sins thereby, no faith, no charity." In that year the Lateran Council, under Innocent III, decreed that "the sacrament of baptism performed in water with invocation of the Trinity, is profitable for salvation, both to adult persons and also to infants, by whomsoever administered in the form of the church."* That Pope himself declared that "unless the sword of the faithful extirpated the Waldenses, their doctrine would soon corrupt all Europe."+ In the time of Henry II, some of them appeared in England, and in the year 1160, a council was summoned at Oxford to examine them. "When asked who they were," says Rapin, "they answered that they were christians and followers of the apostles." "From the acts of this council we learn," says De Potter, "that these publicani (as they were called) were spread abroad extensively in France, Spain, Italy and Germany, and on account of the lenity shown to them, had multiplied like the sand of the sea, and at last had come to penetrate even into England. They were about thirty persons, as many men as women, all Germans, and were living * Opera Innocent tertii, tome 2, p. 776. Apud Wall, vol. II, 242. Ed. London, 1720. + Spanheim's Ecc'l. Annals. London, 1829. + Rapin's Hist. of Eng. I, 350. Ed. Lond. folio, 1732. under the direction of one named Gerard, who alone among them had received some education, and spoke various languages. He was orthodox in his opinions touching the divinity, but he rejected the sacraments, especially the baptism of infants, the eucharist (transubstantiation) and the marriage of the catholics, (that is as a sacrament). They were banished from Oxford, and no one was allowed to receive them, or render them the least assistance. These unhappy beings wandered through the country without finding an asylum, and as it was a very rigorous season, they perished from hunger and cold. This pious severity, says William of Newbridge, purged England of so pestilential a heresy."* There is reason to think that in the middle of the twelfth century, congregations of Waldensian Baptists were gathered in Switzerland and France, under the name of Apostlici, for in the year 1147, we find Bernard, Abbot of Clairvaux, complaining against the Earl of St. Gyles for favoring one of their noted teachers, named Henry, who is charged with "hindering infants from the life of Christ, the grace of baptism being denied them."+ This Henry was a friend of the celebrated Peter de Bruis, and was truly * Guilelm. Nubrigens, quoted by De Potter, vol. 6, 391. + Mosheim, Cent. XII, Part II, Chap. 5, §8. a kindred spirit. He held private assemblies, to whom he taught his doctrines, which were distinguished by nothing peculiar, except his entire rejection of infant baptism, the authority and ceremonies of the Church of Rome. Bernard, who became famous as a crusade preacher, having procured the condemnation of Abelard, the distinguished advocate of Free Inquiry,* proceeded at length to attack Henry and his adherents in a most bitter and calumnious spirit. His object at last was gained; for in about 1148, his victim died in prison. Both Henry and Peter de Bruis were simple hearted christians, zealous teachers, bold reprovers of the corrupt morals of the papal clergy, and standing together against a host of opponents, counted not their lives dear for the sake of truth.† Peter was burned to death at St. Gyles, in the year 1150. The sentiments of these two men concerning baptism, were alike; for of the latter, Mosheim observes, "it is certain that one of his tenets was, that no persons whatever, were to be baptized before they came to the full use of reason.‡ * Guizot, History of Civilization, p. 165. N. Y. Ed. 1838. +"Like Peter de Bruis and Henry, the Waldenses were free from all heresies of opinion, and sought only to restore an apostolic purity of practice." Gieseler, II, 376. Phil. ed. 1836. Mosheim, Cent. XII, p. 2, c. 5, §7. But there was another, who with these, formed a trio of heroic and devout defenders of the primitive faith, another, whose name should be embalmed in the memory of every friend of religion and of man; I mean, Arnold of Brescia, also a disciple of Peter de Bruis. This very year seven centuries are completed, since his condemnation by the Lateran Council, and in sixteen years afterwards, his execution occurred at Rome, where his body was burned, and the ashes were cast into the Tiber. He was at first a reader of the church at Brescia, then travelled in France where he studied with the famous Abelard, and became one of the most profound scholars and eloquent preachers of Italy.* His voice was first heard in the streets of Brescia, declaiming against the wealth and licentiousness of the established clergy; and from attacking them, he proceeded to reason against the union of church and state, infant baptism, and transubstantiation. The Pope branded his opinions with the name of "heresy of the politicians," and banishing him from Italy, he fled to Switzerland, where he taught the people of Zurich to frame a free constitution. Ere long, however, he boldly resolved to plant the standard of reform in the very heart of Rome. Vindicating * Dr. Allix, churches of Piedmont, p. 171. The "He the spirituality of the church, religious liberty, and the rights of the people, he uttered "thoughts that breathed and words that burned;" the city was roused, many nobles joined his cause, and the doctrines of reform prevailed. Rome again heard, says Sismondi, "the words Roman republic, Roman senate, comitia of the people.”* The change which followed, was the most remarkable event of the twelfth century. civil power of the Pope was suspended. is but your bishop," said Arnold to the Romans; "let him therefore have spiritual jurisdiction. The government of Rome, its civil establishments and territories belong to you." Propositions to this effect were made to the Pope. Innocent II died of mortification at Arnold's The succeeding Popes, Celestine and Lucius, reigned but a short time, and could do nothing to re-establish the papal power. The senators then refused to accord in the consecration of Eugenius III, unless he would assent to the separation of the spiritual from civil jurisdiction, on which account he withdrew from Rome, and was consecrated in a neighboring fortress. He was succeeded by Adrian IV, into whose hands Arnold was delivered by the interposition of the German Emperor. His principles success. * Sismondi's History of Italian Republics, p. 33. Lond. 1832. Encyclopedia Britannica, article Arnold. |