequently they are to be con-
sidered originally as a colony of the Vaudois."^

5. About the year 1110, in the south of
lllO

France, in the provinces of Languedoc and Pro-
vence, appeared Peter de Bruys, preaching the gospel
of the kingdom of heaven, and exerting the most lauda-
ble efforts to reform abuses, and remove the superstitions
which so awfully disfigured the beautiful simplicity of
gospel worship.^ His labours in the good cause, we are
told, were crowned with abundant success. He Avas
made the honoured instrument of awakening the atten-
tion of many to the great concerns of eternity, and
pointing them to " the Lamb of God who taketh away
the sin of the world." He was under the protection
and favour of a nobleman, named Hildephonsus.'? He
is said to have been a priest' of Toulouse ; but Rafter his
conversion and union with the Albigenses, he became
one of their chief ministers. During his ministry the
Catholics were busy in erecting temples for worship.
The opulent contributed their wealth, while the poor
cheerfully performed the services allotted to beasts of
burden. Each expected, from his labours and gifts, a

opposed, &c. p. 42. ^ Fr. His. p. 229. = d^. Allix's Ch.

Pied. c. 14. p. 123. ^ y^cts ubi sup. * Mem. p. 54

in Bap. Mag. v. i. p. 435. ^ q\^^ of Albig. c. 11. p. 114.

« Mosh. Ch. Hist. v. ii. p. 198. Allix's Albig. Cli. c. 14, p. 121.
7 Clark's Martyrol. p. 79.

CH. II. § 8.] BRUYS A^D HIS FOLLOWERS. 177

reward of Paradise f but the Albigenses preached that
gold was not the means of building, but rather of de-
stroying the church.9

6. The rehgious sentiments of Peter de Bruys are
not fully known ; but the [following particulars are
handed down to us by historians : — that the ordinance
of baptism was to be administered only to adults •,^^ that
it was a piece of idle superstition to build and dedicate
churches to the service of God, who, in worship, has a
peculiar i respect to the state of the heart, and who can-
not be worshipped with temples made with hands ; that
crucifixes are objects of superstition, and ought to be
destroyed ; that, in the Lord's supper, the real body and
blood of Christ were not partaken of by the communi-
cants, but only represented in the way of symbol or
figure ; and lastly, that the oblations, prayers, and good
works of the living, can in no way be beneficial to the
dead.^ Prateolus, Mezeray, and Bellarmine record that
Peter de Bruys held baptism to be useless to children
who wanted the exercise of reason.^ The Petrobrussians,
those who withdrew from the church of Rome, did
reckon infant baptism as one of the corruptions, and
accordingly renounced it and practised only adult bap-
tism. " All those baptized (immersed) in their infancy
were re-baptized," says Dr. Wall,^ " before they could
enter their churches." Peter de Bruys held, that per-
sons baptized in infancy are to be baptized after they
believe ; which is not to be esteemed re-haptization^ but
right baptism."* His followers were called Petrobnis-

« Mosh. Hist. c. 12, p. 2, c. 3, § 2. ^ Allix's Albig. Ch.

p. 39. 1° Mezeray's Hist. p. ^6. ^ Mosh. Hist. v. ii.

p. 315. 2 facts op. p . 45. Allix's Albig-. c. 14, p. 124.

3 Hist. Tnf. Bapt. pt. 2, c. 7. $ 8, p. 250. * Danver on Bap. p.
290, from Osiander. In this century they plunged the subject
in baptism three times in the sacred font. Mezeray's Fr. Hist.

I 3

178 WRITINGS OF THE BAPTISTS. [^CENT. XII.

sians, and were very numerous in France and the
Netherlands.^ From him the Albigenses were called
Petrobrussians.^

7. The place where Peter de Bruys first raised his
voice against corrupt practices is now called Dauphine.
Th<e clergy were aroused, and by their influence he and
his companions were expelled that province. Other
provinces and kingdoms shared in his itinerant labours.^
His doctrines were readily received among the moun-
taineers (Yaudois) — the villagers, and they found nu-
merous advocates among the country people and in
populous towns, particularly about Toulouse. His
crime was, in influencing the people to leave the Romish
church. The people were re-baptized ; the churches
were profaned; the altars dug up; of their sacred
wooden crosses the Petrobrussians made a fire, and
roasted their meat on Good Friday, in defiance of the
fast ; priests ^vere scourged, monks imprisoned, &c. &c.;^
while it is allowed that the purity of their morals found
friends among the clergy and laity.9

8. The Petrobrussians, to justify themselves fi-om the
calumnies of Peter of Clugny and others, sent forth a
work in answer to the question, "What is Antichrist?"
It is generally supposed to have been the production of
Peter de Bruys, and is said to have been written so early

as 1120. It bears internal evidence of having
been composed for the purpose of vindicating
the -writer and his friends in their separation from the
church of Rome. In reference to the ordinance, it de-
clares, "A third work of Antichrist consists in this,
that he attributes the regeneration of the Holy Spirit

12 cent. p. 288. ^ Lon. Ency. Art. Petrobruss. ^ Facts

opposed to Fiction, p. 45. ' Mezeray's Fr. Hist. p. 276.

« Wall's Hist. pt. 2, p. 251. » Dr. AUix's Albig. Ch. c. 20.

p. 188.

CH. II. § 8.] HENRY AND HIS FOLLOWERS. 179

unto the mere external rite, baptizing infants in that
faith, teaching that thereby baptism and regeneration
must be had ; on which principle he confers and bestows
orders, and indeed grounds all his Christianity ; which
is contrary to the mind of the Holy Spirit."io This
riew was supported by a confession of their
faith, in fourteen articles, pubhshed about the
same time. In this confession they acknowledge the
apostles' creed ; believe in the Trinity ; own the Canon-
ical books of the ^Old and New Testament ; scriptural
character of God, of Adam, and his fall ; work of Christ
as Mediator ; abhorrence of human inventions in wor-
ship ; that the sacraments were signs of holy things,
and that believers should use the symbols or forms when
it can be done ; though they may be saved without
those signs ; they own baptism and the Lord's supper ;
and express their obedience to secular powers.^ Peter
de Bruys continued his labours during a period
of twenty years, when he was called to seal his
testimony with his blood. He was committed to the
flames at St. Giles, a city of Languedoc, in France, by
an enraged populace, instigated by the clergy of the
catholic church, w^ho very justly apprehended their
traffic to be in danger from this new and intrepid
reformer.^

9. Within five years of Bruys's martyrdom, Henry, of
Toulouse, who had been a disciple of his, appeared as a
reformer. He travelled through different pro^^nces, and
exercised his ministerial functions in all places, with the
utmost applause from the people. He declaimed with
great vehemence and fervour against the vices of the

^° Jones's Led. v. ii. p. 262. i Hist, of the Ch. Church,

by W. Jones, v. ii. p. 53. Gilly's Narrative, Appendix 12.
^ AUix's Albig. Ch. c. 14, p. 124, and Jones's Lect. v. ii. p. 207.

180 Bernard's lamentation. Qcent. xil

clergy, and the superstitions they had introduced into the
church.3 Contemporaiy with Bruys, Henry, and Arnold,
was that extraordinary man, Bernard, abbot of Clairval in
France, whose learning and sanctity rendered him an object
of general admiration, whose word appears to have regu-
lated almost every court in Europe, and whose counsels
decided the policy of the Catholic community, from the
pope to the peasant. Though Bernard fully concedes
the points of corruption in the hierarchy, and of children
being promoted to dignities in the church,* yet his in-
fluence was fully given to uphold the man of sin, by all
the severe measures of the times. We do not w^ish to
detract from his excellencies ; but all those features of
sanctity about him, were placed in direct opposition to
those good men who strove to reform abuses in the Ca-
tholic community, as we now exhibit. Writing to the
Count of St. Giles, Bernard thus describes the state of
affairs : " How gi-eat are the evils which we have heard
and known to be done by Henry, the heretic,
and what he is still every day doing in the
churches of God ! He wanders up and down in your
country in sheep-clothing, being a ravenous wolf! but
according to the hint given by our Lord, we know him
by his fruits. The churches are without people — the
people without priests — priests without reverence — and
lastly Christians without Christ. The life of Christ is
denied to infants, by refusing them the grace of baptism,
nor are they suffered to draw near unto salvation, though
our Saviour tenderly cried out on their behalf, 'Suffer,' &c.
O most unhappy people ! at the voice of an heretic all
the voices of the prophets and apostles are silenced,
who, from one spirit of truth, have declared that the

' Mosh. Hist. y. ii. p. 316, * Claude's Def.of the Reform.

T. i. c. 2, p. 27.

cH. II. § 8. J dissenters' views of baptism. 181

churcli is to be called by the faith of Christ, out of all
nations of the world ; so that the divine oracles have
deceived us."^ The archbishop of Narbon, writing to
Louis ^e 'Jth, king of France, about the same time,
details the desolations of the Catholic community, he
says, " My Lord, the King, we are extremely pressed
with many calamities, amongst which, there is one that
most of all affects us, which is, that the Catholic faith is
extremely shaken in this our diocese, and Saint Peter's
boat is so violently tossed by the waves, that it is in
great danger of sinking." Similar statements and com-
plaints reached Bernard, respecting the prevalency of
persons holding Baptist sentiments in Germany, where,
in a future section we shall give particulars.^ We can
from these extracts discover the perturbed and anxious
state of mind among the clergy, at the success attending
Henry's preaching. At this very period, in the Catholic
community, the night of ignorance," says Bishop New-
ton, " was so thick and dark, that there was hardly here
and there a single star to be seen in the whole hemi-
sphere."7 Yet such was the disposition of the supporters
of establishments at this time, that they would have ex-
tinguished every star, had not Providence thrown its
w^is around it. We may discover in these Psedobaptists
the prevailing of a false charity, for while they express
their solicitude for the rising race, they can turn from
those chitty acts of kindness, and mth reviling and de-
nouncing language, assign the parents, with all dissidents
from the infant rite, to the regions of misery and death.
10. To recover the strayed flocks, Bernard,
with other clergy of note, visited those parts

' Allix's Albig. Ch. C. 14, p. 127, and c. 11, p. 117, and c. 20,
p. 185. « See on Sect. 12, § 4. ? Diss, on the Prophe.

V. ii. p. 170.

182 dissenters' views of baptism. [^CENT. XII.

of France, which were most infected with Henry's sen-
timents. Henry was found in the tenitory of the Earl
of St. Giles, and though he fled and remained
secreted for some time ; yet it is supposed he
was afterwards arrested by some Catholic bishop. What
end Henry came to is unkno"\vn, though AUix remarks,
it is said he was a martyr at Toulouse.^
Henry's views are recorded under eleven heads
by the Magdeburghs, who declare with Mosheim that he
denied baptism to children.9 Peter de Bruys and Henry
denied baptism to children, and verbally and practically
administered the ordinance only on a profession of faith. i°
" Peter and Henry were two Antipeedobaptist ministers,''
says Dr. Wall.^ Henry's followers, the Henricians, are
said by Catel, to have been the forerunners of the Albi-
genses.2 Henry and Peter de Bruys were two principal
doctors of the Albigenses.^ Bernard says, " the Albi-
genses were called Henricians, from this person ;" " they
boast," he adds, " that they are the true successors of the
apostles, and the faithful preservers and followers of their
doctrine : they are simple men, and rude in their man-
ners, yet many clergymen, bishops, and lay princes con-
descend to favour them.^

11. From the zeal and assiduity of Gundulphus and
Arnold in Italy, with Berenger, Peter de Bruys, and
Henry in France ; the followers and disciples of these
reformers became sufficiently numerous, to excite alarm
in the Catholic church, before Waldo, of Lyons, appeared
as a reformer. They were in different kingdoms known

8 Wall's Hist. pt. 2, p. 254, and Allix's Albi^. Ch. c. 14, p. 128.
9 Danver's, p. 293. Ec. Hist. v. ii. p. 316. ^'^ Stennett's

Ans. to Rus. p. 83. ^ Hist. Inf. Bap. pt. 2, c. 7, $ 8. ^ ^1-
lix's Albig. Ch. c. 18, p. 172. ^ Mezeray's Fr. Hist. p. 276.

* Facts, &c., 45.

CH. II. § 8.] EFFORTS OF THE BAPTISTS. 188

by different names, and are supposed at this
period to have amounted to eight hundred
thousand in profession.^

The success of these reformers may suggest the in-
quiry, how they gained so firm a footing in so dark a
period, and in the face of all opposing powers. We
know they, like the PauHcians,, went forth, regulated by
the precepts and promises of the New Testament, with
a simple and humble dependence on the Spirit of truth
for direction and support. Their living together in large
mansions, in social and brotherly compact, enabled them
to carry on their secular work and religious duties unob-
served. In all those associations, their great object was,
the promotion of undefiled religion. They were very
assiduous to their callings, all their leisure hours being
spent, either in the instruction of youth, or about ne-
cessary things. The ministers (" for they had a regular
succession of elders,"^ who emanated from these col-
leges or churches) did not content themselves in exhort-
ing their hearers on the Sabbath-days, but went all the
week to instruct the people in the neighbourhood,
preaching also in the fields to the keepers of flocks.'''
They considered every Christian as in a certain measure
qualified and authorized to instruct, exhort, and con-
firm the brethren in their Christian course. All orders
of teachers were to resemble exactly the apostles of our
Saviour, and be like them, poor, and throw their pos-
session into a fond for the support of the sick ; while
the healthy were to pursue some trade, to gain a daily
subsistence.^ To effect the greater good, many of them
led a wandering life throughout the various provinces of

5 Bap. Mag. v. i. p. 435. AV all's Hist. pt. 2, p. 228. Clark's
Maityr. p. 76. ^ Allix's Pied. Ch. c. 24, p. 242. ' Perrin's
Hist. p. 16. 8 Mosh. Hist. v. ii. p. 321.

184 ORDER OF THE BAPTISTS. [CENT. XII.

Europe, and such itinerants realized considerable success
in gaining the affections of the multitude, while some in
their travels were called to martyrdom.9 Various co-
lonies were sent out from these old interests, particularly
from Italy, who spread like an inundation through all
the European provinces. ^^ They consequently formed in
different parts a vast number of religious assemblies,
whose discipline and officers were the same as found
in the primitive church,^ who adhered tenaciously to
their doctrines.^ The success and number of dissidents,
with the desolated state of the Catholic community,
prior to the Lyonese reformer, are admirably shown by
by Dr. Allix, in his remarks on the ancient churches of
the Albigenses.^

12. Not being able to ascertain the inward arrange-
ments of the Albigensian mansions, the popes complain-
ed of them as not being under their regulation, and con-
cluded they must be seats of sin, like their own abodes,
and therefore, sent forth their expressions of pious detes-
tation in repeated anathemas; consequently, measures
were now adopted of a vigorous character, to stop the
growing evil. The censures of men, the bulls of popes,
and the decrees and anathemas of councils, which shall

9 Mosh. Hist. V. ii. p. 224. i° Id. p. 226. ^ AUix's Albig. Ch.
c. 20, p. 183. 2 Mosh. Hist. C. 1 1, p. 2. ch. 5, § 2. ^ q 14^
pp. 117 — 120. If we allow eight hundred thousand persons to

profess the Berengarian faith (Bap. Mag. v. i. p. 435), and allow
to each professor three adherents, these two numbers, 800,000, and
2,400,000, make 3,200,000, persons holding evangelical views;
but if we allow infants to share in this calculation, it at once lowers
the credit of the evangelical party, and places them in practice on
a level with the Catholic church, while it would leave them sadly
behind in enumeration; but there is7io proof of paedobaptism, at this
time, out of the Roman and Grecian hierarchies, while these pro-
fessors were of the Berengarian class, i. e., holding only believers*
baptism.

CH. II. § 8,] PETER OF LYONS. 185

be given hereafter, follow now in rather close succession,
at the same time, all bearing their expressions of strong
aversion towards those who deny the rite to infants.
The councils we allude to, were held in different parts of
Europe ; it must appear strange that those assemblies
should all express themselves so strongly and decidedly
against antipasdobaptists, unless persons did exist to a
considerable extent, holding those sentiments.

13. Whilst anarchy and confusion awfully prevailed

in the Roman community, strife, rebellion, and

conflict between popes and emperors, cardinals,

clergy, and councils on the claims of contending

pontiffs, a person was called by divine grace to advocate

the cause of truth.

Peter, an opulent merchant of Lyons, in translating
from Latin into French, the four gospels, perceived that
the religion which was taught in the Roman church,
differed totally from that which was originally inculcated
by Christ and his apostles. Struck with the glaring dif-
ference, and animated with a pious zeal for religion, he
abandoned his mercantile vocation, distributed his riches
among the poor, and formed an association with other
pious men. He adopted the sentiments of the Wal-
denses of Piedmont, and from them borrowed those re-
forming notions, which he diffused so successfully over
the continent.* In 1165, he assumed the character of a
public teacher in the city of Lyons.^ He maintained at
his own expense several persons, who were employed to
recite and expound to the people those translations of the
Scriptures he had made,^ which proved of imspeakable
service to the cause he espoused. The rules of practice

* Mosh. Hist. V. ii. p. 321, note. Dr. Allix's Albig. Ch. c. 11,
p. 114, and Pied. Ch. c. 19, p. 182. Leger's Hist. Tom. 1, p. 12,
&c. 5 Jones's Lect. v. ii. p. 235. « Gilly's Narrative,

p. 20.

186 Waldo's doctrines. [|cent. xii.

adopted by Peter of Lyons or Peter Waldo and his fol-
lowers, were extremely severe. They took for their
model, to regulate their moral discipline, Christ's ser-
mon on the mount, which they interpreted and explain-
ed in the most literal and rigid manner,^ and consequently
prohibited war, law suits, and all attempts towards the
acquisition of wealth; the infliction of capital punish-
ments, self-defence against unjust violence, and oaths of
all kinds.^

14. The followers of Waldo, like himself, renounced
all worldly property and interest, making common stock
with the poor of the church. From this circumstance,
the enemies termed them " tJw poor of Lyons" and from
the city where Waldo commenced his labours, they were
named Lionists; but in general, they were mixed up with
the Waldenses, their sentiments being the same,9 and
were known in general by that name. They are said to
have been men of in-eproachable lives.^^ They were the
pious of the earth.^ Their views of the ordinance were,
says Reiner, "that the washing (immersion) given to
children, does no good."^ Dissenters were called by
various names, as the Poor of Lyons, Lionists, Paterines,
Puritans, Arnoldists, Petrohrussians, Albigenses, Wal-
denses, &c., &c., difi'erent names, expressive of one and
the same class of Christians.^ " However various their
names, they may be," says Mezeray, " reduced to two,

' After adopting such'a rigid view of the laws of Zion, is itposd-
ble that Waldo could practise infant baptism, which rite has no
place in the New Testament ? Their creed is a denial of the rite
among them, and the same can be established of the churches of
Piedmont. ^ Mosh. Hist. v. ii. p. 322. ^ Id. c. 12, p.

2, c. 5, § 11, note. ^'^ Bp. Jewel, in Facts, &c., p. 41. ^ Mosh.
ubi sup. 2 Wall's Hist. pt. 2, c. 7, p. 233. ' Allix's

Pied. c. 14, pp. 122-8. Wall's lb. p. 220, &cc. Jones's Lect, v.
ii. p. 276.

CH. II. § 8.] LYONESE CHARACTER. 187

that is, the Albigenses (a term now about introduced),
and the Yaudois, and these two held almost the
same opinions, as those we call Calvinists." * Their
bards or pastors were every one of them heads of their
churches, but they acted nothing without the consent of
the people and clergy. Deacons expounded the gospels,
distributed the Lord's Supper, baptized, and sometimes
had the oversight of chm-ches, visited the sick, and took
care of the temporalities of the chm-ch.^

15. The Albigenses, " whose religious views had been
a considerable time estabhshed," ^ gave their entire
support to Waldo, so soon as he appeared in public.
The archbishop of Lyons, with other rulers of the
church in that province where the new reformer arose,
opposed with vigour this new doctrine in Waldo's
ministry, but their opposition was unsuccessful ; for the
purity and simplicity of that religion which these
Lionese taught, the spotless innocence of that shone
forth in their lives and actions, and the noble contempt
of riches, which formed a complete contrast with other
teachers ; appeared so engaging to all such as had any
sense of true piety, that the numbers of their disciples
and followers increased from day to day .7 In reference
to the character of this class, Jacob de Riheria, secretary
to the king of France, has these words in his collec-
tions of Toulouse. "The Waldenses or Lugdenses
lived first in the diocese of Albi. They disputed more
subtlely than all others ; were afterwards admitted by the
priests to teach pubhcly, not for that they approved
their opinions, but because they were not comparable
to them in wit. In so great honour was the sect of

* Fr. Hist., p. 278. s Allix's Pied., c. 2. pp. 8, 9.

« Dr. Allix's Rem. Albig. Ch., c. 11, p. 116. ' Mosh. Hist.

C. 12, p. 2, c. 5, §11.

188 EFFORTS TO SUPPRESS WALDO. QcENT. XII.

these men, that they were both exempted from charges
and impositions (taxes) and obtaining more benefit by
will and testaments of the dead, than the priests. A
man would not hurt his enemy if he should meet him
upon the way, accompanied with one of the heretics —
insomuch that the safety of all men seemed to consist
in their protection.^ Reiner, in the ensuing century,
bears the follo^ving testimony, " They were in manners
composed and modest, no pride of apparel, because
they are therein neither costly nor sordid. They trans-
act their aiffairs without lying, fraud, or swearing, being
most upon handicraft trades ; yea, their doctors or
teachers are weavers or shoemakers, who do not mul-
tiply riches, but content themselves with necessary
things. These Lionists are very chaste and temperate
both in meats and drinks, who neither visit taverns
or stcAvs. They do much curb their passions ; they are
always either working, teaching, or learning. They
are very frequent in their assemblies and worship, &c.
They are very modest and precise in their words,
avoiding scurrility, detraction, levity, and falsehood.
Neither will they say so much as verily, truly, nor
such like, as bordering too much on swearing, as they
conceive ; but they usually say, Yea and Nay." 9

16. The pontiff, on being made acquainted with the
Lionists' proceedings, and the inadequacy of his clergy's
opposition, anathematized Waldo and his followers.
The severity of those measures adopted by his ene-
mies compelled him to retire ; leaving Lyons, he passed
through different provinces, preaching the word with
great acceptance. His kindness to the poor being
diffused, his love of teaching and the love of many to

® Danver's Hist., p. 20, from Du Plessis, Inquisitor. ' Dan-
ver's Hist., p. 21.

CH. II. § 8.] EFFORTS TO SUPPRESS WALDO. 189

learn, awakened mutual solicitude and devotion, and
strengthened each other's anxiety and exertion from day
to day, so that a crowd came about him in every place,
to whom he explained the scriptures, which his learning
and piety enabled him profitably to do. On being
forced from France, particularly Dauphine
and Picardy, in which places Waldo had been
very successful, he first retired into Germany, with
many of his folloAvers, who were called Picards, carry-
ing along with him, wherever he went, the glad tidings
of salvation : and at last settled in Bohemia,
where he arrived safely, and where we shall
mention again his name and his concluding labours-
In 1181, Lucius III. issued a decree, stating,
" We declare all Puritans, Paterines, Poor of
Lyons, &c. &c., to lie under a perpetual curse for teach-
ing baptism and the Lord's Supper otherwise than the
church of E,ome."^° In furtherance of the pope's object,
Philip 11. of France, is said to have razed three hundred
mansions^ and destroyed several walled tovms,
to stop the growth of these reforming opinions.^
Numbers of Waldo's followers fled for an asylum into the
valleys of Piedmont, taking with them the new trans-
lation of the Bible.' Others removed into Germany,
while some of his opinions are to be traced in the
Netherlands.' His doctrines were carried into Flan-
ders, Poland, Spain, Calabria, and even into the domi-
nions of the grand Sultan."^ Consequently, it was
found that Waldo and his followers had, in a few
years, drawn multitudes from the bosom of a corrupt

^° Jones's Lect., v. ii., p. 241. ^ Lon. Ency., art.

Waldo. 2 Jones's Lect, v. ii., p. 238. = ^ap. Mag.,

y. xiv,, p. 51. * Lon. Ency., v. xviii. p. 447. art.

Reform.

190 BAPTISTS MULTIPLY. [CENT. XII.

clmxch, and their doctrines made a gi-eat noise in the
world. ^

17. By the assiduous and unceasing efforts of the
elders and teachers, to instruct and qualify every mem-
ber of the community, to inform the ignorant of the
way of salvation ; and by their system of local itine-
rancy, while others undertook more extensive jour-
neys. These united efforts of the whole hody were
attended with incalculable good, and such organized
exertions promised fair to evangelize the world; and
if this object is ever attained, similar means must be
used by men of disinterested vu-tue, whose love of souls
shall rise superior to the love of gain and ease. From
their combined endeavours to promote the knowledge
of Christ, "The sects of the Catharists, Waldenses,
Petrobrussians, and others," says Mosheim, "gathered
strength from day to day, spread imperceptibly through-
out all Europe, and assembled numerous congregations
in Italy, France, Spain, and Germany. The number
of these dissenters from all hierarchies, was nowhere
greater than in Narbonne, Gaul, and the countries ad-
jacent, Avhere they were received and protected in a
singular manner by Raymond, Earl of Toulouse, and
other persons of the highest distinction; and where
the bishops, either through humanity or indolence,
allowed them to form settlements, and multiply pro-
digiously from day to day. They formed by degrees
such a powerful party as rendered them formidable
to the Roman pontiffs, and menaced the papal juris-
diction with a fatal oveHhrow.

"The pontiffs, therefore, considered themselves as
obliged to have recourse to new and extraordinary

5 Mosh. Hist., C. 12, p. 2, c. 5, § 14.

CH. II. § 8.] BAPTISTS NUMEROUS. 191

methods of defeating and subduing enemies who, both
by their number and rank, were every way proper to
fill them with teiTor. Innocent III. devised such
methods, and executed such cruel measures against
these worthy people, which occasioned the greatest
astonishment in all Europe. His bold designs and
achievements will come under consideration in 'our next
section. ^

18. The opinion conveyed by many ^vriters is, that
these dissenters in France originated with Waldo ; and
even Robinson and Jones appear to admit, that the
Vaudois or Puritans in France were in a low state at
the time Waldo appeared as a teacher. Dr. AlHx has
shown with Mosheim, that these French dissenters
descended from the Catharists and Yaudois; while
their paucity in numbers, or laxity, is rather difficult to
reconcile, with Bernard and other writers' statements,
as to the desolation in the Catholic church from Peter
de Bruys, Henry and Arnold's preaching, which last
terminated his labom's, only twenty-three years before
Waldo appeared. The old Baptist interests no doubt
were resuscitated and increased with members, new
ones to a great extent were raised by Waldo and his
worthy fellow-labourers ; and these old and new inte-
rests together became formidable to the pontiff, and
awakened their enemies to vigorous and barbarous
measures ; consequently, from this period the Yaudois
became more known, and more prominent from their
sufferings, and from recorded events by the catholic
^Titers.

« Mosb. Hist. Cent. 13, p. 2, ch. 5, § 2, 3.

192

APPENDIX TO SECTION VIII.

We shall now record some of those measures devised
against the Anti-pasdobaptists. " It is very remarkable,"
says Dr. AUix, "that Egbert, Alanus, Giraldus, and
others, should accuse them of one custom, as belonging
to all, if a distinction could be made."

The voice and authority of the pope was feeble in the
early ages of Christianity; nor was his power feared
during the governments of the Goths and Lombards ;
but at the expiration of their dynasties, his character
becomes apparent, and his pretensions are in some mea-
sure acknowledged; but in this (12th) century, the
kings of the earth gave him their power, Rev. xiii. 2,
and vii. 13 ; and the united power made war with the
Lamb and his saints.

1050

sin.8

In 1050, Leo IX. commanded that young
children should be baptized, because of original

1070

In 1070, Gregory VII. decreed, that those
children (foundlings) whose parents are un-
known, should be baptized according to the tradition of
the Fathers,9

In 1139, Peter de Bruys, and Arnold of
Brescia, were condemned by Innocent II. in a
Lateran council, for rejecting infant baptism.^^

In 1163, Alexander III., in a synod, made a
canon against the Albigenses, to damn that

7 Ch. Pied., ch. 17, p. 155. « Danver's Hist., p. 290.

« Id., p. 297. Rob. Hist. Bap., p. 314. i" Wall's Hist.,

pt. 2, ch. 7, § 5, p. 242.

APPENDIX TO SECTION VIII.

193

heresy, that had so infected, as a canker, all those parts
about Gascogne.^ "These heretics," says Mezeray, '"held
almost the same doctrines as the Calvinists, and were
properly Henricians and Vaudois."^

In a council held at Lomhez, in Gascogne,
1175, the good men of Lyons, or Albigenses,
were condemned ; one reason assigned was, they held
that infants are not saved by baptism.^

To suppress the heresy that was strengthened by
TValdo's ministry, the pontiff sent a cardinal and three
bishops, in 1176, as commissioned inquisitors
against the believers — Lionists, Paterines, good
men, &c., with a creed requiring all persons, suspected
of heresy, to subscribe to its contents. One of its arti-
cles ran thus : " We believe that none are saved, except
they are baptized ; and that children are saved by bap-
tism, and that baptism is to be performed by a priest in
the church."^ Many Albigenses, refusing the terms,
were burnt in different cities in the south of France.^
The commissioners, on examining those people, found
them to deny the utility of infant baptism.^

In the same year, a Gallican council was
1176 .

called to convict and condemn the Albigenses.

In the third canon, they were judged and condemned
of heresy, for denying baptism to children.''

1 Danger's Hist., p. 299. 2 Yt. Hist., p. 248. 40. King.

3 Jones's Lect., v. ii., p. 240. ^ Hovenden's Ann. fol. p. 319,

6. A.D. 1176. In all ages, persons have been found in every com-
munity ready on the appearance of trials to compromise their pro-
fessed principles, with their opposers on the terms of relief. Such
was the case with very many on these occasions and examina-
tions ; but more anon. ^ Jones's Hist, of the Christian
Church, V. ii., p. 21. « Milner's Ch. Hist., cent. 12, ch. 4.
7 Danver's Treat., p. v^OO.

K

194 APPENDIX TO SECTION VIII.

1177 ^^ 1177, tte kings of France and England,

from a desire to stop heresy, first resolved to
attaclc the Albigenses by military force, but afterward
thought it would be more prudent to send preachers
first ; accordingly, the archbishops of Berry and Nar-
bonne, with Reginald, bishop of Bath, and others of
figui-e, appeared among these people. These preaching
commissioners exacted an oath of the Catholics, that
they should give information of and against the Albi-
genses. Great numbers were in consequence discovered;
and, on being cited before these bishops, a confession of
the Catholic faith was submitted to them, and they were
required to swear to their belief of it ; but the Albi-
genses refused to swear or take any oath. Consequently,
the Albigenses, Paulicians, or Waldenses, in Gascogne
and Provence, were excommunicated; and all persons
under the fear of the pontiff were forbidden to entertain
them to their houses or country. The severity of this
measure drove many into other kingdoms, others were
led to abjure their opinions, and the rest the princes
were requested to banish out of their dominions.^

In 1178, Cardinal Chrysoginus was sent as
an inquisitor among the heretics about Tou-
louse, that had evil sentiments about the sacraments. ^
He called a synod the same year, which was held at
Toulouse, and the Albigenses were condemned to ex-
pulsion.i^

In 1179, Alexander III., in a council, con-
1179

demned and anathematized the Puritans about

8 Mezeray's F. Hist., p. 250. Allix's Albig., ch. 15. Collier's
Ecc. Hist., V. i., b. 5, p. 389. Miln. Ch. Hist., C. li^ c. 4.
^ Danver's Hist., p. 300. ^° Jones's Lect., v. ii., p. 240.

APPENDIX TO SECTION VIII. 195

Gascogne, Albi, and other parts of Thoulouse, for deny-
ing baptism to children : and Favin, in his history, con-
firms the testimony of their Anti-paedohaptist views, by
declaring that the Albigeois do esteem the baptizing of
children superstitious.^

In 1181, Pope Lucius III. held his general
council at Verone ; at which the Albigensian
sect and heresy were damned, for teaching otherwise
than the Church of Rome about baptism.'

In 1199, Innocent III., in answer to a letter
1.199

from the bishop of Aries, in Provence, repre-
sented the heretics as teaching " that it was to no pur-
pose to baptize children, since they could not have for-
giveness thereby, as having no faith, charity," &c.'

Extracts of evidence taken from the acts of the
inquisition of Toulouse support these views of their
denominational character.*

These severe methods prove dissidents to have been
a powerful body ; and though these measures disturbed
their local establishment, yet they did not impair the
main body, since they remained suf&cient to menace the
papacy with a fatal overthrow. There could be no pro-
priety in every synod, council, and assembly, making
severe rules to enforce baptism on infants, unless a con-
siderable body of Anti-paedobaptists existed, to thwart
this vestige of the man of sin, w^hich rite his holiness
evidently considered as a palladium to his interest.

At the same time, it would be difficult to trace the
extent of those persons in the early ages among the

1 Dan^rer's Hist., p. 301. 2 i^_ 3 Wall's Hist, of

Inf. Bap., pt. 2, ch. 7, § 5, p. 242. ^ AUix's Albig. Ch., cb.

18, p. 161, &c.

K 2

196 CHURCHES IN FRANCE CONTINUED. QcENT. XII.

Albigenses, who held the truth unsophisticated;^ yet,
amidst all the diversity of names and opinions charged
upon them, no early author records infant haptism as
practised among them ; indeed, every early testimony
charges them with the error of Anti-paedobaptisra and
Ana-baptism.

Section IX.

CHURCHES IN FRANCE CONTINUED.

Here is the patience and the faith of the saints. — Rev. xiii.
10, xiv. 12.

1. The thirteenth and fourteenth chapters of Revela-
tions should be read in connexion with the history of
these churches ; and though we cannot give a full detail
of their sufferings, we will essay to epitomize the state-
ments given by different historians, Avhile we acknow-
ledge our obligations principally to Mr. Jones, and at
the same time say, with John, " Here is the patience of
the saints :" here are they that kept the commandments
of God, and the faith of Jesus.

2. The severity of the pope's measures forced Waldo
from Lyons. In the same year, a synod was convened
at Tours, at which all the bishops and priests in the
country of Toulouse were strictly enjoined "to take
care, and to forbid, under pain of excommunication,
every person from presuming to give reception, or the
least assistance to the followers of this heresy ; to have

5 Allix's Pied. Ch., c. 2.

CH. II. § 9.] MEASURES ADOPTED BY INNOCENT. 197

no dealings ^vith them in buying and selling, that thus,
being deprived of the common necessaries of life, they
might be compelled to repent of the evil of their way."
The measures caused many of the Albigenses to seek
asylums in other kingdoms : the influence of these
measures of the pope on sovereigns, Avas such as to
occasion their first succumbing, and then uniting to sup-
port the constuprated sanctuary of Rome. The power
embodying at this period to support the beast, is enough
to make all stand amazed. Louis YII., of France, and
Henry II., of England, became equemes to the pope,
holding the bridlft of his horse, and afterwards walking,
, one on the one side of him, the other on the other, as
royal grooms to his holiness. Here the submissive state
of things to the man of sin may be viewed, and the
prevalency of his voice, who was obeyed and feared more
than God. Lucius HI. issued a decree, confirmatory of
previous measures, in which w^as stated, '• We
declare all Catharists, Paterines, Poor of Lyons,
Passignes, Josephists, Amoldists, to lie under a per-
petual anathema." These intolerant proceedings drove
many of those people, against whom they were directed,
to leave France, cross the Pyrenean mountains, and take
up a residence in Spain.

3. Innocent III. ascended the pontifical
1193

throne in 1192. Many popes did badly, but

this exceeded all in cruel turpitude. The man of sin
had been progressive in his character, actions, and in-
ventions ; but now, if his Satanic majesty was ever
incarnate, or had one agent on earth that more resem-
bled him in spirit, design, and executive mischief, there
can be no doubt of Innocent being the man. He ap-
pears matured in the mystery of iniquity ; he exhibits
in full view the man fully grown in sin ; and in his
public character, handed round to the kings of the earth

198 MEASURES ADOPTED BY INNOCENT. [^CENT. XII.

the cup of abomination, from which they drank into the
same spirit and designs, participated in the fellowship
of crimes, and became intoxicated or glutted with his
iniquitous measures and sanguinary proceedings.

He judged that the church ought to keep no measures
with sectaries, or heretics ; and that if it did not crush
them, if it did not extirpate their race, and strike
Christendom wdth terror, their example would soon be
followed ; and that the fermentation of mind which
was every where manifest, would shortly produce a con-
flagration throughout the whole of Europe. As inca-
pable of temporising as he was of pity, the pope formed
his plans without delay ; and this lovely and delightful
region of France, inhabited by the followers of the
Lamb, was given up to destruction.

4. In 1193, the pope sent Guy and Reinier,
two legates, into France, with insti*uctions of
the most sanguinary description. Instead of making
converts of the heretics, their orders were to burn their
leaders, confiscate their goods, and disperse their flocks.
They were not equally successful in every province ; the
pope, therefore, instigated the inert inhabitants of those
provinces where the legates were least successful, to
persecute the Albigenses ; consequently, many of the
leading persons among them perished in the flames, for
a succession of years.

The measures now used against these people, were
found partly paralyzed by many lords and barons, who
had adopted their opinions, and consequently, instead of
consenting to persecute, protected this inoffensive peo-
ple. From different causes, a protection was cast round
those persons whom his holiness had doomed to destruc-
tion. Innocent, not gaining his end, laid under an ana-
thema such lords and barons as should refuse to seize
the heretics. Finding his influence not sufficient in the

CH. II. § 9.] EDICT OF ILDEFONSUS.

199

locality of those poor disciples, he addressed letters to
the king of France, reminding him that it v.as his duty
to take up arms against heretics. As an additional
stimulus, the pope oifered the whole territory the here-
tics possessed, and exhorted others of his o\vii commu-
nity to take possession of all the Albigenses held. The
legates laboured, both by exhortations and actions, in
the extirpation of heresy. These champions, in travers-
ing the country to preach down error, had one favourite
text upon which they could delightfully descant — ^'■Who
will rise ttp for me against the evil doei^s ? or rcho will
stand up for me against the workers of iniquity T Psalm
xciv. 16. Though their preaching did not bring all to
see as they wished, it is said to have occasioned vast
multitudes repairing to the Catholic churches.^ Public
disputations were held with the Albigenses, but the
Catholics could always carry by clamoui- those points
they were incapable of demonstrating by argument,
so that the victory was always claimed by one
party. To v*^hat extent these missionaries succeeded,
as these means were continued for some years, we do
not know ; but it is certain a remnant was not defiled
by the woman's doctrines, for they remained virgins,
and kept the commandments of God, and the faith of
Jesus,

5. The temporary lodgment those harassed people
sought in Spain was disturbed. Ildefonsus, king of
An-agon, published an edict, 1194, commanding
all "Waldenses, Poor of Lyons, and other
heretics, who cannot be numbered, being excommuni-
cated from the holy church, adversaries to the cross of
Christ, violators and coiTuptors of the Christian religion,
to depart out of our kingdom, and all our dominions."

1 Collier's Gr. Hist. Diet., art. Albio-.

200 EFFORTS OF THE MONKS. []CENT. XIII.

And "whosoever, from that day forward, should pre-
sume to receive or harbour them, or to afford them meat
OY favour^ were to be punished for high treason." This
cruel edict was to be published in all churches, in every
city and town in the Spanish dominions.

Such was the general state of things towards this
people at the end of this century, which may serve to
prepare us for the appalling scenes of slaughter which
followed.

6. Yet, notwithstanding these inhuman proceedings,

both in France and Spain, in the year 1200, the
1300 r ' J '

city of Toulouse, and eighteen other principal

towns in Languedoc, Provence, and Dauphine, were
filled with Waldenses and Albigenses. This was owing,
under a kind Providence, to the lords, barons, viscounts,
and others of the French nobility. Their numbers and
importance had awakened the jealousy of the pope, who
now felt additionally angry at the protection given to
those people. To those bulls and anathemas mentioned,
the influence of the legates in exciting the clergy to
duty, and the inhabitants to revenge the pope's cause,
much importance was attached; but the desired effects of
the commission were not so extensively realized: Rainer
the Monk, and Pierre de Castelnau, archdeacon of
Maguelone, were charged with the ghostly com-
mission. In 1206, the missionaries were strength-
ened by the Spaniard Dominic uniting with them ; and
soon after, the order of preaching friars was established,
whose business it was to go through all towns and vil-
lages, to preach the Faith; but secretly to obtain in-
formation as to the dwellings of those who were
obnoxious to the pope's vengeance. "When these heresy-
hunters had purged different provinces of the enemies
of the Roman faith, the pontiff became sensible of the
value of their services ; and in a few years he placed in

CII. II. § 9.] RAYMONDS AFFRAY. 201

those towns, whose inhabitants had the misfortune to
be suspected of heresy, missionaries of a like nature,
though the people showed the greatest reluctance to
such institutions.^

7- By the adoption of such measures against the
Albigenses, the populace had been excited ; many of
them compromised their principles on the terms of life,
while for years many had suffered martyrdom in many
towns of France, from 1198 and onwards: but Innocent
III. perceived that the labours of the inquisitors w^ere
not attended with the success he at first anticipated : he
consequently solicited Philip, king of France,
in 1207, with the leading men of that nation,
by the most alluring promises of indulgence, to extir-
pate heresy by fire and sword. This appeal does not
appear to have had the desired effect, as new exhorta-
tions were repeated with fresh promises of favour. Ray-
mond YI., the reigning count of Toulouse, was, in the
spring of this year, on the borders of the Rhone, en-
gaged in a w^ar against the barons of Baux, ^d other
lords of those countries, w^here the pope's legate, Peter
of Castlenau, above named, undertook to make peace
between them. He first made application to the barons,
and obtained their promise, that if RajTuond would
acquiesce in their pretensions, they w'ould employ all
their forces to exterminate heresy. After settling mat-
ters with them in the form of a treaty, for the extirpa-
tion of heretics, the legate repaired to the count of
Toulouse, and required him to sign it. The latter was
no way inclined to purchase, by the renunciation of his
rights, the entrance of an army, already hostile, into his
estates, who were to pillage or put to death all those of
his vassals whom the Roman clergy should fix upon as

2 Mosh. Ecc. Hist., Cent. 13, p. 2, ch. 5, i 3,4.

202 LEGATE MURDERED. LCENT. XIII.

the victims of their cruelty. He therefore refused his
consent ; and Peter, the legate, in his wrath, excommu-
nicated him, laid his country under an interdict, and
wrote to the pope to ratify what he had done.

8. The pope was gratified at the circumstance, being
aware that his agents were insufficient to destroy the
heresy encouraged in Raymond's dominions. He wrote
an insolent letter to the count, dated May 29, 1207,
confirming the sentence of excommunication. Ray-
mond, terrified, signed the terms of peace, engaging to
exterminate all heretics from his territories. The count
not keeping peace with the legate's zeal against heresy,
was reproached by him in no moderate language ; and
was again, by him, excommunicated. Raymond was
excessively provoked, and threatened Castlenau for his
insulting conduct.^ Through these agitating periods,
it appears, the Albigenses had discussed the merits of
the points between the hierarchy and themselves. One
of the principal debaters on the Albigensian side was
Arnold Hot, with whom the Catholic bishops felt them-
selves entangled. A circumstance, mysterious in its
consequences, now occurred. Raymond, as observed,
on parting with Castlenau, had threatened to make him
pay for his insolence with his life. They parted without
reconciliation, January 14, 1208. On the fifteenth, after
mass, one of Count Raymond's friends, who appears to
have known of the legate's insolence, entered into a
dispute with him respecting heresy and its punishment.
The legate never spared the most insulting epithets to
the advocates of toleration ; and the gentlemen, irritated
by his language, not less than by his quarrel with Ray-
mond, his lord, drew his poignard, struck Castlenau in
his side, and killed him. The intelligence of this nuir-

3 Lect. on Ecc. Hist., W. Jones, v. ii., p. 380-1.

€H. II. § 9.] CRUSADES. 203

der roused the pope to the highest pitch of fury. He
instantly published a bull, addressed to all counts,
barons, and knights, of the four southern provinces of
France. He laid under an interdict all places which
should afford a refuge to the murderers of the legate :
he demanded that Raymond of Toulouse should be
publicly anathematized in all churches, aud " that we
must not observe faith towards those who keep not
faith towards God, or who are separated from the com-
munion of the faithful." All persons were relieved
from their oaths of allegiance, they were to pursue his
person, and take possession of his territories.

9. The first bull, as if taking little effect, was fol-
lowed by another : the pope at the same time solicited
the king of France to carry on the sacred war in person,
and to destroy all the wicked heresy of the Albigenses.
The legates and monks, at the same time, received
powers from Rome to publish a crusade among the
people, offering to those who should engage in this holy
war of plunder and extirpation against the Albigenses,
the utmost extent of indulgence, w^hich his predecessor,r
had ever granted to those who laboured for the deliver-
ance of the Holy Land.* The ignorance of the times

* The oppressions felt by the Asiatic churches from the Maho-
metans, and a desire among the clergy to enlarge the territories of
the church in that quarter, had occasioned the pope's suggesting a
variety of means for the attainment of that object. jPeter the Her-
mit, on visiting Palestine, in 1093, was grieved to see holy places
and persons in the power of infidels. His zeal led him to
travel through Europe, sounding an alarm of war, and calling on
princes and nations to rescue the holy spot. After difficulties and
delays were overcome, he got together an innumerable multitude
of all ranks who volunteered for this sacred expedition. These
were named Croisade, from wearing a cross. One argument used
was, "We read that God said unto Abraham, 'Unto thy seed will I
give this land:' we Christians are heirs of the promise, and the

204 CRUELTIES OF THE CRUSADERS. QcENT. XIII.

permitted these different means to be but too successful.
The people from all parts of Europe hastened to France
to enrol themselves in this new array, actuated by super-
stition and their passions for wars and adventures. They
were on their arrival, immediately placed under the
protection of the holy see, freed from debts, and ex-
empted from the jurisdiction of all tribunals; and so
were lawless, yet their services w^ere to expiate all the
vices and crimes of a whole life ; — awful delusion !

This lovely and delightful region, in a state of grow-
ing prosperity, was delivered to the fury of countless
hordes of fanatics. The conferences on the different
points between Arnold Hot and the bishops, were
broken up by the bishop of Villeneuse, declaring that
nothing could be determined, because "<^e army of the
Crusaders was at hand."

10. In the year 1209, a formidable army of
cross-bearers, of forty days' service, was put
into motion, destined ^'to destroy all heretics. This army
consisted of, some say, 3, others 500,000 men. At their
head, as chief commander was, let every Englishman
blush, Simon de Montford, Earl of Leicester. The
cruelties of these Crusaders appear to have had no par-
allel ; in a few months there were sacrificed about two
hundred thousand lives, and barbarities practised before
unheard of, all which met the approbation of Innocent
the 3rd. 5 Two large cities, Beziers and Carcassone, were
reduced to ashes, and thousands of victims perished by
the sword; while thousands of others, driven from
their burning houses, were wandering in the woods

Holy Land is given to us by co^enent, as our lawful possession."
Against these federal claims the Albigenses and Walde7ises wrote, de-
claring such crusades unlawful. Such crusades were now invited
against these people. Mosh. v. ii.p.l28, andC. 11, pt. 2, c. 1, § 9,
Biot«. ^ Lon. Ency. v. x.p. 461.

CH. II. § 9.] CRUELTIES OF THE CRUSADERS. 205

and mountains, sinking daily under the pressure of
want.^

11. In the fall of the same year, the monks preached
up another crusade against the more northernly pro-
vinces of France. To stir the nation, they opened to all
volunteers the gates of paradise, Math all its glories,
without any reformation of life or manners. The army

raised from these efforts, was directed in the
131.0

ensuing spring, 1210, by Alice, Simon de

Montford's wife. With this army, a renewal of last

year's cruelties commenced. All the inhabitants found

were hung on gibbets. A hundred of the inhabitants

of Brom had their eyes plucked out, and their noses cut

off, and then were sent,under the guidance of a man with

one eye spared, to inform the garrisons of other towns,

what fate awaited them. The destruction of property

and life must have been very great, from the sanguinary

character of those who managed these cruel measures.

The most perfidious conduct was conspicuous in the

leaders of the Catholic cause, pope, bishops, legates, and

officers of the army ; whatever terms were submitted to

availed the persecuted nothing, when in the hands of

their enemies. On the 22nd of July, the Crusaders

took possession of the castle of Minerva. The Albigen-

sian Christians were in the meantime assembled, the

men in one house, the women in another ; and there, on

their knees, resigned to the awaiting circumstances. A

learned abbott preached to them, but they imanimously

cried, " We have renounced the church of Rome — we

will have none of your faith ; your labour is in vain ;

for neither death nor life will make us renounce the

opinions that we have embraced." An enormous pile of

dry wood was prepared, and the abbott thus addressed

* Simondi's History of the Crusades, &c., p. 6, &€♦

206 RAYMONDS OPPOSITION. [CENT. XIII.

the Albigenses, " Be converted to the Catholic faith, or
ascend this pile ;" but none of them were shaken. They
set fire to the wood, and brought them to the fire, but it
required no violence to precipitate them into the flames.
Thus, more than one hundred-and-forty willing victims
perished, after commending their souls to God. The
sacrifice of human life under this crusade, cannot be
computed.

12. In 1211, another army was mustered, and
measures were adopted for reducing all places
suspected of heresy ; but it appeared now the desire
of Montford to be fully rewarded with the territories
subdued, and it was found no easy matter to set bounds
to his ambition. Cruelties of dififerent degrees of atro-
city, were committed by this army; but they met with a
salutary check, and an ultimate dispersion by the
vigorous measures of Count Raymond. We are not pre-
pared to say why Raymond did not act with vigour be-
fore, whether from timidity, or rather, perhaps, from the
well-known principles of the Albigenses, who allowed of
no retaliation. It is certain that oppression may goad
men, until they lose sight of their principles, and become
wildered into forced measures.^ Simon de Montford now
began to experience a decline of fortune, Count Raymond
regained all the strong places of Albigeois, and in more
than fifty castles, the inhabitants either expelled or

' " The most furious and desperate rebels," says Gibbon, " are
the sectaries of religion long persecuted, and at length provoked.
In a holy cause they are no longer susceptible of fear or remorse :
the justice of their arms (cause) hardens them against the feelings
of humanity ; and they revenge their fathers' wrongs on the chil-
dren of their tyrants." Tliis view is illustrated in the History of
the Nonconformists in England, the Anabaptists in Germany, the
Hussites in Bohemia, the Calvinists in France, tke Albigenses un-
der Raymond, the Paulicians in Armenia and in Bulgaria, and
the Donatists in Africa. See Rom. Hist, eh, 54.

CH. II. § 9.] DEFEAT OF ALBIGENSES. 207

massacred the French garrisons, to surrender themselves
to their ancient lord. The demon of discord at this
period hegan to influence the leaders of the crusading
army. The legate grasped at the most conspicuous and
profitahle places. This conduct gave many to view the
massacres of the Albigenses by the monks and their
incited armies, only to allow them to take possession of
confiscated property ; the leaders became jealous of each
other, and that union among the chiefs, which had occa-
sioned such awful devastation, was dissolved ; true it is,
they had held together sufficiently long ; its cities were
ruined ; its population consumed by the sword ; its com-
merce destroyed, and the lamp of heavenly light, which
had shone so resplendent throughout the whole region,
was totally extinguished.

13. The monks recommenced, in 1212, their
preaching throughout Christendom, with more
ardour than before. The army was renewed four times
this year, each army professedly serving forty days. The
country was now found almost destitute of victims;
Montford resolved therefore, to take advantage of his
army, and conducting them against Agenois, whose en-
tire population ovas Catholics^ he made the surviving
inhabitants pay a sum of money as a ransom for their
lives. The crusaders contenting themselves with this
service^ as fulfilling the conditions of enlisting; the
pope began to suspect the designs of the
leaders, and in 1213, quite changed his tone
towards his tools of mischief, charging them with mur-
der^ usurpation^ cupidity^ &c. It is supposed, the King
of Arragon, brother-in-law to Raymond, had by negocia-
tion turned the tide of afiairs. But Montford, and all
those monks who had reaped the advantage of his cruel
enterprise, now set aside the pope's authority, and refused
to listen to an infallible voice, declaring, it was necessary

208 DEATH OF MONTFORD. [cENT. XIII.

to destroy Toulouse, and extirpate its inhabitants, which
they compared to Sodom. The pope at first wavered,
and then veered round to Simons measure against
Raymond; war was again preached by the officers of
religion, but the pope's party was now opposed by the
King of Arragon, in union with the Counts of Toulouse,
Foix, and Cominges. In the first encounter, the king
lost his life, and his army was routed. This battle of
MuRET was the death-blow to the Albigensian party in
Languedoc.

In 1215, the prince Louis, son of the King
of France, performed a pilgrimage against
heretics. He appeared before Lyons^ with a consider-
able force, and performed a duty of forty days against
the remaining Albigenses. In 1216, Inno-
cent paid his debt to nature and justice. Ho-
norius, his successor, pursued his cruel policy. The
war was renewed in 1217 and 1218, but
in this last year, Montford was killed at
Toulouse, by the fall of a stone. The death of Simon
produced a momentary truce, and afibrded these harassed
people a period to breathe. Louis of France became
Simon's successor in sanguinary proceedings, and proved
himself to be behind no servant of the pope, in zeal

^ Perhaps in no citj have Christians suffered so repeatedly and
severely, as in Lyons. In a.d., 177, they realized every indignity.
In 202, they experienced barbarities too indecent to record, and in
almost every persecution, the inhabitants suffered death in every
form ; and now, the Albigenses were called to share in a like treat-
ment. It is said, the blood of twenty thousand martyrs has been
shed in this city ! What an awful vengeance and repayment did
this city realize in 1793, under the direction of the national con-
vention, when 70,000 persons perished by every cruel means which
could be devised by an enraged military force, and when France
drank generally from the retaliating cup of blood, Rev.xvi. 6. See
Seymour's Hist, of the Fr. Revel, v. i. 210.

CH. II. § 9.] RAYMONDS EFFORTS. 209

against heresy. The most sanguinary conduct, in 'cold
blood, was displayed by the bishops and soldiers under
liim.9 Misfortunes had now fully awakened Raymond
to his situation ; he, the nobility, and magistrates, united
in one cause their persons and their property, and for a
time, gave a check to brutal encroachment. The king,
Louis, retired from the siege of Toulouse, quite dispirited.
The clergy became disgusted with the crusaders, the
bishops could no longer succeed in exciting fanaticism.
Much blood had been spilt, yet all things had returned
to their ancient masters. However drunk, or glutted, or
weary the kings of the earth were with these measures,
the pope and his emissaries wTre still athirst and unsatis-
fied. The pope endeavoured to arouse the king of
France, but he could not be moved. Bishops and others
were called upon to commit heretics to the flames, but all
parties were inert, and nearly tired of the conflict. The
murdering appeals of the pope awakened some enemies
in the northern provinces, from which the Albigensian
refugees were forced to move, and these directed their
steps into Languedoc, where they experienced some re-
spite. This mortif}dng state of afiairs ^to the papal
party, was felt by Cardinal Bertrand, w^ho, to remedy this
almost hopeless state of affairs, set himself as the pope's
legate, to establish a body of men more completely de-
voted to the destruction of heretics and the lukewarm.
Sanctioned by the pope, he, in 1221, instituted
" the order of the holy faith of Jesus Christ^'
for the defence of the church, and the destruction of
heretics. The crusading armies were again put in mo-

3 " The image of the heast," Rev. xiii. 15. The interest of the
beast was supported principally by the kings of France, and these
appear to have had inore of his image, in spirit and in conduct, than
any other set of men possessing imperial power. See Bicheno's
Sig-ns of the Times, p. 26.

210 ALBIGENSES SCATTERED. [cENT. XIII.

tion in this and the ensuing year, 1222, but they gene-
rally realized adverse fortune.

14. The Albigensian church was now dro\vned in
blood; their race for the present disappeared; their
opinions ceased to influence society. Hundreds of vil-
lages had seen all their inhabitants massacred with a
blind fury, and without the crusaders giving themselves
the trouble to examine whether they contained a single
heretic ! ! ! It is impossible to ascertain the number,
who, from frenzied zeal, engaged in this war of extirpa-
tion. But we know armies arrived for seven or eight
successive years, more numerous than were employed in
other wars. These considered it as their right to live
at the expense of the countiy, and therefore, with a ra-
pacious hand, seized all the harvests of the peasants, and
merchandise of the citizens. No calculations can ascer-
tain the quantity of wealth dissipated, or the destruction
of human life, which resulted from these crusades. " I
have," says Mr. Jones, " traced the total extermination of
the Albigenses, and with it, the extinction of the cause
of reformation, so happily introduced in the 12th cen-
tury. The slaughter had been so prodigious — the mas-
sacres so universal — the terror so profound, and of so
long duration, that the church of Rome appeared com-
pletely to have attained her object. The churches were
drowned in the blood of their members, or everywhere
broken up and scattered — the public worship of the
Albigenses had every where ceased. All teaching was
become impossible. Almost every pastor or elder had
perished in a frightful manner ; and the very small num-
ber of those who had succeeded in escaping the edge of
the sword, now sought an asylum in distant countries,
and were enabled to avoid new persecutions, only by
preserving the most studied silence respecting their opin-
ions. The private members who had not perished by

CH. II. § 9.] REMNANT OF ALBIGENSES. 211

either fire or sword, or who had not withdrawn by flight
from the scrutiny of the inquisition, knew that they
could only preserve their lives by burying their creed in
their bosoms. For them there were no more sermons —
no more pubHc prayers — ^no more ordinances of the
Lord's house — even their children were not to be made
acquainted, for a time at least, with their sentiments."^^
" The visible assembhes of the Paulicians or Albigeois,"
says Gibbon, " were extirpated by fire and sword ; and
the bleeding remnant escaped by flight, concealment, or
catholic conformity. But the invincible spirit which they
had kindled, still lived and breathed in the western
world. In the state, in the church, and even in the
cloister, a latent succession was preserved of the disciples
of Paul (Paulicians), who protested against the tyranny
of Rome, embraced the Bible as a rule of faith, and pu-
rified their creed from all the visions of a false theo-
logy/'^ The timid who remained in the land, were sub-
ject to the severities of the inquisitions ; these escaped
only by frequently denying their belief. Terror became
extreme, suspicion universal, all teaching of the proscribed
doctrines had ceased, the very sight of a book made the
people tremble, and ignorance was for the gi-eater num-
ber, a salutary guarantee. So complete was the triumph
of the Catholic party, that the persecutors, in confidence
of victory, became divided, made war reciprocally on each
other, and were thereby weakened and ruined. Aug.
6, 1221, Dominic died.

15. The Albigenses, who had been compelled to re-
turn into Languedoc, found themselves, with successive
accessions, sufficiently numerous in 1222, in the
places wherein their fathers had suffered, to

1^ Lect. on Ec. Hist., Lect. 41 to 44. Mosh. Ec. Hist., v. ii.,
p. 432. ^ Ro. Hist. c. 54, v. x., 170.

212 REMNANT OF ALBIGENSES. [^CENT. XIII.

animate them with a hope of renewing their instruc-
tions and re-organizing their churches. The monks
and inquisitors, from some cause, being at this period
destitute of aid from the secular arm, were reduced to
the necessity of only noting the following : " About one
hundred of the principal Albigenses held a meeting at
a place called Pieussau Rasez, at which Guillabert de
Cashes presided." He was one of the oldest of their
preachers, and had escaped the researches of the fana-
tics. This assembly provided pastors or teachers for
the destitute churches, whose former office-bearers had
perished in the flames, by the sword, or gibbet. Not
only was there a languishing in the conduct of bishops,
clergy, and the army; but even young Montford, who
possessed from his father the confiscated estates, saw
himself without money or men, and those few castles
he held only waited a favourable opportunity to welcome
their old landlords. So desperate were Montford's affairs,
that he offered all his blood -bought patrimony as a gift
to the king of France, and the pope sanctioned the
donative, provided the king would still prosecute the
war against the Albigenses, and extirpate the newly-
arisen heresy, but which the king declined.

16. On Louis VIII. ascending the throne,
he entered into the spirit of extirpation, and
the aspect of affairs became exceedingly dark; but
some circumstances in the affairs of Frederick the em-
peror interrupted the enemy's designs. The Albigenses
were too insignificant now to give the pope any disquie-
tude, but yet there was Raymond's vineyard, which the
French king had a desire to possess. Animated by
Honorius, the French king took the field with an army
of fifty thousand horse^ to annihilate Raymond and

heresy. The terror which this formidable army
1326

inspired is not to be described. All those per-

CH. II. § 9.] PERSECUTION MAINTAINED. 213

sons who made conscience of religion sought an asylum
in the neighbouring countries, bordering on the Pyre-
nean mountains ; in the valleys of Piedmont ; and pro-
bably in some of the German States; which former
places became early filled with Dissenters from the
Roman church; those who travelled farther, carried
with them the germ of reformation through nearly all
the provinces of Christendom. This army was very
formidable ; fear became extreme ; the bonds of society,
of relations, and of affection, w^ere now dissolved. A
nobleman who had married a daughter of Raymond
VII. sent her back to him, declaring that, after the
summons of the king and the church, he broke off all
connexion with him. Thus the pope's voice opposed
and exalted itself, and prevailed against a divine ordi-
nance, supported by the strongest and most tender ties.
17. Submissions were made by part of those States
the king came to conquer; but some he found with
Raymond disposed to hold out. Raymond knew he
could not encounter the enemy in the field, therefore
hoped that the elongation of the war would perhaps
give his emban*assed affairs a favourable turn. On the

10th of June the siege of Aviomon was com-
1.226

menced, which proved more difficult than was

first anticipated. Famine, disease, a fever, and other
causes, removed vast numbers of horses and men in the
crusading army ; the stench of the dead infected the
army; unhappily, the besiegers consented to a capitu-
lation on the 12th of September, which terms were
shamefully violated. Fifteen days after the capitulation,
a terrible inundation of the river Durance covered all
the space which had been occupied by the French camp.
Had not the soldiers previously taken up their quar-
ters within the walls, they would certainly have been
swept away by the wv^ter, with their tents and baggage.

214 Blanche's affairs. [^cent. xiii.

The next enterprise of tlie crusading army was against
Toulouse, but their utmost efforts only produced one
heretic^ an old man and infirm preacher, named Peter
IsARN : he was committed to the flames, with the parade
of a great triumph. This one life^ this one hereticJc^ had
cost the king the amazing amount of 20,000 men, he-
sides horses and money. The king, under considerable
disappointment in not attaining his object, returned to
his court, and, from grief or infection, died Nov. 8th,
1226. These severities and harassings in Languedoc
led a section to seek an asylum in the province of Gas-
cony, which district at that time depended on the kings
of England, but where the authority of the government
was nearly disregarded.

18. In 1227 a new army was raised against
Jews and heretics, personally enumerating as
heretics Raymond, the Count of Foix, and the Viscount
of Beziers. They first attacked the castle of Becede,
in Lauraquais. The Archbishop of Narbonne, with the
Bishop of Toulouse, hastened to aid in the siege. Part
of the besieged made their escape, the rest were either
knocked on the head, or put to the sword. It is said
the Bishop of Toulouse saved several fr-om the violence
of the soldiers, that he might be gratified in seeing
them perish in the flames. Similar instances of cruelty
were exhibited during all the period of this crusade,
though the spirit of fanaticism was considerably abated.
During the minority of Louis IX., the management of
affairs devolved on his mother Blanche, who was by
birth a Spaniard, and in the estimation of her church
'aery religious. She was what the age made her, which,
according to historians, exempts her, with Calvin and
Luther, and all persecutors, from condign reproach ;
' the fault of the times' has relieved the criminal, on
the grounds of custom ! The queen-mother had the

en. II. §9.] RAYMONDS CONDITION. 215

talent to terminate the conquest of the Albigenses, and
to gather the fruits of this long-cultivated Aceldama.
Against the queen's army, Raymond now took the field,
1228, flattering himself that the civil wars,
risings and revolts of the barons, which threat-
ened the queen's affairs, and the enthusiastic among the
crusaders being engaged against the Holy Land, alloAved
him some grounds to hope he should recover his pos-
sessions. His trials had now driven him to fury, and
the cruelties of his soldiers and party disgi-ace the page
of history. Those who fell into his hands were muti-
lated with odious cruelty. From the moment of his
adopting this cruel policy, the tide of affairs changed,
his success and prospects ended with his clemency.

19. Fouquet, Bishop of Toulouse, had never quitted
the crusaders ; he surpassed all his compeers in sangui-
nary zeal, by which zeal he obtained the cognomen of
"Bishop of Devils." To meet Raymond's opposition,
many bishops preached up a crusade, and by the middle
of June a numerous and fanatical army was brought
before Toulouse. The citizens, affrighted, shut them-
selves up within the walls, abandoning the surrounding
country, and flattering themselves with the hope of
wearying the besiegers. The crusading army, under
Fouquet and a lieutenant, drew the troops up near to
the city every morning, and then retiring by different
routes each day to the mountains, they destroyed,
through all the space they passed over, every vestige of
fruit, corn, and vegetables, Avith vines, trees, and houses ;
so that there remained no traces of the industry or the
riches of man. For three months the army without
interruption continued thus methodically to ravage all
the adjacent country. At the end of the campaign, the
city was only surrounded by a frightful desert ; all its
richest inhabitants, whether catholic or otherwise, were

216 SURRENDER OF RAYMOND. [[cENT. XIII.

ruined ; and their courage no longer enabled them to
brave such a merciless warfare. Several lords, hitherto
friends, now abandoned them, submitting their castles
to the king of France ; and nearly at the same time,
Raymond listened to proposals of peace. Raymond
appears to have" been so overwhelmed with terror, as
well as his subjects, that he no longer preserved any
hope of defending himself. Independent of those that
fell by the sword, or were committed to the flames by
the soldiers and magistrates, the inquisition was con-
stantly at work, from 1206 to 1228, and produced the
most dreadful havoc among the disciples of Christ. In
this last year, the Archbishops of Aix, Aries, and Nar-
bonne found it necessary to intercede with the monks of
the inquisition, to defer a little their work of imprison-
ment, until the pope could be apprised of the immense
numbers apprehended, — numbers so great, that it was
impossible to defray the charge of their subsistence, or
even to provide stone and mortar to build prisons for
them. On Dec. 10, 1228, Raymond gave full
powers to the Abbot of Grandselve to negociate
with the courts of France and Rome. He demanded
neither liberty of conscience for his subjects, nor the
preservation of his sovereignty. He abandoned all
thoughts of maintaining any longer his independence.

On the 12th of April, 1229, Raymond aban-
doned to the king all his French possessions,
and to the pope's legate all that he possessed in the
kingdom of Aries. He w^as now required, in order to
prove the sincerity of his submission to the Roman see,
to make war on his friend, the Count of Foix : Ray-
mond preferred being a prisoner, or serving five years in
a crusade to the Holy Land. He submitted to the most
humiliating penance. He repaired with his feet naked,
and with only his shirt and trowsers, to the church of

CH. II. § 9.] DISPERSION OF ALBIGENSES. 217

Notre Dame, at Paris, where a cardinal, after adminis-
tering tlie discipline upon his naked back, conducted
him to the foot of the grand altar, and on account of
his humility and devotion, he pronounced absolution, on
condition of fulfilling his treaty at Paris. Raymond
remained six weeks a prisoner, his daughter was taken
imder the queen's care, and his territories were passed
into other hands. The inhabitants, his late subjects,
appeared to be resigned to all impending ill ; they only
asked for liberty of conscience, but this was denied them ;
and in the ensuing November, the council of Toulouse
established the inquisition to complete the work of
heresy ; and in the year 1229, first forbade the
use of the Scriptures in the vulgar tongue.^
20. Driven from their homes, the Albigenses had
migrated into Germany, Switzerland ; some crossed the
Alps, and found an asylum in the A^alleys of Piedmont,
which were under the clement sceptre of the dukes of
Savoy ; while the Pyrenean mountains afforded a con-
venient retreat to thousands of these exiles. In Gas-
cony some sojourned, while others visited the churches
in Italy, where Gregory IX. called for aid, in order to
their extirpation. This call had been supported by
Frederick, who denounced all Catharines, Paterines,
poor of Lyons, and other heretics. By this edict the
emperor commanded all magistrates and judges imme-
diately to deliver to the flames every man who should
be convicted of heresy by the bishops, and to pull out
the tongues of those to whom the bishops should show
favour, that they might not corrupt others by justifying
themselves. Even Raymond no longer refused to per-

2 At Toulouse it is said the first society iu France was formed
for circulating the Bible in the vernacular tongue.

218 Raymond's persecution. [[cent, xiii,

secute his unhappy subjects, being led to expect, on this
condition, the restoration of part of his property.

In 1232 Raymond united Avith the bishop of
"^ Toulouse, and surprised by night a house, in
which they discovered nineteen men and women, pro-
bably assembled for worship, whom they committed to
the flames. The infamous conduct of the inquisitors,
under Gregory's directions, disgusted many who were
friendly to the Church of Rome ; and the opposition to
that tribunal was so great in Languedoc, that the inqui-
sition was at last, Nov. 5, 1235, expelled from the city.
The inquisition, by an order from the court of Rome,
remained in a state of total inactivity from 1237 to
1241, which was supposed to arise from the combination
of various cities formed for its destruction.

The unhappy Raymond now cultivated the
friendship of the emperor of Germany, and,
hoping to gain his lost property, managed to assemble
an army for the recovery of Provence. The people
revered the names of their ancient lords, and rose in
arms ; he recovered a few small places ; but the prompt
measures of Louis, and the forces he brought into the
field, filled Raymond with apprehensions of seeing the
crusades against the Albigenses renewed in all their
horrors ; he therefore humbled himself to all the terms
of the Roman court ; but in the following year
he made another effort to free himself and his
country from the chains of slavery. A war
between France and England gave some grounds
to anticipate success, and a great many barons promised
their aid ; and the country, hoping the hoiu: of deliver-
ance had arrived, flocked to his standard. Several
ecclesiastics and monks were surprised and cut in pieces,
which so eff'ectually awakened the ire of the pope, that

CH. II. §9.] DENOMINATIONAL CHARACTER. 219

his thundering measures occasioned a defection among
RajTnond's allies, his courage drooped, and he uncon-
ditionally submitted to Louis ; and the whole territory
of the Albigensian churches was delivered over to the
will of the pope and king, which latter, in
January, 1243, received a personal acknow-
ledgment of Raymond's homage, and the land became
quiet.^ Thus terminated all hope with the extinction
of one million of inoffennve lives. Yet after all this
waste of life, it is asserted, on good authority, that the
Gospellers, or Berengarians, amounted to
*^®® 800,000 persons in 1260.— Clark. Martyr.

21. Having brought the outlines of the Albigensian
history to the period of their church's destruction, and
the transfer of the territory to the see of Rome, we
shall now submit a few observations and testimonies on
their denominational aspect.

The purity of their lives, and inoffensiveness in cha-
racter and conduct of these witnesses ofthetriUh^ with
the soundness of their religious creed,* through the do-
mination of the man of sin, has occasioned almost every
class of modem Christians to claim them as their
predecessors, but proofs are required to support claims,
and these only will satisfy the impartial inquirer.

First, It has been fully admitted by all creditable
historians, that the Albigenses were originally called
Puritans, from the Novatian, Paulician, and Paterine

' See Jones's Christian Church, vol. ii. ch. 5, § 6, p. 119, &c. ;
also his Ecc. Hist., lect. 46. Dr. Bray's Usurpation and Tyranny
of Popery, with Perrin's History, translated. Chandler's transla-
tion of Limborch's Hist, of the Inquisition. Bishop Newton on
Prophecies. ^ Toplady's Hist. Proofs, vol. i. p. 151, &c.

Dr. Cave's Prim. Christianity, and Collier's Hist. Diet., art.
Albigenses.

L 2

220 DENOMINATIONAL CHARACTER. [cENT. XIII.

dissenters,^ whose sentiments have passed under re-
view.

Secondly. The constitution of all those dissenting
churches left on record, viz., Novatianists, Donatists,
Paulicians, with the Albigenses,^ was strictly on the
terms of " believers' baptism indispensable to church
fellowship."

Thirdly. After Novatian, Novatus, and Constantine,
appeared as reformers, Gundulphus, Arnold of Brescia,
Berenger, Peter de Bruys, Henry of Toulouse, and
Peter Waldo, who all equally renounced infant baptism,
with those who were called after their names, which
subject we shall refer to in a future section.7

Fourthly. The productions of their pens, their creed,
or confession of Faith, the Noble Lesson, and What
is Antichrist, are in accordance with anti-paedobaptist
vicAvs, as already exhibited.

Fifthly. When severe measures were used by the
dominant party, those examined denied the utility of
infant baptism.

Sixthly. The decrees of popes, the canons of coun-
cils, with the testimony of enemies, are plain proofs
that the Baptists' views did widely prevail for centuries ;
and we believe it would be difficult to find a community
existing at this period deserving the name of Christian,

5 Mosh. Ecc. Hist., Cent. 12, p. 2, ch. 5, § 4, with notes and
references, and C. 13, p. 2, c. 5, § 7 note. Gibbon's Rom. Hist.,
vol. X., p. 170, c. 54. Miln. Church Hist., Cent. 3, ch. 13.
Jones's Ecc. Lect. vol. ii., p. 276. ^ Dr. Allix's Rem.

on Anc. Ch. Pied., c. 2, p. 6. Ency. Brit. art. Alb. ' The

controversy in the 11th century about single and trine immersion,
decides the early mode; see Mosh. Eccl. Hist., C. U, p. 2, c. 3,
$ 11. Dr. Wall says, the Latins never made three immersions
essential to baptism, Hist. Inf. Bap., pt. 2, p. 384.

CH. II. § 9.] TESTIMONIALS. 221

whose views were not in accordance with the anti-
psedobaptists. The submission of a creed, containing
a belief of the infant rite, and an injunction to practise
it, shoAvs the jealousy of the dominant party towards
the Albigenses on this subject.

22. The testimonies of avowed enemies and friends
we take leave to record.

Dr. Echertus says, the principal reason the
Amoldists bring against infant baptism, is
Matt, xxviii. 19, and Mark xvi. 16. The Albigenses
say, concerning the baptizing of children, that through
theii' incapacity it nothing profiteth them to salvation ;
and that baptism ought to be deferred till they come to
years of discretion, and w^hen they can with their own
mouth make a profession of faith.^

Erhrardus^ a great doctor of that time, says, The
Puritans do deny baptism to children, because they want
understandiEg.9

The citizens of Orleans, the first Albigenses,
denied baptismal grace.^^

Dr. Wall records that the Lionists, or followers of
Waldo, say that the washing given to children does no
good.^ They condemn all the sacraments of the Ca-
tholic church.2

" Baptism added nothing to justification, and afforded
no benefit to children." ^

Alanus affirms that some of the Puritans
believed that baptism was no use to infants,
but only to those of riper age, and that others saw no
use in baptism at all.*

s Danver's Bap. p. 292-7. ^ Idem. i° Milner's

Ch. Hist., Cent. 11, ch. 2, from Usher. ^ Hist. Inf.

Bap., p. 2, 233. ' Jones's Ecc. Lect., vol. ii., p. 486.

« Dr. AUix's Rem. Pied. ch. 11, p. 95. * Id., ch. 17, p.

155, and Dr. Wall, pt. 2, p. 240. The anti-baptismists and

222 BAPTISTS IN BOHEMIA. [^CENT. VI.

Favin the historian says, " the Albigeois do esteem
the baptizing of infants superstitious.*

Izam the troubadour, a Dominican persecutor, says,
'''they admitted another baptism," to what the church
did, — that is, believers' baptism.^

Chassanion says, " I cannot deny that the Albigeois
for the greater part were opposed to infant baptism ;
the truth is, they did not reject the sacrament as use-
less, but only as unnecessaiy to infants."7

Other testimonies will be given under the Waldensian
section.

Section X.

BAPTISTS in BOHEMIA.

" Behold, I have set before thee an open door, and no man can
shut it."— Rev. iii. 8.

1. The kingdom of Bohemia is, in point of territorial
surface, the most elevated ground, the most moun-
tainous, and by nature the strongest in Germany. The
country is about three hundred miles long, and two
hundred and fifty broad, and is almost surrounded with
impenetrable forests and lofty mountains. Bohemia
derived its name from Bohmen, which signifies the
country of the Boii, a tribe of Celts, who retired into

the Anti-paedobaptists are allowed by Wall and others, but these
writers cannot, at this period, establish paedobaptism out of the
church of Rome and Greece. ^ Danver on Bap., p. 301.

^ Rob. Ecc. Res., p. 463. ' Facts opposed to Fiction,

p. 48.

en. II. § 10.] BAPTISTS IN BOHEMIA. 223

the Hercynian forest, from Gaul, to avoid the
Roman yoke. The ancient inhabitants are
represented by contemporary historians, as a people of
a ruddy complexion, and of enormous stature and mus-
cular strength.^

2. We have authentic evidence in the writ-

A. D.

55* ings of the apostle Paul that he preached the

gospel of Christ in Illp^icum^ and that Titus

visited Dalmatia ; hence the Bohemians infer

that the gospel was preached in all the countries of

Sclavonia in the first ages of Christianity. They also

say, that Jerome, who was a native of Stridon, a city

of lUyiicum, and was a presbyter in a church in

Dalmatia,^ translated the Scriptures into his

native tongue, and that all the nations of Sclavonian

extraction, the Poles, the Hungarians, the Russians,

the Wallachians, the Bohemians, and Yaudois, use this

translation to this day.^

3. For want of records, we are necessitated to pass
over the early state and history of this people. It is
not improbable, that some of the Vaudois, who left
Spain on the invasion of the Moors, reached
Bohemia, since reference is often made to their
descendants, and their manner of attending the ordi-
nance.^ The persecution experienced by the
nonconformists in Greece, occasioned many of
the Baptists to migrate, and Gibbon says,^ "they
effected an entrance into Europe by the German cara-
vans," though Mosheim maintains, that it was from
Italy the Bulgarians or Paulicians spread themselves.

^ Jones's Ch. Hist., vol. ii. p, 195. ^ yj^g gjjp^ ^j^^ j^

sect. 4, § 4. A.D. 378. ^ Robinson's Res., pp. 475—479.

* Taylor's Hist, of the Gen. Bap., vol. i. p. 25. ^ r^^

Hist., c. 54.

224 baptists' patrons. [^cent. xii.

like an inundation, through the provinces of
Europe.^ That such a people were found at
an early period in this kingdom, becomes plain from
records.

4. There were two great and powerful families,
who patronised the Baptists in this quarter, and mani-
fested much attachment to them. The one was the
noble family of Bozkovicz, allied by blood or marriage
to almost all the grandees of the kingdom, and to
several of the kings. In the reign of Uladis-
laus II. (1140), Lady Bozkovicz became pa-
troness to those called heretics, and settled them on
the family estate. We do not discover in history the
exact source from whence these pious people at this
time arose, though it is not improbable they Avere fol-
lowers of Peter de Bruys, Henry, or Arnold of Brescia,
which circumstance is supported by the era of events,
though at a later period they were named Picards.
These Baptists obtained this influence over ladies of
dignity, in a manner highly to their honour. They
kept a school for young ladies, and the mode of edu-
cation and the purity of their manners were in such
high repute, that the daughters of a very great part
of the nobility of Bohemia were sent thither to be
educated; and their bitterest enemies say, they kept the
young ladies from the company of the other sex, and
formed their manners with so much innocency, that
there was nothing reprehensible but their heresy. Lady
Boskovicz, the patroness, with other women, expounded
the Scriptures to fair pupils, and performed all religious
offices among them without a priest. When these young
ladies were returned to their parents and married, they
influenced their husbands, and children, and friends, to

6 Hist, of the Church, Cent. 10, p. 2, oh. 5, $ 2.

CH. II. § 10.] Waldo's labours.

225

favour a people so harmless and so useful to society,
and this patronage preserved them nearly two centuries.
The other family, patrons and friends of the Baptists,
M'as the very ancient and noble house of Slav at a.
This family descended from the dukes of Saltz, lords
of the district, where some of the first French refugees
for religion are said to have settled. Lord William
was chancellor of the kingdom of Bohemia. This
gentleman was educated in one of the Baptist schools,
until twenty years of age. Many great families pro-
tected and employed the Baptists ; but when the great
and noble lost their love for civil and rehgious liberty,
they neglected or persecuted these people.7

5. When Waldo sought an asylum in Bohe-
1176 ...

mia, from the pope's measures, it is certain

that kingdom was immersed in great darkness and su-
perstition. Waldo and his friends found the inha-
bitants tenacious of the rites and ceremonies of the
Greek church, which rites were nearly as superstitious
as those of the church of Rome. By unceasing efforts,
these persons from Picardy, sequently termed Picards,
introduced more extensively among the Bohemians, the
knowledge of the Christian faith in its purity, according
to the word of God.^ In this kingdom, the pious
reformers and evangelists obtained permission to settle
at Saltz and Ltjn, on the river Eger, just on the
borders of the kingdom : and near one hundred miles
from Prague. A description of this people is to be
found in the Bohemian records, which is satisfactory as
to their denominational aspect. With these and later
Puritans, it was customary to settle on the boundaries
of kingdoms, so that, in case of surprise, they might be

7 Robinson's Ecc. Res. pp. 532-4.
^ Jones's Hist, of the Christian Church, vol. ii.p. 198.

l 3

226 WALDOS LABOURS. [cENT. XII.

able by a few steps to remove themselves out of one
kingdom into another. Almost two centuries after,
another undoubted record of the same country men-
tions a people of the same description, some of whom
were biu-nt at Prague, and others still inhabited the
borders of the country ; and one hundred and fifty years
later, we find a people of the same class settled by
connivance in the metropolis, and in several other parts
of the kingdom. Other testimonies prove their exist-
ence to a later date, so that after the twelfth century
documents are extant, proving the existence of Bap-
tists in Bohemia 9 and Poland.i^

6. Waldo's labours in Bohemia were crowned with

remarkable success. He spent his concluding years in

this kingdom, promoting the cause of his Master in

every commendable way, until 1179, when he

was rewarded with a crown that fadeth not

9 Id. p. 39, and Rob. Res., pp. 480, 527. i° It is recorded

by Martin Cromer, that in very early ages great numbers of
Christians inhabited the woods of Poland, Rob. Res., p. 555.
Berenger's sentiments were here propagated (Id. 557), and
owing to the patronage of some nobles, Poland abounded with
Picards and Anabaptists. At an after period, this kingdom
was visited by Jerome of Prague, and these churches made collec-
tions of money for their persecuted brethren in Lombardy. lb.

The mode of baptizing in Poland, when the Catholic bishops
visited the Poles and the Pomenarians, is stated as follows : " In
the 12th century, Otho, a bishop, travelled through these king-
doms teaching and baptizing. Such as expressed a willingness
to be baptized were put under tuition. After instruction, they
were to fast three days before baptism. Otho caused large tubs
to be put or let into the ground, and filled with water. Three
such places were provided for men, women, and children, and
each was surrounded with curtains like a tent. After some cere-
monies, he baptized these all naked, by immersing them in water,
pronouncing the usual words." See Basnage's Obs. in Rob, Hist.
Bap., p. 288, &c.

CII. II. § 10.] CHARACTER OF PICARDIANS. 227

away. Waldo's asylum at Saltz afforded refuge to those
Albigenses who, in the ensuing century, being
greatly increased in France, and becoming
formidable to the pontiffs, were constrained to abandon
their native soil from the cruel measures adopted against
them. Bohemia, Livonia, and Poland, afforded these
pious emigrants shelter from enraged enemies.

7. The religious character of this people is so very
different from that of all others, that the likeness is not
easily mistaken. They had no priests, as a separate
order of men, but taught one another. They had no
private property, for they held all things jointly. They
executed no offices, and neither exacted or took oaths.
Tliey bore no arms, and rather chose to suffer than
resist wrong. They professed their belief of Chris-
tianity by being baptized, and their love to Christ and
one another by receiving the Lord's Supper. They
aspired at neither wealth nor power, and their plan was
industry.^ " The pious Picardians, as they were called,
in Bohemia and Moravia," says Witsius, " valued the
article of Justification, at its true price, when in their
confession of faith. Art. 6, they thus write : ' This sixth
article is accounted with us the most principal of all,
as being the sum of all Christianity and piety. Where-
fore our divines teach and handle it with all diligence
and application, and endeavour to instil it into
others.' " ^

8. An inquisitor of the church of Rome says of the Bo-
hemians, they say the church of Rome is not the church
of Jesus Christ, but an assembly of ungodly men, and
that it ceased to be the true church at the time Pope
Sylvester (330) presided. They despise and reject all the
ordinances and statutes of the church, as being too many

^ Robins. Ecc. Res., p. 527. 2 Witsiusonthe Covenants,

vol. i., p. 391.

32S POPERY INTRODUCED. [^CENT. XIV.

and very burdensome. They condemn all the sacraments
of the church. Concerning the sacrament of baptism, they
say, that the catechism signifies nothing ; that the abso-
lution pronounced over infants avails nothing; that
godfathers and godmothers do not understand what they
answer the priest. That infants cannot be saved by
baptism, as they do not believe;' they condemn the
custom of believers communicating no more than once
a year, whereas they communicate every day (or every
Lord's day). They deride the dress of priests; and
reproach the church that she raises bastards, boys, and
notorious offenders, to high ecclesiastical dignities.
Whatever is preached without scripture proof, they
account no better than fables.* With this account
agrees the history of the Waldenses given by ^Eneas
Sylvius, afterward Pope Pius II. ^

All Bohemian writers state, that the Picards or Wal-
denses settled early in this kingdom, and that these
people baptized and re-baptized such persons as joined
their churches, and that they had always done so.^
They are said in the 14th century to have num-
**^® bered 80,000 in this kingdom.7

9. Two monks, in the ninth century, introduced po-
pery into Bohemia, [after five centuries ; and under
Charles IV. it was fully established. Some opposition
was made by two of his Majesty's chaplains, who per-
suaded the emperor to curb the pope and reform
the church ; but these friends to the cause of
liberty were banished, and the advocates of reform lost
all hopes of succeeding by the favour of the emperor.^
By the banishment of those two noblemen, the voice of

» Allix's Ch. Pied., C. 22, p. 223. * Allix's ut sup.

^ Jones's Church Hist., vol. ii. p. 39. * Robins. Res. pp.

506,508,517. ' Jones's ut sup., p. 119, and AUix's Pied.

e. 23. 8 Robins. Res., p. 480.

CH. II. § 10.] wickliff's works. 229

reform at court was silenced ; ignorance, profligacy, and
vice prevailed among all orders of men in the national
church ; the inquisition was introduced to enforce uni-
formity in matters of religion. The consequence was,
that multitudes ^nthdrew themselves from the puhlic
places of worship, and followed the dictates of their
own consciences, by worshipping God in private houses,
woods, and caves. Here they were persecuted, dragooned,
drowned, and killed; and thus matters went on, till
Huss and Jerome of Prague appeared.9

10. In the latter part of Wickliff's life,
Richard II, king of England, married Anne,
sister to the king of Bohemia, and consequently opened
a free intercourse between the two kingdoms. Peter
Payne, Principal of Edmund Hall, in the university of
Oxford, who became obnoxious to papal violence for his
opposition to the rites of that church, fled into Bohemia,
to Tvhich place be brought a number of Wickliff's tracts.
These were highly esteemed by Huss and Jerome, and
the greater part of the university. The introduction of
these writings into the university gave great offence to
the catholic clergy, and the Archbishop of Prague issued
his orders for all persons possessing such books to bring
them to him; consequently two hundred volumes of
them, finely written, and adorned with costly covers and
gold borders, were committed to the flames. This con-
duct in Archbishop Sbynko excited great disgust in the
minds of the students of the university of Prague, and
Huss in particular.io

11. John Huss was bom in the village of Hussinetz,
in 1373, of parents in affluent circumstances. He stu-
died in the University of Prague. At the age of twenty-

"* Jones's ut sup., p. 199. 1° Robin's Res., p.

480.

230 HUSS'S EFFORTS. [cENT. XV.

1394 ^^^ ^^ ^^^^ raised to the dignity of Professor,
and in 1400, he was appointed to preach in one
1400 ^£ ^Yie largest churches of that city. He was
irreproachable in his life, his manners were the most
affable and engaging ; his talents were popular ; he was
the idol of the people ; but, in gaining their esteem, he
drew on himself the execration of the priests. He con-
tinued, like Claude of Turin and "Wickliff of England,
in the catholic establishment, lamenting its corruptions,
while he strove to effect a reformation. He appeared
in the character of a reformer so early as 1407.
He was distinguished by erudition, eloquence,
and his assiduity to his pastoral functions. He is said
to have embraced the sentiments of the TValdenses.^
He openly advocated the reforming doctrines of Wick-
liff. His bold position in the cause of reform, his appeal
to the pope from the mandate of the archbishop, in
burning Wickliff's books, proves his connexion, while it
led his Holiness to understand how deeply the reformers
writings had taken root in Bohemia ; in consequence of
which, the pope issued a bull against the new doctrine.

Huss and the members of the university entered
1410

a protest against the proceedings of the arch-
bishop, who had sent out processes against four eminent
members, for refusing to deliver up the proscribed works.
In sequence, Huss was cited before the pope ; but he ex-
cused himself from visiting Rome, and was supported in his
plea by all the leading persons in the kingdom, except-
ing the clergy. Huss was excommunicated by the pope
for contumacy, and all his followers were involved in the
same censure. He, however, realized protection for
some time from the king, queen, and nobility of Bohe-

1 Chamb. Die, Art. Huss.

CH. II. § 10.] BOHEMIANS DIVIDED. 231

mia; but in 1415, he was sliamefully betrayed,
and afterwards tried for heresy, convicted, and
burnt. It is difficult to say what his religious views
were. His sermons are full of anabaptistical errors, as
they were so called, and many of his followers became
baptists.^ His vicAvs found a prepared people in Bohe-
mia, in the persons of the Waldenses, Picai-ds, or Be-
ghards, of which party he has often been considered the
head.

12. Though we cannot decide on Huss's views, yet
his followers are easily deciphered, from a letter wi-itten
by Erasmus, wherein he states, that " the Hussites re-
nounced all rights and ceremonies of the catholic church,
they ridicule our doctrine and practice (as reformers)
in both the sacraments, they admit none until they are
dipped in rvater^ and they reckon one another, without
distinctions of rank, to be called brothers and sisters -"^
which accords with what is said of the early Waldenses
in Bohemia, as detailed by Dr. AUix.* These Hussites
prevailed in Hungary, Silicia, and Poland ;^ though his
followers were most numerous in those cities of Germany
that lay on the Rhine, especially at Cologne,^ where anon
we shall find the Lollards.

13. After Huss's death, we are informed by Sleidan,
" that the Bohemians were divided on the articles of
religion into three classes or sects. The first were such
as acknowledged the pope of Rome to be head of the
church, and vicar of Jesus Christ; the second were
those that received the Eucharist in both kinds, and in
celebrating mass, read some things in the vulgar tongue,
but in all other matters differed nothing from the church

- Robins. Res., pp. 481-2. ^ Ivimy's Hist, of the Eng.

Bap., vol. i. p. 70. * Ch. Pied. c. 22, p. 214. ^ Lo^,

Ency., Art. Huss and Reform. « Mosh. Hist, vol.ii. p. 509.

232 ■ JEROME ARRESTED. [CENT. XV.

of Rome ; the third were those who went bj the name
of Picards or Beghards ; these called the pope of Rome
and all his party antichrist, and the whore described in
the Revelation. They admitted of nothing in the affairs
of religion, but the Bible ; they chose their own priests
and bishops, rather than teachers ; denied marriage to
no man; performed no offices for the dead; and had
but -very few holy days and ceremonies." It is obvious,
from what has been stated, that the latter class alone
were the genuine Waldenses,^ to whom we constantly
refer.

14. Jerome of Prague was the intimate friend and
companion of Huss, inferior to him in age, experience,
and authority, but his superior in all the liberal endow-
ments. He was educated in the imiversity of his native
city. When he had finished his studies, he travelled
into many countries of Europe, where he was admired,
particularly for his graceful elocution. During his tra-
vels he visited England, where he obtained access to
Wickliff's 'vmtings, which he copied out and returned
with them to Prague. He had distinguished himself
by an active co-operation with Huss in all his hostility
to the abominations of the times, which caused him to
be cited before the Council of Constance on the 17th of
April, 1415, at the time his friend Huss was
confined in a castle near that city. Hearing
how his friend had been used, when he got near Con-
stance, he prudently retraced his steps to Iberlingen, an
imperial city, from whence he wrote to the emperor and
the council, requesting a safe conduct ; but not obtain-
ing one to his satisfaction, he was preparing to return
into Bohemia, when he was arrested at Hirsechaw, and
conveyed to Constance. Huss and Jerome were tried

' Hist, of the Reform., b. iii. p. 53.

CH II. § 10.] Jerome's character. 233

by the same council, and afterwards burnt by their order.
Huss suflfered, July, 1415. He sustained his sentence
with the most heroic fortitude, praying for his persecu-
tors. The dread of suffering at first intimidated Jerome,
which caused his sentence to be delayed. His enemies
took the advantage of those symptoms, in hopes of gain-
ing him over ; but he recovered his wonted vigour, and
avowed his sentiments in the most open manner, and
supported them with increasing confidence to
the last. He expired in the flames, singing,
" Hanc animam, in flammis, offero, Christe, tibi ; i. e.
This soul of mine, in flames of fire, 0 Christ, I offer
thee."8

15. Poggius, who was secretary to the pope, a frank
ingenuous man, saw and heard Jerome in the council,
and "v>Tote, in a letter to his friend Leonard Aretin, an
eulogium on him, in a spirit of admiration and love.
The letter being interesting, we subjoin a copy, some-
what abridged. He says, "Since my return to Con-
stance, my attention has been wholly engaged by Jerome,
the Bohemian heretic, as he is called. The eloquence
and learning which this person has employed in his own
defence, are so extraordinary, that I cannot forbear giv-
ing you a short account of him. To confess the truth, I
never knew the art of speaking earned so near the model
of ancient eloquence. It was, indeed, amazing to hear
with what force of expression, with what fluency of lan-
guage, and with what excellent reasoning, he answered
his adversaries. Nor was I less struck with the gi-ace-
fulness of his maimer, the dignity of his action, and the
firmness and constancy of his whole behaviour. It
grieved me to think so great a man was labouring under

® Jones's Christian Ch., vol. ii. p. 205. Robin. Res., p. 513.
Clark's Lives, p. 116.

234 JEROMES TRIAL. [^CENT. XV.

SO atrocious an accusation. Whether this accusation be
a just one, God knows : for myself, I inquire not into
the merits of it ; resting satisfied with the decision of
my superiors. But I will just give you a summary of
his trial. After many articles had been proved against
him, leave was at length given him to answer each in
its order ; but Jerome long refused, strenuously contend-
ing that he had many things to say previously in his
defence, and that he ought first to be heard in general,
before he descended to particulars. When this was
over-ruled, 'Here,' said he, standing in the midst of
the assembly, ' here is justice — ^here is equity ! Beset
by my enemies, I am pronounced a heretic — I am con-
demned before I am examined. Were you Gods om-
niscient, instead of an assembly of fallible men, you
could not act with more sufficiency. Error is the lot of
mortals ; and you, exalted as you are, are subject to it.
But consider, that the higher you are exalted, of the
more dangerous consequence are your errors. As for
me, I know I am a wretch below your notice ; but at
least consider, that an unjust action in such an assembly
will be of dangerous example/ This, and much more,
he spoke with great eloquence of language, in the midst
of a very umuly and indecent assembly ; and thus far,
at least, he prevailed; the council ordered that he should
first answer objections, and promised that he should then
have liberty to speak. * '^ * It is incredible with what
acuteness he answered, and with what amazing dexterity
he warded off every stroke of his adversaries. Nothing
escaped him : his whole behaviour was truly great and
pious. If he were, indeed, the man his defence spoke
him, he was so far from meriting death, that, in my
judgment, he was not in any degree culpable. In a
word, he endeavoured to prove, that the greater part of
the charges were purely the inventions of his adversa-

CH. II. § 10.] JEROMES DEFENCE. 235

ries. Among other things, being accused of hating and
defaming the holy see, the pope, the cardinals, the pre-
lates, and the whole estate of the clergy, he stretched
out his hands, and said, in a most moving accent, ' On
which side, reverend fathers, shall I turn for redress ?
Whom shall I implore ? Whose assistance can I ex-
pect? Which of you hath not this maUcious charge
entirely alienated from me ? Which of you hath it not
changed from a judge into an inveterate enemy ? It
was artfully alleged indeed ! Though other parts of
then- charge were of less moment, my accusers might
well imagine, that if this were fastened on me, it could
not fail in drawing upon me the united indignation of
my judges.'"

It appears from this secretary, Poggio Bracciotini,
that on the third day of his trial, Jerome obtained leave
to defend himself. " He first began with prayer to God,
whose assistance he pathetically implored. He then
referred to profane history, and to unjust sentences given
against Socrates, Plato, Anaxagoras. He next referred
to the Scriptures, and exhibited the sufferings of the
worthies ; and then he dwelt on the merits of the cause
pending, resting entirely on the credit of witnesses, who
avowedly hated him ; and here his appeal made a strong
impression upon the minds of his hearers, and not a
little shook the credit of the witnesses. "It was,"
says the secretary, "impossible to hear this pathetic
speaker without emotion. Every ear was captivated,
and every heart touched. But wishes in his favour are
vain ; he threw himself beyond a possibility of mercy.
Braving death, he even provoked the vengeance which
was hanging over him. Through this whole oration, he
showed a most amazing strength of memory. He had
been confined almost a year in a dungeon, the severity
of which usage he complained of, but in the language

236 Jerome's martyrdom. [cent, xv,

of a great and good man. In this horrid place, he was
deprived of books and papers ; yet notwithstanding this,
and the constant anxiety which must have hung over
him, he was at no more loss for proper authorities and
quotations, than if he had spent the intermediate time
at leisure in his study." In his defence, " his voice was
sweet, distinct, and full ; his action every way the most
proper, either to express indignation or to raise pity,
though he made no affected application to the passions
of his audience. Firm and intrepid, he stood before the
council, collected in himself, and not only contemning,
but seeming even desirous of death. The greatest cha-
racter in ancient story could not possibly go beyond
him. If there is any justice in history, this man will
be admired by all posterity. What I admired, was his
learning, his eloquence, and amazing acuteness. God
knows whether these things were the ground-work of
his ruin. * * * * With cheerful countenance, and more
than stoical constancy, he met his fate ; fearing neither
death itself, nor the horrible form in which it ap-

peared. * * *" He suffered martyrdom. May

20, 1416.9
16. It is recorded of Jerome, that he was baptized
by immersion, by some of the Greek church. This
view of Jerome's, with his being a laymen, will account
for many historians omitting his name altogether. The
neglect of some writers has been amply repaid by the
secretary's statement, which we felt called on to detail.
Jerome held almost the same doctrines as Wickliffe had
taught, and took unwearied pains to convince the
common people that they might, without any authority
from the pope or the clergy, read, judge, and explain
the Holy Scriptures; that any one who could might

3 Jones' Hist, of the Ch. vol. ii., pp. 207—11.

en. II. § 10.] HIS LABOURS. 237

preach, baptize, and administer the Lord's Supper, and
that these exercises were as effectual to answer all the
ends for which they were instituted, in the hands of
the laity as in those of the clergy. He travelled into
Russia, Poland, Silicia, and Lithuania for the same
purpose, and was every where heard with admiration
and respect. He was one of the most eminent of the
reformers, though little is said of him in history.^^
Huss and Jerome both taught those errors charged on
the Anabaptists. This accusation can be brought against
those reformers, who advocated a separation from
worldly establishments, and a liberty to choose the way
of preferring devotion to the great Head of the church.
It is true some reformers, as Claude, Wickliff, Huss,
stated Christian liberty, but these, with others, set forth
no example of its value, or the duty involved in the
command, by coming out of corrupt commimities ; while
other reformers left the Roman church, and formed new
associations, on the same principle, and with similar
materials, to the one from which they had seceded. A
few were found at different periods, who left the hier-
archy, and these carried their views and principles into
practice before the world, and are now denominated by
historians witnesses for the truths though they encoun-
tered the odium of heresy from Rome, and the stigma
of anabaptism from their German brethren and their
successors.^

17. The Baptists, from the time of their early settle-
ment, lived about the forests and mines. These people
were now multiphed by accessions from other kingdoms,
and by those converted under Huss and Jerome. These
people were of different sentiments on doctrinal sub-
jects, but in general they entertained the same ideas of

1" Robins. Res. p. 513. ^ Id. p. 482.

238 EMPIRE DIVIDED. ' [cENT. XV.

religion as the old Vaudois did. They were all indis-
criminately called Waldenses and Picards, and it is said
they all re-baptized. Huss, while in prison, wrote a
letter to a friend at Prague, in which he said, " Salute
also my brother teachers in Christ, shoemakers, tailors,
and writers ; and tell them to attend diligently to the
Holy Scripture." The effects of Huss and Jerome's
instruction were now visible in the multitude, in the
disregard they paid to relicts and the Catholic priests.
The priesthood suffered every indignity from these
aroused people. Crato, physician to the emperor Maxi-
milian, was one day riding mtli him in the royal car-
riage, when his imperial Majesty asked the doctor what
sect he thought came nearest the simplicity of the
apostles ? Crato replied, " I verily think the people
called Picards ;" the emperor added, "I think so too."^
18. To resume our details : the proceedings of the
Council of Constance flew like lightning all over the
kingdom, and Bohemia was all in an uproar. The
king, Winceslaus, was seldom sober, and paid little
regard to the welfare of his subjects. The nation was
divided into three religious bodies, and the nobles were
divided into factions, some zealous to resent the insult
offered to the nation by the council, and to repel the
forces of foreigners, who had been excited by the pope
to visit and suppress heresy in Bohemia, and to oblige
that fierce nation to establish uniformity in religion.
The king put himself under the emperor, and the latter
gave his support to the Catholic party, promising to
suppress heresy, and settle the affairs both of church
and state. The measures now adopted by the priesthood
to suppress heresy aroused all men, particularly the
patriot and plebeian. These were changed from a

2 Robins. Res. pp. 508—21.

en. II. § 10.] CONFLICTS m Bohemia. 239

harmless inquisitive multitude into a resentful commu-
nity. Feeling their importance, and seeing the union
of efforts in order to suppress their privileges, they
gathered together in multitudes in the country, about
five miles from Prague, M'here the people met for wor-
ship : they elected their own preachers, who adminis-
tered to this company of various sentiments the Lord's
Supper, at three hundred tables (boards laid on casks),
to forty thousand people. The conflict now
commenced between the Hussites and Catho-
lics ; confusion ensued, riots and murders were frequent.
In the city of Prague, the em-aged citizens threw twelve
imperial of&cers out of the windows of the council-
chamber. The emperor entered Bohemia with an
armed force, while the Protestants, to defend their
rights, took up arms^ and chose Ziska as their general.

19. The Protestant army was made up of different
parties, uniting in one common cause of defence from
various causes ; but it would appear that the Yaudois,
Waldenses, or Picards did not enter Ziska's army during
the war. We know their principles were opposed to
war, and they do not seem to have borne arms at any
time. During such commotions, it is said of them,
that ' they were always going and coming, retiring from
the cities while others were coming to reside. When
they were persecuted in one city, they fled to another.
They do not seem to have had any regular (i. e., sepa-
rate class) minister.^ A portion of this people, called
Waldenses, came dovra from the mountains to live in
peace under the protection of Ziska. This state of
civil discord lasted upwards of twelve years. The agi-
tated state of the kingdom for so many years must have
been very injurious to the cause of undefiled religion.

3 Robins. Res. p. 517.

240 UNITED BRETHREN. [^CENT. XV.

The Council of Basil, in 1433, took great pains
to bring the Protestant delegates to submit
implicitly to the council; but they utterly refused.
After many intrigues by the Catholics, a division was
effected among the Protestants, consequently their im-
portance became lessened. The affairs of the kingdom
remained in a very unsettled state even to the middle
of this century, about Avhich time Kokyzan, archbishop
of Prague, tired with contentions, advised the advocates
of reform to retire to the lordship of Latitz, about
twenty miles from Prague, a place desolated by war,
where they might establish their own way of worship,
choose their own ministers, introduce their own disci-
pline and order, according to their own consciences and
judgments. Numbers adopted the suggestion, and em-
braced the privilege, and in 1457 they formed
themselves into a society. This body being
made up of persons entertaining religious views wide
of each other, they chose the name of Unitas Fratrum,
or THE United Brethren, though they were generally
called Picards. These brethren bound themselves to a
vigorous discipline in church affairs, and not to defend
themselves with the sword, but suffer the loss of all for
conscience' sake.^ In 1459 these godly people,
made up of all classes, obtained from their
king, Pogiebracius, a place to worship in, where they
established a society on the model of primitive simpli-
city.5 These brethren re-baptized all such as joined
themselves to their congregation.^

* Robins. Res. pp. 498-9. ^ Clark's Martyr, p. 127.

* Buck's Theo. Diet. 4 Ed. Lon. Ency. art. Bohem. Brethren.
The brethren in their \vTitings retain the early icode. Trobe
says of Christ's baptism, externally his body was washed with,
pure water, nay, even dipped into it, and as it was, buried by the
ministry of a servant of Christ. § 138. Again, '* The dipping or

CH. II. § 30.] STATE OP THE CHURCHES. 241

20. Three years had scarcely elapsed before
their numbers were considerable ; pious persons
flocked to them, not only from different parts of Bohe-
mia, but even from every distant quarter of the -whole
empire ; and churches were gathered every where
throughout Bohemia and Moravia. Many of the old-
fashioned Waldenses, who had been lurking about in
dens and caves of the earth, as well as upon the tops of
mountains, now came forward with alacrity, joined
themselves to the " United Brethren," and became emi-
nently serviceable to the newly-formed societies, in
consequence of their more advanced state of religious
knowledge and experience. Many persons who had
previously held infant baptism renounced those views,
and the ministers baptized them before they received
them into church communion .7 The multiplication of
these brethren raised a clamour among the Catholic
priesthood ; the archbishop was censured, and reproached
with the terms used to signalize the brethren ; conse-
quently he changed his course of conduct towards
them. Three years had scarcely elapsed from their
establishment in religious freedom, when a
terrible persecution broke out against them,
and which trial was calculated to prove what spirit they
were of. They were declared by the state unworthy
the common rights of subjects; and in the depth of
winter, expelled from their homes in towns and villages,
vdth the forfeiture of all their goods. Even the sick
were cast into the open fields, where numbers perished
through cold and hunger. Every kind of indignity was

overstreaming with water cannot of itself procure us salvation,
see 1 Pet. iii. 21 ; but the participation of the death of Jesus,
■which faith lays hold of, is that upon which all depends in baptism.
^ 139. Exposition of the Christian doctrine of the United Bre-
thren, by Benj. La Trobe. ' Robins. Res. p. 449.
M

242 STATE OF THE CHURCHES. [CENT. XVI.

realized by these inofiPensive people, with the loss of all
that was dear. Many retired into the woods, caves,
&c., so that almost every society of these people in the
kingdom became scattered. In the ensuing reign, the
dispersed brethi-en were suffered to return to their
homes, to occupy their lands, and were allowed ease
and prosperity. They now took such deep root, and
extended their branches so far and -wide, that after this
settlement it was impossible to extirpate them. In
1500, there were two hundred congregations of
the united brethren in Bohemia and Moravia.
Many counts, barons, and noblemen joined their
churches, who built them meeting-houses in their cities
and villages. These Baptists got the Bible translated
into the Bohemian tongue, and printed at Venice :
when that edition was disposed of, they obtained two
more, printed at Nuremberg. Finding the demand for
the Holy Scriptures continuing to increase, they esta-
blished a printing-office at Prague, another at Bunzlaw,
in Bohemia, and a third at Kralitz, in Moravia, where
at first they printed nothing but Bohemian Bibles.^

21. Tlie disposition of the king of Bohemia might be
perceived from the import of the prayer he preferred
morning and night. His anxiety for peace in his em-
pire led him to offer these words continually: "Give
peace in my time, O Lord." The Catholic clergy were
unceasingly teazing him to suppress heresy. He in
return ordered them to converse with the Picards, in
order to convince them of their errors. Taking hold of
the queen's gravid situation, they thought it a favourable
opportunity to move his fears, in which they were but
too successful ; for at length they obtained an edict for
the suppression of the Picards. The king, on the recol-

» Robins. Bes. p. 50^.'

CH. II. § 10.] EDICTS AGAINST THE BRETHREN. 243

lection of what Avas clone, was grieved at his conduct,

and professedly sought forgiveness of God for his act.

The edict became law four years after, when

the brethren were prohibited from holding any

religious assemblies, public or private; commanding

that all their meeting-houses should be shut up, and

that "SAdthin a given time the Picards or Brethren

should all hold communion with either Calix-

tines or Catholics.9 The clergy could not prevail with

^ It is said that some of the iDrethren, to ward off this law, had
presented to the king, while in Hungary, a confession of their
faith. This confession is called Waldensian by the Pfedobaptists,
and was presented in 1508. The confession is entitled, A Con-
fession of Faith of the Waldensian Brethren, and is addressed to
king Uladislaus, in Hungary. It begins with informing the king,
that they were not Waldenses, though they were persecuted under
that name. It goes on to speak of their sufferings, and the reason
for laying before him the most sacred articles of their religion,
which they say were revealed by the Holy Spirit, and deposited
in the Holy Scriptures, and are perfectly agreeable to the apostles'
creed, and the faith of the primitive church. Then follows the creed,
which consists of fourteen short articles. The 6th is on baptism,
viz. : " Whoever, having arrived at years of discretion, hath
believed by hearing the word, and hath acquired power over sia
by renewing and enlightening of his mind, ought to profess the
inward cleansing of his mind by exterior washing, and is to be
baptized into the unity of the holy church, in the name of, &c.
This our profession extends to children, who, by an apostolic
canon, as Dionysius writes, ought to be baptized." On this con-
fession we observe, there were eight editions in twenty-five years ;
each was improved ; and the last was prefaced by Luther, when
their anabaptism ceased. The brethren complained that their
creed was translated into German by some one who knew not the
Bohemian language, and who had altered some things, and added
others. There was apparently no Hungarian king in the 16th
century of the name of Uladislaus, and the petitioners deny being
Waldenses. Now we believe this creed emanated from the Ca-
lixtines, a mixed body of professors, while the confession indi-

m2

244 BAPTISTS ALTER THEIR CREED. [^CENT XVI.

all to pursue their cruel measures, though many of the
brethren were called to severe sufferings. Some of them
emigrated, others retired into the forests and caves,
worshipping God in private. Those detected in their
devotions were arrested and brought before priests, who
required them to own them as their shepherds. They
replied, " Christ is the Shepherd of our souls ;" upon
which they were convicted and burned. In this con-
fused and suffering state the affairs of the brethren
continued, until Luther appeared as a reformer in Ger-
many. So wearied were the United Brethren of suffer-
ings, that they had been meditating a compro-
mise with the Catholic church ; and when the
reformer appeared, they actually wrote to him for his
advice on the subject. Luther's admonitions in the end
brought them to submit their creed to him, who revised
it, and prefaced it with praises for orthodoxy, admiring
the agreement of this modern creed with their ancient
church. They now, under his protection, agreed to
leave off re-baptizing, which should in future be called
ana-baptism. Luther said, " He had formerly
** been prejudiced against the brethren called
Picards ; though he had always admired their aptness in

rectly confirms this view, since it is expressive of believers' and
unbelievers' baptism. Dr. Allix's Ch. Pied. c. 24 ; and this date
and society in 1440 agree with Uladislaus' reign. The Picards or
Brethren ever boasted of their Waldensian ancestors, and were
ever found regulating all their religious affairs by the Scriptures
alone, discarding the writings of the Fathers as fables. It is re-
corded at a later period, that the Bohemian brethren, or the suc-
cessors to these people, were comprehended in the Lutheran
church, when they consented to leave off re-baptizing; but re-
baptizing and Psedobaptism have ever been at variance. Rob.
Ees. pp. 503 & 507. Osiander in Danver's, pp. 328, &c. See
Dr. Allix's Ch. Pied. p. 241. See Appendix to the Waldensian
History.

CH. II. § 10.] COMPREHENSION OF THE BRETHREN. 245

the Holy Scriptures ; and it was no wonder they had
expressed themselves obscurely, because the learned
languages had been little understood in general, and as
these people had entertained such an aversion to the
subtleties of the school." To this creed and people we
shall again refer. ^^

22. It is certain that the ancient Waldensian church
subsisted at the Reformation, and that they left off bap-
tizing adults on their profession of faith. Whether all
those churches of the brethren ultimately fell into the
Lutheran community, and consequently were compre-
hended by imperial law, cannot be positively decided.
It is plain here that the patience of the saints was worn
out. Dan. vii. 25. It appears the assistance rendered
them by able divines, and which enabled them to con-
clude there was no need to re-baptize, regulated the
conduct of many ; yet the Baptists were still a scattered
community, and were named now Anabaptists^ and
Picard Calvinists. The emperor expressed his astonish-
ment at their numbers, and horror at their principal
error, which was, that, according to the express decla-
rations of Scripture, they rcey^e to submit to no human
authority^ 1 Cor. vii. 23. Some of them kept schools,
and preached ; others practised physic. Luther strongly
objected to those Anabaptists, who taught and followed
a worldly calling. These people lived in forty-five
divisions, called colleges, exactly as their ancestors had
done previously to their banishment from
France, about four hundred and fifty years
before. But their views of liberty occasioned the em-
peror's displeasure, he consequently banished all Ana-
baptists from his dominions on pain of death f' though
it was found very difficult to get rid of these Baptists.

1° Robins. Res. ch. 13. ^ Ency. Brit. Art. Anab.

- Jones' Church Hist. vol. ii., c. 5. Robins. Res. c. 13.

246 BAPTISTS IN PIEDMONT. QcENT. I.

They must be comprehended in future in the term
Anabaptist, since this term, which originated in Ger-
many among the reformers, Avas given to all those who
denied infant sprinkling.^ The Moravians contend that
they are the descendants of these churches of the
unitas fratrum} See Anabaptists, sect. i2, § 19.

Section XI.

BAPTISTS in piedmont.

" Because tliou bast kept the word of my patience, I will also
keep thee," &c. — Rev. iii. 10.

1. There is a range of mountains, the highest in
Europe, extending from the Adriatic to the Mediterra-
nean Seas, and separating Italy from France, Switzer-
land, and Germany. The principality of Piedmont
derives its name from its locality, being situated at the
foot of the Alps ; pede, foot — moyitkan^ mountains. It
is an extensive tract of rich and fruitful valleys, con-
taining a superficial extent of thirteen thousand square
miles, and is embosomed in mountains, which are en-
circled again with other mountains higher than they,
intersected with deep and rapid rivers, and exhibiting
in strong contrasts the beauty and plenty of Paradise,
in sight of frightful precipices, wide lakes of ice, and
stupendous mountains of never-wasting snow. The
whole country is an interchange of hill and dale, moun-

^ Good and Gregory's Cyclop, art. Anap. ^ Dav. Crantz's

Hist, of the Brethren. Bost. Hist, of the Brethren.

CH. II. §11.] EARLY EXISTENCE OF BAPTISTS. 247

tain and valley, traversed with four principal rivers;
namely, the Po, the Tanaro, the Stui-a, and the Dora,
besides about eight-and- twenty rivulets, great and small
—which, winding their courses in difierent directions,
contribute to the fertility of the valleys, which make
the land, on a map, to resemble a watered garden. Such
was the surrounding scenery of those people who were,
at different periods, driven into the wilderness — Rev.
xii. 6. May we not conclude, they had not only chosen
the better part, but were directed to an earthly Eden to
enjoy it ?^

2. The origin and character of the people who at an
early age inhabited these valleys, has been shown f but
such details have no interesting connexion with our
history. The same writer has proved, in a most satis-
factory way, that the class of people called Waldenses
derived this name from inhabiting valleys. In Spain,
these people were termed Navarri ; in France, Vaudois
(vaux) ; in Lombardy, ecclesiastical writers named them
Valdenses^ simply from their living in valleys.^ " They
call themselves Valdenses, because they abide in a Valley
of tears.* It is certain these valleys, at an early period
in the Christian era, became an asylum to the worship-
pers of the Redeemer; who, at the remotest period,
were known by the term Credenti, behevers.^ However
remote their antiquity, no records exist as to any of
these churches being apostoHcal :^ though the fact is
beyond all contradiction, that early and late dissidents
in religion were found in these valleys, and in other

1 Lon. Ency. art. Pied, Lady Morgan's Letters. Rob. Ecc.
Rea., p. 458. Jones's Ecc. Lect., vol. ii. p. 416. ^ Robins.

Res., p. 425. ^ Robins. Res., p. 302. * Bp. Newton's

Diss, on the Proph., vol. ii. p. 248 ; and Maps of Piedmont in
Gilly's Narrative. ^ Robins. Res., p. 461. ^ AUix's

Ch. of Pied,, c. 1, p. 2.

248 EARLY EXISTENCE OF BAPTISTS. [^CENT. VII.

provinces, who were never in communion with the
Church of Rome.7

3. Though we have no document proving apostolic
foundation for these churches, yet it becomes evident
that some communities did exist here in the second
century, since it is recorded they practised believers'
baptism by immersion.^ Whether these societies were
gathered by the apostles, or their successors, or whether
they originated with those emigrants who left the cities
under the persecuting edicts of Marcus Aurelius
Antonius, we have no means of deciding. "We
have already observed 9 from Claudius Seyssel, the popish
archbishop, that one Leo was charged with originating
the AYaldensian heresy in the valleys, in the
days of Constantino the Great. When those
severe measures emanated from the emperor Honorius
against re-baptizers, the Baptists left the seats of opu-
lence and power, and sought retreats in the
country and in the valleys of Piedmont — which
last place in particular became their retreat from impe-
rial oppression.io The assumption of power by the
Roman priesthood occasioned multitudes of private per-
sons to express publicly their abhorrence of clerical vice
and intolerance, and particularly of the lordly ambition
of the Roman pontiffs. In the sixth and seventh
centuries, many withdrew fiom the scenes of
sacerdotal oppression, ignorance, and voluptuousness.
These sought refuge in Piedmont, and were called Val-
denses : they abhorred popery.^ Here the \^aldenses
were more at liberty to oppose the tyranny of those

7 Robins. Res., pp. 4^25, 440, 448. ^ j), Belthazar in Bap.

Mag., vol. i. p. 167. ^ See above, ch. 2, s. 1, § 7. ^° Sa-

bast. Frank, in Bap. Mag., vol. i. p. 256. A. Keith's Signs of
the Times, vol. ii. ch. 22, p. 64, &c. J Jortin's Rem., vol. iii.
p. 419.

CH. II. § 11.] CHURCH ORDER. 249

imperious prelates.^ The prevalency of Arianism in
Lombardy was equally afflictive to these Credenti ; since
some of the believers, or Valdenses, were deprived of
their ministers by persecution, while others were led,
from the severity of the trial, to compromise the
affair by taking their children to the Arian
establishment for immersion.^

4. The antiquity of the Taldenses, or believers, is
asserted by their friends, and corroborated by their
enemies. Dr. Maclaine, in Mosheim's history, says, "We
may affirm, with the learned Beza, that these people
derived their name from the valleys they inhabited ;
and hence Peter of Lyons was called, in Latin, Valdus^
because he had adopted their doctrine." Reiner Sacco
speaks of the Lionists as a sect that had flourished above
five hundred years (back to 750) ; while he mentions
authors of note among them, who make their antiquity
remount to the apostolic age.^ Theodore Belvedre, a
popish monk, says, that the heresy had always been in
the valleys.^ In the preface to the first French Bible,
the translators say, that they (the Valdenses) have
always had the full enjoyment of the heavenly truth
contained in the holy Scriptures, ever since they were
enriched with the same hy the apostles ; having in fair
MSS. preserved the entire Bible in their native tongue,
from generation to generation.^

5. The old, or primitive "Waldenses, were distin-
guished by the doctrine and practice of Christian liberty.''
They held priesthood in abhorrence. It is not clear
that the ancient Waldenses had any clergy as distinct
from laity. Females were allowed to teach, as well as

2 Mosh. Hist., vol. i. p. 445. » Perrin refers to these peo-

pie, Allix's Ch. Pied., ch. 24, p. 242. ^ Ecc. Hist., vol. ii.

p. 320, note. ^ Danver's, p. 18. « IMoreland's Hist.,

p . 14. Gilly's Life of F. Neff. 7 Robins. Res., p. 311.

M 3

250 puritans' claim. ^cent. tii.

men ; they laughed at the different classes of the priest-
hood. They took no oaths, but used a simple affirma-
tion. They believed in the doctrine of the Trinity, and
baptized believers.^ They refused baptism to infants,
when it came into use in other churches :9 and were
consequently reproached with the term re-baptizers, or
Anabaptists.io " They admitted," says Dr. Allix, " the
catechumi, after an exact instruction, and baptized them
on Easter-day, and Whitsunday, and prepared them for
receiving of that sacrament by long-continued fasts, in
which the church used to join * * '" they were to make
confession of their sins in token of their contrition
before they received baptism "* * * after which they
were admitted to the eucharist."^ The mode of adminis-
tering the ordinance is proved from the account and
description we have of their baptisteries.^ The churches,
at an early period, to which a baptistery was annexed,
were called baptismal churches : these were resorted to
by all persons living in that district for baptism; these bap-
tismal churches consequently became mother churches,
and, when possessed by the Catholics, cathedrals ; and
even a shadow of this was to be found among the
reformed churches of Piedmont.^ It is a fact, however
superstition may have disguised it, that the forming of
Christian congregations in the established church of
Piedmont and Savoy, began, like the gospel itself, with
baptism.^

6. Knowing the people we are deciphering have had
many claimants to affinity, we shall subjoin, before we
proceed with their history, a few testimonies as to the

* Robins. Res., pp. 446, 461. ^ Id., p. 462. ^° Id.,

pp. 310, 315, 467, 513. ^ Ch. in Pied., ch. 2, p. 7. ^ RqI,^

Res., p. 468. ' Robins. Hist, of Bap., p. 357 ; and Res.,
pp. 405, 468. * Id., p. 468.

CH. II. §11.] puritans' CLAIM. 251

oneness of the AYaldenses in views, with those Baptists
whose histories have been already given.

EckheHiis and Emericus, two avowedly open and
bitter enemies of the Waldenses, do assert, that the
new Puritans (Waldenses) do conform to the doctrines
and manners of the old Puritans (i. e., the Novatian-
ists).^ Beza affirms * '" '^ the Waldenses were the
relics of the pure primitive Christian churches ; some
of them were called " the poor of Lyons."*^ Paul Per-
rin asserts, that the Waldenses were time out of mind
in Italy and Dalmatia, and were the offspring of the
Novatianists, who were persecuted and driven from
Rome, A.D. 400 (rather 413) ; and who, for purity in
communion, were called Puritans.7 The name of Pate-
rines was given to the Waldenses; and who, for the
most part, held the same opinions, and have therefore
been taken for one and the same class of people, who
continued till the Reformation under name of Paterines
or Waldenses.^ There was no difference in religious
views between the Albigenses and Waldenses.9 All
those people inhabiting the south of France were called,
in general, Albigenses; and, in doctrine and manners,
were not distinct from the Waldenses.^o Bossuet, bishop
of Meaux, says, as to the Vaudois, they were a species
of Donatists, and worse than the ancient Donatists;
they formed their churches of only good men : they all,
without distinction, if they were reputed good people,
preached and administered the ordinances/" The cele-
brated MattheQv Francow'itz says, the Waldenses scent a
little of anabaptism.2 The Waldenses were, in religious

^ Danvers on Bap., p. 273 ; and Jones's Lect., vol. ii. p. 178,
« Dangers, ut sup., p. 18. ' Id., p. 273. ^ AUix's

Ch. Pied., ch. 14, pp, 122, 128. ^ Mezeray's Fr. Hist., p.

278. Maclaine in Mosb. Hist., vol. ii., p. 320, note. i° Miln.
Ch. Hist., Cent. 13, ch. 1. i Rob. Res-, p. 476. Id., p. 311.

252 THEIR MINISTERS. [cENT. Vll,

sentiments, substantially the same as the Paulicians,
Paterines, Puritans, and Albigenses.^ — See appendix to
this section.

7- Having stated their antiquity, and proved their
affinity to other classes of early dissidents, w^e now
come to describe the people, which originally were called
simply believers. These were distinguished from others
by their faith, while some professors were known prin-
cipally by pleading virtue ; but these Christians distin-
guished themselves by the soundness of their faith, of
which the apostles' creed was their standard; and though
they were not indifferent to virtue, yet virtue was a
secondary object, or, as it is now called, a fruit of faith.
They did not dissent from Rome on account of the doc-
trines taught in that church, but on account of ceremo-
nies, rejecting the popes, prelates, and all its religious
orders, with councils and traditions, and adhering to
Scripture alone as a rule of faith, and by refusing all
the papal ceremonies of baptism and the Lord's Sup-
per :* the attempts of these believers., therefore, were not
intended by way of imposing or proposing new articles
of faith to Christians ; all they aimed to do was, to
reduce the form of ecclesiastical government to that
amiable simplicity, and primitive sanctity, which charac-
terized the apostolic ages. The government of their
churches was committed to elders, presbyters, and dea-
cons. Their elders, or bards, were every one ministers
or heads of their churches ; but these could proceed in
no spiritual affair without the consent of the brethren,
teachers, and people. Deacons expounded the gospel,
distributed the eucharist, baptized, and sometimes had
the oversight of churches, visited the sick, and took

^ Mosh. Hist., vol. ii., pp. 224, 226, 432, notes. Jones's Lect.
vol. ii. p. 371-6. * Robins. Res., p. 461.

CH. II. §11.]] THEIR MINISTERS. 253

care of the temporalities of the church.^ They con-
sidered that these orders should be like the apostles ; —
poor, illiterate men, -without worldly possessions, and
qualified to follow some laborious trade in order to gain
a livelihood. Their elders and officers do not appear
distinguished from their brethren by dress or names, but
every Christian was considered as capable, in a certain
measure, of instructing others, and of confirming the
brethren by exhortations. Their elders were the seniors
of the brethren, while the presbyters were the whole
body of the teachers, whether fixed or itinerating.^
Their rules of practice were regulated by a literal inter-
pretation of Christ's sermon on the mount. They
sequently prohibited wars, suits at law, acquisitions of
wealth, capital punishments, self-defence, and oaths of
all kinds. The body of believers was divided into two
classes ; one of which contained the perfect^ the other
the imperfect Christians. The former gave up all worldly
possessions, the latter were less austere, though they
abstained, like the graver sort of Anabaptists in later
times, from all appearances of pomp and luxury.7
These people contended that a church was an assembly
of believers, faithful men, and that of such a church
the Lord Jesus Christ is head, and he alone ; that it is
governed by his word, and guided by the Holy Spirit ;
that it behoves all Christians to walk in fellowship; that
the only ordinances Christ hath appointed for the
churches, are baptism and the Lord's Supper ; that they
are both symbolical ordinances, or signs of holy things,
" visible emblems of invisible blessings," and that be-
lievers are the proper participants of them.^

5 Dr. AUix's Rem. Cb. Pied., ch. 2, pp. 8, 9. « See

Camp. 4th Lect. ou Ecc. History, p. 72. 7 Mosh. Hist.,

vol. ii. p. 321, &c. ^ Jones's Lect., vol. ii. p. 455. The

first writers against the Yaudois, never censured their mode of

254 Claude's efforts. Qcent. ix.

8. On the Saracens invading Spain, near the middle
of the eighth century, many thousands of the Spanish
Vaudois, with their wires, children, and servants, under
cover of a large army, emigrated over the Pyrenees,

from the Spanish to the French foot of the
mountains. As the French provinces became
also invaded, it is very probable many of the emigrants
would seek a refuge in Piedmont, during those military
commotions. It is recorded, that the parts which re-
mained freest from the vices and contagion of those
marauders, were Savoy, Piedmont, and the southern
parts of France ; and it is equally remarkable, that when
the Saracens approached to those parts inhabited by the
Vaudois, they were defeated with great slaughter, in
several engagements by the famous Charles Martel.9

9. At a period when ignorance, superstition, and iniquity
almost universally prevailed, and the members of the
Catholic community were locked up in a moral slumber,

one character, of i*espectability and importance,
was raised up in this community; Claude of Turin,^^
who successfully raised his voice against prevailing cor-
ruptions. He was a Spaniard by birth, and a disciple
of Felix, of Urgel, the Arian ; who, in 794, published
a work on the adoption of Jesus by the Father.^ Church-
men say, Claude rejected tradition in matters of reli-
gion, and that he entirely conformed to the sense of the
ancient church!^ How this could be, while he re-
baptizing ; for in those times all parties administered baptism by
dipping, except in cases of danger. Rob. Res., pp. 447, 468-9.

^ Mezeray's Fr. Hist., p. 82. Bp. Newton on the Proph., vol.
ii., p. 207. ^° Claude lived and died a Catholic, and most

probably an Arian. He was a brave general, as well as a bold
preacher, and headed his own troops. In his days, those children
who could ask for baptism received it. Robins, ut sup. ^ Meze-
ray's Fr. Hist., p. 105. 2 Allix's Ch. Pied., oh. 9, p. 61.
Newton, as above, p. 239.

CH. II. §11.] ITINERATING BAPTISTS. 255

mained in a community that was a sink of lewdness
and uncleanness,^ we have yet to learn. His views are
considered evangelical. He asserted the equality of all
the apostles, and maintained that Jesus Christ was the
only head of the church. His labours were very bene-
ficial to the interests of religion in the valleys. He
lived and died in the Catholic church ; he gave no
encouragement to others to separate, or form distinct
communities, indeed he was an enemy to schism. His
continuing to labour in a church so awfully corrupt for
twenty- two years — his military enterprises — his asso-
ciation with the bishop of Urgel, leave his orthodoxy
doubtful : he was in life beloved, and after death his
memory was revered by his disciples.* It is stated by
Gilly, that Independent churches were first formed at
the time of Claude.^ The bishop of Turin gave
no encouragement to such societies ; nor do we
know what is to be understood by thesej^r^^ Independent
churches^ since such churches existed among dissidents
from apostolic days. Probably, after Claude's death,
his followers, who could not unite with the Baptists, or
Vaudois churches, attempted something of the kind,
and formed societies, similar to the Calixtines after
Huss's death : but of this we have no records. That
the old interests of the believers realized considerable
accessions from Claude's labours, there is no doubt :^
and many more of corresponding features might have
been formed, but of this we can only conjecture.

10. It becomes very plain, that early dissidents, both
in the east and west, adopted the system of itinerating
through kingdoms. This system was well suited to the

3 Mezeray ut sup. and pp. 112, 115. * Jones's Lect.,

vol. ii. p. 192. ^ Narrative, p. 82. ^ London Ency.,

art. Reform, Rob. Res., pp. 447, 467.

256 ITINERATING BAPTISTS. QcENT. XI.

state of the world in the eighth and ninth centu-
ries, when the genuine religion and spirit of the
gospel was utterly unkno^vn to the doctors of the first
rank in the catholic church. "NYhat aid the Piedmontese
churches had from the Spanish Yaudois, or the Pauli-
cians in Armenia and Bulgaria, we are not able to state.
It was in the ninth century that the Paulicians flou-
rished most, and acquired astonishing strength. As
their religious views were at an early period propagated
" beyond the Alps," it is not unreasonable^to conclude,
that they held some correspondence with these believers.
Robinson asserts, that Greece was the parent of the
Vaudois, while Piedmont was the jailer.^ There is no
room to question but that Savoy became the fostering
friend of these dissenters. But to resume ; the perfect
class among the Vaudois was well calculated for a mi-
gratory life. While dispossessed of earthly possessions,
and living celibate, such a mode of existence would be
rendered comparatively easy. Such excursive under-
takings, on such commissions, always left their return
precarious.

The different ministers of eminence raised up in their
churches, or brought over to their party from other com-
munities, were considerable helps to the interests gene-
rally. Such was Gundulphus in Italy, who es-
poused their views, and was successful in gain-
ing a great many disciples. The persons who were thus
converted were instructed in the main points of religion,
and were sent through various provinces to disseminate
the truth; and it is allowed they were successful in
Mdthdra^ving many from the Roman church.^

While other kingdoms and provinces barbarously used
all dissidents, the valle^^s of Piedmont for ages afforded

' Eccles. Researches, p. 320. ^ Dr. Allix's Ch. Pied. c. 11, p. 91.

CH II. § 11.] ITINERATING BAPTISTS. 257

an asylum (Rev. iii. 10) for all the disaffected^ towards
the church and state union. Blessed here with security
and liberty, and free from the impurities of the men-
struous harlot, they breathed their devotions in one of
the purest regions under heaven, while surrounded by
the corruptest elements. Their minds were fettered
with no human forms — their knees bowed to no dele-
gated authority — their devotion was guided by no ad-
justed rules — their lips made no professions, but such
as were stimulated by choice, and that choice was the
response of divine benevolence, aided by a glowing
gratitude, and presented alive to the author of all their
mercies, in an acceptable way, through the blood of the
Lamb. When their hearts became warm with spiritual
kindhngs, and their torch lighted up by a celestial flame,
they marched forth, unaided and unabetted by the pleni-
tude of modem favours, into the surrounding and distant
teiTitories, to enlighten the regions of darkness, to awa-
ken men from the slumberings of a moral death, and to
exhibit, in all the glow of heavenly benevolence, a foun-
tain opened for the pollutions of a world, and an ample
and sufficient balm for the sicknesses and moral diseases
of a perishing universe. Such were Novatian and No-
vatus, with Constantine, Sylvanus, and Sergius of old ;
and such were Gundulphus and his coadjutors, with
Arnold, Valdo, Berengarius, Henry, and Peter de Bruys.

These worthy men, who went forth with their lives in
their hands, were the only moral means, in those ages,
of renovating the corrupt inhabitants of this world ; and
no doubt, the success attending their efforts will be evi-
dent in the great day of decision, when many stars will
be seen studding their crowns.

11. The attention paid by these Christians to the
cultivation of the mind in the word of God and spiritual
things, is highly commendable. The department of

258 MANNER OF TEACHING. [^CENT. XI.

teaching devolving on all believers, made tlie church
an efficient resource of moral means for the necessary
instruction of every class, within and without its commu-
nity. Their enemies lay to their charge, that "they
were very zealous, that they (men and women) never
cease from teaching night and day ."5 " They had the
Old and New Testament," says an inquisitor, " in the
vulgar tongue ; and that they teach and learn so well,
that he had seen and heard a country clown recount all
Job, word for word; and divers, who could perfectly
deliver all the New Testament ; and that men and wo-
men, little and great, day and night, cease not to learn
and teach." It is natural for us to conclude, that these
people, from their attention to the divine oracles, were
able to give a scriptural reason for the hope within them,
and to vindicate their peculiarities, by a direct appeal to
the source of all authority in affairs of the soul. Indeed
their habitude vrith the Scriptures appears to have been
their boast, as they would say " there was scarcely a
man or woman among them, who was not far better read
in the Bible, than the doctors of the church." The ad-
vantages arising to them from having the Scriptures in
their vernacular tongue, were incalculable; and their
attention to its contents deserves the highest praise,
while it presents to us an example eminently worthy of
our close imitation.

One rule among this people, already recorded, was,
that every Christian was in a certain measure qualified
and authorized to instruct, exhort, and confirm the
brethren in their christian course. This arrangement
educed every talent among the brotherhood, and their
gifts being exercised in the church, became an excellent
means of qualifying every gifted brother for more gene-

' Jones's Lect., vol. ii. p. 274.

CH. II. §]1.] THEIR SUCCESS. 259

ral usefulness. This mode of proceeding -would operate
as a stimulus to spiritual acquirements, and a beneficial
end must have been realized in all the community, es-
pecially since the gifted brethren's minds were richly
laden with the inestimable pearls of sacred truth. Thus
qualified -with mighty weapons — clad with a spiritual
armour, many whose hearts expanded with divine bene-
volence for the welfare of immortal souls, travelled
through whole kingdoms, and became known by the
name of the Wandering Anabaptists.'^^ To effectuate
the object of their mission, they canied ^vith them a
basket of portable wares, as om- pedlars do, which often
gained them access to persons of great respectability,
when, if an opportunity offered, they would introduce
some part of the history of John or Jesus. Reiner, the
Judas among them, gave a full detail of their mode of
instruction, and their views of the catholic church.
Father Gretzer, who edited Reiner's works in the fif-
teenth century, affirms that this description of the Wal-
denses was a true picture of the heretics of his age,
particularly of the Anabaptists.^ This plan in the
proceedings of these pious and benevolent people, will
remove one difficulty, as to their maintaining their num-
bers and influence over almost whole provinces, when
we are assured their enemies on every side for ages
combined all their energies for their annihila-
tion. This is the key to the success of Gun-
dulphus and Yaldo, who had many disciples, with
Berenger, Valdo's friend and follower.^ Each believer's
gifts and talents were brought into requisition, and a
multiplication of adherents ensued.

It is recorded, that so early as 1100, the reli-
gion of the "Waldenses had spread itself almost

^° Rob. Res., pp. 467, 513, ^ Id. p. 314. ^ i^. p. 303.

260 PETER DE BRUYS. [^CENT. XII.

in all parts of Europe, even among the Poles. That
their doctrine differed little from the first protestants,
and their numbers were such as to defeat all power that
opposed it.^ They were described nearly in the follow-
ing language : " If a man loves those that desire to
love God and Jesus Christ, if he will neither curse, nor
swear, nor lie, nor whore, nor kill, nor deceive his neigh-
bour, nor avenge himself of his enemies, they presently
say, he is a Yaudois — he deserves to be punished."'*

12. The centuriators of Magdeburgh, under the
twelfth century, recite from an old manuscript, the out-
lines of the Waldensian creed : viz. " In articles of faith,
the authority of the Holy Scripture is the highest
authority ; and for that reason it is the standard of
judging ; so that whatever doth not agree with the word
of God, is deservedly to be rejected and avoided. The
sacraments of the church of Christ are two, baptism and
the Lord's supper. That is the church of Christ which
hears the pure doctrine of Christ, and observes the ordi-
nances instituted by him, in whatever place it exists."^
About the same period, Peter de Bruys 2l^-

peared as a public teacher. He was one of the
chief doctors of the Yaudois. He stands first on the
list of those pastors or bards of the valleys of Piedmont.^
His views have been already given.^

In 1120, the Yaudois put forth a confession

of their faith, from which we give the following
statements : — Art. 11. We hold in abhorrence all human
inventions, as proceeding from antichrist, &c. Art. 12.
We do believe, that the sacraments are signs of the

^ Danvers on Bap., p.'24, and Jones's Lect., vol. ii. p. 429.
from Sieur de la Popeliniere, see above, c. 2. s. 8, $ 11 . * Al-

lix's Pied. Ch., c. 18. p. 163. ^ Jones's Hist, of the Ch.,

vol. ii. p. 56. ^ Jones's Lect., vol. ii. p. 207. ' Vide

above, c. 2, s. 8, § 6.

CH. II. §11.] INCREASE OF THE PURITANS. 261

holy things, or as visible emblems of invisible blessings.

We regard it as proper, and even necessary, that believers

use these s^nnbols or visible forms, when it can be done.

Notmthstanding which, we maintain, that believers may

be saved without these signs, when they have neither

place nor opportunity of observing them.^

1 3. The united labours of Arnold of Brescia,
1130

Peter de Bruys, and Henry of Toulouse, must

have been productive of an amazing amount of good.
These good men held corresponding views of religion,
which we have already noticed ; and their united ser-
vices gave ' considerable encouragement to dissenters.
Their numerous followers were called locally, for a con-
siderable period, after the names of their leaders, or
their country ; yet, in the course of time, they were all
known from inhabiting the valleys, under the generic
term of Waldenses.9 The success of Henry and others
have been recorded in a previous section ; the complaints
of Bernard and his fraternity, with the united endea-
vours of the pontiff, the patrician, and the plebeian, to
stay their increase, were unsuccessful ; " for the purity
and simplicity of that religion which these good men
taught, the spotless innocence of their lives, their neg-
lect of riches and Konours, with an agreeable conversa-
tion, appeared so engaging to all who had any true esti-
mate of piety, as secured the increase of numbers to
their interests from time to time.^o

To aid the cause of real religion, a tract was

sent forth by the Puritans, about this period, in

the language of the ancient inhabitants of the valleys,

entitled. The nohle Lesson. The writer, supposing the

world was drawing to a conclusion, refers to the scrip-

' Jones's Hist, of the Ch. vol. ii. p. 55. Gilly'sNarr. app. 12.
9 Jones's Lect., v©l. ii.p. 214. 1° Mosb. Hist., C. 12, pt. 2,

c. 5, § 12-13.

262 VAUDOIS AND TROUBADOURS. [CENT. XIII.

tures as a rule of guidance, and exhorts his brethren to
prayer, watching, and renouncing of the world. He speaks
with energy of death and judgment, the different issues
of godliness and wickedness ; and, from a review of the
scripture history connected with the experience of the
times in which he lived, concludes that there
are hut few (in comparison of the world) that
shall be saved. In speaking of the apostles, it is ob-
served, "they spoke, without fear, of the doctrine of
Christ; they preached to Jews and Greeks, working
miracles ; and those that believed, they baptized in the
name of Jesus."^ This poetic effusion, with others from
the Puritans, was supported by the poets of the age,
called Troubadours, who united with the Vaudois in
condemning the reigning vices of the times : their satires
were chiefly directed against the clergy and monks,
whose crimes were exposed in no measured terms.
These Troubadours resorted to, and were great favourites
in different courts ; and their productions, written in the
ancient language of Provence, were read by the in-
habitants of Italy and Spain.^ These circum-
stances, with the persecution of Waldo and his
followers at Lyons, many of whom fled for an asylum
into the valleys of Piedmont, with the new^ translation
of the Bible, combined to increase dissenters, and
strengthen the interests of religion in these abodes of
peace. Their numbers became so formidable,
says Mosheim, as to menace the papal jurisdic-
tion [with a fatal overthrow ; which has been before

1 Moreland's Hist., B. 1, c. 6, pp. 99, 116. Date of the noble
lesson, says J. K. Peyrin, is from 1170 to 1190. The 1100 years
in that work does not refer to ^the lesson^ but to the time elapsed
since John wrote. Rev. ii. 18. Hist. Def., &c. p. 147. ^ ]y[c.
Crie's Hist, of the Reform, in Italy, p. 15, &c. Mrs. Dobson's
History of tlie Troubadours.

en. II. §11.] PROTECTION AFFORDED. 263

stated, with tlie evils resulting to the Albigensiaii

^ churches from the crusadincj armies. A cate-
1209

chism, bearing date this century, says, " By the

holy catholic church is meant, all the elect of God, from
the beginning to the end, by the grace of God, through
the merits of Christ, gathered together by the Holy
Spirit, and fore-ordained to eternal life." This creed has
no allusion to baptism.

14. It has been observed, and the thing is worthy of
notice, that at a period when all the potentates of Eu-
rope were combined to second the intolerant measures of
the court of Rome, the Dukes of Savoy, who were now
become the most absolute monarchs in Christendom,
should have allowed their subjects liherty of conscience^
and protected them in the legitimate exercise of their
civil and religious principles ; and Rev. iii. 10 appears re-
markably accomplished in this state of things. Secluded
in a considerable degree from general observation, and
taught by their religion to lead " quiet and peaceable
lives in all godliness and honesty;" the princes and
governors of the country in which they lived, were con-
tinually receiving the most favourable reports of them,
as a people simple in their manners, free from deceit and
malice, upright in their dealings, loyal to their governors,
and ever ready to yield them a cheerful obedience in
every thing that did not interfere with the claims of con-
science; and consequently, the governors constantly
turned a deaf ear to the solicitations of priests and
monks, to disturb their tranquillity. The tolerant princi-
ples of the dukes, with the sequestered habitations of
these people ; the difficulties of approaching their terri-
tories ; their little intercourse with the world, connected
with their rusticity of manners, were favourable circum-
stances to all the pious of the glens of Piedmont, while
it afforded nothing inviting to strangers and the polite.

264 Reiner's testimony. [cent. xiii.

Consequently, these people appear to hare enjoyed a
considerable share of tranquillity, while their
brethren in the south of France were experi-
encing the fury of papal vengeance. It is natural,
therefore, to conclude, that, when persecution raged
against the churches of France, the disciples of the
Saviour in the French provinces would seek an asylum
among the Alps on the one side, and the recesses of
the Pyrenees on the other. These mountains, at all try-
ing seasons, ajBforded a retreat to all the sons of civil and
religious freedom. Those Albigenses who retired before
the crusading army visited France, lived long in the in-
terior parts of the country, in obscurity, and busied them-
selves, says Voltaire, in the culture of barren lands.
They had no priests, nor had they any quarrels about re-
ligious worship. From vai'ious accessions,
the Waldenses had about this period, so
greatly multiplied in the valleys, as to require fresh
abodes and territories in order to support their rising
families

15. The zeal and activity of the Waldenses were not
cooled or checked by the destruction of the Albigensian
brotherhood, but they continued in their vigour, pro-
moting the interests of religion. In 1223,
they had good and extensive churches in many
provinces and kingdoms.' In 1229, they had spread
themselves in great nimiber throughout all Italy. They
had ten schools in Yalcamonica alone, which were sup-
ported by contributions from all their societies. In
1250, Reiner Sacco, who had lived seventeen
years among them, left the Waldenses, and
went over to the Catholic party, and from his persecuting
propensities, was raised to the office of inquisitor. He

3 Danver's Hist., p. 23. M'Crie's Italy, p. 5, &c.

CH, II. §11.] INCRE^iSE AND STABILITY. 265

wrote an account of this people, and their heresy ; he
says in his time there was an innumerable multitude of
Waldenses. He has stated their antiquity with their
sentiments on the ordinances.* Their increase and sta-
bility in the valleys occasioned an effort to be made so
early as 1252, to introduce the inquisition into
Piedmont ; but the sanguinary proceedings of those
officersof his holiness, againstthe Languedocians,hadsu£S.-
ciently opened the eyes of the inhabitants to the spirit and
design of that infernal court ; besides, it was found to
interfere Avith the duties of the magistrate ; it also came
into conflict with resident bishops and priests of the same
community, which occasioned considerable opposition
from various quarters ; but the Piedmontese, like some
others, townsmen and citizens, wisely resisted its estab-
lishment among them at this early period.^ These pious
inhabitants of the valleys maintained evidently their
footing, in the face of all opposition ; since Perrin esti-
mates their number in 1260, at eight hundred
thousand persons.^ It is true, they had sus-

1260

4 Wall's Hist, of Inf. Bap., pt. 2, p. 246.
* In 1270 this office of inquisition was matured. The inquiry-
after heretics and their property in 1208, led to the organization of
a society for the destruction of the liberties, properties, and lives
of all persons suspected of incredulity towards the Roman hier-
archy. Wherever the holy office was established, terror was in-
spired to such a degree, that suspicion seemed there to have a
sovereign reign. Ignorance, and a servile conduct to the officers
of the order, appeared the only palladium to life or property.
Religion was not the only object promoted by this machine. Beauty
and money had charms, and were interwoven in its movements.
Millions were ruined, and millions were banished by it. Lim-
borch's Inquis. ab. ed. 1816. Gavin's Master Key to Popery.
Jones's Ecc. Lect, vol. ii. p. 355. ^ Hist, of the Old

Wald., b. 2, c. 11. Benedict, iu his History of the American
Baptists, computes $eveji adherents to each communicant ; suppose
N

266 COLONIZATION. [^CENT. XVI.

tained in France and Germany, within this century, by
deaths in every form, the^loss of innumerable multitudes ;
yet, such were their number and remaining strength,
their churches were still found to exist in Albania,
Lombardy, Milan, in Romagna, Vicenza, Florence, Val
Spoletine, and Constantinople, Philadelphia, Sclavonia,
Bulgaria, Diagonitia ; at after periods they were found
in considerable numbers in Sicily, and posterior to their
persecution in Picardy, they dispersed themselves into
Livonia and Sarmatia, spreading themselves over other
provinces and kingdoms.^

16. In 1300, many of the Waldenses emi-
grated ; some went into Provence, and settled
in the district of Avignon, where they laboured and
lived in credit ; others obtained grants of land in the
Jnarquisate of Salucis ; many took up their residence on
the river Dora ; while the greater portion of emigrants,
at an after period, went into Calabria, in the extremity of
Italy on the east, to which place they were invited by the
lords of the soil ; and where arrangements were made
for their enjoying civil and religious privileges. Here
they erected villages, and the colony prospered for a con-
siderable time ; of Avhich success we fhave already
spoken. The Waldenses, in their emigrations, went off
from the main body in the valleys, in sufficient numbers
to form colonies in other parts, of different dimensions,
and in their newly-acquired places, they were not only
mutual aids in the common concerns of life, but, carrying

we say three to eacli communicant of this name, this would make
the adherents alone to these churches, amount to nearly two millions
and a half; these, added to the members or communicants,
800,000, produce 3,200,000 persons, possessing evangelical riews.
This number will quadrate by and by, with the moving shoals of
Anabaptists in Germany and other kingdoms. ' Jones'*

Lect. vol. ii. pp. 255, 430, 488.

CH. II. $11.] INCREASE IN THE VALLEYS. 267

with tliem the enkindled ember, they lighted up the lamp
and altar, as companions and safeguards to their tents ;
assembled themselves as a church, and so diffused the
sacred illumination all around. As expressive of their
characters and designs, they selected a lamp ignited, with
the motto, " the light shineth in darkness." In this
capacity, in the new region, this people formed a nucleus,
around which the materials of the district were collected,
and under the smiles of their Redeemer were gathered
in, and impregnated with the same particles of sanctity
as dignified the founders of the interest.

17. For one hundred and thirty years after the de-
struction of the churches in France, the Waldenses in
these valleys experienced a tolerable portion of ease, and
a respite from the severity of a general persecution ; all
which time they multiplied greatly, and were as a people
whom the Lord had evidently blessed; they took deep
root, they filled the land, they covered the hills with their
shadow, and sent out their houghs unto the sea, and their
branches unto the river. Yet they were occasionally
troubled by the inquisitors, who severely used those who
fell into their hands, as w^as experienced in
some parts of Germany. In Picardy, the se-
verity of their afflictions drove many into Poland, but
here they were disturbed in 1330, by the in-
quisitors. "In 1370," says M'Crie, "the
Vaudois who resided in the valleys of Pragela?
finding themselves straitened, sent out a colony to Cala-
bria, where they flourished for nearly two centuries.
Towards the latter end of this centur}^, some
of the Waldenses suffered in Paris from the

1390

monks.
1400

18. About the year 1400, a violent outrage
was committed upon the Waldenses inliabiting
the valley Pragela, in Piedmont, by a Catholic party re-
n2

268 PERSECUTING MEASURES. [cENT. XV.

siding in the neighbourhood. The attack, which seems
to have been of the most furious kind, was made towards
the end of December, when the mountains were covered
with snow, and thereby rendered so difficult of access,
that the peaceable inhabitants of these valleys were
wholly unapprised that any such attempt was meditated ;
and the persecutors were in actual possession of their
caves ere ihe owners seemed to have been apprised of
any hostile design against them. In this pitiable strait,
they had recourse to the only alternative which remained
for saving their lives — they fled, though at that inauspi-
cious season of the year, to one of the highest mountains
of the Alps, with their wives and children ; the unhappy
mothers carrying the cradle in one hand, and in the
other, leading such of the offspring as were able to walk.
Their inhuman invaders pursued them in their flight,
until darkness obscured the objects of their fury. Many
were slain before they could reach the mountains. Over-
taken by the shades of night, these afilicted outcasts
wandered up and down the mountains covered with
snow ; destitute of the means of shelter from the incle-
mency of the weather, or of supporting themselves
under it, by any of the comforts which Providence has
destined for that purpose ; benumbed with cold, some
fell asleep, and became an easy prey to the severity of
the climate; and when the night had passed away,
there were found in their cradles, or lying upon the
snow, fourscore of their infants, deprived of life ; many
of their mothers were dead by their side, and others just
on the point of expiring. During the night their ene-
mies had plundered their abodes of everything that was
valuable. This seems to have been the first general
attack made by the Catholic peasantry on the Waldenses.
They had been hitherto sheltered from the pontiff's
measures, by the Dukes of Savoy, so that the rage of

CH. II. §11.] PERSECUTING MEASURES. 269

their enemies had been restrained to a few solitary cases
of arrested heresy ; but this kind of assault, planned, no
doubt, by the clergy, was of a novel character ; and so
deeply impressed were the minds of these people with
the circumstances of the sufferers, as to speak of it for
a century after, with feelings of apparent hoiTor. "We
hare rather minutely detailed this affair, in order to show
its influence on the minds of the "Waldenses, and to ac-
count, in some measure, for the change which took place
soon after, in their views and conduct,

19. The combination of enemies and powers against
this people, becomes now more ostensible. The valleys
Fraissiniere, Argentiere, and Loyse, seem to have
abounded with Waldenses in ] 460 ; at which
period, a Franciscan monk, armed mth inquis-
itorial power, was sent on a mission of persecution, and
to drive the inhabitants fi-om the neighbourhood. Such
was the ardour with which this zealot proceeded in his
odious measures, that scarcely any person in those
valleys escaped being apprehended, either as here-
tics, or as their abettors. The King of France, on
application, interfered on behalf of the inoffensive
Yaudois, but his majesty's instructions were so in-
terpreted as to give sanction to additional acts of cru-
elty ; and to every remonstrance this emissary of evil
turned a deaf ear.

20. At this period, 1480, Claudius Seisse-
lius. Archbishop of Turin, resided in the
valleys ; fi'om his situation and office, he must have
known something of these people. He says of the Wal-
denses, "Their heresy excepted, they generally live a
purer life than other Christians. They never swear but
by compulsion, and rarely take God's name in vain.
They fulfil their promise with punctuality, and live, for
the most part, in poverty ; they profess to preserve the

270 TRIALS OF THE WALDENSES. [cENT. XV.

apostoKc life and doctrine. They also profess it to be
their desire to overcome only by the simplicity of faith,
by purity of conscience, and integrity of life ; not by
philosophical niceties, and theological subtleties. In their
lives and morals they are perfectly irreprehensible, and
without reproach among men, addicting themselves with
all their might to observe the commands of God. All
sorts of people have repeatedly endeavoured, but in vain,
to root them out ; for, even yet contrary to the opinion
of all men, they still remain conquerors, or at least
wholly invincible."^

21. Innocent the 8th, was promoted to the
Tiara in 1484. This pontiff, in the spirit of
his predecessor, of infamous notoriety. Innocent III.,
issued his bulls for the extirpation of the Waldenses,
and appointed officers to carry the same into effect.
" We have heard," said the pope, " and it is come to our
knowledge, not without much displeasure, that certain
sons of iniquity, followers of that abominable and per-
nicious sect of malignant men, called ' the poor of Lyons^'
or Waldenses, who have so long ago endeavoured, in
Piedmont and other places, to ensnare the sheep belong-
ing to God," &c. These indications of vengeance, and
the ensuing measures, had considerable influence on
them. Whether the halcyon days of these people had
permitted them to subside into a Laodicean state, or
w^hether they were terrified by the pope's threats we can-
not ascertain, but one thing is certain, their line of
policy subsequently adopted, of defending themselves
with the sword, was a wide departure from their early
creed, which suggests their degeneracy, and their waver-
ing faith in the divine promises.

22. The pontiff's menaces were not vapour. An

^ Jones's Hist, of Christian Ch., vol. ii. pp. 47, 79.

CH. II. §11.]] COMBINATION OP ENEMIES. 271

army was soon raised by Albert, tbe pope's legate, and
marcbed directly into the valley of Loyse. The in-
habitants, apprised of their approach, fled to their caves
at the tops of the mountains, carrying with them their
children, and whatever valuables theypossessed, as well as
what was thought necessary for their support. The lieu-
tenant, finding the inhabitants all fled, and that not an
individual appeared with whom he could converse, had
considerable trouble in discovering their retreats ; when,
causing quantities of wood to be placed at the entrance
of their caves, he ordered the same to be set on fire.
The consequence of this inhuman conduct was, four
hundred children were suffocated in their cradles, or in
the arms of their dead mothers, while multitudes, to
avoid death by suffocation, or being committed to the
flames, precipitated themselves headlong from their
caverns upon the rocks below, where they were dashed
to pieces ; if any escaped death hj the fall, they were
immediately slaughtered by the brutal soldiers. It
appears more than three thousand men and women,
belonging to the valley of Loyse, perished on this
occasion. Measures equally ferocious, were adopted
against the inoffensive inhabitants of other valleys,
and with a like cruel success. Sentences were now
publicly given against them in various churches. Inno-
cent VIII. appeared as resolved at this period to free
the world of these dissenters, as Innocent III. had been
in the thirteenth century, to rid Languedoc of the
Albigenses. The pontiff was himself filled with ter-
rible apprehensions of danger. The Turks threatened
Europe generally on the one hand, and dangers were
seen to await the church from dissidents, on the other.
The pope strongly exhorted European princes to put a
stop to the progress of both. In order to have pecu-
niary means adequate to the expenses of these under-

272 INVASIONS ON THE WALDENSES. [cENT. XV.

takings, indulgences to sin were sold by the servants
of the church, and pardons for crimes past, or to be
committed, could be purchased of those Panders of hell.
So effectual were the papal measures, that the inhabit-
ants were wholly extirpated in the above-named valleys,
and these abodes were afterwards peopled with new
inhabitants.9 In 1487, scenes of barbarous
cruelty awaited those long privileged people,
who inhabited other districts of Piedmont, and in the
ensuing year, to complete the work of destruction, an
army of eighteen thousand men marched into those
sequestered parts. The early Waldenses forbade war,
and even prohibited self-defence, but their patience
was now worn out, Dan. vii. 25, and they now departed
from their ancestors' creed. They armed themselves
with wooden targets and cross-bows, availing them-
selves of the advantages of their situation and country,
every where defended the defiles of their mountains,
and repulsed the invaders. The women and children,
an affecting sight, were on their knees during the con-
flict, and in the simplest language, arising from over-
whelming distress, and the prospect of losing all (their
religion and their lives), entreated the Lord to spare
and protect his people. Such were the feelings inspired
in the bosoms of this people, by the sanguinary and
brutal conduct of the inquisitors and soldiei's, that fear
led them to avoid public worship, and in time their
worship was observed wholly in private. Some of the
Waldenses found it expedient occasionally to conform
to that communion which their ancestors had ever
viewed as the harlot in the Apocalypse. Evidences
now increase, and become but too apparent of a dege-

^ See Lady Morgan's Letters, for the piesent state of the
valleys.

CH. II. § 11.] MANNERS OF TUE WALDENSES. 273

neracy from their primitive pm:ity and practice. A
succession of adverse circumstances awaited the Wal-
denses. The inquisitors, who lay in ambush, issued out
their processes daily against them, and as often as they
could apprehend any of them, they were delivered over
to the secular arm for punishment. The sanguinary
proceedings of Rome appeared either to have triumphed
over its enemies, or to have exhausted its malice. The
heretics, or Waldenses, were destroyed or driven into
obscurity, and the state of the Catholic church at the
beginning of the sixteenth century was unu-
** sually calm and tranquil. The witnesses ceased

to trouble the church.^^

23. Under cover of convincing them of their errors,
and preventing the effusion of blood, a monk was
deputed to hold a conference with them ; but the monk
returned in confusion, owning that, in his whole life,
he had never known so much of the Scriptures as he
had learned, during those few days he conversed with
heretics. Others visited them by the bishop's appoint-
ment, and returned with similar views and convictions.
The king of France, Francis I., being informed of the
charges brought against the "Waldenses in Provence,
deputed a nobleman to inquire into their characters and
mode of living. The report of the nobleman to his
Majesty, reflected great credit on the Waldenses. Louis
XII., in 1498, deputed two confidential servants to in-
vestigate and report on accusations brought against
these people. On their return to court, they said,
"their places of worship were free from those orna-
ments found in Catholic churches. They discovered
no crimes, but on the contrary, they keep the sabbath-
day, observe the ordinance of baptism according to

^° Jones's Lect., vol. ii. pp. 490-8.
N 3

274 MANNERS OP THE WALDENSES. [CENT. XVI.

the primitive church (not as the Catholic church),
instructed their children in the articles of the Christian
faith, and the commandments of God." Consequently
the king understood they were innocent and an inoffen-
sive people, and that they were persecuted in order
that their enemies might possess their property.^ " The
first lesson the Waldenses teach those whom they bring
over to their party," says Reiner, " is, as to what kind
of persons the disciples of Christ ought to be ; and
this they do by the doctrine of the evangelists and
apostles; saying that those only are followers of the
apostles who imitate their manner of life," * and that a
man is then first baptized (i. e. rightly baptized) when
he is received into their society.^ So effectual was
their mode of instruction, that many among them could
retain in their memories most of the New Testament
writings. The celebrated president and historian
Thuanus, says, " their clothing is of the skins of sheep,
they have no linen; they inhabit (a. d. 1543 — 1590)
seven villages : their houses are constructed of flint
stone, having a flat roof covered with mud. In these
they live with their cattle, separated however from them
by a fence.* They have also two caves set apart for
particular purposes, in one of which they conceal their
cattle, in the other themselves, when hunted by their
enemies. They live on milk and venison, being,
through constant practice, excellent marksmen. Poor
as they are, they are content, and live in a state of
seclusion from the rest of mankind. One thing is very
remarkable, that persons, externally so savage and rude,
should have so much moral cultivation. They can all

1 Mezeray's Fr. Hist., p. 948, ^ Jones's Lect, vol. ii.

pp. 469—475. 3 Allix's Pied. Cb., c. 20, p. 190.

* Very similar to the Irish peasantry of this day.

CH. II. § 11.] DEGENERACY OF THE CHURCHES. 275

read and write. They know French sufficiently for
the understanding the Bible, and sin^ng of psalms.
You can scarcely find a boy among them who cannot
give an intelligent account of the faith which they pro-
fess. In this, indeed, they resemble their brethren of
the other valleys. They pay tribute with good con-
science, and the obligation of this duty is particularly
noted in their confessions of faith. If, by reason of
the civil wars, they are prevented from doing this, they
carefully set apart the sum, and, at the first opportunity,
pay it to the king's tax-gatherers." This great man was
a candid enemy.

24. The schism which took place in the Roman
community, through the public preaching and writing
of Luther and his associates, must have been a source
of infinite satisfaction to the persecuted Waldenses.
When the barbs, or pastors of the valleys, became
acquainted with the reformation in Germany, they
deputed, in 1526, persons to visit and inquire
into its truth. The deputation returned with
some printed books to the brethren. "The Vaudois
took encouragement," says Mezeray, " to preach openly
from Luther's appearing in the character of a reformer,
but these zealous advocates for religion were punished
by a decree made by Anthony Chassaue, and mas-
sacred.5 It was found by the Waldenses in their com-
munications and conferences with Luther, that their
views were not in unison with his on the ordinances,
but that they were more conformable to the sacramen-
tarians, or those who deny the real presence.^ Other
brethren made a like visit into Germany, and conferred
with CEcolampadius, Bucer, and others, who from the
statement given, exhorted them to remedy certain evils

5 Fr. Hist., p. 618. « Id , p. 948.

276 DEGENERACY OF THE CHURCHES. [[CENTe XVI.

which they perceived to exist among them ; viz. — First,
In certain points of doctrine ; Secondly, In church
order; and Thirdly, In irregular conduct of members,
who mingled with Catholics in worship. After these
preliminaries, the Waldenses appear, during
1530, to have been employed in paving the
way for a more unreserved intercourse between them-
selves and the reformers. Their Laodicean state will
easily account for their conformity, when we know
their spiritual condition occasioned (Ecolampadius to
say, " We understand that the fear of persecution hath
caused you to conceal and dissemble your faith — but
those who are ashamed to confess Christ before the
world shall find no acceptance with God," &c. &c.
Those who could dissemble their faith, could as easily
change it, which we find was the employment of many
of these churches in different provinces during
the year 1532. After much difficulty, many
conferences, and a world of trouble, to mould these
dissidents into conformity, a creed was made, ratified,
and confirmed, in 1533, and the Waldensian
brethren were comprehended and relieved from
the ban of re-baptizing, while it was widely announced,
that the Waldensian creed had ever been, in orthodoxy,
one with the reformers'.'' Calvin, who beffan in
1534 to preach the reforming doctrines, was
found in his views more in accordance with the sen-
timents of the sacramentarians, or anabaptists, than
Luther. " His views overthrew all ceremonies," says
Mezeray, "and, consequently, the Waldenses left
Luther's orthodoxy for communion with the reformed
churches under Calvin.^ Some of those churches, or

' Rob. Res., pp. 423-4. Jones's Lect., vol. ii. pp. 499, 507
^ Fr. Hist., pp. 597, 918.

CH. II. § 11.] COMPREHENSION AND NUMBERS. 277

state communities under Calvin, amounted in a few
years to ten thousand members in each, but whether
infants are included or not, is not expressed. If not,
it proves the vast numbers received into the corporations
of those persons who had for ages sustained noncon-
formity. From this period, all dissenters from the
Catholic church were called Lutherans in France and
other provinces, though improperly. Some called them
Sacramentaries, because they denied the real presence,
but in 1560 they were called Huguenots, because they
held their assemblies at midnight, at a gate called
Hugon, or rather, because of their being in league with
each other.9 The favour the Italian protestants enter-
tained for the reformed church, allow us to concede the
comprehension, during this and the ensuing age, of the
greater portion.^o

25. One of the Waldensian bards, George Morell,
who formed part of the deputation to Germany in 1533,
and who pubKshed Memoirs of the History of their
Churches, states, that at the time of his writing, there
were more than eight hundred thousand persons pro-
fessing the religion of the Waldenses. As to the ex-
tent of Pui'itanism among them, it cannot be ascertained,
since, from the severity of the times, many in these
valleys had occasionally or entirely conformed. It
seems difficult, after the destruction of these people in
Piedmont, to admit Morell's statement, unless in the
term Waldenses he includes the Anabaptists, who
abounded in Holland and Germany, which shall be
shown anon. Hitherto these people had been obliged
to confine themselves to manuscripts ; and in the Wal-
densian tongue^ they seem not to have generally pos-

® Mezeray's Fr. Hist, p. 667, Browning's Hist, of the Hu-
guenots of the 16th century. i° Jones's Ecc. Lect.,
No. 50.

278 POLICY OF THE DUKE OP SAVOY. [^CENT. XVI.

sessed an entire version of the whole Bible, but the
New Testament only, and some particular
^^^^ books of the old. They now (1535), however,
contracted with a printer in Switzerland, for an entire
impression of the whole Bible in French, for the sum
of fifteen hundred crowns of gold.

26. Agreeably to the advice received from the
reformers, the Waldenses opened again their places of
worship, and their ministers appeared openly
as teachers of the people adopting every spi-
ritual means to resuscitate their drooping communities ;
but this bold and commendable position being reported
to the duke of Savoy awakened his displeasure.
It is now but too ostensible that the hitherto
tolerant dukes listened to the proposals and facinorous
measures of the court of Rome. The sovereign of
Savoy raised an army to suppress the dissenters in those
places over which his predecessors had for eight cen-
turies extended their protection. The army surprised
the people, but, recovering from the panic, each left his
employ, and, by means of slings and stones, they com-
pelled the army to retire without booty. From this
defeat the duke gave them up to all the cruelties of
the inquisitors.^ An Observantine monk, preaching
one day at Imola, told the people that it behoved them
to purchase heaven by the merit of their good works.
A boy who was present, exclaimed, " That's blasphemy !
for the Bible tells us that Christ purchased heaven by
his sufi'erings and death, and bestows it on us freely by
his mercy." A dispute of considerable length ensued
between the youth and the preacher. Provoked at
the pertinent replies of his juvenile opponent, and at
the favourable reception which the audience gave them,

^ Jones's Lect., vol. ii. lect. 50..

CH. II. § 11.] CONFESSION OF THE WALDENSES. 279

" Get you gone, you young rascal !" exclaimed the monk,
" you are just come from the cradle, and will you take
it upon you to judge of sacred things, which the most
learned cannot explain ?" " Did you never read these
words, ' out of the mouths of babes and sucklings, God
perfects praise V " rejoined the youth ; upon which the
preacher quitted the pulpit in wrathful confusion,
breathing out threatenings against the poor boy, Avho
was instantly throTvn into prison, " where he still lies,"
says the writer. Dec. 31, 1544.^

27. " In this year, 1544. the Waldenses put
forth a confession," says Sleidan, "expressive
of their religious views." In Art. 4th, they say, " We
believe that there is one holy church comprising the
whole assembly of the elect and faithful, that have
existed from the beginning of the world, and shall be
to the end thereof" Art. 7th ; " We believe in the
ordinance of baptism, the water is the visible and ex-
ternal sign, which represents to us that which, by virtue
of God's invisible operation, is within us, namely, the
renovation of our minds, and the mortification of our
members through the faith of Jesus Christ; and by
this ordinance we are received into the holy congrega-
tion of God's people, previously professing and de-
claring our faith and change of life."' This creed was
probably sent forth to show the reasonableness of their
views, and to moderate the prejudices of the duke to
Avhom they had been misrepresented. Though many
of their brethren had taken shelter in the establishment,
and consequently gave support to the sprinkling of in-
fants, now first adopted as to healthy children at
Geneva,* yet, in this confession there is no compromise

2 M' die's Italy, p. 117, &c. ^ Jones's Hist. Chris.

Ch., vol. ii., ch. 5, $ 3, pp. 59, 60. *■ Dr. Wall's Hist.,

pt. 2, c. 9, $ 2, pp. 365-6.

280 UNION WITH CALVIN. QcENT. XVI.

of the subject, it is sufficiently plain that psedobaptism
had no encouragement from the persons from whom
these articles emanated.

28. In 1561, these Dissenters sustained
another fierce and formidable attack, but they
again defeated their opponents. Calvin and Beza, with
a benevolence in accordance with their eminent piety, on
hearing of these good men's distresses, obtained a liberal
supply from various sources, to meet their temporary
wants. Harassed incessantly, and always liable to the
fury of the holy office, occasioned some of the brethren
to migrate, while others, influenced perhaps from various
motives, were led to unite vdth. the churches of France
and Geneva.^ AVhether the "Waldenses embraced the
reformed reHgion, from a hope of mitigating their suf-
ferings, or were drawn over by the kindness of Calvin,
or whether they from conviction saw differently to their
former declarations, we leave; but the change of their
belief was pleaded by the Bishop of Meaux, for recalling
the edict of Nantz.^ It does not appear, that any great
difference existed betv/een the Sacramentarians or Ana-
baptists, and Calvin's doctrinal -vdews, but the principal
points of discrepancy were on the church's constitution
and discipline ; but to these things they became familiar,
and with a state church, they embraced for its defence, a
state sword.'' Such were the accessions which these

6 Mosh. Hist., vol. iv. p. 69. « AUix's Pied. Ch., pref.

7 The Waldenses in France and other provinces, who embraced
Calvin's views, found their enemies active and malicious. The
persons, undertbe names of Sacramentarians, Huguenpts, or Calvin-
ists, devised a plan to secure their chief enemies in France, viz.,
1560 the Duke of Guise and others, 1560, by force of arms ; but
the plan was discovered, and they were defeated and hung. The
1562 violence of the Catholics drove the Reformers to arms ;
wherever the Huguenots were masters, they abolished the Catholic

CH.II. §11.] KEMNANT OF THE WALDENSES. 281

churches realized, that in 1571, the year before the
general massacre, they amounted to 2,150, and some of
which contained 10,000 members.^

29. Though the reformed churches embraced a great
portion of the Waldenses, after infinite pains had been
taken to quadrate their minds to the reformer s senti-
ments, " and then," says Robinson, " equal pains -were
taken to prove that they had always subsisted in the
imiform orthodoxy of the reformed church ;9 yet
all the Vaudois didnot yield their faith to theman-
date of hierarchists. There Averesome remains of the Vau-
dois, or poor of Lyons, in the valleys of Dauphine, who had
pastors, and held their assemblies apart ; they were a
little independent republic, as well for matters of rehgion
as for government." The pope caused this abode of
happiness to be stormed, and the Vaudois were destroyed
or driven out of those valleys.^^ Others who were ba-
nished from the soil, had never heard the name of

,„ Luther,! and down to 1630, some retained their

1630

puritanical views.^ But at this period those

circumstances and changes did take place among this

people, that each -^vriter admits of a general degeneracy.*

religion, and broke their images ; adopting a system of odious
1563 retaliation ; for when thej met with monks or clergy, they
cut oflF their ears and their virilia, and did vast mischief by way
of reprisals, so that, in tormenting the monks and priests, they
rendered themselves execrable to the people ! Mezeray, pp. 665,
681,957—959. This conduct in the Calvinists led to the Bar-
Aug. 22, tholomew massacre ! This picture of Paedobaptists, ob-
1572 scures Munster madmen : autem, comparationes odiosae
sunt. ^ Lon. Ency., vol. zviii. p. 458, Art. Reform.

9 Resear. p. 423. i° Mezeray's Fr. Hist., p. 948. ^ Jones's
Hist. Christian Ch., vol. ii. and Jones's Lect., vol. ii. 647,
note. ^ Mosh. Hist., vol. iii. p. 295. ^ Gilly's Narr.

pp. 76, 249.

282 WALDENSES SCATTERED. [CENT. XVII.

30. In 1655, the Waldenses were called to
sufferings of the most serious character, which
awakened all the protestant princes of Europe ; and
Oliver Cromwell, on hearing of their persecution, ' rose
like a lion from his lair/ and Sir Samuel Moreland
was deputed hy him to visit the valleys, to intercede
with their oppressors, and to render such aid as would
relieve their present wants.* By way of exhibiting the
reasons of their choice in divine things, the inoffensive-
ness of their lives and doctrine, and to enlist the atten-
tion of Protestants to their case, as well as disarm their
enemies of any gi'ounds for misrepresentation, they
published a confession of their faith, from which the fol-
lowing articles are taken : Art. 25. That the
church is a company of the faithful, who,
having been elected before the foundation of the world,
and called with a holy calling, come to unite themselves
to follow the word of God, believing whatsoever he
teacheth them, and living in his fear. Art. 26. And that
all the elect are upheld and preserved by the power of
God in such sort, that they all persevere in the faith
unto the end, and remain united in the holy church,
as so many li>dng members thereof. Art. 28. That
God doth not only instruct and teach us by his word,
but has also ordained certain sacraments to be joined
with it, as means to unite us unto Christ, and to make us
partakers of his benefits ; and that there are only two of
them helonging in common to all the tnembers of the
church under the New Testament, to wit, baptism and
the Lord's Supper. Art. 29. That God hath ordained
the sacrament of baptism to be a testimony of our adop-
tion, and of our being cleansed from our sins by the
blood of Christ, and renewed in holiness of life.^

* Jones's Lect., No. 53. ^ Gillj's Narr., Appen. 12.

CH. II. §11.] WALDEN8ES SCATTERED. 283

31. It is pleasing to discover a remnant of the
Vaudois still -witnessing, as their ancestors had done, the
faith and practice of the gospel, though it is not in our
power to say to what extent churches supporting the
ahove views, then existed. In 1685, Oct. 8,
the edict of Nantz was repealed, by which
act, no toleration could be allowed to Dissenters from
the Catholic church. Fifteen days were allowed to Pro-
testant ministers to leave the kingdom ; two millions of
persons were condemned by this instrument, and banish-
ed from their native soil. This cruel instrument ruined
the Protestant churches, and freed France and other
kingdoms from the witnesses of the truth. If any re-
mained, it was at the peril of life and liberty ; yet
some braved the danger, and worshipped unseen and
unheard by malicious foes. " Pious females,
shrouded by the night, bent their way amidst
darkness and danger, towards the spot assigned for their
religious services, — a dark lanthorn guided their perilous
steps; arrived at their temple, amidst the rocks, two
walking-sticks hastily struck in the ground, and covered
with a black silk apron of the female auditors, formed
what was called the pulpit of the desert. To such an
assembly how eloquent must have appeared the lessons
of that preacher, who braved death at every word he
uttered ; how impressive that service, the attending of
which, incurred the penalty of fetters for life. These
were the glorious days of Protestantism in France ;
these were her proudest triumphs ; she could then boast
of valour of which the world was not worthy ; her mar-
tyrs then bore testimony to their faith, at the fatal tree,
or were chained for life to the oar of the galleys ; and
women, with the same noble feelings, in the same sacred
cause, shrank not from perpetual imprisonment in the

284 arnaud's efforts. [cent. xvii.

gloomy tower that overhangs the shores of the Medi-
ten-anean."^

32. The severity of the measures used by
the armies of France and Savoy, exceed this
year in cruelty, those of 1655. The Swiss cantons sent
deputies to the Duke of Savoy, who, now tired w4th
human carnage, at their entreaty, set open the prison-
doors, and those who survived were ordered to leave in
peace.'' The Swiss government not being able to pro-
cure of France or Savoy any toleration for the Walden-
ses or Huguenots, led Henry Arnaud and about
400 of these exiles in 1689, to try to recover their
native land, with sword in hand. These men did and suf-
fered much of a marvellous character, and after fighting and
suffering, were permitted to settle in their native soil.^

33. How far these men and their posterity can be
considered the genuine successors of the old Vaudois,
we leave with Dr. Gilly and others> "We admit, they
soon became regular in their education and ordination,
agreeably to the rubric of the state. Their frockless
and stipendless bishops. Napoleon enrolled among the
Catholic clergy.9 These modern Waldenses are not
Calvinists, they are not professed Puritans, they partake
of the amusements and diversions of the world, they

« Life of Claude prefixed to his Def., p. 54. Oct. Claude's
Complaints of Protestants. Dr. Gilly 's Narrative, and Bap. Mag.,
vol. viii. p. 89. a.d., 1816. ' Jones's Lect., vol. ii. p. 644,

Lect. 56. ^ Glorious recovery by the Vaudois, of their

Valleys, &c., by H. D. Acland, London, 1827. Authentic Details
of the Waldenses in Piedmont, &c., London, 1827. Dr.
Beattie's Waldenses, &c. ^ The church, clergy, and state

were brought under the Justinian code, 533, — 1260 years after,
1793, the government of France dissolved the connexion, and the
sovereign of that nation killed the remaining loityiesses in sackcloth,
by incorporating them vrith the Catholic clergy !

1

CH. II. §11.] MODERN WALDENSES. 285

communicate in state order four times a year. Dr.
Gilly, who evidently felt the tenderness of the ground
he explored, says, in 1823, " they do not object to infant
baptism," but he gives no early date to prove an early
practice. Alas ! how is the gold become dim l^o

^° It is remarkable that the church clergy should claim succession
to the Waldenses, and yet plead apostolic ordination through the
regular line of popes, Joan, Alexander, Leo, &c., in the Roman
Church, when these different interests were always religious
antipodes.

286

Appendix to the Waldensian Section.

doctrinal and denominational sentiments of the
waldensian churches.

1. Since the publication of Perrin's history of these
people, in 1619, many able pens have been employed to
rescue their names from reproach, while each writer has,
from the character of these Vaudois, been desirous of
finding their religious creed in alHance with his own.
Bishop Bossuet says, " Provided any person complained
of any doctrine of the church, and especially, if he mur-
mured against the pope, whatever he were in other
respects, or whatever opinions he held, he is put into a
catalogue of predecessors of Protestants, and judged
worthy to support the succession of their churches. As
to the Vaudois, (whom you claim) they were a species
of Donatists, and worse than the ancient Donatists of
Africa." Again he says, "You call Claude of Turin
one of your apostolical church ; you adopt Henry and
Peter Bruys ; both of these every one knows were Ana-
baptists." Rob. Res. p. 476. We shall sequently submit
the testimonies of accredited writers on these debateable
points, and prove our affinity from other assertions.

2. The following statements establish their doctrinal
views.

G^weJrarc? asserts that the Henricians, Petrobrussians,
Arnauldists, Apostolicis (Fathers of the Calvinists),
with the "Waldenses and the Albigenses, were similar in
doctrinal views with Luther and Calvin. Leger's Hist.,
p. 155. Dr. Allix's Albig. Church, ch. 18, p. 172.

APPENDIX. 287

Reiner says, " the Lionists believe in the Trinity, as
the church does." Rob. Res. p. 445.

Lindantis, a Catholic bishop asserts, Calvin inherited
the doctrines of the Waldenses. Jones's Lect., vol. ii.
p. 456.

Gaulter, a monk, shows the "Waldensian creed was
in accordance with the Calvinistic views. Ibid.

jEneas Sylvius^ (Pope Pius II.) declares, the doctrines
taught by Calvin to be the same as those of the Wal-
denses. Ibid.

Ecchius reproaches Luther mth renevnng the heresies
of the Albigenses and Waldenses of Wickliff and Huss,
which had been long condemned. Ibid.

Sieur de la Fopeliniere^ a French historian, says, the
principles of the Waldenses extended throughout Eu-
rope, even unto Poland and Lithuania. These doctrines,
which may be traced from a.d., 1100, differ very little
from the Protestants of the Reformation. Danvers
Hist., p. 25.

Mezeray^ the historian of France, observes, the pope,
at the Council of Tours, made a decree against heretics,
i. e., a kind of Manicheans, who held almost the same
doctrines as the Calvinists, and were properly Henri-
cians and Yaudois. The people who could distinguish
them, called them alike names with Cathares, Paterines,
Boulgres, &c., p. 248, under 40 King. Calvin's doctrines
were more conformed to the Anabaptists in the valleys,
than Luther's, lb. Toplady's Hist. Proof., vol. i. p. 151.

3. The subjoined extracts prove the denominational
views of these people.

The fact is, — the forming of Christian congregations

288 APPENDIX.

in the established church of Piedmont and Savoy, like
the gospel itself, began with baptism. Rob. Res., p. 468,
and Hist., Bap., p. 581.

The people, the ancestors of the "Waldenses,
were termed Vaiidois^ (Id. Res., p. 299.) Puri-
tans, (Mosh. Hist., c. 12, p. 2, c. 5, § 4, note.) Paterines,
(Allix's Ch. Pied., c. 14, p. 128.) Lyonists, (Mosh.
Hist., Id., ^ 11, Jones's Lect. 2, 238.) Petrohrus-
sians, (Wall's History, part 2, c. 7, § 3, p. 220.)
Arnoldists, (Facts op. to Fict., p. 46, from Pla-
tina.) Berengarians, (Wall, ut sup.) These, with the
Paulicians^ Avere one and the same people, (Jones, Id.,

650 P* ^^^' ^^^^* ^'^*'' ^^' ^^^* ^^^^' ^^' ^^^'^
and so far as information can be obtained, were

all Anti-pgedobaptists, which has been previously proved

in their respective sections. These all agreed in one

article of discipline, they re-haptized all such as came

into their communion from the Catholic church, hence

were called Anabaptists. Jones's Lect. vol. ii. p. 410.

In the seventh century, we have a liturgy of
Bobbio, near Genoa, but this directory contains
no office for the baptism of children, nor the least hint
of pouring or sprinkling ; on the contrary, there is a
directory for making a Christian a pagan, hefore baptism,
and for washing the feet after it ; and there is the de-
livery of the creed in Lent, with exhortations to compe-
tents, and suitable collects, epistles, and gospels, as in
other ordinals, preparatory to baptism, on holy Saturday.
The introductory discourse of the presbyter before de-
livering the creed, runs thus, " Dear brethren, the divine
sacraments are not so properly matters of investigation,
as of faith, and not only of faith, but also of fear, for
no one can receive the discipline of faith, unless he have
for a foundation, the fear of the Lord. * '•' * You are

DENOMINATIONAL SENTIMENTS. ifo9

about to hear the creed, therefore, to day, for without
that, neither can Christ be announced, nor can you ex-
ercise faith, nor can baptism be administered. * * *
After the presbyter had repeated the creed, he expounded
it, sentence by sentence, referring to trine immersion,
and closed wath repeated observations on the absolute
necessity of faith^ in order to a worthy participation of
baptism. Rob. Res. pp. 473, 4.

The Gothic lituiigy, used in France, at this
period, (670) has the manner of baptizing stated,
but Dr. Allix could find no infant baptism in that docu-
ment. Ch. of Albig. c. 7, p. 60, &c.

The same is asserted of the Roman, Ambrosian, Milan-
ese, Spanish, Grecian, &c. ; all these show the mode, single
and trine immersion, yet nothing is said of infant bap-
tism, but they appear composed, like all the Grecian, ex-
pressly for adult baptism. Rob. Res. 387-

During the kingdoms of the Goths and Lom-
bards, the Baptists, or, as they were called by
Catholics, Anabaptists, had their share of churches and
baptisteries in these provinces, though they held no com-
mimion with Rome, Milan, Aquileia, Ravenna, or any
other hierarchy. But the laws of emperors deprived
them of these edifices, and transferred them to the
Catholic party. Rob. Res. p. 405.

When Bishop Gerard, of Arras and Cam-
bray, charged the Waldenses with abhorring
(catholic) baptism, they said baptism added nothing to
our justification, and a strange will, a strange faith, and
a strange confession, do not seem to belong to, or be of
any advantage to a little child, who neither wills nor
runs, who knows nothing of faith, and is altogether

290 DENOMINATIONAL VIEWS.

ignorant of Iiis own good and salvation, in whom there
can be no desire of regeneration, and from whom no
confession of faith can be expected. Allix's Ch. Pied.,
c. 11, p. 95. Jortin's Rem. on Hist, vol. v. p. 27-

^^ The Waldensian confession of faith, in 1120,

1120

sets forth, " We regard it as proper, and even

necessary, that believers use these symbols or visible
forms (baptism and the Lord's Supper) when it can be
done, """ * * though we maintain behevers can be saved
without (Jones's Hist, of the Ch. Church, vol. ii. c. 5,
§ 5, p. 55), in case they have no place or means to use
them (Gilly's Nar., Ap. 12). But surely, there were no
difficulties in sprinkling a child, this could be done at
any time, though there might be many difficulties in the
way of immersing believers, and to those obstructions this
confession, and an ensuing one, plainly alludes.

The Lateran Council of 1139 did enforce
infant baptism by severe measures, and successive
councils condemned the Waldenses for rejecting it.
Wall's Hist., pt. 2, p. 242.

Evervinus of Stanfield complained to Bernard,
Abbot of Clairval, that Cologne was infected
with Waldensian heretics, who denied baptism to in-
fants. Allix's Ch. Pied., c. 16, p. 140.

Peter, Abbot of Clugny, wrote against the

Waldenses, on account of their denying infant

baptism. Ivimey's Hist, of the Eng. Bap., vol. i. p. 21.

Bernard the saint, the renowned abbot of
11417

Clairval, says, the Albigenses and Waldenses

administer baptism 07ili/ to the adults. They do not be-
lieve infant baptism. Facts op. to Fict., p. 47.

DENOMINATIONAL VIEWS. 291

Ecbertus Schonaugiensis, who wrote against
this people, declares, They say that baptism does
no good to infants ; therefore, such as come over to their
sect, they baptize in a private way ; that is, without the
pomp and public parade of the catholics. Wall's Hist.,
pt. 2, p. 228.

Ermengendus^ a great man in the church,
charges the Waldenses with denying infant
baptism. Danvers on Bap., p. 298.

At a council held in Lomhez, the good men
of Lyons were condemned: one charge was,
that they denied infants to be saved by baptism. Jones's
Lect., vol. ii. p. 240.

The Waldenses were condemned, in confer-
ence, at Albi; when the bishop of Lyons, to
convince them of their error, produced what were con-
sidered proofs for infant baptism, and tried to solve
their objection from infants wanting faith, without
which they said it was impossible to please God. (Heb.
xi. 6, Rom. xiv. 23.) Allix's Ch. Albig., c. 15, p. 133.

^ ^ Alexander III., in council condemned the

11.79 -.-.-..

Waldensian or Puritan heresy, for denying

baptism to infants. Danvers on Bap., p. 301.

Alanus Magnus states, that they denied the
ordinance to children. He disputes their
views, and refutes their opinions. Allix's Ch. Albig.,
c. 16, p. 145.

The Waldetises admitted the catechumeni to baptism,
after an exact instruction, a long fast, in which the
o 2

292 DENOMINATIONAL VIEWS.

cliiircli united, to witness to them the concern they took
in their conversion, and a confession of sins in token of
contrition. The newly-baptized were, the same day,
admitted to the Eucharist, with all the brethren and
sisters present. Allix's Ch. Pied., c. 2, pp. 7-8.

The Poor of Lyons^ for denying the sacra-
ments, and practising otherwise in baptism than
the church of Rome, were called by Baronius, Anabap-
tists. Danvers on Bap. p. 303.

Mezeray says. In baptism, in the twelfth century,
they plunged the candidate in the sacred font, to show
them what operation that sacrament hath on the soul.
Hist, of France, 12 cent., p. 288.

The Ordiharians^ or Waldenses, say, that baptism
does no good to infants, unless they are perfected (by
instruction first) in that sect. Wall's Hist., pt. 2, p. 233.

A catechism, emanating from the Waldenses during
the thirteenth century, has no allusion to infant baptism.
It says of the church catholic, that it is the elect of God,
from the beginning to the end, by the grace of God,
through the merit of Christ, gathered together by the
Holy Spirit, and fore-ordained to eternal life. Gilly's
Narr. App. 12.

Peter de Bruys and Henry, with other reformers,
whose religious views we have given, were, says Meze-
ray, two principal doctors among these people ; and yet
these ai-e said to have re-baptized all persons before fel-
lowship. Fr. Hist, and Wall's Hist, and Bossuet. Var.

Reiner Sacco^ who, lived among the Walden-
ses seventeen years, and then went over to the

DENOMINATIONAL CHARACTER. 293

catholic party, and was raised to the bad eminence of an
inquisitor, asserts, They hold, that none of the ordi-
nances of the church which have been introduced since
Christ's ascension ought to be observed, as being of no
value. (Jones's Hist. Ch. vol. ii. p. 30.) And among
all the sects which ever existed, none were more perni-
cious to the church than the Lyonists, from its duration,
from its extension, from its show of devotion, as they
believe rightly concerning the creed. (Bp. Newton's
Diss., vol. ii. p. 250.) Some of them say that baptism
is of no advantage to infants, because they cannot be-
lieve, and that a man is then Jirst baptized, when he is
received into their communion. (Jones ut sup.) Others
were indifferent to the ordinances, whom we should
class ^yith. Quakers.

We may observe, with Dr. Wall, that no man knew
the Waldenses better than Reiner ; yet we see the differ-
ence between the two parties is not on doctrines, but the
ceremonies and pretensions of the Roman church. The
sacraments in Piedmont and England were the apple of
strife. In those bulls of popes and decrees of councils,
year after year for centuries, we see the charge main-
tained against them, of neglecting infant baptism,
without the shadow of evidence that this charge was
improperly made against any portion of this people.
Nor is there any document or testimony, quoted by
Paedobaptists of this period, showing that the Walden-
ses as a body were wrongly charged in this affair. In
all Dr. Wall's research, he found no document but
what involved the Psedobaptists in reproach, pt. 2,
p. 221, § 3.

Claudius Seisselius says, the Waldenses re-
ceive only what is written in the Old and New
Testaments. * * * They deny holy water, because

294 DENOMINATIONAL CHARACTER.

neither Christ nor his apostles made it or commanded it':
as if we ought to say or do nothing but what we read
was done by them. Jones's Hist, of Ch. Ch., toI. ii.
pp. 47—52.

Montanus, in his Impress the second, says,
that the Waldenses, in the public declaration
of their faith to the French king, in the year 1521, as-
sert in the strongest terms the baptizing of believers,
and denying that of infants. Iwisk's Chrouol., p. 930,
also Meringus's Hist, of Baptism, p. 739.'

The Waldenses in Italy held the unity of the God-
head, the baptism of only believers, and the right of
private judgment, in which last two all agreed ; but these
the Lutherans and Calvinists abhorred. This is fully
described by Reiner Sacco, being discussed freely, and
the fraud of their claim to them admirably cleared by
Father Gretzer. Robins. Res., p. 445, &c.

, In their confession of faith, dated by Sleiden,
1544, are the following sentiments : —
Ai't. 7' We believe, that in the ordinance of baptism,
the water is the ^asible and external sign, which repre-
sents to us that which, by virtue of God's invisible
operation, is within us ; namely, the renovation of our
minds, and the mortification of our members, through
[^the faith of] Jesus Christ. And by this ordinance, we
are received into the holy congregation of God's people,
previously professing and declaring our faith and change
of life. Evan. Mag. for 1819, p. 505. Jones's Ch.
Hist., vol. ii. c. 5, § 3, pp. 59, &c.

Cardinal Hossius., who presided at the coun-
cil of Trent, and wrote a history of the heresy

TESTIMONIES OF WRITERS. 295

of his own times, says, the Waldenses rejected infant
baptism, and re-baptized all who embraced their senti-
ments. In his letters, apud opera, pp. 1 12 — 213. Bap.
Mag., vol. xiv. p. 53.

Bellarmine, a catholic writer of repute, ac-
knowledged the Waldenses to have held, that
only adults ought to be baptized. Facts op. to Fict., p. 42.

Father Gretzer, who edited Reiner Sacco's works,
after Reiner's account of the "Waldenses, and their man-
ner of teaching, added. This is a true picture of the
heretics of our age, particularly the Anabaptists. Rob.
Res., p. 315.

A Waldensian confession of faith dated in
Gilly, 1655, contains the following views : —

Art. 28. That God does not only instruct and teach
us by his word, but has also ordained certain sacraments
to be joined with it, as a means to unite us unto Christ,
and to make us partakers of his benefits ; and that there
are only two of them belonging in common to all the
members of the church under the New Testament ; to
wit, baptism and the Lord's Supper.

Art. 29. That God has ordained the sacrament of
baptism to be a testimonial of our adoption, and of our
being cleansed from our sins by the blood of Jesus
Christ, and renewed in holiness of life. Gilly 's Narr.
app. 12. This confession is altered by the present
Protestant of the Valleys, which may be seen by com-
paring the above with a confession in Peyrin's Historical
Defence, ed. by Rev. T. Sims, 1826, § 27, p. 463.

LimOorch, professor of divinity in the uni-
versity of Amsterdam, and who wrote a history

296 TESTIMONIES OF WRITERS.

of the inquisition, in comparing the Waldenses with
the Christians of his own times, says, To speak honestly
what I think, of all the modern sects of Christians, the
Dutch Baptists most resemhle both the Albigenses and
the Waldenses, but particularly the latter. Robins.
Res., p. 311.

Bossuet, bishop of Meaux, says, the sect of

the Waldenses is a kind of Donatistism, (Rob°

Res., p. 476, AUix's Ch. Pied., c. 20, p. 184), and

their re-baptizing was an open declaration, that in the

opinion of the brethren, the Catholic church had lost

tism. Robins Bap., p. 463.

Their views of baptism, says D7\ Allix,
were, that it added nothing to justification, and
afforded no benefit to children. Ch. Pied., c. 11, p. 95,
and Ch. Albig., c. 18, p. 160.

Mosheim, chancellor of the university of
Gottingen, and author of the History of the
Church, concurs with Limborch in the family likeness
of the Waldenses with the Dutch Baptists, which shall
be given in a future section. Ch. Hist., vol. ii. p. 323,
and vol. iii. p. 320.

The ancient Vaudois, says Robinson, are
1790 .

distinguished from the later inhabitants and

the reformed churches, by not using any liturgy, by not
compelling faith, by condemning parochial churches, by
not taking oaths, by allowing every person, even women,
to teach, by not practising infant baptism, by not admit-
ting godfathers, by rejecting all sacerdotal habits, by
denying all ecclesiastical orders of priesthood, papal and
episcopal, by not bearing arms, and by their abhorrence

TESTIMONIES OF WRITERS. 297

of every species of persecution. This statement, he
says, T\as made soon after the Waldenses united with
Calvin. Eccles- Research., p. 461.

If the modem papers (of Perrin Moreland, Leger, &c.)
describe the Vaudois' ancient customs, they baptized no
infants. Id. p. 471.

Amidst all the productions of early writers, friends
and foes, confessors of the rchole truth and opposers of
it, annahsts, historians, recorders, inquisitors, and others,
with the laboured researches of Usher, Newton, AUix,
Collier, Wall, Perrin, Leger, Moreland, Mosheim, Ma-
cleane, Gilly, Sims, and others, all of the Psedobaptist
persuasion, with every advantage of learning on their
side, who collated councils, canons, synods, conferences,
chronicles, decrees, bulls, sermons, homilies, confessions,
creeds, liturgies, &c. from the private creed of Irenasus,
down to the rules of Ausbergh ; w^ho examined docu-
ments at home, and explored the territories abroad, —
their united labours could never produce a single dated
document or testimony of Psedobaptism among the
Yaudois, separate from the Romish community, from
Novatian's rupture to the death of the execrable mon-
ster, Alexander YI., 1503.

The AYaldenses brought up their children in
the nurture and admonition of the Lord ; but
they neither sprinkled nor immersed them, under the
notion of administering Christian baptism. Thei/ were.^
in a word, so many distinct churches of A]s'Tip.aED0BAP-
TiSTS. Jones's Hist, of Christ. Ch., pref. to 5th ed.,
1826, p. xxvi.

We here accommodate Dr. Allix's words to this sub-
o 3

298 P^DOBAPTISM AMONG THE WALDENSES.

ject: "It is very remarkable, that Egbert, Alanus.
Giraldus, and others, should accuse them of one custom
for ages, as belonging to all, if a distinction could have
been made." (Ch. Pied., c. 17, p. 155.) At the same
time, all their dated documents and confessions justify
the charge of neglecting the infant rite, while no testi-
mony is produced to prove the accusation unfounded,
among this numerous body, until the confession dated
1508, which states the writers to be falsely called Wal-
denses. See Bohemian sect.

3. Are we to conclude from these consecutive docu-
ments, that no persons bearing the name of Waldenses,
saw and practised infant baptism with the Catholics ?
By no means. There were in those days, as in the
present, persons who were found in every degree of dis-
tance from the established church. "It would be diffi-
cult to trace," says Dr. Allix, "the extent of those
persons who held the truth unsophisticated." We should,
from all that is written of them, divide the commimitj
into three sections. The Baptists, whose history is
given ; the Anti-baptismists, or Quakers ; and the occa-
sional conformists, or Paedobaptists. "VVe shall state facts,
in order that the misstatements of our opponents may be
seen in their proper light.

The earliest claims which Paedobaptists can establish
to any section of these dissidents as a distinct body from
Rome, is from a document dated 1508. This instrument
is easily explained. During the ministry of Huss and
Jerome, many persons were brought into their congre-
gations who could not forego the Roman ceremonies.
After Huss's death, a great many found in Zisca's army
(1433), were called Calixtines: i. e., persons who
wished the cup in the eucharist restored to the laity ;
but in every other respect were Catholics. Another part

EXAMINATIONS OF P^DOBAPTISTS. 299

was made up of those persons who were zealous for reform
in church and state : while a third part was called Wal-
denses, or Picards, who interfered not in political affairs.
(Roh. Res., pp. 488-92.) Osiander says, These peo-
ple Avere a mixed society; some had lately separated
from the church in the business of the cup, and were
called Calixtines, Hussites, and Tharahites. (Allix's
Ch. Pied., ch. 22, p. 214; and ch. 24, p. 241. Mosh.
Hist., cent. 15, p. 2, ch. 3, § 5.) That many of the
brethren, or Picards, opposed the baptism of infants.
(Dan vers Hist., p. 328 ) But the Hussites, or Picards,
in Bohemia, being inflamed with a divine zeal, took
courage, says Allix, and separated themselves from the
Calixtines, or pretended Hussites, setting up a distinct
meeting in 1457, in several places, supported only by
divine assistance. (Allix, ib.) Such was the unsettled
state of the rest and remainder of this body, that they
published nine creeds, or confessions of faith, or rather
one creed amended and improved each time. (Robins.
Res., p. 312.) The fourth, with the fifth edition im-
proved, was presented, it is said, in 1508, to king
Uladislaus, while he was in Hungary. The confession
presented to the king, says in the preface, that the
petitioning paHf/ were not Waldenses, though they were
persecuted under that name. Here we leave these
Calixtine Psedobaptists (Rob. ib.) ; and if in its mix-
ture and unsettled condition, and mthout unity of
spirit, it may be termed a church, it is the first church
admitting of open communion which is found on record,
and is certainly a model for all kindred communities.

The next document referred by Pgedobaptists to prove
infant baptism among the Waldenses, is the Spiritual
Almanack. This instrument of information is without
date ; though, for party purposes, it is supposed to be
Tery ancient. This is a glorious document to every tyro

300

PERRIN AND WALLS

in school. This almanack is not referred to hj any
early writer : Dr. AUix does not mention it ; Milner
barely refers to it, but says nothing of its age or date,
This spiritual almanack was written, as supposed, says
Danvers, by George Moril, about 1530 (Hist., p. 328) •
but to this work we shall allude again.

Sir Samuel Moreland was sent by Oliver Cromwell,
in 1655, into the ralleys of Piedmont, with pecuniary
aid, to the distressed inhabitants. His inquiries among
these people led to the possession of some MSS. ; ex-
tracts from which. Sir Samuel entitled, " The ancient
discipline of evangelical churches, extracted out of divers
MSS., written in their own language several hundred
years before Luiher." (Evan. Mag. 1819, p. 408.) Those
MSS. require a very close investigation; since AUix
detected two to be falsely chronicled (Ch. Pied., ch. 18,
p. 169) ; and the bishop of Meaux doubts the date of
Perrin's document. (Id. ch. 20, p. 197-) But since there
were divers of these MSS. — and Moreland found it easy
to age them by centuries — we will try and quadrate their
early claims with other discoveries. Every one in-
terested in the merits of this discussion must be ac-
quainted with the laboiu's of William Wall, vicar of
Shoreham, Kent, on the subject of infant baptism : for
which history he obtained the honorary distinction of
D.D. This man of research was very anxious to ex-
hibit proofs of the uninterrupted practice of the infant
rite from apostolic days. He has aided, in some mea-^
sure, the anti-pasdobaptist side of the question, without
proving his own thesis. He conceded the absence of
example in apostolic days ; and in the middle ages, among
the Albigenses and Waldenses,^ his best eflforts prove a

1 Paedobaptists having in the seventeenth century used the
Waldensian name as supporting their rite, H. Danvers, Esq., chal-

ACCOUNT OF P^DOBAPTISM. 301

paucity of materials on his side of the question: and
much which he has said has been demonstrated by Gale
to be postulatory, with inferences falsely deduced. Yet
his history is allowed to be the best in the infant ques-
tion. After failing in his hands, it is not surprising to
find the Pagdobaptist historians of our day acknoAvledge
the rite to be an " inextricable maze !" Wall's solicitude
to find his views supported by a corresponding practice
in the churches in the valleys, is very evident. After
grappling with the subject, and belabouring through
the leaden age of awful ignorance, cruel calumnies, and
odious barbarities, aided by the historians of the valleys,
Perrin and Leger, with Moreland's accounts fresh from
the press — all advocates and coadjutors in the same
cause — yet the only statement, the best account Dr.
Wall could exhibit as demonstrative of the practice of
Psedobaptism among the Waldenses, is the follow-
ing, from Perrin ; taken from the Spiritual Almanack.
Wall quotes the Waldenses as saying — " That their
ancestors being constrained for some hundred years to
suffer their children to be baptized by the priests of the
church of Rome, they deferred the doing thereof as long
as they could, because they had in detestation those human
indentions that were added to the sacratnent, which they
held to be the pollution thereof And forasmuch as their
own pastors were many times abroad, employed in the
service of the churches, they could not have baptism admi-
nistered to their infants by their own ministers. For thit
cause they kept them long from baptism; which the priests

lenged Baxter to proof, and to produce one single testimony of its
existence among those cLurches. Baxter, in his " More Proofs,"
quoted Usher ; but, says Dr. Wall, on examining Hovenden, the
first writer, quoted by Usher, Danvers' cause was victorious ; —
Hist., pt. 2, ch. 7, § 3, p. 223. Dr. Wall has, by his concession,
allowed that no proof exists of its practice in those churches.

302

WHO PRACTISED P.EDOBAPTISM.

perceiving, and taking notice of, charged them with this
slander/ Hist, of Inf. Bap., pt. 2, ch. 7, § 3, p. 221.

Now this is the lest proof of P^dobaptism in the
valleys, even after an examination of Moreland's divers
MSS. of evangelical churches, several hundred years
before Luther ; and the Spiritual Almanack is often re-
ferred to as the strong fort. We ask, is this a true
picture of those people whose names we revere, and
Avhose creed we are anxious should be allied to our
own, and which people we are trying to claim as our
puritan predecessors ? Then we yield them to Paedo-
baptists, and repudiate them from our pages as a people
we cannot respect. Did Dr. Wall give this quotation
to confer credit, or to burlesque the people ? Does this
statement reflect honour or disgrace, and which prepon-
derates ? The popish priests, perceiving the neglect and
the slander incurred, are given as the reasons for com-
plying with things they had in detestation. What
particular mark did the water leave, so as to enable the
priests to discriminate and reproach — save the pastoral
visits of such priests to such occasional conformists, led
to the inquiry and disclosure of facts? What class of dis-
senters would at this day, from the slander of priests, attend
a ceremony the?/ detested, and who would claim a sodality
with them whose ancestors had sustained the same com-
promising character /or centuries ? And how amazingly
punctilious in mental sagacity were such Pasdobaptists
in distinguishing between the authority for a traditional
rite, and those human inventions added; when the
Church of Rome owns the traditional character of the
infant rite altogether, with hundreds of the Uterati, who
confess its absence in the primitive church, while the
practitioners of the present day are divided on the grounds
as well as the extent of its practice !

But we observe, the Waldensian churches had regular

CHARACTER OF EARLY P^DOBAPTISTS. 303

and settled pastors. " A stated ministry was always
considered as a matter of great importance among the
Waldensian chm-clies. (Jones's Lect., vol. ii. p. 459.
Allix's Pied., ch. 24, p. 245.) " Those barbs, or pastors,
who remained at home in the valleys, besides preaching,
took upon them the disciplining and instructing of the
young," &c. (Dan vers, p. 30, from Moreland.) And
Reiner charges them with communicating every (Lord's)
day, which would require a stated and settled ministry.
Were these Pasdobaptists, as given by Perrin and Wall,
real Waldenses ? I trow not.

That the Paedobaptists, in Perrin, should succeed each
other for several hundred years^ and that successive
generations should suffer themselves to be constrained
into a religious service, and for them to be for centuries
without ministers, satisfactorily demonstrate their in-
terest to have been very low, not 800,000, as recorded,
but distinct from the Waldensian churches, and even
through centuries not a thriving denomination. Indeed
we shall make it appear, that these were not a separate
people, but occasional conformists to the Roman church.

The Catholics baptized children, with the first advo-
cates, solely on the grounds of original sin, and its
accompanying salvation. Augustin had never heard of
a man (practising it) who had not that view ; and Dr.
Wall quotes early writers largely in point, and asserts,
this sense was disturbed by Calvin. (Hist., pt. 2, pp.
66, 451.) Now, in Perrin's account, given by Wall,
those Paedobaptists make no objection to the Catholic
doctrinal views accompanying the rite, and consequently
could not be considered true dissidents from that body.

But truth is always consistent ; and here we give the
key to this class of professors. " The believers of Lom-
bardy, in the time of Gregory I.," says Allix, " who
were deprived of their ministers by persecutions of

304 CHARACTER OP EARLY P^DOBAPTISTS.

Arians, carried their children to the Arian priests to
have them baptized." (Ch. Pied., ch. 24, p. 242.) This
conformity was the condition of peace ; the place was
the established church ; the creed was the Arian, and
by one immersion ; the cause was the absence of their
own minister. Again, when inquisitors were commis-
sioned by the pope, in 1176, to visit the heretics in
Languedoc, and by any and every means to bring them
over to the Catholic church : they took a creed with
them, to which they required the Vaudois ftdly to con-
sent as the terms of peace and paradise. This creed con-
tained the following objectionable clause : " We believe
that none are saved, excepting they are baptized ; and
that children are saved by baptism ; and that baptism is
to be performed by a priest (not in a river, but) in a
church." (Dan vers, p. 300.)

In the thirteenth century, when the preaching monks
went through the leugth and breadth of the land. Col-
lier, with others, says, that on these occasions, with the
above creed, multitudes repaired to the Catholic churches,
and compromised their principles. (Gr. Hist. Diet.
Albig.) Multitudes must have previously neglected
their infant seed ! A succession of such accommodating
persons is plain, since Reiner says. The "Waldenses pm-
sued " the same dissembling course ; they frequent our
churches, are present at divine worship, oJ0Fer at the
altar, receive the sacrament, confess to the priests, &c.
&c., though they scoff at our institutions." (Jones's
Christian Ch., vol. ii. p. 34.) ; or, as the confession of
Perrin, "they held them in detestation." These com-
promising Vaudois, with their remote ancestors and
progeny, form evidently the class of evangelicals, whose
conduct is an exact key to Perrin s account. This is
supported by their state in 1530 ; when the churches
€onnected with George Moril, to save themselves fi'om

GROUNDS OF P^DOBAPTISM. 305

Catholic rage, did go to mass in Provence, and pleaded
it was no great harm, provided their hearts were kept right
with God. For which prevarication and hypocrisy, the
reformer GEcolampadius rehukes them, and condemns
the practice. (Perrin s Hist.) Such were not witnesses
of the truth.

The Waldenses took the Scriptures alone for their
guidance, and carefully avoided all human impositions
in religious duties. The Catholics, with the Yaudois,
allowed infant baptism no higher authority than the
''''tradition of the Fathers " and ''Hhe custom of the church."
(Milner s End of all Controv., Lect. 30. Easky discus-
sion, p. 79-) We are sure, a people who were guided
in all religious duties by a literal interpretation, as of
Christ's sermon on the mount, would never adopt in
their churches a human rite. The real Waldenses looked
upon infant baptism to be one feature of Antichrist,
since it borrowed the form of sound words to support a
lie, and conferred a spiritual figure upon an alien to
spiritual blessings.

The Yaudois did not practise Pasdobaptism, nor re-
ceive the sign of the cross : this they called the mark
of the beast. This is evident from the laws enacted
to regulate commercial affairs, and which excluded those
from any advantages in trade, who refused this shibbo-
leth. The cross running through the whole of that sys-
tem is certainly the mark of the breast. (Bp. Newton,
Diss. 2, pp. 195, 289.) It was the ground model of
their sanctuaries, the ornament within and without ; it
was placed on the forehead in baptism, and, by various
digitary motions, conferred on every part of the body ;
it was worn on the clothes, or carried in the hand; it
was the ensign of peace, or the signal of war; it was
the emblazomy of the field, and the escutcheon of the
mansion; it was the pope's signet, and the peasant's

306

ON OPEN COMMUNION.

security ; it was the talisman in private, and the Palla-
dium of the public interest; the pontiff's tiara, the
church's confidence, the community's glory and dread.
This mark the Waldenses did not receive, and there
was no baptism conferred on infants without it. Had
they received the mark of the beast, they could not be
considered free of the threatened indignation. Rev. xiv.
9. Whether infant baptism was limited, or extensively
practised in the valleys, one conclusion will force itself
on every impartial inquirer, that those who administered,
and those who received the rite, would in every age be
viewed by Catholics in a more favourable light, than those
who denied infant baptism; consequently, those who agreed
in so essential a point of salvation, would find no great
barrier to communion in times of persecution, compared
with those who, like the real Waldenses, abhorred every
vestige of the man of sin. This is made plain by facts ;
for so soon as the Waldenses embraced Pasdobaptism,
so far they were incorporated into national churches in
1532-5. (Dr. Allix's Ch. Pied., ch. 20, p. 184. See
German Section.)

4, Bogue and Bennet, in their History of Dissenters,
felt convincingly the difficulty of establishing a com-
munity of Paedobaptists in the valleys separate from the
Church of Rome ; and when called on to explain some
harsh expressions about our denomination, gave a postu-
latory statement, that the dissenting interests were
formed of mixed materials, and in justification said,
" That no evidence has been adduced to make it evi-
dent that they (the Baptists) were a distinct body, which
excluded others from their communion."

Any person, with Mosheim in his hand, might con-
trovert this gratuitous assertion ! We observe.

First. The church of Jerusalem is satisfactory to nega-

OPEN COMMUNION AND SOCINIANISM. 307

tive this statement; Acts ii. 41 ; with the first account
of church discipline extant, which says, " This food we
call the eucharist; of which none are allowed to be
partakers, but such only as are true believers, and have
been baptized in the laver of regeneration for the remis-
sion of sins, and live according to Christ's precepts."
(Justin Martyr's Apol., Reeve's Trans., vol. i. § 86, p.
120.) Dr. Wall asserts, that " no church ever gave the
communion to any person before they were baptized."
(Hist., pt. 2, p. 441.)

Secondly. We have already proved in the previous
sections, and shall confirm the same statements in future
pages, that the terms of communion^ in the churches of
Novatian, Donatus, Constantino Sylvanus, with the
Paterines in Italy, the followers of Peter de Bruys, who
was a doctor among the Albigenses, were, a professio7i of
faith and baptism: the latter held, "that persons bap-
tized in infancy are to be baptized after they believe,
which is not to be esteemed re-baptization, but right
baptism." (Osiander, Cent. 12, L. 3, p. 262.) " The
Waldenses admitted the catechumeni to baptism, after an
exact instruction, a long fast, &c., and then were ad-
mitted to the eucharist after baptism.' Allix's Ch. Pied,
ch. 7, pp. 7, 8.

Thirdly. Robinson's works on baptism might be con-
sidered a kind of literary excursion to decry intolerance.
His zeal for mental freedom led him to examine minutely
every early record on the terms of communion ; and his
history of the controversy on this subject makes no
mention of the practice in any early church. (Works,
vol. iii. p. 141.) His earliest discovery bears date 1577-
The Baptist churches in Poland originated in some of
Waldo's disciples leaving France in the twelfth century.
These, vnth all our churches, were established on the
terms of strict communion. (Rob. Res., p. 600.) At

308 OPEN COMMUNION AND SOCINIANISM.

^

this period, 1577? Faustus Socinus reached Cracow, and
essayed to join the Baptists, but was refused without
baptism. He blamed the churches for their strictness,
and showed them by argument the innocency of mental
error. (Others, perhaps, would class Antinomianism,
Sabellianism, and Socinianism, in the catalogue of men-
tal errors : hut oriental error is sanction, and is virtually
the grounds of the mixed system.) Being a great and
learned man, he brought many to see with himself. He
soon stood a member of the church ; and by zeal and
charity, effected a radical change in the Baptist creed
and churches. (Rob. Res., p. 607.) He is now ac-
knowledged as the honourable head of the Socinian
Baptist chm-ches in Poland, though himself was never
baptized. Our views will be again exhibited on the
churches' constitution, so as to prove the Baptists to be
a distinct body, from the great Catholic community of
Psedobaptists. As great names are apt to dazzle, and
even set aside facts, reason, and revelation, we caution
all our readers against receiving great sounding asser-
tions in the room of facts. There can be no proof of
Paedobaptism, as practised before the sixteenth century,
but among persons of the Catholic and Grecian per-
suasion. Prove our assertion to be wrong, and you
shall have our thanks for your friendship. " Open com-
munion arises /rom a new state of things." — R. Hall.

309

Section XII.

GERMAN AND DUTCH BAPTISTS.

" As concerning this sect, we know that everywhere it is
spoken against/' — Acts xxviii. 22.

]. That vast tract of land, called by the Romans
Germany, extended one way from the North Sea to the
banks of the Danube, and the other from Gaul to the
Mfeotick lake. This immense tract of forests and
mountains, rivers, marshes, and plains, the limits of
which cannot be exactly defined, was inhabited by a
great number of different tribes, having a general like-
ness, but divided into several nations, in different de-
grees of civiHzation, and distinguished by different
names. They were a people of large stature, fair com-
plexion, blue eyes, and red hair. At early ages they
had a simple sort of patriarchal worship ; but this de-
generated into idolatry, and a savage character ensued.
They sent out immense multitudes on aU sides to obtain
settlements and support for their rising posterity, so
that Germany appears, at that period, as a kind of
storehouse of nations. It would be impossible to enu-
merate the German tribes, they are the Fathers of aU
Europe ; for from this immense territory, as from a hive,
they swarmed, and colonized, and overspread half the
world. In the life-time of our Redeemer, the
Goths were enthusiasts for liberty in their own
forests. This love of freedom was cherished in the
migratory tribes, and was found to characterize those
Goths who took up their abode in Spain ; the descend-

310 GERMAN AND DUTCH BAPTISTS. ^CENT. V.

ants of which people inhabited the foot of the Pyre-
nees, and were afterwards called Vaudois-^

2. It is highly probable, that the gospel was preached
to these people by the apostles, since it is abso-
lutely certain that the Goths professed Chris-
tianity several centmies before their kings became
Catholics. They retained their natural love of freedom,
and consequently divided, at after periods, into various
religious sentiments, having no national standard of
faith, nor any legal civil coercion for conscience. The
catholics, all through this early period, called
them Anabaptists, heretics, and not Christians.*
In the third century, the gospel was preached
and churches existed at Cologne, Treves, Metz,
and in other places.^ We have no means of knowing
whether the Novatianists in their itinerancy visited
these kingdoms or not. Those who represent the
German tribes as barbarous at this period offer
a cruel insult to the memory of a brave and
generous people, and contradict those historians who
lived among them. In their religious discipline, they
considered soundness of faith essential to the ordinance,
yet they tolerated all others in their religious
exercises. The Arian views at an early period
had extensive encouragement among the Gothic tribes.
Though the German nation was divided by various
denominations, yet they all agreed in one point. They
baptized none without previous instruction, but such
they baptized at any time. They also re-baptized all
who had been baptized among Catholics, before they
could be received into their churches ; and for this

1 Gib. Hist., vol. i. p. 317. Robins. Res., pp. 153, 154, 199,
315, 393. 2 Robinson's Res., pp. 199, 315. ^ Mosb.

Hiat., vol. i., p. 1^2.

en. IT. § 12.] EARLY DISSIDENTS. 311

reason were called Auabaptists. These views on the
ordinance embraced by the Germans, regulated their
conduct in their religious societies wherever they
formed a colony among other people : as may be traced
in Spain, Lombardy, Africa, Italy, and France.* Meze-
ray, the French historian, says, the Burgundians, a
people of Germany who had received the Christian
faith, visited France so early as 430, and ob-
tained a settlement at Yienne and Lyons.
3. The freedom of religious ordinances in Germany
being destroyed by Charles the Great, makes it neces-
sary that we should digress. C}^rian, Austin, and
Innocent used every means to comprehend all infants
in the Christian church by baptism, on account of
original sin ; but these proved successful only where
the mental and moral chai-acter was degenerated from
apostolic simplicity. In 517, a canon was made
by seven bishops at Girona, in Spain, enjoining
baptism for babes if they would not suck their mother s
breasts ; and in which cases of danger, Gregory, the
pope, allowed one immersion to be valid baptism. In
789, Charles the Great resolved to subdue the
Saxons or destroy them, unless they accepted
of life on the condition of professing the Christian
religion agreeably to the Roman ritual. On pain of
death the Saxons, with their infant offspring^ were to
receive baptism. Germany in time was subdued, and
religious liberty destroyed. The king took an oath of
lidelity of them and received pledges for the fulfilment
of his stipulations.5 In this way the religious privileges
of these and other nations were infringed on, and by
these and similar means Christianity under state patron-

* Id., pp. 99, 167, 199, 393. » Mezeray's Fr. Hiat.

p. 103.

312 EARLY DISSIDENTS. QcENT. IX.

age, made rapid progress for ages, as detailed in the
works of hierarchists. To make the conversion of
these people accord with the gospel record, apostles
were sent to them, hut the Germans were exceedingly
jealous of such hifarious commissioned ministers of
religion. These apostles of Rome preached up ttHne
immersion, hut said nothing of infants. Success at-
tended the imperial commands; other kingdoms were
yisited in virtue of the same authority, and converted
from fear of the carnal weapon. The evidence of their
complete conversion was made apparent by their bap-
tism. Wooden tubs and other utensils were placed in
the open air, and the new converts with their children
were immersed 7iaked into the profession of Christianity.
This indelicacy in the mode originated with the advo-
cates of minor baptism as already shown : it has never
been practised in Baptist communities. This mandate
of Charles is the first legal authority for infant bap-
tism,^ and we ask if the mental character must not have
been exceedingly low, to enforce such terms of denu-
dation on the female portion of candidates ? We repu-
diate the charge, and leave the blot on those who were
guilty of the practice.7

4. The wilds and forests of Germany would prove
asylums to dissidents through the rise and assumption
of the man of sin. That Germany was inhabited by
persons of this description is evident, and that such
persons must have been very active in disseminating
the truth becomes plain, since it is recorded that the
Baptist itinerant preachers, could in their travels pass,
during the ninth century, through the whole
German empire, and lodge every night at the

« Robins. Hist. Bap., pp. 268, 282, &c. ' Wall's Hist.,

Tol. ii., p. 379, and Bap. Mag., vol. i., p. 435, from Vossius.

CH. II. § 12.] TRSTIMONY OF EVERVIMUS. 313

house of oue of their friends.^ It is very probable
these travelling ministers were Paulicians or Paterines,
from Bulgaria or Italy. They were termed by Catho-
lics anabaptist preachers.9 Their sentiments of religion
are learned, and their views of the ordinances proved,
from their confession of faith, which asserts, " In the
beginning of Christianity there was no baptizing of
• children ; and their forefathers practised no such thing :"
and " We do from our hearts acknowledge that baptism
is a washing, which is performed with water, and
doth hold out the washing of the soul from sin."^** In
1024, a company of men out of Italy visited
and travelled through whole provinces preach-
ing the gospel, and were exceedingly successful in
enlightening many and drawing them from the catholic
cause. These disciples of Gundulphus have been
referred to, where we proved they disallowed of infant
baptism.^ It is allowed by Mosheim, that many dis-
senters of the Paulician character, in this century, led
a wandering life in Germany, where they were called
Gazari, i. e., Puritans. These good men grounded their
plea for religious freedom on Scripture, and were called
brethren and sisters of the free Spirit, while their ani-
mated devotion gained them the name of Beghards.'
When this term first sprung up in Germany, it was
used to designate a person devout in prayer : at after
periods it was used to point out all those communities
which were distinct from Rome, and thus in time it was

' 9 Mosh. Hist., vol. ii. p. 224. Twisk's Chro., lib. 13, p. 546.
Clark's Martyr, p. 76, &c. Gillie's Historical Collection, vol. i.
p. 32. Bap. Mag., vol. i. p. 454. ^ Robins. Res., pp.

467, 513. ^° Merning in Meringus' Hist, of Bap., pt. 2,

p. 738. Junius, p. 77. ^ Jortin's Ecc. Rem., vol. v. p.

27. 2 Ecc^ Hjst.^ yol. ii. p. 224, &c.

P

314 TESTIMONY OF EVERVIMUS. [CENT. XII.

given to persons who only had the garb of religion.^
Twisk, upon the year 1100, asserts that the
Waldenses did practise behevers' baptism.* We
have, under date 1140, a letter written by Evervimus,
of Stainfield, in the diocese of Cologne, in Ger-
many, to Bernard, Abbot of Clairval, wherein
he speaks to the following effect: There have been
some heretics lately discovered here which after confer-
ence, and not being able to recover them, they were
committed to the flames, which they bore with asto-
nishing patience, and even joy. Their heresy is this :
they say the church is among them, because they only
follow the steps of Christ, and continue in the true
imitation of the true apostolic life, not seeking the
things of the world, possessing neither house, lands,
nor any property, nor did he give his disciples leave to
possess anything. * " * We the poor of Christ,
who have no certain abode, fleeing from one city to
another, like sheep in the midst of wolves, do endure
persecution with the apostles and martyrs. They say
much on the baptism of the Holy Ghost which they
support from scripture. They call themselves elect,
and say, every elect hath power to baptize others whom
they find worthy, but they contemn our baptism * * *
and give their ordinance to those only who are come
to age, as they do not believe in infant baptism.^ " I
must," says the writer, " inform you also, that those of
them who have returned to our church, tell us that they
had great numbers of their persuasion scattered almost
everywhere ; and as for those who were burnt, they,
in the defence they made of themselves, told us that
this heresy had been concealed from the time of the

3 Ecc. Hist. Cent. 13, c. 5, § 40. * Chro., lib. 11,

p. 423. » Allixs Ch. Pied., c. 16, pp. 140—143.

CH. II. § 12.] Waldo's travels. 315

martyrs ; and that it had existed in Greece (among the
Paulicians) and other countries. Bernard was exceed-
ingly offended with these Baptists for deriding the
Catholics because they baptized infants, prayed for
the dead, and maintained a state of purgatory, &c.^

5. The severity of the pontiff's measures
* adopted against Peter Waldo, constrained him

to leave Lyons, with a valuable portion of its inha-
bitants, for other kingdoms. For some time he conti-
nued to publish the gospel with great success, through
Dauphiny, Picardy, and various parts of the German
states, concluding a labour of twenty years in
a province of Bohemia.''' At Salt and Lun,
as before observed, mention is made by Crantz of a
colony of Waldenses settling.^ The followers of Waldo
visited many kingdoms with the New Testament trans-
lation, while some of this persuasion settled in the
Netherlands.9 These emigrants, coming from Picardy
into Bohemia and Germany, were commonly called
PiCARDS by catholics and historians.^° Of their views
on Justification we have already enlarged in the Bohe-
mian section. Wherever these people went, they sowed
the seeds of reformation. The countenance and bless-
ing of heaven attended their labours, not only in the
places where Waldo had laboured, but in more distant
regions. In Alsace, and along the Rhine, these doc-
trines spread extensively. Persecution ensued ; thirty-
five citizens of Mentz were consumed to ashes in one
fire, in the city of Bingen, and eighteen in Mentz itself.
The bishops of Mentz and Strasburg breathed nothing
but vengeance and slaughter against them, and at the

^ Jones's Lect., vol. ii. p. 'i47. ' Lon. Ency., Art.

Reform. ^ Robins. Res., pp. 479. 527. » Bap.

Mag., vol. xiv. p. 51. ^° Clark's Martyr, p. 76.

p 2

316 RISE OP BEGHARDS. fCENT. XIII.

latter city, where Waldo himself is said to have nar-
Towly escaped apprehension, eighty persons were com-
mitted to the flames. Multitudes died praising God,
and in the confident hope of a blessed resurrection. But
the blood of the martyrs became the seed of the
church : and in Bulgaria, Croatia, Dalmatia, and Hun-
gary, churches were planted principally from the la-
bours of one Bartholomew, of Carcassonne, which
societies flourished throughout the thirteenth cen-
tury.^

6. Whatever injury the society sustained by persecu-
tion, must have been in some measure repaired by a
corresponding class coming into Germany out of Italy
in the early part of the thirteenth century.
These baptists, with others who had previously
settled, became known by the appellation of brethren of
the free Spirit, or Beghards. It was no uncommon
thing, in those dark times, to reproach persons for their
devotional conduct, as Massalians, Euchites, Bogomites,
and Beghards, meaning " persons of prayer," which, in
our view, confers on such persons the meed of praise.
These accessions from Italy, with numbers of the Albi-
genses who escaped the sword and flames in Langue-
doc, taking refuge in Germany, will account for the
prominency of the Beghards in the histories of those
times, and the establishment of their reputation at this
period.' They first appeared as a religious body so early
as the eleventh century, probably from the labours of
those men already mentioned, 1025, out of Italy ; but
came more particularly into reputation during this cen-
tury. "Their primitive establishment," says Mosheim,
" was undoubtedly the efifect of virtuous dispositions and

^ Jones's Lect., vol. ii. p. 238. ' Mosh. Hist., vol. ii.

p. 299, and Robins. Res., p. 516.

CH II. § 12.] RISE OF BEGHARDS. 317

upright intentions. A certain number of pious women,
both virgins and widows, in order to maintain their in-
tegrity, and preserve their principles from the contagion
of a vicious and corrupt age, formed themselves into
societies, each of which had a fixed place of residence,
and was under the inspection and government of a
female head. Here they divided their time between
exercises of devotion, and works of honest industry ;
reserving to themselves the liberty of entering into a
state of matrimony, or of quitting the establishment,
whenever they bought proper. All those who made
extraordinary professions of piety and devotion were
called Beguines. The first society of this kind, of
which any account exists, was formed in the beginning
of this century, and was followed by so many
institutions of a like nature in France, Ger-
many, Flanders^ and Holland, that, towards the middle
of this century, there was scarcely a city of any note
which had not its beguinage or vineyard, Cant. viii. 12.
Ps. Ixxx. 15. This example of the women was fol-
lowed by corresponding institutions for men, and these
pious persons were, in the style of the age, called Beg-
hards and Beguines, and, by a corruption of that term
usual among the Flemish and Dutch, Bogards; but
from others, at an after period, they were denominated
Lollards. The hours not appropriated to devotion
among the Beguines, were employed in weaving, em-
broidering, and other manual labours of various kinds.
The poor, the sick, and disabled among them, were
supported by the pious liberality of such opulent persons
as were fiiendly to the order. The same religious views
and purposes were adopted by the difierent establish-
ments of men and women.^

3 Mosh. Hist, vol. ii. p. 400 note, and De Beghardis et Beguin-
abus Com. Rob. Res., pp. 532, &c.

318 CONFESSION OF THEIR FAITH. |^CENT. XIII.

7. We shall now exhibit our claim to these pious
Waldenses, so far as it respects the ordinance. We own
their religious views are not fully known. They thought
Christianity wanted no comment but a pious walk ; and
they professed their belief of that by being baptized,
and their love to Christ and one another by receiving
the Lord's Supper.* Jacob Merning says that he had,
in the German tongue, a confession of the faith of the
Baptists, called Waldenses ; which declared the absence
of infant baptism in the early chm-ches of these people,
that their forefathers practised no such thing, and that
people of this faith and practice made a [prodigious
spread through Poland (yea, Poland was filled with
them*), Lombardy, Germany, and Holland.^ These
people re-baptized such as joined their churches, as the
Waldenses had done in early ages ;7 and though a law
was made against the Picards for rebellion, yet they
suffered burning in the hand, and banishment, rather
than forego what they considered their duty.^ Dr.
Wall, who is a candid opponent, says, the Beghards
were also called Picards or Pighards. They spread
themselves over the great territory of Upper Germany ;
they abominated popery ; they chose their pastors from
among married men ; they mutually called one another
brother and sister ; they o^vned no other authority than
the Scriptures ; they slighted all the doctors, both an-
cient and modem ; their ministers wore no garments to
celebrate communion, nor do they use any collection of
prayers but the Lord's Prayer ; they believed or owned
little or nothing of the sacraments of the catholic church ;
such as came over to their church must every one be

* Rob. Res., p. 527. ^ i^. p. 557, ^ « Meringus'

Hist, of Bap., pt. 2, p.' 738, and upon Cent. IS, p. 737, and
Montantus, p. 86. ' Rob. Res., p. 506. » Id. p. 518.

CH. II. §12.] DENOMINATIONAL VIEWS. 319

baptized anew in mere water ; they believe that the hread
and -vvine do ■ only, by some occnlt signs, represent the
death of Christ — that the sacrament was instituted by
Christ to no other purpose but to renew the memory of
his passion, &c. &c.9 In this statement may be discov-
ered a family likeness to those churches in the south of
France. Their renouncing worldly possessions; their
mode of living in large communities ; their distinction
into perfect and imperfect classes ; with their allowed
piety, support their claim of descent from the eaxly
Vaudois. We may be permitted to admire the motive
and design of the institutors of such establishments,
and particularly the spirit which animated, guided, and
bound up these societies in unit?/ for centuries. The
object of its members must have been the restoring of
Christianity to its native simplicity, original purity, and
benign aspect. The seven concluding verses in the
second of Acts appear the rule of guidance in these
communities. Their extensive interests through the
German empire accord with the moving shoals of the
Anabaptists in a futui-e period.

8. These dissenting communities had their respective
schools, at which many of the nobility were educated.
Uladislaus II. was prevailed upon in 1140 to sign an
edict against the Yaudois or Picards ; but the influence
of the nobles rose above the sovereign, and rendered the
law void.^^ In 1210 the dissidents had become so
numerous and so odious to the catholic clergy, that Otho
IV., at their entreaty, granted an edict against them.
A severer measure was adopted by Frederick II., which
extended over all the imperial cities, in 1220; and, in
the hands of the inquisitors, entailed misery on the peo-

9 Hist, of Inf. Bap., pt. 2, c. 7, [§ 4, pp. 270-1. lo Rob.

Res., p. 532.

320 PERSECUTIONS AND DEATHS. [CENT. XIII.

ple.^ The cruel measures awakened in the lower orders
of the people retaliating feelings; these received the
officers of the pope with clubs, stones, daggers, and
poison. The first martyr was a friar Conrad, who was
killed in Germany while he was preaching
against liberty in religion. No means had
been left untried to rid France of the Albigenses, which
had been so far successful as to destroy owe million lives. ^
While the pontiff was devising means to free Gascony
of a section of those heretics, he and his conclave were
suddenly alarmed by the news, that the work of reform,
which, according to his hope, had been so often extin-
guished, had now made its appearance in the very heart
of Germany ; and that the city of Stettin was infected
by the same heretics who, as he fondly hoped, had been
extinguished in Languedoc. Gregory IX. lost no time
in addressing bulls to the bishops of Minden, of Lubeck,
and of Rachhasbourg in StjTia, to induce them to preach
up a crusade against the heretics. In order to excite
greater horror against these sectaries, the pontiff repre-
sented to the people, that "a hideous toad was presented
at once to the adoration and caresses of the initiated.
The same being, who was no other than the Devil, after-
wards took successively different forms, all equally re-
volting, and all offered to the salutations of his worship-
pers." Such were the accusations the popes often
exhibited against the Waldenses ; and coming from the
lips of holiness and infallibility itself, they could not
fail of success. The fanatics took up arms in crowds,
under the conduct of the German bishops. Those
among the sectaries who were not in a condition to carry

^ Rob. Res., p. 412, and see above, sect. 6, $ 13 — 15. ' p^
Personius in Claude's Def, preface, p. 61. Monthly Review,
Feb. 1815, p. 222. Simondi's Hist, of the Crusades : passim.

CH. II. § 12.] PERSECUTIONS AND DEATHS. 321

anns, or who had not taken refuge in the strong places,
were first brought to judgment ; and in the year
1233, "a/i innumerable multitude of heretics
was burned alive through Germany ; a still greater num-
ber rcas converted." The crusading army and the inqui-
sitors, to all appearance, extinguished the heretical light.
But such was the nature of this pestilence, as the court
called it, that, like water which was dammed up in one
place by inadequate mounds, it is sure to break out in
another.^ Though Frederick II. had, in the early part
of his reign, gone into the cruel measures of the pope,
by not complying with his mandate, he now incurred
his holiness's displeasure. The pope excommunicated
Frederick, incensed his own son to rebel against him,
nominated another emperor, and thus rent the empire
in twain. During the interdict, the churches were
closed, the bells silent, the dead unburied : the penalty
fell upon those who had no share in the offence.* Fred-
erick wrote letters to all the princes of Europe, exposing
the ambition of the pontiffs, and calling on all to take
from the clergy the treasures they had amassed. The
sufferings to which thousands were reduced in Germany,
from this strife, were dreadful ; yet the pope was insen-
sible to the reigning misery. This state of affairs con-
tinued till the death of Frederick, 1250. This affray
between the emperor and the pope relieved the sectaries
from the cruel and oppressive designs of their enemies,
and afforded these people some rehef and opportunity to
propagate their views. Their increase becomes apparent,
1300 ^^^^^ ^* ^^ recorded, that in the beginning of
the fourteenth century, they existed in thou-
sands; and, as observedj in Bohemia they were consid-

* Jones's Lect., v. ii. p. 398. ; * Hallam's Middle Ag«
vol. ii. pp. 240-3.

p 3

322 WALTER LOLLARD. [[CENT. XIT.

ered as amounting to 80,000. Some of tliese Picards,
while travelling and propagating the truth, were seized,
and suffered; while persecution scattered others into
various provinces and kingdoms, whose efforts and
labours were apparent in the multitudes which arose at
the dawn of the reformation, in this empire.^

9. A bold and intrepid teacher was raised up
among the Beghards, or Picards, in 1315, in
the person of Walter Lollard, who became an emi-
nent barb or pastor among them, and from whom the
Waldenses were called Lollards.^ Clark says, Lollard
stirred up the Albigenses by his powerful preaching,
converting many to the truth, and defending the faith of
these people.7 Moreland asserts he was in great reputa-
tion with the AYaldenses, for having conveyed their
doctrines into England,^ where they prevailed all over
the kingdom.9 Mosheim remarks, that Walter was a
Dutchman, and was a chief among the Beghards, or
brethren of the free Spirit.

He was a man of learning and of remarkable elo-
quence, and famous for his writings.i^ Walter was in
unity of views in doctrine and practice with the Wal-
denses.^ He was a laborious and successful preacher
among the Baptists who resided on the Rhine ; but his
converts are said to have covered all England.* The
Lollards rejected infant baptism as a needless ceremony.''
In 1320, Walter Lollard was apprehended and
"^ burnt. In him the Beghards on the Rhine lost
their chief, leader, and champion. His death was

^ Bishop Newton's Diss, on the Prophec, vol. ii. p. 225.
« Wall's Hist., vol. ii. p. 272. ' Martyr., p. 76. » Hiat.,

p. 30. 9 Allix's Ch. Pied., c. 22, p. 202. i" Hist.,

vol. ii. p. 509. ^ Gilly's Nar., p. 78. ' AUix ubi

sup. ^ Lon. Ency,, Art. Loll. Collier's Eccl. Hist., vol. i.

b. 7, p. 619.

CH. ir. § 12.] INCREASE OP ADHERENTS. 323

highly detrimental to their affairs, but did not, hoAveyer,
ruin their cause ; for it appears they were supported by
men of rank and great learning, and continued their
societies in many provinces of Germany.*

10. About 1330, these people were grievously

harassed and oppressed in several parts of Ger-
many, by an inquisitor, named Eachard, a Jacobin monk.
After inflicting cruelties for a length of time, with great
severity, upon the Picards, he was induced to investi-
gate the causes and reasons of their separation from the
church of Rome. The force of truth ultimately pre-
vailed over all his prejudices. His own conscience
attested, that many of the errors and corruptions which
they charged on that apostate church really existed ; and
finding himself unable to disprove the ^articles of their
faith by the Word of God, he confessed that truth had
overcome him, gave glory to God, and entered into the
conmiunion of the "Waldensian churches, which he had
been engaged in persecuting even to death. The news
of his conversion aroused the ire of the inquisitors.
Emissaries were despatched in pursuit of him ; he was
at length apprehended and conveyed to Heidelberg,
where he was committed to the flames.^

11. The Baptists who inhabited those cities that lay
on the Rhine, especially at Cologne, had considerable
^ ^^_ accessions from the labours of John Huss, who,

in 1407, became a bold champion in the cause
of truth. He taught the same doctrines as Lollard and
Wickliff ; he was popular, and his discourses were full
of those truths charged on the Anabaptists. John Huss,
with Jerome, travelled and laboured for the interests of
the Redeemer ; consequently dissidents were multiplied
in the empire, by conversions and by accessions from

* Mosh. Hist, ut sup. ^ Jones's Lect., vol. ii. p. 428.

324 ziska's defence. Qcent. xv.

other kingdoms. These persons, reasoning on the
principles laid down by Huss and Jerome, on the sufl&-
ciency of the Scriptures to guide them in the affairs of
the soul, entertained the same ideas of religion as the
old Vaudois did ; and with their successors, the
Beghards, they became incorporated. They were in-
discriminately called Waldenses, or Picards ; and they
all, says Robinson, re-baptized; but they entertained
views widely different on other subjects.*' The
deaths of Huss and Jerome, accompanied with
efforts on the part of the clergy to excite the people to
destroy heretics, awakened in these people a conviction
of their danger. They therefore formed the plan of
leaving Upper Germany for the lower parts of the
empire ; but the vigorous opposition of their enemies,
who learned their design, prevented them realizing their
concerted object.7 They were aroused now to defend
their privileges. The emperor Sigismund, a dissolute
man, was devoted to the clergy, and promised them
uniformity in religion. The nonconformists of all
classes, throughout the empire, saw all their religious
and civil liberties at stake. John de Trocznow, com-
monly called Ziska, from his having only one eye,
determined, as the last defence, to take arms, as already
stated. Having raised his standard, Ziska found him-
self, in a few weeks, at the head of fifty thousand
troops. See Bohemia.

12. In 1457, a great number of Waldenses

were discovered by inquisitors in the diocese of

Eiston in Germany, who were put to death. These

sufferers confessed that they had among them, in that

district, twelve barbs or pastors, who laboured in the

« Resear., pp. 481, 513. ' ' Wall's Hist., pt. 2, p. 272.
Mosh. Hist., ^ ' ■■

CH. II. § 12.] NUMBERS OP WALDENSES. 325

work of the ministry. It appears, from what Trithemius
relates, who lived at this time, that Germany was full of
TValdenses prior to the Reformation by Luther ; for he
mentions it as a well-known fact, that so numerous were
they, that in travelling from Cologne to Milan, the
whole extent of Germany, they could lodge every night
with persons of their own profession ; and that it was a
custom among them, to affix certain private marks to
their signs and gates, whereby they might be known to
each other.8 This is allowed by the best of om* histo-
rians, and conceded by Mosheim,9 who asserts, " before
the rise of Luther or Calvin, there lay concealed, in
almost all the countries of Europe, particularly in
Bohemia, Moravia, Switzerland, and Germany, many
persons who adhered tenaciously to the doctrine of the
Dutch Baptists, which the Waldenses, Wickliffites, and
Hussites had maintained, some in a more disguised, and
others in a more open and public manner; viz. that
the kingdom of Christ, or the visible church he had
established upon earth, was an assembly of true and real
saintSj'and ought therefore to be inaccessible to the wicked
and unrighteous, and also exempt from those institutions
which humxin prud£nce suggested^ to oppose the progress
of iniquity, or to correct and reform transgressors.
This maxim is the true source of all the peculiarities
that are to be found in the religious doctrine and disci-
pline of the Baptists. It is evident that these views
were approved of by many before the dawn of the
reformation."

The emperor's opinion of the Picards, and his phy-
sician's concurrence of their views and practice, being
nearer to apostolic precedent than any other religious
sect, has been already recorded. Their bitterest ene-

• Danvers' Hist., p. 25. » Ec, Hist., vol. iii. p. 320.

326 STATE OF GERMANY. [CENT. XV.

mies, who were e3^e-witnesses of their actions, say,
They resembled the ancient Donatists ; their lives were
blameless, but their doctrine was heretical : their sim-
plicity, innocence, fidelity, and industry, ai'e admirable ;
but their doctrines are damnable.io They made no
figure in the world, says Voltaire ; but they laid open
the dangerous truth wliich is implanted in every breast,
that mankind are all born equal. ^

^ ^ 13. At the conclusion of the 15th century,

1490 ...

Germany was divided into sixteen circles, and

governed by sovereign princes, whose tyrannical oppres-
sion would exceed belief, were they not well attested ;
consequently the peasants or boors were slaves every
where ! This state of oppression and beggary should be
taken into consideration by the censurers of those times
and people. The peasants had several times attempted
in Germany, as in Switzerland, to obtain their freedom.
In 1491, they aimed to recover their birth-right,
but failed. In 1502, another attempt proved
alike abortive.^ The princes and ecclesiastics continued
to be supreme tyrants rioting in luxuiy wrung fi-om their
respective peasants. The ignorance of the priests was ex-
treme. Numbers of them could not read, and few had
ever seen a Bible. Many, on oath, declared they knew
not that there was a New Testament. These officers of
religion held no intercourse with the laity, and their
manner of giving them instruction was accompanied
with a haughty superiority : " Ye that be lay people, ye
shall know, — that there be ten commandments," &c., &c.'
Yet, this ignorant and lordly class was supported at an
enormous expense. The taxes of the state, the luxury of
princes, and the ponderous burden of tithes for the sup-

1° Rob. Res., p. 566. ^ Rob. Bap., p. 484. ' Rob.

Res., p. 537, &c. 3 RoIj^ gap. p. 296.

CH. II. § 12.] EFFORTS TO REFORM. 327

port of the church were all produced by the labour of
the peasants ; sequently, the situation, to a people, who
from early times, had been distinguished by the love of
liberty, became insufferable.* Besides, their present
thraldom was increasingly felt, from their witnessing and
hearing the successful efforts of the peasants in Switzer-
land. Such was the vassalage of Christendom at this
period, to the church of Rome, that the pontiff appeared
to feel no apprehensions of the general tranquillity being
distm-bed.5 The church was made up of monsters, living
in the most complicated crimes, and the greater portion
of the community had become profoundly stupid.^ Here
is the climax of a state church ! ! !

14. The severity of the inquisitors, and the watchful
conduct of the state clergy, had occasioned the detection
and removal of every public champion of reforming
principles, almost as soon as he avowed his sentiments,
which is apparent in every part of history ; and, were
the records collected, the account of those of the Bap-
tist persuasion, who have suffered martyrdom solely on
the account of religion, would make a large hook?
Under these successive losses, the Waldenses continued
to disseminate the truths of the gospel by means of all
the members of their community. The Baptists appear,
through successive ages, opposed to worldly greatness,
and always at variance with the secular maxims of se-
curing success by human learning and tithes of distinc-
tion ; they moved silently on, scattering ia their walks
the seeds of life. The least mental attainment in the
Christian brother among them, was encouraged, and
placed in requisition to the cause of truth, which
awakened anger and contempt among the state clergy,

* Mosh. Hist. vol. iii. p, 50, note. ^ Jones's Lect., vol. ii.

p. 503. 6 Rob. Res., p. 301. ' Bayle's Diet. Anab. F.

328 EFFORTS TO REFORM. [CENT. XV.

for desecrating the holy order. Their societies were
consequently of a missionary cast, which proved an ex-
tensive blessing to successive centuries. This view only
will account for their numbers in this and other empires
and kingdoms, through the reign of the man of sin.
Such was their procedure down to the sixteenth century,
when they perceived several learned men, and also
through their means, several among the unlettered of
the people, were beginning to expose the darkness
arising from error, superstition, and a lack of religious
knowledge. They lived less retired than they had for-
merly done, and engaged to come forward with others,
to diffuse the light of a purer religious knowledge, and
to demolish the Romish superstition as much as it was
in their power.^ They did not scruple to draw many
over from the Romish church in a very open way, incor-
porating them with themselves by re-baptization. " This
re-baptizing," said Bishop Bossuet, " is an open declara-
tion, that in the opinion of the brethren, the Catholic
church has lost baptism."9 To further the work of re-
form, many of the brethren itinerated through various
districts, and were reproached with the name of " the
wandering Anabaptists."^^ Among these Anabaptists,
were Hetzerand Denck,whopublished translations of parts
of Scripture.^ Multitudes of minds were by these means
instructed in the truths of the gospel, and many learned,
enlightened, and eloquent men only waited for some
opening in Providence, to advocate more fully and pub-
licly, the gospel of Christ.'* But, amidst all the sectaries
of religion, and teachers of the gospel in Germany at
this time, the Baptists best understood tfte doctrine of re-

8 Mezeray's Fr. Hist., p. 618. » Rob. Hist, of Bap. p. 463.
" Rob. Res. p. 513. ^ M'Crie's Italy, p. 178. > Lon.

Ency. vol. xviii. p. 669, Reform. Jones's Lect., vol. ii.511.

CH. II. § 12.] BAPTISTS ADVOCATE LIBERTY. 329

ligious liberty^ to them, therefore, the peasants turned
their eyes for counsel ;' and to their immortal honour be
it recorded, that the Baptists were always on the side of
liberty. Under whatever government they could realize
this boon, whether Pagan, Saracen, or Christian; do-
mestic or foreign ; that dynasty which would guard
their freedom, was their government. In this respect,
like the apostles, they paid no regard to its religion,
civil government was their object.* This might be traced
in all their migratory movements, from the Italian
dissidents to the Rhode Island settlement^.

15. We have now detailed the history of the
Puritans through several nations, and under
various names, and shall by these records, have proved
at the Reformation, That the Baptists' has been the
only Christian community which has stood since the days
of the apostles ; and as a Christian society, which has
preserved pure the doctrines of the gospel through all
ages.^ These societies we shall find perpetuated in a
few years, under Menno Simon's fostering care ; whose
creed will speak their affinity to the Vaudois, and though
many, in claiming relation to these people, have dis-
puted some things in their practice, none ever denied
that they baptized adults on a profession of faith, before
they received them into their communion 7

16. The sectaries or Picards, in itinerating, had been
successful in bringing persons of all classes over to their
views and community, from the Catholic church. Their
conduct in re-baptizing, awakened the anger of the
Catholic priesthood, and measures were proposed to stay
the growing evil. Consequently, in 1510, the
clergy and bishops prevailed on the sovereign

3 Rob. Res,, p. 545. * Id.p. 641. ^ Id. p. 311,

Cox and Hoby's Am, Bap., p. 444. ^ Bap. Mag., vol. xiii.

p. 344, A.D., 1821. '' Rob. Res., p. 508.

330 PICARDS PERSECUTED. [^CENT. XVI.

to use means equal to the clanger ; whereupon, an edict
was made, that all the Picards, without distinction of
sex, age, or quality, should be slain.^ The influence of
some noblemen prevailed for its suspension for eighteen
months, but the edict received the sanction of govern-
ment at the end of that term, yet interpositions of Pro-
vidence prevented its full execution. The threatening
aspect of affairs in Germany, suggested to the Picards
the necessity of emigrating, and Mosheim asserts, " that
the German Baptists passed in shoals into Holland and
the 'Netherlands^ and in the course of time, amalgamated
with the Dutch Baptists/'^

17. "The drooping spirits of this people," says the
same ^vriter, " who had been dispersed through many
countries, and persecuted everywhere with thj© greatest
severity, were revived when they heard that
Luther, seconded by several persons of emi-
nent piety, had successfully attempted the reformation of
the church."!^ Consequently, several persons with the
views of the Baptists, made their appearance at the
same time, in different countries ; this appears from a
variety of circumstances, especially from this striking
one, that all the Baptist ministers of any eminence,
were, before the Reformation, almost all, heads and
leaders of particular and separate sects (or congrega-
tions.)^ The Baptists occasioned little publicity, and
made little noise before the Reformation, though the
most prudent and rational part of them considered it
possible, by human wisdom, industry, and vigilance, to
purify the church from the contagion of the wicked,
provided, the manners and spirit of the primitive Chris-
tians could but recover their lost dignity and lustre ; and

8 Clark's Martyr., p. 127. ^ Ec. Hist., c. 16, § 11, p.

T^2>&. These shoals accord with Moreirs 800,000 Waldenses.
1° Id. vol. iii. p. 321. ^ Id. p. 323.

cii. II. § 12.] Luther's conduct. 331

seeing the attempts of Luther, seconded by several per-
sons of eminent piety, proved so successful, they hoped
the happy period was arrived, in which the restoration of
the church to puiity was to be accomplished, under the
divine protection, by the labours and counsels of pious
and eminent men.^

18. Many religionists, at this period, as Venner, in
the days of Cromwell, were projectors of a new state of
things, others were in anticipation of an unspotted and
perfect church; while some, as we shall see, carried
their speculations into frenzied enthusiasm.^ These
views had some encouragement from Luther and the
reformers ; for every impartial and attentive observer of
the rise and progress of the Reformation, wiU ingenuously
acknowledge, that wisdom and prudence did not always
attend the transactions of those that were concerned in
this glorious cause ; that many things were done with
violence, temerity, and precipitation.* Luther had
boldly stepped forward, and set tyranny at
dej&ance. This was known, and was differently
viewed by the reHgionists throughout Europe, but more
particularly animated those who were addressed by Lu-
ther and his associates. To further the great work, he
published the New Testament in German, wrote letters
to the sovereigns of Europe, broke with the pope, and
propelled forward the work of reformation. To these
efforts, he added a work on Christian liberty,
in the German language, which was read with
the most astonishing avidity, and the contents were com-
municated to those who could not read. In this work,
Luther speaks of what he calls spiritual liberty, that is,
the freedom of the spirit or mind, in matters of reKgion ;

2 Ency. Brit., Anabap. ^ Mosh. Hist, vol. iii. p. 232.

* Id. p. 102.

332 Luther's conduct. [cent. xvi.

and he assigns the causes of bondage, to sins, laws, and
mandates, which naturally mean our sinful passions, the
laws of magistrates, and the canons of the church.^ The
pope denounced Luther, and he nobly, on Dec. 10, 1520,
had a pile of wood erected without the walls of Wittem-
burgh, and there in the presence of a prodigious multi-
tude of all ranks and orders of people, committed to the
flames both the bull that had been published against
him, and the decretals and canons relating to the pope's
supreme jurisdiction. By this act, Luther publicly de-
clared to the world that he was no longer a subject to the
Roman pontiff; and the man who publicly commits to the
flames the code that contains the laws of his sovereign,
shows thereby that he has no longer any respect for his
government, nor any design to submit to his authority.^
These zealous and decisive acts of the reformer, however
dignified, impressed the minds of men very differently,
and in the mind of the oppressed peasant, it awakened
a spirit of restless insubordination, which only waited a
suitable season to disclose the inward ferment.'' The
boldness of these measures occasioned Luther's
being called to Worms, by Charles V., where
he boldly and nobly pleaded his cause, but was con-
demned, and to prevent his sustaining any injury,
Frederick caused him to be arrested, and conveyed pri-
vately to the Castle of Wartenberg, where he divided
his time between writing and himting.8

19. One benefit the scattered brethren realized was,
the translation at this period of the whole of the New
Testament by Luther, agreeably to their views, and his
and their sentiments concurred by his translating Matt,
iii. 1, "In those days came John the dipper."^ Other

5 Rob. Res. p. 540. « Mosh. Hist. vol. iii. p. 40. ^ Rob.

Res., p. 540. ^ Mosh. Hist., ut sup. ^ Rob. Hist. Bap. p. 442.

CH. II. § 12.] ldther's conduct. 333

parts of his writings were in perfect accordance with
this sentiment. ^0 So that Luther is charged with being
the author or father of the German dippers, since some
of the Catholics expressly declare they received their first
ideas of it from him.^ Also Moshoyius says, that ana-
baptism was set on foot at Wittemburgh in 1521, among
the Reformers, by Nicholas Pelargus, or Stork, who had
companions with him of very great learning, as Carolo-
stadius, Melancthon, and others ; this, he says, was done
while Luther was lurking in exile.^ In pursuing this
course, and practising only believers' baptism, these re-
formers were consistent, as they professedly took the
Scriptures for their guidance. Luther's views and writings
supported such a procedure, since he declared, " It can-
not be proved by the Scriptures that infant baptism was
instituted by Christ, or began by the first Christians
after the apostles." Nearly all the reformers expressed
themselves in similar language about baptism ; besides,
all the Puritans, whose support to the cause of reform
was desirable, held these views on the ordinance. The
reformers gave very considerable support to the Baptists
in these measures.^ Luther had no great objection to the
Baptists in his early efibrts. He encouraged the Muncer
of notoriety, who was a Baptist minister, and so highly
esteemed by Luther, as to be named his Absalom. Their
united efforts greatly increased persons of the Baptist
persuasion. When the news reached Luther, of Carolo-
stadt re> baptizing, that Muncer had won the hearts of the
people, and that the reformation was going on in his

absence, he on the 6th of March, 1522, flew
1522

hke lightning from his confinement, at the

1° Rob. Res., .542, and Booth's Pjedo.Exam. ^ Rob.

Res,, p. 542. ^ Good and Greg., Cyclo., Anab., Ivimey's

Hist., vol. i. p. 18. 2 Burnett's Reform., vol. ii. p. 110.

334 Luther's conduct. Qcent. xvi.

hazard of his life, and -without the advice of his patron,
to put a stop to Carolostadt's proceedings.* On his
return to Wittemhurgh, he hanished Carolostadt, Pelar-
guSj More Didymus, and others, and only received Me-
lancthon again.^

20. When some of Luther's assistants went into
Bohemia and Moravia, they complained, that between
Baptists and papists they were very much straightened^
though they grew among them like lilies among thorns!^
The success and number of the Baptists " exasperated
him to the last degree ;" and he became their enemy,
notwithstanding all he had said in favour of dipping
(while he contended with Catholics on the sufficiency
of God's word) ; but now he persecuted them under the
name of re-dippers, re-haptizers, or Anabaptists? One
thing troubled Luther, and he took no pains to conceal
it ; that was, a jealousy lest any competitor should step
forward, and put in execution that plan of reformation
which he had laid out : this was his foible ; he fell out
with Carolostadt, he disliked Calvin, he found fault with
Zuinghus, who were all supported by great patrons, and
he was angry beyond measure with the Baptists.^ His
half measures, his national system, his using the Roman
liturgy, his consubstantiation, his infant baptism, without
Scripture or example, were disliked by the Baptists — yea,
the Picards or Yaudois hated his system ;9 and he hated
all other sects.'^^ The violence of Luther sunk his cause
into that of a party. ^ The reformers differed as widely
among themselves about the ordinances, as they did
from others :^ and their spirit of contention subsided

* Maclean in Mosheim, vol. iii. p. 45, ch. 16, § 18. ^ Ivi-

mey ut sup. « Rob. Res., p. 519. ^ j^., p. 540. 8 |d.,

p. 540. 9 Id., p. 541. 1° Neal's Hist. vol. i. p. 93.

> M'Crie's Italy, p. 176. 2 Camp. Lect., p. 445.

CH. II. § 12.] Luther's conduct. 335

into acts of persecution and reproach.^ But Mosheim
remarks, " there were certain sects and doctors against
wtom tlie zeal, vigilance, and severity of Catholics,
Lutherans, and Calvinists were united. The objects of
their common aversion mere the Anabaiytists" To avoid
the unhappy consequences of such a formidable opposi-
tion, great numbers retired into Poland, hoping to find
a refage — where they formed congregations.*

21. It is at this period the term Anahaptism
was used among Christian brethren.^ The
word, in its strict sense, is expressive of the practice of
those who re-baptize such persons who came from one
of their sects to another ; or, as often as any one is
excluded from their communion, and again baptized on
being re-admitted into their fellowship — as Cyprian and
the church of Carthage practised. If the party bap-
tizing disallow the first ceremony as unscriptural, the
repetition of the act guided by apostolic authority is not
re-baptization, but Christian baptism. The word, in a
loose sense, has been in use from the ascendancy of the
church in 413, to distinguish those who disavowed in-
fant baptism, and sequently, not only baptize persons
on a confession of their faith, but baptize, as it were,
again those persons that were in infancy subject to what
they considered a pseudobaptism. The term was now
famiUarized from Luther's dislike to the Picards or re-
baptizers.^ We have often used the word, not that we
approve it as expressive of our practice, but as convey-
ing the views of those who, by the word, intended fully
to describe, designate, and reproach the Baptists. A
full history of the people thus designated, is exceedingly
difficult to write ;7 since, as Mosheim admits, " the true

3 Rob. Bap., p. 548, 554. * Mosh. Hist., pp. 3, 363, 293.

^ Good and Greg, Cyclo. Anabap. ^ Ency. Brit. Anabap.

Rob. Res., p. 517. '' Rob. Bap,, p. 465,

336 ANABAPTISM, WHAT ? [CENT. XVI.

origin of the Baptist denomination, who espoused the
Mennonite views, and who acquired the stigma of Ana-
baptists, by administering anew the rite of baptism to
those who come over to their community, is hid in the
remote deeps of antiquity."^ But baptism may be admi-
nistered to persons who have received a rite in some
community without incurring Anabaptism ; as,

First. When the subject has been dipped before, he
has been rightly instructed into the essential truths of
the gospel, as was the case with the twelve disciples at
Ephesus. When Paul reached this city, he found dis-
ciples baptized, who were ignorant of an important
truth, revealed by John for all candidates to believe :
viz., " He shall baptize you with the Holy Ghost ;" but
these disciples had heard nothing of the Holy Ghost,
consequently here was a departure from John's views,
and apparent ignorance of the Author of every sanctify-
ing process. Scriptural views of baptism, and a know-
ledge of the Author of our salvation being essential to
a right receiving baptism, led Paul to instruct these dis-
ciples, and then again baptize them.9

Secondly. When repentance and faith, the indispens-

* Ecc. Hist, vol. iii., p. 320. Their antiquity may be traced
back, viz. :--1450, Picards or Waldenses, Wall's Hist., 2, 270.—
1420, Hussites, Crosby, vol. i. pref, xxxiii. Ivimey, 1,70. — 1176,
Waldo and his followers, Jones's Lect.,2, 486. — 1150, Waldenses
and Albigenses, Collier's G. Diet. Anab. — 1140, Amoldists, Facts
Op. to Fict., p. 46.— 1135, Henricians, Wall's Hist., 2, 250.—
1110, Petrobrussians, Wall, ib. — 1049, Berengarians, Facts, &c.,
p. 42. Mezeray, p. 229.— 1025, Gundulphians, Jortin's Rem., 5,
p. 27. — 945, Paterines, Jones's Lect. 2, p. 254. — 714, Vaudois in
France and Spain, Rob. Res., 242. — 653, Paulicians, Gibbon's
Hist., c. 54, and AUix's Pied., c. 15, 138,-311, Donatists, Mosh.
Hist., 1, 302. — 250. Novatianists, Ency. Brit. Anab.— 56, Ephe-
sians, Acts xix. 2, &c. Milu. Ch. Hist., C. 1, ch. 14.

9 Miln. Ch. Hist., C. 1, ch. 14.

cii. II. § 12.] Luther's conduct. 337

able pre-requisites, have not been exercised by the sub-
ject, Matt. iii. 8 — when the conscience has not chosen
the duty, 1 Pet. iii. 21 — and where a personal profession
of faith has not existed, the service is unacceptable to
God. Heb. xi. 6. Rom. xiv. 23.

Thirdly. When the ordinance, in its administration,
does not bear the same analogy to its primitive design
and resemblance of Christ's death and resurrection, as
those did administered by the apostles, Rom. vi. 4, 1 Cor.
XV. 29, it is then another baptism, and not a New Tes-
tament ordinance, since its analogy to Scripture language
is lost.

Fourthly. "When, from a multiplicity of ceremonies,
the original design is obscured, and it ceases to make
manifest the disciples of Christ, John i. 31, and the
cleansing properties of his work. Acts xxii. 16, it ceases
to be Christ's appointment. The earliest dissidents
were guided by this view, and yet were not Anabaptists.

In this practice, two motives are apparent in the
conduct of re-baptizers : first, right instruction : and,
secondly, purity of communion. The first view led
different bodies of early professors to re-baptize those
who came over to their communion, from parties whose
creed was not in accordance with their own : and the
second, from a desire to maintain purity of communion,
regulated many early churches. We know unauthorized
rites and ceremonies were early adopted by many
churches. To free the mind of the candidate from those
human rites, and to maintain the ordinance in its native
and simple aspect, occasioned early dissenters to require
those who came to join them from other churches, to
submit to the ordinance in the way they administered
it.io

^* Robins. Res., p. 212. Jones's Ecc. Lect., vol. i. p. 410.

338 Luther's conduct. [^cent. xvi.

22. Of all the teachers of rehgion in Germany at this
period, the Baptists best understood the doctrine of civil
and religious liberty : to them, therefore, the oppressed
Boors, as has been observed, looked for counsel. The
tyranny of the Catholics and Lutherans was equal in
every thing, except extent. Luther never pretended to
dissent from the churchy he only proposed to disown the
pope: but in this partial conduct, and mope-eyed device,
all could not see with him. Among the Baptists, one
of the most eminent was Thomas Muncer, of Mulhau-
sen, in Thuringia. He had been a priest, but became a
disciple of Luther, and a favourite with the reformed.
This dear son Luther named his Absalom ; and the
people so highly approved of him, as to call him Luther's
Curate. He appears to have itinerated and laboured
principally in Saxony. While Luther was hunting,
^mting, and regaling himself with princes, Muncer was
preaching in the country, and surveying the condition
of their tenants. He saw their miserable bondage ; and
that, from Luther's plan of reform, there was no proba-
bility of freedom flowing to the people. He (Luther)
only intended to free the priests from obedience to the
pope, and to enable the officers of the state to tyrannize
over the people in the name of civil magistrates. Mun-
cer saw this fallacy, and remonstrated against it. Luther
broke loose from his recluse, and dealt severely with
those who dared in his absence to progress the cause
differently to his plan. With Carolostadt he was severe,
but Mmicer was banished for his crime of remonstrance.
Muncer now travelled into various parts, preaching doc-
trines highly acceptable to the lower orders. He settled
at JMulhausen, and was there when the peasants rose.
It is very probable he now embraced fully the senti-
ments of the Baptists, seeing his instruction to this
people was much on the nature of religious liberty, and

CH. II. § 12.] Luther's conduct. 339

illustrative of tlie errors of Catholicism 'and Lutheran-
ism, Avhich he represents as canying things to the
extreme, without embracing the liberty purchased by
the death of Christ. His instructions conveyed, that a
Christian church ought to consist of virtuous persons,
and not, as Luther taught, to include -whole parishes.
On these principles he formed a church, a.d. 1523, and
advised the members of it to make use of retirement,
meditation, and prayer; to consider the several points
of religion for themselves. The peasants relished his
doctrine, and repaired to Mulhausen in vast numbers, to
be instructed and comforted by Muncer.^

Here was Muncer's crime ; and, as Voltaire remarks,
" Luther had been successful in stirring up the princes,
nobles, and magistrates of Germany, against the pope
and bishops : Muncer stirred up the peasants against
them. He and his companions went about addressing
themselves to the inhabitants of the country villages in
Suabia, Misnia, Thuringia, and Franconia. They laid
open that dangerous truths which is implanted in every
breast^ that all men are horn equal; saying, that if the
popes had treated the princes like their subjects, the
princes had treated the common people like beasts."^

23. What Luther had said and censured about the
pope's usurpation, he now practised himself towards these
good men. Carolostadt he followed from place to place, and
got him expelled wherever he settled. Thomas Muncer
was driven in hke manner, with others, against whom
Luther set himself, in -writing to princes, and publish-
ing, by which he disturbed society, and stigmatized
them as image-breakers and sacramentarians, or Ana-
baptists.^ On hearing of Muncer's success, he -^^Tote to

^ Robins. Res., pp. 546'8 ; and Marsh's Michaelis, vol. iv. p.
542, &c. - Robins. Res., p. 551. ^ j^^^ p^ 543^ ^^^

q2

340 Luther's conduct. [cent. xvi.

the magistrates of Mulhausen, to advise them to require
Muiicer to give an account of his call ; and if he could
not prove that he acted under human authority, then to
insist on his proving his call from God by working a
tniracle ! ! ! Lord, what is man ! The magistrates and
monks complied with this Lutheran hull, but the people
considered this a refinement on cruelty, especially as
coming from a man whom both the Roman court and
the diet of the empire had loaded with curses, for no
other crime than that of which he accused his brother.

The people now resented the insult; they expelled
from the city Luther's monkish allies; and the magistrates
elected new senators, of whom Muncer was one ! To
him, as their only friend^ the peasants looked for relief
under oppression.*

24. The tones of authority assumed by Luther,
and his magisterial conduct towards those who differed
from him, made it evident that he would be head of the
reformers.^ He and his colleagues had now to dispute
their way with hosts of Baptists all over Germany,
Saxony, Thuringia, Switzerland, and other kingdoms,
for several years.^ Conferences on baptism were held
in different kingdoms, which continued from 1516 to
1527.''' The support which the Baptists had from Lu-
ther's writings made the reformers' efforts of little effect.
At Zurich, the senate w^arned the people to desist from
the practice of re- baptizing, but all their warnings were
vain. These efforts to check the increase of Baptists
being ineffectual, carnal measures were selected. The
first edict against Anabaptism was pubhshed at
Zurich, 1522, in which there was a penalty of

' 4 Robins. Res., p. 548. « ij., p. 542. s ball's

Hist., pt. 2, p. 269. ' Clark's Lives, and Danvers' Hist., p.

307.

CH. II. § 12.] OPPOSITION TO BAPTISTS. 341

a silver mark set upon all such as should suffer them-
selves to he re-haptized, or should withhold haptism
from their children. And it was further declared, that
those who openly opposed this order, should he yet
more severely treated.^ This heing insufficient to check
immersion, the senate decreed, like Honorius, 413, that
all persons who professed Anahaptism, or harhoured the
professors of the doctrine, should he punished with
death by drowning.9 It had been death to refuse bap-
tism, and now it was death to be baptized ; such is the
weathercock certainty of state religion.!^ In defiance
of this law, the Baptists persevered in their regular
discipline : and some ministers, of learned celebrity,
realized the severity of the sentence. Many Baptists
were drowned and burnt.^ These severe measures, which
continued for years, had the consent of the reformers,
which injured gi'eatly the Lutheran cause.^ It was the
cruel policy of papacy inflicted by brethren. Wherever
the Baptists settled, Luther played the part of a univer-
sal bishop, and "WTote to princes and senates to engage
them to expel such dangerous men; but it was their
refusing to own his authority, and admit his exposition
of the Scriptures, which led him to preach and publish
books against them, taxing them wdth disturbing the
peace.^ We have recorded that the Baptists were the
common objects of aversion to Catholics, Lutherans, and
Calvinists, whose united zeal was directed to their de-
struction. So deeply were the prejudices interwoven
mth the state party, that the knights on oath were to
declare their abhorrence , of Anahaptism.* The senti-

8 Ger. Brandt's Hist. Ref., vol. i. B. 2, p. 57. ^ Miln. Ch.

Hist, C. 16, ch. 16. Neal's Hist., vol. v, p. 127. i° Rob.

Bap., 426. ^ Milner, Brandt ut sup. Ivimey's Hist., vol. i.

p. 17. 2 Rob. Res., p. 343. ^ lb. * Mosh., 3,

:?d2.

342 OPPOSITION TO BAPTISTS. QcENT. XVI.

ments of these people, and whicli were so disliked by
statesmen, clergy, and reformers, may be stated under
fiye views, viz. : " A love of civil liberty in opposition
to magisterial dominion; an affirmation of the suffi-
ciency and simplicity of revelation, in opposition to
scholastic theology ; a zeal for self-government, in oppo-
sition to clerical authority ; a requisition of the reason-
able service of a personal profession of Christianity
rising out of man s own convictions, in opposition to the
practice of force on infants — the whole of which they
deem superstition, or enthusiasm; and the indispensable
necessity of virtue in every individual member of a
Christian church, in distinction from all speculative
creeds, all rites and ceremonies, and parochial divi-
sions."^ These views — to the statesman, were adverse to
his line of policy with his peasants ; to the clergy, they
were offensive, since it placed every man on a level with
the priesthood, and sanctioned one to instruct another ;
to the reformers they w^ere objectionable, since they
broke the national tie, and allowed all persons equal
liberty to think, choose, and act in the affairs of the
soul : thus these sentiments were the aversion of all.
An edict issued by Frederick, at a later period, shows
how unpalatable these views w^ere. His majesty ex-
pressed his astonishment at the number of Anabaptists,
and his horror at the principal error which they em-
braced, which was, that according to the express decla-
ration of the holy Scriptures (1 Cor. vii. 23), they were
to submit to no human authority. He adds that his
conscience compelled him to proscribe them, and ac-
cordingly he banished them from his dominions on pain
of death.6

"This maxim is a true source of the peculiarities

5 Robins. Bap., p. 48'i. « Id. Res., p. 526.

CH. II. § 12.] RISE OF THE PEASANTS. 343

of the Baptists," says Mosheim, " that the visible church
was exempted from all those institutions which human
prudence suggested :" but this view of religion, the state
and the reformed could not receive.7

25. During the contentions and disputations of the
reformers and others, the peasants of Suabia
groaned in 1524, under their hard servitude,
and resolved to seize the first opportunity to get free.
In the November follovring, they revolted. The news
flew all over Germany, and awakened restless feeling
in the plebeians throughout the empire. The lords of
the soil and the gentry entered into a confederacy, and
agreed to suppress them ; and Furstenberg, in the name
of the confederates, went to inquire into their griev-
ances. They informed him they were Catholics, that
they had not risen on any religious account, and that
they required nothing but a release from those intolera-
ble secular oppressions, under which they had long
groaned, and which they neither could nor would any
longer bear. Others required relief from the oppression
of abbots. The ensuing spring offered to others,
who had more reason to complain than the
preceding boors, an opportunity to leave their work,
and such assembled in different provinces to the
amount of three hundred thousand men. The doctrine
of liberty had been advocated by all the reformers,
while pointing out the usurped claims of the pope ; but
none understood or earned out this liberty into practice
but the Baptists, consequently all eyes were, in this
crisis, directed to IMuncer, who now drew up a memo-
rial expressive of their grievances, and which was pre-
sented to their lords, and dispersed all over Germany.
It consists of twelve articles, on civil and religious

' Ecc. Hist., vol. iii. pp. 320, o^27.

344 LUTHER S ADVICE. [^CENT. XVI.

liberty. It Is allowed to be a master-piece of the kind,
and Voltaire says, " A Lycurgus would have signed

IT."

These tenets, which all persons now professedly love,
are still held forth in the views and writings of Ptedo-
baptists of these times, as the damnable anabaptistical
errors; but where dwelt the advocate of real liberty,
and where could this boon of paradise have been found,
if there had been no Anabaptists ? This was the head
and front of their offending, and on this ground alone
they were everywhere spoken against. In this instrument
there is no heretic but a tyrant, nothing proposed to be
hated but the feudal system, and liberty is the only
orthodoxy. This memorial, when compared mth the
creed of Ausburgh, will create feelings of reverence in
the Collater for the mild justice of Muncer and his
memorialists ! It is the doom of the poor to be as-
persed, Prov. xiv. 20. At the close of the memorial,
the peasants appealed to Luther. He told them the
princes deserved dethroning^ yet their tumults were sedi-
tious, and that they had been seduced hy false teachers :
that it was foolish to put all mankind upon a level, and
that Abraham had slaves. He wrote to the princes,
and taxed them with having caused all the present ills
by their excess of tyranny, and accuses them for saying
that his doctrine had been the cause of all this dis-
turbance, threatening them with all the vengeance of
heaven if they persisted in their tyranny and cruelty.
The third publication was addressed to both princes and
peasants, advising both parties to settle their disputes,
and be at peace, for the public good of Germany. These
advices being disreg-arded, he drew up a fourth^ ad-
dressed to the princes, in which he conjures them to
unite all their force to suppress sedition, and to destroy
all who resisted government, i. e. oppression and sla-

CIL II. § 12.] RELIGIOUS LIBERTY SUSPENDED. 345

Tery. These oppressed men were consequently met by
their lords with a sword, instead of redress; being de-
feated, they were slaughtered and reproached, the inva-
riable result and concomitants of defeat ; Muncer, their
friend and chief, was put to death,^

26. All men condemned Luther for these murdering
proposals, but in order to relieve himself, he made the
devoted people the scape goat ; he and his colleagues
imputed the crimes of the empire to the Anabaptists,
and so escaped ! ! ! From the breaking out of the
rustic war, the empire continued to be in an imsettled
state. " The first rising," says Sleiden, " was among
persons of the papist communion, the tumults did not
originate on the subject of religion, but from secular
exactions.9 Religious liberty had been learnt by many
from Luther's work, which caused many to seek both
civil and religious freedom." ^^ The twelve articles,
expressive of their giievances, which Magna Charta
they had not power to enforce, "comprehended," says
Osiander, " persons of all persuasions." ^ Had Muncer
succeeded in procuring liberty for the German peasants,
ten thousand tongues would have celebrated his praise
in different ages, devotions would have been rendered
to him as to Titus. Flaminius and many historians
would have vied to crown his memory with unfading
honours. The site of such an achievement would have
been equalled only by Runnymede, and its honours more
permanent and glorious than those of Naseby field.
All this occurred ten years before the affair of Mur^ster.
It was not therefore an affair about baptism, but the
feudal system : it was not water, it was government
that was the question, and the Baptists had the glory of

8 Mosh. Hist. iii. p. .51, § 22. ^ Danvers' Hist., p. 322

from Guodolius. ^° lb. from Spanheim. ^ lb.

Q 3

346 DISPUTES ABOUT BAFflSM. LCENT. XYI.

lirst setting the reformed an example of getting rid
of tyranny.2 The routed and scattered remains of
this vast body of men sowed, in the different provinces,
the seeds of discontent, which, after keeping the empire
in a feverish state for some years, ultimately led to
some redress. Many new projectors were among this
people, as to the nature and extent of Christ's king-
dom, which ideal projects were carried out so far in
succeeding years by some, as to bespeak delirium in its
advocates.

27. Disputations on the subject of baptism
continued through this and the ensuing year ;
and the system of drowning those the reformers could
not convert was still in prevalent use. The reformers'
influence and reflection on the Baptists, with the Ca-
tholic hatred, made the situation of our brethren very
critical, independent of the iron bondage many endured
under their lords. From the views the Baptists held
on civil and religious liberty, and the memorial of the
peasants' grievances being drawn up by one of that
body, and approved by all ; which memorial struck at
the root of the lords' tyranny, occasioned great jealousy
in the minds of princes, and occasioned their attention
and displeasure to be constantly directed
* towards them. Some emigrated to England,

where their circumstances were not improved. Erasmus
said of this people (1529), " The Anabaptists
(in Switzerland), although they are very nume-
rous, have no church in their possession. These per-
sons are worthy of greater commendation than others,
on accoimt of the harmlessness of their lives. But
they are oppressed by all other sects." When
Frederick, in 1532, confen-ed privileges on the

^ Rob. Res., p. 544, &c.

CH. II. § 12.] BAPTISTS PERSECUTED. 347

German protestants, he excepted the Baptists.
In 1533, a reward of twelve guilders was pro-
mised to any person who should apprehend any ana-
baptistical teacher, and all harbouring them was forbid-
den. ^ " They were," says Dr. Robertson, " this year,
1534, watched so closely by the magistrates as to find
it necessary to emigrate into other quarters."* Their
religious libei-ties being destroyed, their views under
the greatest reproach, their lives and property liable to
injury, before Munster afiray, >vill show their critical
situation, and account for their succumbing conduct to
the reformers at this period. It only wanted some
local commotion to involve such suspected subjects in
ruin. The brethren in different parts had sent to the
reformers, desiring theAr countenance and support. Eras-
mus genteelly declined. Luther did not like them ; he
reproached them with anabaptism. They made the best
apology they could, admitting they had always re-
baptized such as joined their churches, but they said,
so had C3rprian in early ages. Learned men were to
confer with them on this point. This year seems to
have been taken up in forming a more unre-
served intercourse between the brethren and
the reformers. By intercourse and compromise, and a
negociation of some years, and after a vast deal of trou-
ble, a conjunction Avas effected. Some of these societies
had altered and amended their creed eight times in a
quarter of a century, and now with the last edition
presented to Luther, they confessed they had studied
the subject of church government and discipline more
diligently, in which also they had been assisted by
some eminent divines, they had concluded with the

^ Mezeray's Fr. Hist., p. 597. Brandt's Hist, of the Reform,
vol. i. p. 60. * Hist, of Charles V., b. 5, p. 73.

348 Luther's policy. [cknt.xvi.

reformers, that there was no need to re-baptize, and
they had now left off the practice, and moreover,
had unanimously agreed never to re-baptize in future,
nor ever, with Luther and his friends, to call re-baptiza-
tion baptism, but ana-baptism.^ Thus what the Mo-
ravian and other brethren long sought for, they at length
obtained, — a comprehension in the establishment. To
their creed which had been so frequently improved,
the last of which met the reformers' approbation, Luther
wrote a preface ; observing, that he had formerly been
prejudiced against the brethren called Picards, though
he had always admired their aptness in the Scriptures.
He admitted they had not the advantages of learned
languages, and had expressed themselves obscurely,
the confession, however (of his colleagues' amending),
was such a learned performance^ that it had no need of
his recommendation ! It is evident Luther brought
many of the old Baptists to his terms, while every cir-
cumstance in the empire combined to force these people
under Luther's wing, or out of his jurisdiction. The
imperial edict was published, the bells were
rung, and the reproach of Picardism or Ana-
baptism was professedly rolled away from these con-
formists, and our only surprise is to find such multitudes
in succeeding years not comprehended. " Their quiet
became carnal security, their liberty glided into licen-
tiousness, and," says Comenius, " the pious wept."^ The
year previous to this conjunction, Calvin appeared as a
public teacher, and his views of truth, on being known,
Avere preferred, and found to be more in accordance with
the Baptists' views than Luther's ; consequently " many
of the WaldenscF, or Sacramentarians," says Mezeray,

Robins'. Res. p. 506. « Id. p. 507.

CII. II. §12.] MUNSTER REVOLUTION. 349

" united with the reformed churches."'^ It is easy to
perceive the vestibule to these national churches was
Paedohaptism.

28. The city of Munster, in Westphalia, became the
site of gi-eat tumult and disorder. One Bernard Rot-
man, a Psedobaptist minister of the Lutheran persua-
sion, assisted by other ministers of the reformation,
began the disturbances at Munster in opposing the
papists (1532).^ Spanheim and Osiander say, that the
first stir in this city of Munster was about the pro-
testant religion, when the synod and ministers opposed
the papists with arms, before any Anabaptist came.^
While things were in a confused state in this city,
many persons of a fanatical character came into Muns-
ter. " They gave out that they were messengers from
heaven invested with a divine commission to lay the
foundations of a new government, a holy and spiritual
empire, and to destroy and overturn all temporal rule
and authority, all human and political institutions."
Confusion and uproar immediately prevailed in Muns-
ter. These frenzied people began to erect a new re-
public, calling it the New Jerusalem. Now what must
have been the state of this city, previous to these mad-
men's arrival ? Would a few fanatics have destroyed
the order of a well-governed civic body? The sub-
version of Munster by so few frenzied individuals,
proves its previous perversion by some tumultuous
proceedings. Venner's rebellion is in close affinity with
this affair, yet London was easily rescued from similar
disorders.i^ The Bishop of Munster, assisted by

7 Fr. Hist. p. 597. ^ Mosh. Hist. C. 16. p. 2, § 7. note

q, by Maclaine. Ivimey's Hist., vol. i., p. 16, from Budneus.

* Danvers' Hist. p. 324. ^^ Ivimey's History, vol. i., p.
306—313.

350 SUFFERINGS OF THE BAPTISTS. []CENT. XVI.

German princes, besieged the city in 1535,
when the enthusiastics Avere all subdued, taken,
and put to death in the most terrible and ignominious
manner. This disorderly and outrageous conduct of a
handful of Anabaptists with others, drew upon the
whole body, who was previously under ban, heavy
marks of displeasure from the greatest part of the Eu-
ropean princes.^ Cassander, a papist, declares that
many Anabaptists in Germany did resist and oppose
the opinions and practices of those at Munster, and
taught the contrary doctrine.^ Nevertheless, as they
were, to a man, for civil and religious freedom, and at
the same time opposed to Luther's articles, the severest
laws were enacted against them the second time, in con-
sequence of which, the innocent and the guilty were
alike involved in the same terrible fate, and prodigious
mimhers were devoted to death in the most dreadful
forms.^ In almost all the countries of Europe,
an unspeakable number of Baptists preferred
death in its worst forms, says Mosheim, to a retraction
of their sentimeiits. Neither the view of the flames
that were kindled to consume them, nor the ignominy
of the gibbet, nor the terrors of the sword, could shake
their invincible constancy, or make them abandon tenets
that appeared dearer to them than life and all its enjoy-
ments.* "It is true, indeed," says the same writer, " that

^ Mosh. Hist., vol. iii. p. 78. - Ivimey's Hist., vol. i. p.

309. ^ Mosh. Hist., vol. iii. p. 79. * Id., p. 326.

" And when they shall have finished their testimony, the
beast shall kill them — and the same hour a tenth part of the city
fell," Rev. xi. 7 — 13. It is rather remarkable that, while these
witnesses were suffering in every province from Catholics, Lu-
therans, and Calvinists, in tlie same hour or period Henry
VIII., by an act, 1536, separated England, the tenth part of the
pope's dominion, from his authority.

CII. II. § 12.] SUFFERINGS OF TUE BAPTISTS. 351

many Baptists suffered deatli, not on account of their
being considered rebellious subjects, but merely because
they rcere judged to he incuraUe heretics ; for in this cen-
tury, the error of limiting the administration of baptism
to adult persons only, and the practice of re-baptizing
such as had received that sacrament in a state of in-
fancy, were looked upon as most flagitious and into-
lerable heresies. Those who had no other marks of
peculiarity than their administering baptism to the
adult, and their excluding the unrighteous from the ex-
ternal communion of the church, ought to have met
with milder treatment.^ Many of those who followed
the wiser class of Baptists, nay, some who adhered to
the most extravagant factions, were men of upright
intentions and sincere piety, who were seduced into
fanaticism by their ignorance and simplicity on the one
hand, and by a laudable desire of reforming the cor-
rupt state of religion on the other.^

5 Mosh. Hist., vol. iii. pp. 326-7.
^ Id. 325. A combination of circumstances led to this
unhappy affair. An anxious and laudable desire for the extension
of Christ's kingdom was evident before the name of Luther was
known. The wiser sort of Baptists tried to effect this by human
prudence (Ency. Brit.). The groaning condition of the rustics led
them to cherish every soimd of liberty ; and some, in their frenzied
enthusiasm, carried out their views to a new Jerusalem state of
things, and Munster fanatics involved out denomination in dis-
repute. Psedobaptists dwell on the plenitude of the sin, to divert
the mind from the originators of the affray, and by blackening
the Baptists, they leave a happy comparison for the excesses of
their favourites. Had no Baptists been mixed up in this affair,
no such people would have been allowed to exist at the time ; but the
incredible numbers of our persuasion rendered it impossible for
any commotion to take place about religion in these provinces,
without involving the continental Baptists. This affair at Muns-
ter is often repeated and recorded ; but one reason is evident, it is

352 SITUATION OP THE BAPTISTS. [cENT. XVI.

29. While the terrors of death, in the most awful
forms, were presented to the view of this people, and
numbers of them were executed every day, without any
distinction being made between the innocent and the
guilty, those who escaped the severity of the sword
were found in the most discouraging situations that can
well be imagined. On the one hand, they saw with
sorrow all their hopes of liberty blasted by the ravages
of Munster ; and, on the other, they were filled with
the most anxious apprehensions of the perils that threat-
ened them on all sides. In this critical situation, they
derived much comfort and assistance from the counsels
and zeal of Menno Simon.''

30. It is now evident, that many persons of the
Baptist persuasion and views existed on the Continent
long before the affair of Munster blackened their es-
cutcheon; and the characters of these people have
awakened admiration in men of distinguished parts,
and who have left testimonies of their piety, which may
be brought into comparison with any denomination of
tlie present age. Among their admirers may be found
the names of Commenius, Scultetus, Beza, Cloppenberg,
Cassander,8 Erasmus, Heyden, Hoornbeck, Cocceius,
and Cardinal Hossius. The latter says, " If the truth
of religion were to be judged of by the readiness and
cheerfulness which a man of any sect shows in suffering,

the only slur which starids against the denomination ! If repartees
were allowable, we could pay our accusers with compound in-
terest, by ipquiring, Who martyred our early brethren, the
Donatists, the Paulicians, Albigenses 1 Who cut off the ears and
virilia of the French' clergy ? Who planned Venner's rebellion ?
&c. &c. &c. Ans. Psedobaptists ! ! ! Do they repudiate these
things? So do Baptists the single affair of Munster. See preface
to Crosby's History of the Baptists.

' Mosh. Hist., C. 16, s. iii. p. 2, § 7. • Danvers' Hist.,

pp. 308—12.

CU. II. § 12.] MENNO SIMON. 353

then the opinions and persuasions of no sect can be truer
or surer than those of the Anabaptists ; since there
have been none for these twelve hundred 'years past^ that
have been more grievously punished."^ Father Gretzer,
and Professor Limborch we have quoted in the Walden-
sian section.

31. The venerable Menno Simon was bom at Wit-
marsum in Friesland, a. d. 1496. His education was
such as was generally adopted in that age with persons
designed to be priests. lie entered the church in the
character of a minister in 1524. He had no acquaint-
ance with the sacred volume at this time ; nor would he
touch it, lest he should be seduced by its doctrines. At
the end of three years, on celebrating mass, he enter-
tained some scruples about transubstantiation ; but
attributed the impression to the devil. No moral
change was yet effected : he spent his time in dissi-
pating amusements ; yet he was not easy in his mind.
He resolved, from the perturbed state of his thoughts,
to peruse the New Testament, In reading this volume,
his mind became enlightened; and, with the aid of
Luther's writings, he saw the errors of popery. Menno
was generally respected; and all at once became a
gospel preacher, without the charge of heresy or fanat-
icism. This is accounted for, by his being courted by
the world, and still continuing in alliance with it.
Among the thousands that suffered death for anabap-

^ Cardinal Hossius was chairman at the council of Trent. His
acquaintance with history is indisputable. This statement of the
Baptists' sufferings 1200 years, from 1570, carries our denomination
back to 370, the very year in which we have the first record of
a child's baptism. So that our witnessing and suffering are
coeval.

1 Bap. Mag., vol. x. p. 401, and vol. xviii. p. 278, from
Brandt's History.

354 NO PJSDOBAPTISM IN THE BIBLE. []CENT. XVI.

tism, 'svas one Sicke Snyden, who was beheaded at
Le warden. The constancy of this man to his views of
believers' baptism, preferring even an ignominious death
to renouncing his sentiments, led Menno to inquire into
the subject of baptism. Menno could not find infant
baptism in the Bible ; and, on consulting a, minister of
that persuasion, a concession was made, that it had no
foundation in the Bible. Not willing to yield, he con-
sulted other celebrated reformers ; but all these he
found to be at variance, as to the grounds of the
practice :^ consequently he became confirmed, that the
Baptists were sufi'ering for truth's sake. In studying
the Word, convictions of sinfulness and of his lost
condition became deepened ; and he found God required

- Austin and his coadjutors, in the infant rite, washed the
child, to remove the stain of original sin. (Wall's Hist., pt. 1, c.
15.) Austin had never heard of any Christian who did not give it
on this ground. (Id. p. 303.) And Wall asserts Calvin only dis-
turbed this foundation (pt. 2, p. 165, &c.) ; but faith was required
in the candidate. So the ancients asserted children had the faith
of the sacraments ; — the Papists said that they had the faith of the
church (Danv. Hist., p. 183) ; — the Lutherans affirm, that children
had a proper and pecutiar faith^ to entitle them to baptism (Id.
147) ; that baptism is necessary to salvation j that God's gTace is
conferred thereby (Confess. Id. 146) ; — Calvinists affirm, they have
no faith, but ought to be baptized by virtue of the faith of the
parent in covenant (Id. 147) ; — the English church baptizes on a
promised faith, supported by a vow of the sponsors ; Mr. Richard
Baxter, a Presbyterian, says they have a justifying faith (Danv.
Hist,, p. 184) ; while others practise it from the promise made to
a believing parent, though John denied baptism to the children of
that promise. (Matt. iii. 9.) Some confer the rite, from the holi-
ness of the seed ; and thus deny the universal corruption of man,
(Ep. ii. 3.) Others bestow it from the covenant of circumcision ;
yet these give the rite to females, but withhold it from servants,
and make every parent of such practice a federal head to a cove-
nant ; so as to be equal with Abraham and equal with Christ.
Such are a few of the Proteus forms of this national bond.

en. II. § 12.] MENNO A MINISTER. 355

sincerity and decision. He now souglit new spiritual
friends, and found some, with whom he at first pri-
vately associated, but afterwards became one of their
community. Menuo was baptized by immersion ; as
he confessed that "we shall find no other baptism
besides dipping in water, which is acceptable to God,
and maintained in his word."^

. After passing a year in studying and writing
with this small but faithful band of Christ-
ians, he received an unexpected call from a church of
similar faith and practice. He felt the difficulty of
deciding : he was conscious of inabihty and ignorance ;
and the times were exceedingly difficult, since deaths
were presented, in the most awful forms all around, to
all persons of the Baptist persuasion ; yet the excellency
of the people who had invited him had some considera-
tion. After prayer and meditation, he saw it was his
duty, in the face of every danger, to accept their in^dta-
tion. He laboui'ed hard, endured great trials and
privations, the times compelling him often to remove
from one province to another with his wife and family.
But wherever he went, his ministry was very remark-
ably blessed.*

32. Menno drew up his plan of doctrine and practice

2 This view is supported by Luther and Calvin. Luther says,
that iu times past it was thus, that the sacrament of baptism was
administered to none, except it were to those that acknowledged
and confessed their faith, and knew how to rehearse the same ;
and that it was necessary to be done, because the sacrament was
constituted externally to be used, that the faith be confessed and
made known to the church. (De Sacrament, torn. iii. p. 168.)
Calvin observes, " Because Christ requires teaching before bap-
tizing, and will have believers only admitted to baptism, baptism
does not seem to be rightly administered, except faith precede." In
Harm. Evang. Com. Matt, xxviii. 19.

^ Bap. Mag., vol. x. p. 381. 1818.

356 BAPTIST CHURCHES FORMED. [|CENT. XVI.

entirely from the Scriptures, and threw it into the form
of catechisms. His system was of a milder nature than
had heen adopted hy the perfect class of ancient Bap-
tists. He retained, indeed, all those doctrines commonly
received among them, in relation to the baptism of in-
fants, the millennium, the exclusion of the magistrate
from the Christian assemblies, the abolition of war, the
prohibition of oaths, and the vanity as well as the per-
nicious effects of human science.^ Their churches are
founded on this principle, that practical piety is the
essence of religion, and that the surest and most infalli-
ble mark of a true chm'ch is the sanctity of its members.
It is at least certain, says Mosheim, that this principle
was always and universally adopted by the Baptists.^
They admit none to the sacrament of baptism but per-
sons that are come to the full age of reason. They re-
baptize such persons as had that rite in a state of
infancy; since the best and wisest of the Mennonites
maintain, with their ancestors, that the baptism of
infants is destitute of validity : they therefore refuse
the term of Anabaptist, as inapplicable to their views.7
It was in 1536, under Menno, that the scattered com-
munity of Baptists w^ere formed into a regular body and
church order, separate from all Dutch and German
Protestants, who at that time had not been formed into
one body by any bonds of unity. Some of the perfec-
tionists he reclaimed to order, and others he excluded.
He now purified also the religious doctrines of these
people.8 As in the early, so among these modem Bap-
tists, two classes are found, at a later period distin-
guished by the 'terms of rigid and moderate. The
former class observe, with the most religious accuracy,

5 Mosh. Hist., vol. iii. p. 320, § 9. ^ Hist. ib. $ 13.

' Id. vol. iii. 310, note. ^ Bap. Mag., vol. xiii. p. 344.

CII. II. § 12.] BAPTISTS ANCIENT AND MODERN. 357

veneration, and precision, the ancient doctrine, discipline,
and precepts of the purer Baptists. The latter are more
conformed to Protestant churches.9

33. The Mennonite Baptists consider themselves as
the real successors to the Waldenses, and to he the
genuine churches of Christ. It is apparent the gospel
was introduced into the Netherlands, Flanders, &c.
during the eleventh century, by some disciples of Gun-
dulphus, Tvho were arrested while on their visit of
mercy. In 1181 the persecuted Waldenses sought
refuge in the Netherlands, bringing with them Waldo's
translation of the New Testament. In the ensuing
year, some of these people suffered death for rejecting
infant baptism.^^ The churches formed at this early
period were branches from the great body of Albigen-
sian and Waldensian Antipsedobaptists,^ which were
preserved through successive ages, retaining much of
their original character and creed. They are said to
have lived as peaceable inhabitants, particularly in
Flanders, Holland, and Zealand; interfering neither
with church nor state affairs. Their manner of life was
simple and exemplary. They, like their ancestors in
the valleys, sought to regulate their conduct by Christ's
sermon on the mount.^ When the Mennonites assert
that they are descended from the Waldenses, Petro-
brussians, and other ancient sects, who are usually
considered as witnesses of the truth^ in the times of uni-
versal darkness and superstition; they are not entirely
mistaken, says Mosheim ; for before Luther and Calvin,

^ Mosh. Hist., vol. iii. p.. 335. ^° Bap. Mag., vol. xiv. p.

53, note. Jones's Lect., vol. ii. p. 428. ^ See the works of

Herman Schyn, Mehrning, D. T. Twiscke, T. V. Braght, 6cc.
Reiner con hseeret, civ. Hossius' works, p. 212. Hist. Mennon.
by Schyn, in Bap. Mag., vol. xiv. p. 51. Mr. Gan in Bap. Mag.,
vol. xiii. p. 429. - Bap, Mag., vol. xiv. p. 50, &c.

358 MENNO'S EFFORTS. [cENT. XVI.

there lay concealed, in almost all the countries of
Europe, many persons (a multitude of minds prepared
to receive reforming doctrines, and many learned,
enlightened, and eloquent men, to advocate its claims^),
who adhered tenaciously to the doctrines of the Dutch
Baptists.*

34. So soon as Menno had formed his society,
and rose, as a parent, to reform and patronize
the Baptists, those who abstained religiously, as many
of this ancient people did, from all acts of violence and
sedition, following the pious examples of the ancient
"Waldenses, Henricians, Petrohrussians, Hussites, and
"Wickliffites, adopted the doctrine and discipline of this
apostolic man : all which will be allowed, says Mosheim,
without hesitation.^ Shoals of Baptists, who had hith-
erto resided in Germany, now left their native
country, and passed into Holland and the
Netherlands, to enjoy their religious privileges.^ The
success of Menno awakened the displeasure of the state
parties; and in 1543 the emperor offered a reward for
his apprehension ; but a watchful and interposing
Providence always opened a way of escape. In these
harassing times, Menno found a refuge and patron in the
lord of Fresenberg and Lubeck, to whose territories
great numbers of the Baptists repaired. Churches
were , formed, and pastors were settled over them, and
here Menno carried some of his plans into execution,
by erecting a printing press, and defending the denomi-
nation against the reproaches of their enemies.7 To
preserve a spirit of union and concord in a body com-

^ Log. Ency., vol. xviii. p. 669. Jones's Lect., vol. ii. p. 511.
^ Mosh. Hist., vol. iii. p. S20, § 2. Bap. Mag., vol. xiv.pp. 50-54.
* Hist. vol. iii. p. 533, note. ^ Id. vol. iii. p. 336, § 11.

' Bap. Mag., vol. x. p. 361. 1818.

en. II. § 12.] SEVERE DISCIPLINE. 359

posed of such a motley midtiiwle of dissonant members,
required more than hiunan powers ; and Menno neither
had, nor pretended to hare, supernatural succours.^ The
sanctity of character aimed at by the old Baptist interests
among " the perfect class," from the earliest days, and
the imitation of them by the Mennonites in discipline,

occasioned some divisions among this people.

A warm contest, concerning excommunication,
was excited by several Baptists. These brethren
carried the discipline of excommunication to an undue
rigour. Their austerity went into the social ties (1 Cor.
vii. 5), which was opposed by many of the community ;
and now two visible sections formed the body of the
Dutch Baptists. Menno employed his most vigorous
efforts to heal these divisions, and to restore peace and
concord in the community ; but when he perceived his
attempts Avere vain, he conducted himself in such a
manner as he thought the most proper to maintain his
credit and influence among both parties. Perhaps
Menno acted in the wisest way for the interest at large,
though the propriety of his conduct in this affair has
been questioned. The parties were now distinguished
by the terms of rigid and moderate. The rigid live in
Flanders, and are called Flandrians, or Flemingians ; the
moderate reside in Holland, and are termed AVaterlandians.9
35. No sooner had the enthusiasm among
these brethren subsided, than all the members
of the different sects agreed to draw the w^hole system of
their rehgious doctrine from the holy Scriptures ; conse-
quently, they drew up confessions, in which their views
of religion were expressed, in phrases of holy -writ.
" These confessions," observes Mosheim, " prove as great
a uniformity among the Mennonites, in relation to the

8 jviogh. Ec. Hist, vol. iii. pp. 333-4. ^ Id. p. 336.

360 MENNO'S DEATH. [^CENT. XVI.

great and fundamental doctrine of religion, as can be
pretended to by any other Christian community."i^
About this period, a severe decree was issued against the
Baptists. In this instrument, it was forbidden to unite
with them. In 1560, this prohibition was put
in force in Hamburgh, with this further in-
junction, " that no re-baptized persons should be taken
into employment, or exercise any profession." Notwith-
standing these severe measures they increased, though
some were driven into different provinces, as was Menno.
It is said of these persecuted people this year, " that
most of them do show signs of a pious disposition;"
" and it seems to be rather by mistake," says Di*. Wall,
" than by any wilful wickedness, that they have departed
from the true sense of the Scripture, and the uniform
agreement of the (catholic) church. They seem worthy
rather of pity and due information, than of persecution
or being undone."^ Their steadfast piety and consistent
conversation, created respect among those clergy who
were strict Lutherans, these made a public declaration of
" their most heartfelt regard for the Baptists, and of their
affection for them as their much-beloved brethren."
These Christian spirits increased considerably in the
middle of the sixteenth century. And at this period
some were numbered among them, who were learned and
pious.^ Their increase is illustrative of " the more they
afflicted them, the more they multiplied and grew."
Menno continued to labour with indefatigable industry,
until the ensuing Jan. 15, 1561, when he died
at Wustenfelde, and was buried in his own
garden.^ " Menno had," says Dr. Mosheim, " the ines-
timable advantage of a natural and persuasive eloquence.

1° Mosh. Ec. Hist., vol. iii. p. 336. ^ Hist, of Inf. Bap. pt. 2,
p. 275. 2 j5ap. Mag., vol. xiv. p. 58. ^ lb. vol. x. p. 361.

CH. II. § 12.] LIBERTY GRANTED. 361

He appears to have been a man of probity, pliable and
obsequious in his commerce with persons of all ranks
and characters, and extremely zealous in promoting prac-
tical religion and virtue, which he recommended by his
example as well as his precepts. During the space of
twenty-five years, he travelled from one country to
another, with his wife and children, exercising his mi-
nistry under pressures and calamities of various kinds,
that succeeded each other without intermission, and con-
stantly exposed to the dangers of falling a victim to the
severity of the laws. East and West Friesland, together
with the province of Groningen, were first visited by this
zealous apostle of the Baptists ; from thence, he directed
his course into Holland, Gelderland, Brabant, and West-
phalia, continuing it through the German provinces that
lie on the coast of the Baltic sea, and penetrated so far
as Livonia. In all these places, his ministrations were
attended with remarkable success, and added to his de-
nomination a prodigious number of proselytes.*

36. The severity of the enemy's measures compelled
Menno, with others, to migrate the year before his
death. It is very probable some of his afflicted
brethren visited England about the same time.^
Those who continued in the Netherlands became very
numerous, and realized at length liberty for religious
worship.^ This liberty granted to the Baptists in Hol-

* Hist. vol. iii. p. 330, § 8. ^ Fuller's Cb. Hist., C. 16,

p. 164. 6 Wall's Hist., pt. 2, p. 286. Bap. Mag., vol. xv.

p, 389. Mosh. Hist., iii. 346. At this period, 1577, Socinus
visited Poland, (Rob. Kes., p. 603.) He found all the Baptist
churches strict on the terms of their communion. He disapproved
of the narrowness of their policy, and showed them the innoceucij
of mental error, and the necessity of a wider charity. He suc-
ceeded to commune without immersion, and infant baptism, witli
every other pernicious error, ensued to all the churches in this
R

362 LIBERTY GRANTED, [cENT. XVII.

land, would point out to the suffering brethren under
Elizabeth's iron hand, a suitable and providential asylum
from English ignorance and tyranny ; consequently, we
hnd several Englishmen of note, and a congregation of
our countrymen enjoying the advantages, at the conclu-
sion of this century. Among those who realized this
boon, was a Mr. Smith, He had been a disciple of
Robert Brown, and was associated with him in
1592. Being harassed by the English High
Commission Court, he removed to Holland, with others,
and settled at Amsterdam, in 1606. Here a
division took place, Mr. S. differing with his
brethren on infant baptism. He settled at Ley with
some brethren, where it is said he baptized himself. His
Arminian views might have prevented his uniting with
the Mennonites. While in Holland he published a
work on infant baptism,7 see English Baptists. The
liberty realized by our brethren in Holland, allowed in
time a V difference of opinion to arise on the mode of
baptism.^ Some of the Mennonites introduced pouring,

kingdom. This is the first record of mixed fellowship in Baptist
churches. The general Baptist churches in England, pursuing the
same open system, realized corresponding results. Where are our
large city interests, which formerly assembled in Pinner's Hall,
Collier's Rents, Petticoat Lane, Currier's Hall, Bridewell Lane ?
Where are the many interests, once Baptists ; leaving the Pseudo-
Presbyterians, as Trowbridge and others ? Let us come to within
fifteen miles of my domicile ; who has Newport Pagnell, Old
Bedford, Wollaston, Maiden, Cotton End, &c., who from being
allowed to mix at the table, are now striving to subvert Keysoe and
Thurleigh interests ? We say, these interests are now under the
control of independent ministers with their endowments and pecuniary
resources ; and other interests are, from the same constitution, in a
regular way for transmigration ! See Reasons for Strict Commu-
nion, by the Author. Verbum sapienti sat est. ' Crosby's
Hist., vol. i. pp. 3, and 265. ® Bap. Mag., vol. xv. p. 390,

1

CH. II. § 12.] DEGENERACY AND NUMBERS. 363

and pleaded that it virtually contained baptism ;9 while
the greater part retained dipping and were called immer-
genten.'^^

37. The visits of the English established a slight cor-
respondence between the brethren of our denomination ;
and the severity of Elizabeth's measures having exiled
all Dissenting ministers, they found it necessary to send
"to Holland for a regular administration of believers'
baptism, as other denominations had for ordinations."^
Hearing that regular descendent Waldensian 'ministers
were to be found in the Netherlands, they deputed Mr.
Blount, who understood the Dutch language, to visit
Amsterdam. He was kindly received by the church in
that city, and their pastor, Mr. John Batte.
On his return, he baptized Mr. Samuel Black-
lock, a minister, and these baptized the rest of the com-
pany, fifty- three in number.^ The Socinians, with their
pernicious charity, infected and divided these
remaining Mennonite churches,^ and on their
ejection from Poland, they flowed into this region of li-
berty, and impregnated the waters of the sanctuary with
the wormwood of their doctrines ;* consequently, the
Mennonites, to a great extent, have departed in various
respects from the principles and maxims of their ances-
tors, and their primitive austerity and purity is greatly
diminished, especially among the Waterlandians and
Germans. Their opulence relaxed their severities, and
they now, with others, enjoy the sweets of this
life, and are as censurable as any Christian com-
munity.^ From the ascendency of a rational religion

» Rob. Bap., p. 549. ^° Bap. Mag., vol. 15, p. 390.

1 Neal's Hist., vol. i. p. 308. ^ ivrime/s Hist., vol. i. p.

14^. ^ Lon. Eacy., Art. Collegiates. * Wall's Hist.,

vol. ii. p. 278. ^ Mosh. Hist., vol. iii. p. 341.

ii2

3b*4 NUMBERS. I^CENT. XIX.

and love of the world, divisions arose in tlie seventeenth
and eighteenth centuries, which present the interests at
this period in a humhling aspect. The gold is become
ilim ! Those who retain the name, and we hope, the
piety of their ancestors, are calculated, says
Mr. AYard, at 30,000.6
38. We have thus endeavoured, though feebly, to
trace, in all ages of the Christian church, the footsteps of
the Jlock, Emotions of a mixed nature have arisen
within our bosoms, during our progress in this beaten
path. Yet the unquestionable piety of the people, whose
lives we have essayed to delineate ; their consistent purity
and integrity ; their ardent and evident attachment to
the laws of Zion; their firm and stedfast conduct in
upholding truth; their open, bold, and consistent man-
ner of witnessing, through successive ages, for the
Redeemer, in the midst of surrounding darkness,
wretchedness, vice, danger, and death; have so far raised
our admiration and gratitude, that our pleasures, in our
mental travels, have far exceeded our griefs. Their per-
petual preservation through so many ages, in the face of
every opposition which could be raised by men or devils,
is a pleasing feature of the vefi^acity of that Being, on
the truth of whose word our hope is supported. Let us
devoutly adore Him for the display of such care and ten-
derness towards these people, while our gratitude should
be additionally enlivened, if He has permitted us to
have a name — a place among the successors of such fol-
lowers of the Lamb !

Bap. iMag. vol. xii. 99, and vol. xiii.p. 392.

INDEX.

jErius' efforts, 122.

Africa, Baptists in, 62.

Albjgenses, rise of, 54, 135, 159.

Views and practice, 162, 163, 167, ]92, kc. 219, fee.
[ Soundness in doctrines, i69, 170.

! Resuscitated, 172.

; Order of their churches, 184.

j Numbers, 3 83.

1 Sufferings, suppression, extermination. § ix.

Alexandrian School, 63.

Ammonius Sacco's plan, 66.

Anabaptists, See German Churches.

Apostles' Unity of practice, 7.

Armenia, Baptists in, 122, 124.
I Christianity early planted in, 121, 12-4.

I Arnold and Arnoldists, efforts and success of, 145, 146.

I Sentiments, 148, kc.

I Associations, origin and design, 28, 107.

j Augustin, rise, character, and efforts of, 88.

Baptism, import of, 2, 101, 117, 123.
I Evidences of, 46.

I Importance of, 1.

I Instituted bv God, 2.

Refused by the Rabbis, 3.
I Proselyting unknown. 4.

Test and Qualification for discipleship, 5.
Given to all converts, 6.

How administered in the first century, 13, 14, 101.
I Second century, 25.

j Third centurv", 35, 80.

Fourth centuW, 38—44, 117.
! Views of Barnabas, 12.

Hermas, 12.

'66 INDEX.

Baptism, Views of Clement, 13, 25.
Justin Martyr, 22.
Irenseus, 24
TertuUian, 31, 67.
Origen, 34, 72.
Dionysius, 34.
Arnobius, 34.
Hilary, 38.
Athanasius, 38.
Ep. Syrus, 38.
Jerom, 38,
Basil, 39.
Chrysostom, 41,
Siricius, 41,
Cyril, 41.
Gregory, Naz., 42.
Gregory Nys., 42.
Ambrose, 43,
Epiphanius, 43.
Augustin, 44.
Enforced by counsels, 44 — 46.
Did not supersede circumcision, 103.
Of believers' children, 47.
Baptisteries erected, 37, 56, 150.
Baptists, History difficult, pref 6, 335.

in the 1st century, 8, 12, 63, 101, 157, 222.
2nd cent. 23, 25, 64, 106, 1 58, 247.
3rd cent., 31,50, 68, 110, 159, 310.
4th cent., 37, 38, 56, 82, 116, 136, 22
5th cent., 44, 59, 90, 160, 248, 310.
6th cent., 61, 98, 138, 162.
7th cent., 124, 138, 164, 248.
8th cent., 132, 138, 164, 254.
9th cent., 133, 139, 166, 22 3, 255.
10th cent., 134, 140, 167, 312.
11th cent., 135, 141, 171, 256, 313.
12th cent., 145, 176, 224, 259, 314.
13th cent., 151, 200, 227, 262, 318.
14th cent., 228, 266, 322.
15th cent., 230, 267, 324.
16th cent., 224, 273,329.
17th cent., 281, 362.
18th cent., 363.
19th cent., 364.
Baths abound in the East, 16.
Baxter, R., quoted, 78.
Beghard's rise, 313,316.
Character, 317.
Berenger, Efforts of, 173.

Sentiments on Bap., 175.
Bernard's Lamentation, 180.
Bohemia described, 222.

.167

Bohemia, Baptists in. 223.
Bogue and Bennett, 35, 306.
Brethren, United, rise of 240.

Comprehension, 245.
Bruys and Petrobrussians, efforts of, 176, 260,
Sentiments of, m.
Bulgaria, Baptists in, 132.

Calixtines, a mixed body, 242.

Calvin, doctrines same as Baptists, 286, 287.

Views of baptism. 355.
Children employed in churches, 79.
Christianity, its progress, 14.

Sophisticated, 22.
Church at Jerusalem, 6, 101.

Of whom composed, 8, 9, 14, 15.
Its government, 6, 21, 30, 108.
Catholic, awful state, 144, 146, 147, 164, 326.
Churches, character of the first, 19.
Purity of early, 18.
Independent, 21, 30, 108.
Bond of union, 21.
Terms of Communion, 23, 53, 163.
Baptists, in order, 6, 8, 35, 85, 125.
Abuses early, 10, 31, 52.
In Rome, 37.
Circumcision annulled, 10 102.

Not superseded by Baptism, 102.
Claude of Turin, 254.

Communion, open, its rise and influence, 307, 361, note.
Constantinethe Great, character of, 56, 116.
Covenant with Abram and Jews broken, 10, 11.
Creeds, rise and use, 64.
Crusaders, rise and character, 203, 204.
Cyprian, Bishop of Carthage, 73.

Dissidents, 31 50, 109, 119.

Dissenters, John, Jesus, and apostles were, 51.

Domitian, his persecution, 12.

Donatists in Africa. 84

Sentiments and order, 85.

Sufferings. 90.
Donatus dissents, 83.
Dutch churches, 309.
Baptists, 325.

Epistles, general use, 8.

Fides inquires for psedobaptism, 76.

Gaul, churches in, 157.

368 INDEX.

Germany described, 309.

Christianity early planted in, 310.
Churches and order, 309.
Practice of, 314.
Persecution of, 321, 323, 330.
Divisions of the Empire, 326.
Baptist reformers there, 327.

Proscribed, 329.

Dispute with Luther, 340, 343, 346.
Persecuted and drowned, 346, 347.
Revolution in, 349.

Causes of, 351.
Character of the Baptists there, 348, 352, 360.
Grecian churches, 100, 315.
Gundulphus, rise, efforts of, 141, 256.

Henry of Toulouse, efforts of, 179.

Followers of, 181.
Views of baptism, 182.
History, its importance, 1.
Holland, churches in, 357, 358.

Shoals of Baptists arrive in, 330.
Baptists persecuted there, 358.
Obtain liberty in, 361.
English visit, 362.
Visited by Mr. Blount, 363.
Churches degenerated, and extent in. 364.
Hubs, rise, character, and efforts of, 229, 230, 323.

Immersion, see Baptism, and 2, 3, 13, 23, 25, S3, 35, 41,43, loi.

117. 118, 122, 123, 124, 161, 166, 312.
Inquisition, 265.
Italy, Baptists in, 31, 50, 136.

Jews' war with the Romans, 11.
Distinction removed, 11.
Jerome of Prague, rise, character, trial, martyrdom of, 232. 233,

234, 236.
Jones's valuable History, pref. 8, 196.

Liberty, Baptists friends to, 249, 329.

Best understood, 328, 339.
Lollard, W., rise and views, 322, 323.
Luther, rise, 330.

Remained a Catholic, 330.

Zeal and boldness of, 331, 334.

Views of, on baptism, 332, 333, 355.

Violence, 333. »

A persecutor, 339.

Murdering advice, 344.
Lyons, city of, 159, 208.

INDEX. 369

Lyons, Peter of, or Waldo, rise, 185.

Efforts, 185, 189, 225, 262, 315.
His followers, 186, 262.
Character, 187.

Mane^, and his system, 113.
Manicheans, sentiments of, 113.
Martyr, Justin, apology, 22, 106.
Menno, Simon, rise, 353, is baptized, 355.
Efforts, 358.
Character, 360.

Sentiments accord with early Baptists, 357.
Mennonites, numerous, 357, 361.
Character of, 360.
Divide, 359.
Ministers chosen by Christ, 7,

Corrupt ones, 29, 74, 118, 144, 146.
Minor baptism, rise, 64, 66, 68.
Montanus, rise and efforts of, 65, 112.
Muncer, rise, character, and efforts of, 338.

Friend to civil and religious liberty, 340.
Persecuted by Luther, 338.
Drew up the peasants' memorial, 343.
Defeated and executed, 345.

Nero a persecutor, IL
Noble lesson, 261.

Nonconformists' rise and extent, 110.
Novatian, dissents and efforts, 52, 55, 120.
Novatianists, character of, 55. '

Order of Churches, 54, 85.

Officers in the early churches, 27, 107, 128,
Optatus quoted, 87.
Origen, 34, 72.

Paedobaptism unknown, 13, 35, 42, 88.

Its rise, 36, 38, 60, 68, 76, 78, 93, 96, 120, note?-.

Confined to national churches, 144, 145, 305, 308.

Its advocates, 45, 74, 77, 89, 95, 96, 144, note.

First rule for, 46.

First law for, 46, 311.

Grounds of, 73, 77, 93, 95, 96, 354, notes.

Aids infidelity, 15, 40.

With filthy practices, 144, 145, note.
Paedobaptists divided on grounds of the rite, 354.

Partial course, pref. 7.
Paterines, name whence, 138.

Sentiments and practice, 139, 142.
Number and character, 142, 143.
Emigrate largely, 144, 152.
Sufferings and obscurity, 155.

570

Pauliciatjs, rise and sentiments, 124 — 127.
Order and discipline, 127, 128.
Numbers, 128.
Sufferings, 131, 133.
Emigrate into France, 135, 167.
Italy, 143.
Peasants in Germany, condition of, 326.
rebellion of, 343.
Persecutions, causes of, 19.
Picards, origin of, 189, 225, 315.
Views of, 227, 318, 324.
Efforts of, 327, 329.
Comprehended by imperial law, 34B.
Piedmont, Description of, 246.

Churches of, 246—248.

Early and puritanical, 25 i ,
Pyrenees, description of, 161.

Paymond VI. supports Puritanism, 202,

Excommunicated, 203.
Re-baptizing, 75, 92, 336, 347.

When lawful, 336, 337.
Reformed churches, 277, 281.
Reformers, Baptists :

Tertullian, 30.

Novatian, 52.

Donatus, 83.

Montanus, 112.

Manes, 113.

^rius, 122.

Constantine Sylvanus, 124.

Simon, 131.

Gundulphus, 141.

Arnold, 145.

Hinchmar, 166.

Leuthericus, 173.

Berenger, 173.

Valdo, 175.

Peter de Bruys, 176.

Henry, 179.

Peter of Lyon, 185.

Jerome of Prague, 223,

Hetzer, 328.

Deuck, 328.

Muncer, 338.

Menno, Simon, 353.
Rhantism and Pouring, rise of, 98, 106.

Spain, freed of dissenters, 199.
Sprinkling, heathenish custom, 106.
Stephen's death, 8.

INDEX. 371

Spanish churches, 161.

Temple destroyed, 1 1 .
TerUillian quoted, 31, 67, 112.

Unity among Baptists, pref. 7.

Voltaire quoted, 339.

Waldenses, origin of, 104, 247.
In France, 161,
[n Piedmont, 246.

Early existence, 248.
Church order, 249.
Views of baptism, 250, 260, 261, 279, 286, Sec fee.
Character of, 251, 273.
Ministers among the, 253.

Itinerate, 255—257.
Manner of teaching, 258. ,
Success, 259, 265, 267.
Writings of the, 178, 261.
Persecuted, 268.
Degenerated, 275.
Comprehended in the state, 277,
Scattered, 285.
^lodem, not Puritans, 286.
Not Peedobaptists, 286, appendix.
JNot open in their communion, 306.
Waldo, Peter, see Lyons.
Wall, Dr. W., quoted, 39, 48, 73.
" ^Ybat is Antichrist 1" 178.

37!^

P.S. Distance from the press, with other circumstances, ren-
dered it inconvenient for the author to receive the proof sheets.
In perusing the work, he has discovered some few things which
he wishes his readers to correct.

Page 38, line 6, from the top read Valens for Valeits.

51 — 15

devised for derived.

71—9

leave out to.

71 - 14

He for It.

113 — 15

Merrno for Merino.

119— 3

became for ayid.

124 — 1

bottom

in for to.

155—2

. top

destruction for instruction

187 — 18

take out of.

194 — 18

in for to.

201-20

Raiix for Baux.

219 — 23

such after support.

224 — 4

bottom

her after to.

227 — 6

titles for tithes.

248 — 11

. top

Antoninus for Antonius.

288— 11

bottom

of after Christian.

308—7

. top

■•(auctioned for sanction.

318 — 17

re-baptizing for rebellion.

PublisJied by the Author, and may he had of G. fVightinan.

The Inseparable Connexion between Grace and Glory,
Price 6d.

Ten Reasons for Strict Communion, yv'itlx Nhie Objections
to Open Communion ; and the Arguments of the Open Advocates
considered under thirteen particulars. Price 6d.

Also preparing for the pres.f,

A CONCISE HISTORY OF ENGLISH BAPTISTS.

In this work, their rise, character, extent, and influence will be
shown ; with detailed accounts of the American, Welch, Irish,
and Scotch churches; also, the origin and progress of their various
missionary stations: chronologically arranged from their establish-
ment to the present day.

J. lladdon, Castle Street, Finsburv.