you the seruice of God your owne saluation and the administration of the truth if you desire that God should be mercifull vnto you in your goods temporall and spirituall For you can do nothing without him and if you desire to be heires of his glorie do that which he commandeth If you will enter into life keepe my commandements Likewise be carefull that there be not nourished amongst you any sports gluttony whoredome dancings nor any leudnesse or riot nor questions nor deceits nor vsury nor discords neither support or entertaine any persons that are of a wicked conuersation or that giue any scandall or ill example amongst you but let charitie and fidelitie reigne amongst you all good example doing to one another as euery one desires should be done vnto himselfe For otherwise it is not possible that any man should be saued or can â—aue the grace either of God or man in this world or glorie in another And it is necessarie that the conductors principally should haue a hand herein and such as rule and gouerne For when the head is sicke all the members are likewise ill affected And therefore if you hope and desire to possesse eternall life to liue in good esteeme and credit and to prosper in this world in your goods temporall and spirituall purge your selues from all disorderly waies to the end that God may be alwayes with you who neuer forsaketh those that trust in him But know this for a certaine that God heareth not nor dwelleth with sinners nor in the soule that is giuen vnto wickednesse nor in the man that is subiect vnto sin And therfore let euery one cleanse the wayes of his heart and flie the danger if he would not perish therein I haue no other thing to write at this present but that you would put in practise these things And the God of peace be with you all and accompanie vs in our true deuout and humble prayers that he will be pleased to saue all those his faithfull that trust in Christ Iesus Wholly yours Barthelmew Tertian readie to do you seruice in all things possible according vnto the will of God This Epistle of the Pastor Tertian giues vs assurance of that holy affection which they had to leade the people of God but the Confession of the faith of the Waldenses found in the bookes of those Pastors aboue mentioned shall shew vs more clearely how pure their beliefe hath bene and how farre from those heresies and errors that haue bene imputed vnto them And that therefore they haue bene very vniustly persecuted CHAP. XII The Confession of the faith of the Waldenses WE beleeue do firmely hold all that which is contained in the twelue Articles of the Simbole which is called the Apostles creed Article 1. Taken out of the booke intituled the Spirituall Almanackk and from the Memorials of George Morel and we account all that for heresie which agreeth not with the said twelue Articles We beleeue that there is one God the Father Sonne Art 2 and holy Ghost We acknowledge for holy Canonicall Scripture the books of the Bible that is to say the fiue books of Moses Art 3 Genesis The booke of Ioshua Exodus The Iudges Leuiticus Ruth Numbers 1. of Samuel Deuteronomie 2. of Samuel 1. of Kings The Lamentat of Ieremie 2. of Kings Ezechiel 1. of the Chronicles Daniel 2. of the Chronicles Hosea 1. Esdras Ioel. Nehemiah Amos. Ester Obadiah Iob. Ionah The booke of Psalmes Micah The Prouerbes of Salomon Nahum Habakuk Ecclesiastes Zephaniah The song of Salomon Haggai The Prophesie of Isaiah Zachariah The Pophesie of Ieremie Malachi The Apocryphall bookes are these that follow which are not receiued of the Hebrewes but we reade them saith S. Hierome in his prologue to the Prouerbs for the instruction of the people not to confirme the authoritie of Ecclesiasticall doctrines that is to say The third booke of Esdras Ester after the 10. chap. to the end The fourth of Esdras Tobiah The song of the 3. children Iudith The historie of Susanna Wisedome The historie of the Dragon Ecclesiasticus 1. Maccabees Baruch with the Epistle of Ieremiah 2. Maccabees 3. Maccabees Here follow the bookes of the new Testament The Gospell according to S. Matthew The Gospell according to S. Marke The Gospell according to S. Luke The Gospell according to S. Iohn The Acts of the Apostles The first to Timothie The Epistle of S. Paul to the Romans The second to Timothie To Titus The first to the Corinth To Philemon The 2. to the Corinthians To the Hebrewes The Epistle to the Galat. The Epistle of S. Iames. The Epist to the Ephesians The 1. Epistle of S. Peter The Epistle to the Philippians The second of S. Peter The 1. Epistle of S. Iohn The Epistle to the Colos The second of S. Iohn The first to the Thessal The third of S. Iohn The second to the Thessalonians The Epistle of S. Iude. The Reuelation of S. Iohn The bookes aboue named teach thus much Art 4 that there is one God almightie wholly wise and wholly good who hath made all things by his goodnesse For he created Adam according to his owne image and similitude but by the malice of the diuell and the disobedience of Adam sinne entred into the world and we are made sinners in Adam and by Adam That Christ was promised to our forefathers Art 5 who receiued the Law to the end that knowing their sin by the Law and their vnrighteousnesse and insufficiencie they might desire the coming of Christ to the end he might satisfie for their sins and accomplish the Law by himselfe Art 6 That Christ was borne at the time appointed by God his Father that is to say at a time when all iniquitie abounded and not for our good workes sake onely for all were sinners but to the end he might offer his grace and mercie vnto vs. That Christ is our life and truth and peace Art 7 and iustice and Aduocate and Pastor and sacrifice and sacrificer who died for the saluation of all those that beleeue and is raised againe for our iustification We do also firmly hold Art 8 that there is no other mediator and aduocate with God the Father but onely Iesus Christ And as touching the Virgine Marie that she is holy humble and full of grace and so do we beleeue of all the other Saints that they attend in heauen the resurrection of their bodies at the day of iudgement We do also beleeue that after this life Art 9 there are onely two places the one for those that shall be saued the other for the damned which we call Paradise and Hell denying altogether Purgatory as being a dreame of Antechrist and inuented against the truth We haue also alwayes beleeued Art 10 that the inuentions of men are an vnspeakable abomination before God as the feasts and the vigils of Saints holy water the abstaining vpon certaine dayes from flesh and such like but principally the
modo examinandi Hereticos fol. 130. which he was bound to pay to the Conuents and others they cause him to ordaine that euery one of his subiects that make profession of the beleefe of the Albingenses shall furnish him with a Marke of siluer Which was to perswade him that he should not thinke this imposition to be strange because the Albingenses onely were to pay the said summes As also by this meanes they made proofe of all his subiects for as soone as they found any that refused to pay the said Marke it was a kinde of inquisition whereby to take notice of all those that afterwards were to be persecuted And that they that persisted in their Religion should bee punished and condemned to death their goods confiscated their last wills and testaments to be of no force so that their children nor any of the kindred should euer recouer their inheritances That their houses should bee vtterly razed and destroyed Item hee ordaineth that all they that shall denie the Inquisitors their houses granges and woods or shall defend the Heretikes deliuer them when they should apprehend them and refuse to giue aid and assistance to the Inquisitors or to defend them when they shall require it or shall not vse their best endeuours to keepe those that are taken by the said Inquisitors shall be corporally punished and their goods confiscate Item that they that are suspected of Heresie shall sweare to liue in the Catholike faith and abiure their Heresie and if they shall refuse to doe it they are to endure the same punishment that the Heretikes doe That if after the oath taken it doe appeare that they haue receiued fauored or counselled any Heretike they shall vndergoe the punishment that the Councell hath ordained Item we ordaine saith he that if it shall appeare that any that hath offended shall die an Heretike and that it shall bee lawfully proued before the Bishop that all his goods be confiscated and that the houses wherein they shall inhabit after the treatie of peace made at Paris or shall dwell in hereafter shall be vtterly razed Thus you see what they caused the Earle Remond to ordaine and to seale vnto and at the same time they began to destroy and ouerthrow by peecemeale those they could neuer make to staggar in grosse being vnited together Moreouer to giue the better authority to the Inquisition they called a councell at Toulouze in the yeare 1229. whereat the Archbishop of Narbonnes Bourdeaux Auch and diuers other Bishops and Prelates were present wherein amongst other Articles that were concluded vpon this one shewes by what Spirit these Prelates were led We forbid say they the permission of the bookes of the old and new Testament to all Lay-people The seuenth Article of the Councell of Toulouze except peraduenture they will haue the Psalter or some Breutarie for the Diuine office or the Prayer booke of the blessed Virgin Marie for deuotion Forbidding expresly that they haue not the said bookes turned into the vulgar tongue Pope Gregory the ninth did also make constitutions at the same time against the Albingenses and especially because he would stop the mouthes of the Pastors of the Albingenses who discredited their humane inuentions He ordained that all and euery one of the Lay-people of what quality or office soeuer should be interdicted from preaching King Lewis the ninth made also statutes conformable to those of the Earle Remond as also the Emperor Frederick which we produce not that we may not weary the reader and so much the rather because all of them proceeding from one source hee that hath seene the one hath seene al for they al tend to no other end but to make the Kings Princes Emperours and Potentates of the world to seale and set to their hands to whatsoeuer they found fitting to persecute those that resisted the ordinances of the Popes neither did they dare to refuse to doe it vpon paine that the selfe-same constitutions should be executed against them Now after the treatie made with the Earle Remond hee remained a prisoner vntill the payment of the summes specified therein and in the meane time Master Peter de Colmieu Vice-Legat tooke his iourney to Toulouze to bring the Citie vnder the obedience of the King and caused the Walls to be razed and the Towers to bee beaten downe to the end they might haue no more meanes to rebell against the King He brought likewise to the Queene-mother Ioan the only daughter of the Earle Remond being of the age of nine yeeres to the end she might bee brought vp with her vntill she were of yeeres sufficient to marry Alphonsus brother to King Lewis The remouall of this young Princesse did much afflict the subiects of the Earle Remond for seeing that this change of domination would bring with it an alteration of their peace as it came to passe CHAP. VIII The Earle Remond of Toulouze solliciteth the Earle of Foix to range himselfe vnder the obedience of the Pope What practises he vseth to make him forsake the part of the Albingenses and hee suffereth himselfe to be handled by the Popes Legat. THe Earle of Foix of Comminges and the Prince of Bearne were yet to be conquered or wonne by practises The Legat Colmieu thought the Earle Remond a fit instrument to worke the latter of the two and therefore he commandeth him to write to the Earle of Foix That he should follow his example or resolue miserably to perish Hee writ vnto him in louing termes That the vnion that had alwaies beene betwixt their houses did binde him to procure their good as his owne that if he did not yeeld himselfe into the bosome of the Church of Rome hee saw such a tempest like to fall vpon him that it must needs ouerwhelme him That hauing so great an enemie as a King of France hee could not possibly stand out Hee therefore entrcated him to receiue his counsell and withall the gift that hee bestowed on him for a farther proofe of his loue that is if hee would conforme himselfe to this submission to the Pope and the Church of Rome hee would hold him from this day forward quit of that homage which hee anciently did vnto him for the Earledome of Foix. Hee likewise entreated him to procure the like submission from the Earle of Comminge and the Prince of Bearne The Answer of the Earle of Foix was That hee could not forsake his part nor his beleefe in a time wherein hee should giue men occasion to thinke that hee had more feare than reason and that it was necessary for so fruitfull a change such as they expected of him that the truth should ouercome not the allurements of promises nor the violence of armes That he would see that world of Pilgrims come that was threatned and he did trust in God that hee should make them to know the iustice of his cause and deplore the temeritie of their vow The Earle Remond was not satisfied with this
and that punish with death all sorcerers so sarre are they from hauing communion or conuerse with them Thus you haue the iustification of the greatest calumnies that haue bene layed vpon the Waldenses by their owne writings which may satisfie any man that is not carried with passion It is necessarie that we now produce such witnesses for the better defence of their innocencie as are free from all suspition CHAP. V. Testimonies of pietie probitte and erudition giuen to the Waldenses by dinerse of their aduersaries themselues I Acobus de Riberia who in his time gaue aide to the persecution of the Waldenses Iacob Rib. in his collections of the Citie of Tholous saith that they held a long time the higher place in Gallia Norbonen in the Diocesse of Albi Rodes Cahors and Agen and that in those times they were of little esteeme that would be called Priests and Bishops Chassagnō citeth Riberia in his historie of the Albigcois pa. 27. because the said Priests for the most part were either vnworthy or ignorant and therefore it was an easie matter for the Waldenses saith he to get the vpper hand amongst the people for the excellencie of their doctrine Rainerius a Iacobin Monke and a cruell Inquisitor of the Waldenses Rain in his booke De sorma heret fol. 98. thinking to darken their reputation because they vsually read the Scriptures saith that when the Waldenses would giue knowledge of their doctrine they alledged many things touching chastitie humilitie and other vertues shewing that we are to flie all vice and wickednesse alledging the words of Christ and his Apostles insomuch that the women that vnderstood them were so rauished therewith that they seemed to them rather to speake like Angels then men He addeth that they taught what manner of men the disciples of Christ ought to be Ibid. fol. 98. out of the words of the Gospell and the Apostles affirming that they onely were the successours of the Apostles that imitated them in their liues Concluding hereupon saith he that the Pope the Bishops the Clergie that enioy the riches of this world and imitate not the sanctitie of the Apostles are not the gouernours of the Church it not being the will of Christ to dommit his Church to such kinde of people that should rather prostitute her by their ill examples and wicked actions then to present her a chast virgin in the same purity they haue receiued her frō him and therefore that we are nor to obey them He addeth moreouer that they liued very religiously in all things their manners well seasoned and their words wise and polished by their wils alwayes speaking of God and his Saints perswading to vertue and to hate sinne to the end saith he that they might be in greater esteeme with good men Claud. de Seissel Archbishop of Turin Claud. in his treatise against the Waldenses giues this testimonie of the Waldenses that as touching their life and manners they haue bene alwayes sound and vnreproueable without reproch or scandall amongst men giuing themselues to their power to the obseruation of the Commandements of God The Cardinall Baronius attributeth to the Waldenses of Tholouse the title of good men Baronius in his Ecclesiasticall Annals Tom. 12. an 1176. pa. 835. which tels vs that they were a peaceable people howsoeuer he elsewhere imputeth vnto them sundrie crimes and that very falsely As touching erudition Rainerius hath said Raine ibid. fol. 97. that they teach their children yea euen their daughters the Epistles and the Gospels Iacobus de Riberia saith that they were so well instructed in the Scriptures Iacob de Rib. in his collections of the Citie of Toulouze that he hath heard a plaine countriman repeate the booke of Iob word by word and diuerse others that could perfectly repeate the whole new Testament The Bishop of Cauaillon in the time of the great persecution against the Waldenses of Merindall in Prouence of which historie we shall speake in his due place appointing a certaine Monke a Diuine Vesembec in his Oration touching the Waldenses to enter into conference with them to conuince their error before saith he we come to violence but the Monke being much perplexed retired himselfe saying that he had not so much profited in his whole life in the Scriptures as he had done in those few dayes of his conference with the said Waldenses in examining the Articles of their Confession by the passages of Scripture cited by them This Bishop not being satisfied by this triall sent a companie of yong Doctors that came lately from Sorbonne to confound them by the subtiltie of their questions But one there was among the rest that said at his returne with a lowde voice that he had learned more touching the doctrine necessarie to saluation in attending to the answers of the little children of the Waldenses in their catechizings then in all the disputations of diuinitie which he had ouer heard in Paris Bernard de Girard Lord of Haillan saith Bern. de Gir. in his history of Fraunce lib. 10. that the Waldenses haue bene charged with more wicked opinions then they held because saith he they stirred the Popes and great men of the world to hate them for the libertie of their speech which they vsed in condemning the vices and dissolute behauiour of Princes and Ecclesiasticall persons King Lewis 12. Vosemb in his Oration of the Waldenses hauing bene informed by the enemies of the Waldenses dwelling in Prouence of many grieuous crimes which were imposed vpon them sent to make inquisition in those places the Lord Adam Fumee maister of Requests a Doctor of Sorbon called Parui who was his Confessour They visited all their Parishes and Temples and found neither images not so much as the least shew of any ornaments belonging to their Masses and ceremonies of the Church of Rome much lesse any such crimes as were imposed vpon them but rather that they kept their Sabbathes duely causing their children to be baptized according to the order of the Primatiue Church teaching them the Articles of the Christian faith and the Commandements of God The king hearing the report of the said Commissioners said and he bound it with an oath that they were better men then he or his people It appeareth by the memorials of the Archbishop of Ambrun named Rostain The same king vnderstanding that in Dauphiney namely in the valley of Fraissiniere in the Diocesse of Ambrun there were a certaine people that liued like beasts without religion hauing an euill opinion of the Romish religion he sent a Confessour of his with the Officiall of Orleans to bring him true information thereof This Confessour with his colleague came vnto the place where they examined the Waldenses dwelling in the said valley touching their beleefe and conuersation The Archbishop of Ambrun who made account that the goods of the said Waldenses were annexed to the demaine of his Archbishopricke as
he gathered them together and kept them carefully which he did the more commodiously for that as he saith he conuersed with them almost for the space of fortie yeares which was about some fourescore yeares past For it was about the end of his dayes that he deliuered to some particular persons his said Memorials which he had gathered touching the Waldenses and all those ancient bookes which he had collected in their vallies touching the substance of which he thus speaketh We haue saith he certaine ancient bookes of the Waldenses tontaining Catechismes and Sermons Ibid. p. 3. which are manuscripts written in the vulgar tongue wherein there is nothing that makes for the Pope or poperie And it is wonderfull saith he that they saw so clearely in those times of darknes more grosse then that of Egypt Le Sieur de Saint Ferriol Pastor in the Church of Orange being carried with an holy curiositie gathered together many of the said bookes In his first table p. 153. which he shewed to le Sieur de S. Aldegonde who made mention of them in his first table wherein he saith that there are other manuscripts written in a very ancient letter in the Library of M. Ioseph de la Scale Now all the bookes hereunder mentioned being deliuered vnto me to furnish me with proofes for this Historie I will reduce into this Catalogue First we haue in our hands a new Testament in parchment in the Waldenses language very well written though with a very ancient letter Also there is a booke intituled the Antechrist which thus begins Qual cosa sia l' Antechrist en datte de l'an mille cent vingt In the same volume there are contained diuers Sermons of the Pastors of the Waldenses With a Treatise against sinne and the remedies to resist sinne Also a booke entituled The booke of Vertues In that volume there is another Treatise with this inscription De l'enseignament de li filli that is to say of the Instructions of children A Treatise of Mariage A Treatise entituled Li parlar de li Philosophes Doctors that is sentences of Philosophers and Doctors All which bookes are written in the language of the Waldenses which is partly Prouenciall and partly Piemontaine All of them sufficient to instruct their people to liue well and to beleeue well the doctrine of all which bookes being conformable to that which is taught and beleeued at this present in all the reformed Churches From hence we conclude that that doctrine that hath bene maintained in our times against humane inuentions is not new but to those that haue buried it wilfully or whose ancestors haue detested it out of their ignorance of the goodnesse thereof there being found diuers writings and that in great number which make good that for these foure hundred and fiftie yeares the doctrine of the reformed Churches is the selfesame which for many ages hath bene buried by ignorance and ingratitude Which our aduersaries themselues haue in some sort auouched when they say and confesse that that doctrine which they call new is but the substance of the errors of the ancient Waldenses as may appeare by their owne writings from whence we haue gathered that which remaineth in the Chapter following CHAP. VIII That the aduersaries of the Waldenses haue acknowledged that the doctrine of the Waldenses is conformable to that of those that at this present make profession of reformation LIndanus makes Caluin an inheritor or heire of the doctrine of the Waldenses Lindan in his a naliticke tables The Cardinall Hosius saith Hosius in his fit booke of the herefles of our times that the leprosie of the Waldenses hath infected all Bohemia at what time following the doctrine of Waldo the greatest part of the kingdome of Bohemia was separated from the Church of Rome Gwaltier Monke the Iesuite Gwalt in his Chro. table sec 12. Chap. 15. pa. 494. in his Chronographicall table or to speake otherwise in his mole-hill of lyes makes the Waldenses and those they call the poore abused and the Ministers of Caluin to be of one and the same beleefe in twentie seuen Articles Claud. Rubis saith Claud. Rubis in his historie of the Citie of Lions lib. 3. pa. 269. Syluius and Duhrauius in their Histories of Bohemia Tho. Wal. in his 6. volume of things sacramē tall Tit. 12. Chap. 10. Le Sicur de la Popeliniere in his hihorie of France l. 1. that the heresies that haue bene in our times haue bene grounded vpon the heresies of the Waldenses and he cals them the reliques of Waldo Aeneas Syluius who was afterwards Pope Ptus the second of that name And Iohn Dubrauius Bishop of Olmusse in their histories of Bohemia make the doctrine taught by Caluin all one with that of the Waldenses Thomas Walden who writ against the doctrine of Wicklisse faith that the doctrine of Waldo crept out of the quarters of France into England Whereunto agrees le Sieur de la Popeliniere who addeth that the doctrine of the moderne Protestants differs very little from that of the Waldenses which saith he being receiued into the parts of Aibi the Albigeois communicated it vnto the English their neighbours who then held Guienne from whence it was dispersed into many parts of England and so at the last as it were from hand to hand it came to the vnderstanding of Wickliffe a famous professour of diuinitie in the Vniuersitie of Oxford and Pastor of the parish of Luterworth in the Diocesse of Lincolne who for his eloquence and rare gifts wonne the hearts of many of the English euen of the greatest men amongst them insomuch that a certaine scholler carried vnto Prage a booke of Wickliffes called the Vniuersalities which being diligently read ouer by Iohn Hus he increased and explaned the doctrine long before sowed in Bohemia by the Waldenses and was in a manner hid from the time of Waldo in such sort that many of the people schollers Nobles and Ecclesiasticall persons themselues followed the same doctrine The Cardinall Bellarmine saith Bellar. Tom. 2. lib. 1. Chap. 26. col 86. Ecchius in his commonplaces Chap. 28. that Wickliffe could adde nothing to the heresie of the Waldenses Ecchius layes an imputation vpon Luther that he hath done nothing else but renew the heresies of the Waldenses Albig Wicklesse and Iohn Hus long since condemned Alphonsus de Castro saith Alphonsus lib. 6. against heresies pa. 99. that Wickliffe hath done nothing else but brought to light the errours of the Waldenses Arnold Sorbin priest of Monteig reprocheth the cities and townes of Saint Antonin Montauban Millan In the historie Frier Peter of the valleys Sernay fol. 172. Castres Puylorens Gaillac and others of the Albigei and Languedoc that they haue done nothing but reuiue the errours of the Albigeois Iohn de Cardonne in his Rimes in the forefront of the historie of the said Monke of the valley Sernay saith thus In the historie of the Monke
them odious to the people as if they had preferred the peace with the Turke before that with the Church the kingdome of Christ affirming that they maintained that the Pope did mortally sinne when he sends an expedition of souldiers with the badge of the crosse vpon their Cassockes or Coatarmour against the Sarazens For their iustification herein we must obserue In the booke of the causes of their separation frō the Church of Rome p. 235 that they complaine not of the enterprise of warre against the Turkes but of those spoiles that the Popes make of the goods of the Church and other diuine graces vnder the pretence thereof abusing the ignorant people with their Buls and Benedictions who too willingly receiue their lies and inuentions buying them at a deare rate As also they thinke hardly of it that the Pope should send out his Croisades his crossed souldiers being strangers to pursue them as heretickes before they be heard or conuinced to be such But they are not the onely men that condemne this auarice which the reuenging spirits of the Popes haue shewed by their Croisades Paulus Langius a Germane Historiographer layes an imputation vpon Leo the tenth Paul Lan. in his Chronicle of France 1513. See the examination of the Councell of Trent lib. 1. c. 5. that he leuied great summes of money vnder a pretence of warre against the Turkes which he bestowed shortly after vpon thirtie Cardinals which he had newly created Guicciardine noteth in his Historie that the selfe same Pope imposed great exactions vpon the people the bene fit whereof fell into the lap of his sister Magdalen and that all that leuie of money was but to satisfie the auarice of a woman and that the Bishop of Aremboldo was thought by him a commissarie worthy such an action to put it in execution with all manner of extortion Alexander the fourth conuerted the vow of Hierusalem to the vow of Pouille that is to say A part of Naples whose inhabitants are held very dangerous the vow of reuenge For he gaue power to his Legats to absolue the King of England Henry the third by name dispensing with his vow of the crosse for Hierusalem vpon condition that he should go to Pouille to make warre against Manfred Frederic Emperour not long before It is the Historiographer Math. Paris Math. Paris in his Historie of England See the first booke of the examination of the Councell of Trent cap. 5. In the booke of the causes of their separation frō the Church of Rome p. 125 that setteth downe the complaint that then was made that is to say that the tenths imployed for the succour of the holy Land were taken away and conuerted to the reliefe of Pouille against the Christians The eight calumnie was that they vsed no reuerence towards holy and consecrated places holding that that man sinned not more grieuously that burneth a Church then he that breakes into any other house They say that neither the place nor the chaire make a man the more holy and they haue maintained that they deceiue themselues much that comfort themselues or presume the more because of the dignitie of the place for what place more high then Paradise what place more secure then heauen and yet neuerthelesse man was banished out of Paradise for sinning there and the Angels were throwne from heauen to the end they might be examples to those that came after and to teach them that it is not the place nor the greatnesse nor dignitie thereof that makes a man holy but the innocencie of his life Against the ninth calumnie that is to say that they defend that the Magistrate ought not to condemne any to death they say That it is writtē In the booke of the Waldenses entituled The light of the treasure of faith fol. 214. that we are not to suffer the malefactor to liue and that without correction and discipline doctrine serues to no purpose neither should iudgements be acknowledged nor sinnes punished And therefore iust anger is the mother of discipline and patience without reason the seed of vices and permitteth the wicked to digresse from truth and honestie True it is that they haue found fault that the Magistrates should deliuer them to death It appeareth by the complaint they made to the King Ladislaus King of Hungary and Bohemia without any other knowledge of the cause then the simple report of Priests and Monkes who were parties and iudges insomuch that hauing discouered the abuse which they brought into the Church they condemned them for heretickes and deliuered them to the secular power so they call their Magistrates Now this seemed vnto them a cruell simplicitie in the said Magistrates to giue faith to persons passionate and not indifferent such as the aforesaid Priests were and to put to death so many poore innocent people neuer hearing them or examining the cause The tenth calumnie was to make them odious to Kings and Princes that is to say that a lay man in the state of grace had greater authoritie then a Prince liuing in his sinnes Against this imposture they affirme In the booke of the causes of their separation frō the Church of Rome p. 41. that euery one must be subiect to those that are in authoritie obey them loue them be at peace with them honour them with double honour in subiection and obedience and readinesse paying vnto them that which is their due The eleuenth calumnie was grounded vpon that assertion of the Waldenses that the Pope had no authoritie ouer the Kings and Princes of the earth who depend immediatly vpon God alone For from thence they take occasion to call them Manichees as appointing two Princes Against this imputation they say In the booke of the treasure of faith art 2. We beleeue that the holy Trinitie hath created all things visible and inuisible and that he is Lord of things celestiall terrestiall and infernall as it is said in S. Iohn All things are made by him and without him nothing is made The beginning of this calumnie was taken out of the Extrauagantes of Pope Boniface 8. who subiecting the authoritie of Emperours vnto his saith of his owne Quicunque huic potestati resistit Dei ordinationi resistit nisi duo sicut Manichaeus fingat esse principia De Maiorit obedientia Can. Vnam sanctam l. 1. tom 8. The twelfth calumnie imports thus much that they held that whatsoeuer is done with a good intention is good and that euery one shall be saued in whatsoeuer is done with the said good intention To this imposture we need no other answer then that which the Monke Raynerius who was alwaies their back-friend saith elsewhere Rain lib. de forma haeretic art 38. that is that they maintaine that euery man is saued by his faith which he cals a Sect. It is very necessary that a lyer should haue a better memorie then to affirme things contradictorie And to shew that
bagge of procese which was found in the Cabinet du Sieur d' Auençon Archbishop of Ambrun at the last taking of Ambrū against the Waldenses of Froissiniere Largentiere who haue bene many times imprisoned and deliuered vnto death by the Monkes the Inquisitors who caused them to be watched euen vpon the high Alpes when they trauelled from one companie to another This small number may suffice to giue vs to vnderstand that though their enemies did their best endeuour wholly to banish them and to roote them out from off the earth yet the eternall God hath not ceassed to prouide laborers for his haruest when there was any need to preserue euen to this present day only in Dauphiney and Prouence many thousands that thinke it their glory to haue come from the ancient Waldenses and are rather inheritours of their zeale and pietie then their earthly substance which their persecutors do possesse as the Pope doth at this present who hath ioyned to his pretended Apostolike chamber all the inheritance of the Waldenses who haue had any thing in his countrie of Venecin and vnder the pretence of heresie if he could he would take away their liues too so far is he from thinking to restore that which in vaine he hath bene importuned to do which his officers haue promised to restore with more vanitie and falshood then honestie or true meaning Now forasmuch as the Reader not knowing what manner of men their Pastors were they may be the lesse esteemed we will in the Chapter following insert what we find in their writings which may make proofe of their vocation the exercise of their charge zeale and pietie CHAP. X. What manner of men the Barbes or Pastors of the Waldenses were what their vocation with what zeale and fidelitie they haue exercised their charge THe Monke Rainerius reports many things touching the vocation of the Pastors of the Waldenses which neuer were Rain de forma harct fol. 8. As that which is imposed vpon them that they haue one greater Bishop and two followers which he cals the elder sonne and the yonger and a Deacon that he laid his hands vpon others with soueraigne authoritie and sent them whither he thought good like a Pope Against these impostures I haue here set downe what is found in their writings touching the vocation of their Pastors All such say they as are to be receiued for Pastors amongst vs The booke of the Pastors George Maurel and Peter Masçon pa. 8. notwithstanding they remaine yet with their parents are to intreat vs to receiue them to the ministerie and that we will be pleased to pray vnto God for thē that they may be made capable of so great a charge Which the said suppliants do to no other end but to shew their humilitie They are to learne certaine lessons and to learne by heart all the Chapters of Saint Matthew and Saint Iohn and all the Epistles which they call Canonicall a good part of the writings of Salomon Dauid and the Prophets Afterwards hauing good testimonies of their learning and conuersation they are receiued with the imposition of hands into the office or function of preaching The last that are receiued are to do nothing without the leaue and licence of their Seniours receiued before them As also they that are first ought not to attempt any thing with out the approbation of their companions to the end that all things might be done amongst vs in order We Pastors do assēble our selues together euery yeare once to determine of our affaires in a general Councell Our nuttiment and apparell are willingly administred vnto vs and as it were by way of almes very sufficiently by the people whom we teach The money that is giuen vs by the people is carried to the aforesaid generall Councell and is deliuered in the presence of all and there it is receiued by the most ancients and part thereof is giuen to those that are trauellers or wayfaring men according to their necessities and part vnto the poore When any of vs that are Pastors shall fall into anie foule or vncleane sinne he is cast out of our companie and forbidden the charge of preaching Amongst other power and authoritie which God hath giuen to his seruants it belongs vnto them to chuse guides of the people and Ancients in their charges according to the diuersitie of imployment in the vnitie of Christ Which is proued by the saying of the Apostle in his Epistle to Titus Chap. 1. verse 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and or daine Elders in euery City as I haue appointed thee Thus you see how the Pastors of the Waldenses were chosen and maintained in their charge but to the end that their zeale may the better appeare we will insert in the Chapter following a letter which one of the said Pastors writ to one of their Churches by which it may easely appeare with how holy and sanctified affection they laboured to call the people to repentance and to instruct them in the faith CHAP. XI An Epistle of the Paster Barthelmew Tertian written to the Waldensian Churches of Pragela Iesus be with you To all our faithfull and welbeloued brethren in Christ Iesus Health and saluation be with you all Amen THese are to aduertise and to aduise your brotherhood hereby acquitting my selfe of that dutie which I owe vnto you all in the behalfe of God principally touching the care of the saluation of your soules according to that light of the truth which the most high God hath bestowed on vs that it would please euery one of you to maintaine increase and nourish to the vtmost of your power without diminution those good beginnings and customes which haue bene left vnto vs by our ancestors whereof we are no way worthy For it would little profit vs to haue bene renewed by the fatherly instance and the light which hath bene giuen vs of God if we giue our selues to worldly diabolicall and carnall conuersations abandoning the principall which is God and the saluation of our soules for this short and temporall life For the Lord saith in his Gospell What doth it profit a man to gaine the whole world and to lose his owne soule For it should be better for vs neuer to haue knowne the way of righteousnesse then hauing knowne it to do the contrary For we shall be inexcusable and our condemnation the greater for there are greater and more grieuous torments prouided for those that haue most knowledge Let me therefore intreate you by the loue of God that you decrease not but rather increase that charitie feare and obedience which is due vnto God and to your selues amongst your selues and keepe all those good customes which you haue heard and vnderstood of God by our meanes and that you would remoue from amongst you all defaults and wants troubling the peace the loue the concord and whatsoeuer taketh from
vna chascuna persona Dio o Seignor enaimi per Catholica Religion nos sen defendu dire esser tres Dios ni tres Seignors Lo Filli es sol del Paire non faict ni crea ma engenra lo Sanct Esperit es del Paire del Filli non fait ni crea ni engenra ma procedent Donc lo es vn Paire non tres Paires vn Filli non tres filli vn Sanct Esperit non tres Sanct Esperits En aquesta Trinita alcunna cosa non es premiera ni derniera alcuna cosa maior o menor ma totas tres personas entre lor son ensem Eternals eygals Enaimi que per totas cosas coma esdict de sobre la sia dhonorar la Trinita en Vnita l'Vnita en Trinita Donc aquel que vol esser fait salf senta enaima de la Trinita Ma a la salut eternal es necessari creyre fidelment l'encarnation del nostre Seignor Iesus Christ Donc la fe dreita es que nos crean confessan que lo nostre Seignor Iesus Christ filli de Dio es Dio home Et es Dio engendra auant li segle de la substantia del Paire es home na al segle de la substantia de la Maire essent perfect Dio perfect home d'anima rational d'humana carn aigal del Paire second la Diuinita menor second l'humanita Loqual iaciaço quel sia Dio home emperço lo es vn Christ non dui ma vn non per conuersion de la Diuinita en carn ma propiament de la Humanita en Dio vn totalment non per confusion de la Diuinita en carn ma propiament de la humanita en Dio vn totalment non per confusion de substantia ma per vnita de personas Car enaima larma rational la carn es vn home enaima Dio home es vn Christ loqual est passionna per la nostra salut descende en li enfern lo ters iorn resuscite de li mort monté en li cel see a la dextra de Dio lo Paire Omnipotent Daqui es a venir iugear li vio li mort A laduenament delqual tuit an a resuscitar cum li lor corps son a rendre raçon de li lor propi faict Et aquilli que auran faict ben anaren en vita eterna aquilli que aurant faict mal anaran al fuoc eternal The beliefe of the Waldenses is sufficiently knowne by that which is contained in the pure holy doctrines of their confessions aboue mentioned and yet neuerthelesse it is for the same that they haue bene persecuted for the space of foure hundred and fiftie yeares still should be if they liued neare those places where humane inuentions are preferred before the word of God For though Satan be confounded and his kingdome dissipated by the brightnesse of the Gospell yet he ceasseth not to hold those vnder the yoke of Idolatrie whose vnderstandings he hath blinded and to keepe them by violence vnder the tyrannie of his lawes hiding that ignorance and errour that men do naturally loue in those darknesses wherein they take pleasure But as it hath not pleased the eternall God that the faith of his seruants and Martyrs should be buried so it likewise pleaseth him that their constancie should be made manifest for our edification and example And this is the reason why hauing shewed in the first booke that the Waldenses beleeued to saluation what was necessary I haue thought good to publish in the second booke that which is come to my knowledge of their sufferings for righteousnesse The end of the first Booke PART OF THE CATALOGVE OF the Waldenses bookes being accidentally omitted in page 44. after the 30. line are here inserted as followeth A Commentarie or paraphrase vpon the Symbole of the Apostles A Treatise of the Sacraments A Commentarie or Paraphrase vpon the Commandements A Commentarie vpon the Lords prayer A Treatise of Fasting A Treatise of Tribulation A little Catechisme intituled Interogations menors A Treatise against dancing and tauernes A Treatise of foure things to come that is to say death vnto all eternall life to the good hell to the wicked and the last iudgement A Treatise entituled Del Purgatori soima that is to say Of the dreame or inuention of Purgatory A Treatise against the inuocation of Saints We haue also a booke very ancient whereof the title is Aeyço es la causa del nostre dispartimēt de la Gleisa Romana That is to say This is the cause of our separation from the Church of Rome In this volume there is an Epistle or Apologie of the Waldenses entituled La Epistola al Serenissimo Rey Lancelau a li Ducs Barons a li plus veil del regne lo petit tropel de li Christians appella per fals nom falsamente P. O.V. that is to say Poore or Waldenses There is also a booke wherein there are many Sermons of their Barbes and an Epistle called The Epistle to our friends containing many excellent doctrines to teach all sorts of people how to leade their liues in all ages In the same volume there is a booke entituled Sacerdotium wherein is shewed what is the charge of a good Pastor and what the punishment of a wicked There is also come to our hands a booke of poetry in the Waldensian tongue wherein are these Treasties following A prayer entituled New comfort A rithme of the foure sorts of seeds mentioned in the Gospell Another entituled Barque And one called The noble lesson In his first Table p. 153. of which book Le Sieur de Saint Aldegonde makes mention We haue also an excellent Treatise entituled Vergier de consolation containing many good instructions confirmed by the Scriptures and diuers authorities of the Ancients Also an old Treatise in parchment entituled Of the Church and another called The Treasurie and light of faith Also a booke entituled The spirituall Almanacke Also a booke in parchment Of the meanes to separate things precious from the base contemptible that is to say vertues from vices Also the booke of George Morel wherein are contained all the questions which George Morel and Peter Masçon moued to Oecolampadius and Bucer touching religion and the answers of the said parties THE SECOND BOOKE OF THE HISTORY OF THE WALDENSES Containing that which is come to our knowledge of the grieuous persecutions which they haue endured for their Faith for the space of more then foure hundred and fifty yeeres CHAP. I. By whom the Waldenses haue been persecuted for what by what meanes and in what times THE Waldenses haue had no greater enemies then the Popes Rainerius of the Waldenses because saith the Monk Rainerius that amongst all those that haue raised themselues against the Church of Rome the Waldenses haue been alwaies the most dangerous and pernicious insomuch that they haue resisted him for a long time as
hands by the Inquisitors This Parliament caused a great number to be burnt at Turin in immitation of other Parliaments in France who burnt in those times those they called Lutherans They had recourse vnto the King presenting vnto him their petition that they might not be persecuted by the said Parliament for the profession of that Religion in the which they and their ancestors had liued for many hundred yeeres and that by the permission of their Princes But they made it worse with them then it was before for the King enioyned them to liue according to the laws of the Church of Rome vpon paine to bee chastised as Heretickes He likewise commanded the Court of Parliament at Turin to cause all his Subiects within their iurisdiction to professe his religion Adding withall that he did not burne the Lutherans throughout his whole Kingdome of France to make a reseruation of them among the Alpes The Parliament endeuoured speedily to put the commandement of the King in execution and for that cause enioyned them vpon paine of their liues to quit themselues presently of their Ministers and to receiue Priests to sing Masse liuing after the manner of other the Kings subiects They answered that they could not obey any such commands against the commandement of God whom in what belonges vnto his seruice they would rather obey then men But had not the King at that time had other imployments elsewhere without all doubt this Parliament would haue made them doe that by force which they would not be brought vnto by simple commands They therefore contented themselues to prosecute them by the Inquisition and to receiue from the Monkes those they condemned to the fire But afterwards in the yeere 1555 they increased the persecution For hauing condemned to the fire one Barthelmew Hector a Stationer who was executed at Turin because hee died with admirable constancy insomuch that hee edified the assistants and standers by in such manner that he drew teares from their eyes and words of compassion from their mouthes iustifying him with a mutuall applause which they gaue of his good speeches and prayers vnto God The Parliament tooke occasion herupon to do their best endeauor to ouerthrow this profession in the very source and to vse the authority of the King to enforce this people to liue vnder the lawes of the Church of Rome In the Booke of the martyrs of our time lib. 8. fol 122. or miserably to perish To this end and purpose the Parliament of Turin deputed a certaine President of Saint Iulian and a Collaterall named de Ecclesia to transport themselues vnto those places and there to put in practice whatsoeuer they thought good either to reduce or to exterminate the said people with promise to assist them with whatsoeuer shall be needfull to this purpose according to the aduise and counsell they should receiue from them This President with his Collaterall ttooke their iourney to Perouse and caused Proclamations publikly to be made in the name of the King that euery one of the Inhabitants was to goe to Masse vpon paine of his life Afterwards they came to Pignerol where they cited many to appeare before them Amongst others there appeared a poore simple labouring man whom the President commanded to cause his child to be re-baptized which had lately been baptized by the minister of Saint Iohn neere Angrongne This poore man requested so much respite as that he might pray vnto God before hee answered him Which being granted with some laughter he fell downe vpon his knees in the presence of all that were there and his prayer being ended he said to the President that hee would cause his childe to be re-baptised vpon condition that the said President would discharge him by a bill signed with his owne hand of the sinne which he should commit in causing it to be re-baptized and beare one day before God the punishment and condemnation which should befall him taking this iniquity vpon him and his Which the President vnderstanding hee commanded him out of his presence not pressing him any farther Now hauing framed diuers indictments against some particular persons of the said Valleys and made some collections of whatsoeuer the President could imagine might hurt the people hee assayed also to winne them by the preachings of the Monkes whom he brought with him into the Valley of Angrongne Being therefore come vnto the place where their Temple was he caused one of his Monkes to preach in the presence of the people who made vnto them a long exhortation to returne vnto the Church of Rome of which hee reported many things which the people beleeued not After that the Monke had said as much as he would and that he held his peace the greatest number of the people required that the Pastors that were there present or some one of them for all might be permitted louingly and mildly to answer to the discourse that had been made by the Preacher but the President by no meanes would giue way thereunto whereupon there followed a certaine rumour or muttering among the people which strooke the President and his Monkes with an astonishment in such sort that they could haue been content to haue been elsewhere but dissembling their feare the President retired himselfe without a word speaking to Turin whether being come hee related to the Parliament what hee had done and withall signified vnto them the difficulties that were to winne this people by extremities because if any attempt should bee made to take them by violence they were resolued to defend themselues and the places of their abode being fauourable vnto them it was to bee feared it would cost a great deale of labour and much blood would bee shed before they could either bee brought into the Church of Rome or out of the world That is was the worke of a King to roote them out and a King of Franc and therefore it was necessary to send the reports and to commit vnto his owne will and pleasure the issue of so troublesome an enterprise This aduice was followed the indictments and reports were sent to the King but as the affaires of the Court cannot be finished but with long time there passed a whole yeere before there was any other course spoken of or taken against them then that of the Inquisitors who alwaies deliuered some one or other to the secular power but the yeere being expired there came from the Court expresse commands of the King to make them to doe that by force which they would not be brought vnto by words or friendly vsage The Parliament re-sent the said President of Saint Iulien who so soone as hee was arriued at Angrongne he commanded them in the name of the King to goe to the Masse vpon paine of Confiscation of bodies and goods They demanded a Copy both of his commission and his speech promising to answere him in such a manner that he should haue reason to rest contented but nothing could
his heauenly benedictions in these latter times An excellent prouocation doubly to obliege them to loue the truth which hath bin freely manifested vnto them and to bring forth fruits worthy thereof As it should be an extreme griefe to those places that haue neglected and reiected is that God hath abandoned them and left them to their owne sence euen in that darkenesse which they loued reuenging the contempt of his word by the ignorance thereof and suffering those to perish in their error that haue preferred it before the truth CHAP. XII The conclusion of this History of the Albingenses IT is an easie matter to gather by the contents of this History of the Albingenses that the people inhabiting in the Countrey of Albi Languedoc and diuers other places neere adioyning haue made profession of the selfe-same Religion that they haue that elsewhere were called Waldenses and the rather because their aduersaries themselues haue affirmed that they haue persecuted them as Waldenses As also that the greatest troubles that haue lighted vpon them haue beene procured by the Priests whose corruptions they haue descryed and discouered their abuses maintaining against the Church of Rome the Gospell of Christ Iesus in it puritie refusing to yeeld to those Idolatries that bare sway in those times but aboue all detesting the Masse and the inuention of Transubstantiation shaking the authoritie of the Popes dominion as being abusiue and tyrannicall hauing no resemblance of the well-befitting humilitie of the true Pastors of the Church or conformitie to the doctrine and vocation of the Apostles but rather an excesse and ryot befitting those that loue the world and perish with the world By which libertie which they tooke vnto themselues to reprehend those that beleeued the right of all redargution to belong onely to themselues they haue beene charged with diuers faults and condemned for rash inconsiderare people prophane secular persons who had thrust themselues into the office of teaching when with silence they should rather learne And the Popes not being able to winne them to the obedience of their commands nor to conuince them of error by the word of God they haue persecuted them by their Monkes Inquisitors who haue deliuered to the secular Magistrate as many as the said Monkes could apprehend and forasmuch as this way was somewhat too slow to cut them off and to see the end of them the Popes haue drawne their swords against them haue armed their Cardinals and Legats and driuen to these bloudy warres the Kings and Princes of the earth giuing Paradice for a recompence to whomsoeuer would beare armes against them and aduenture his life for the extirpation of them for fortie daies together Many great Lords haue beene desirous to know the cause of that vnreconcilable enmitie of the Pope against their subiects and hauing perceiued that passion carried those that were offended for the truth they haue maintained their cause being grounded vpon this reason That when they should bee conuinced of this errror by the word of God they would giue the glory vnto God From hence haue proceeded those cruell warres wherein a million of men haue lost their liues In the meane time euen then when it seemed that all truth was buried in the ground and that the Dragon had ouercome God raised in diuers of those places where this grace had beene knowne and receiued many goodly Churches wherein his name is purely inuocated maugre the Deuill and all his adherents To God therefore who hath begunne to destroy the sonne of perdition by the blast of his Spirit To the Sonne-of God who hath bought vs with his precious bloud bee all honour and glory for euer and euer So be it * ⎠* FINIS THE THIRD PART OF THE HISTORIE OF THE WALDENSES AND ALBINGENSES THE FIRST BOOKE Contayning the Doctrine and Discipline that hath beene common amongst them The Catechisme or manner of instructing their Children which the Waldenses and Albingenses haue vsed in manner of a Dialogue where the Pastor asketh the question and the Childe answereth set down iointly in their owne proper Language in the French Copy for the more Authority CHAPTER I. Lo. Barba Si tu fosses demanda qui sies tu Respond L'Enfant Creatura de diorational mortal c. The learned Reader desirous to see the originall may haue recourse to the French Booke where it is faithfully set forth in their owne old Language The Pastor Question WHat art thou Answer A creature of God reasonable and mortall Q. Why hath God created thee A. To the end I should know and serue him and that I might be saued by his grace Q. In what doth thy saluation consist A. In three essentiail vertues which doe necessarily belong to saluation Q. Which be they A. Faith Hope and Charity Q. How dost thou proue it A. The Apostle saith in the 1 Epistle to the Corinthians Chap. 13.13 These three things remaine Faith Hope and Charity Q. What is Faith A. According to the Apostle Heb. 11.1 It is the substance of things hoped for the euidence of things not seene Q. How many kindes of Faith are there A. There are two sorts of Faith that is a liuely and a dead Faith Q. What is a liuely Faith A. That which worketh by Charity Q. What is a dead Faith A. According to Saint Iames That Faith which is without workes is dead Againe Faith is nothing without workes Or a dead faith is to beleeue there is a God and to beleeue those things concerning God and not to beleeue in God Q. What is thy Faith A. The true Catholike and Apostolike Faith Q. What is that A. It is that which in the Apostles Symbole is diuided into twelue Articles Q. What is that Symbole A. I beleeue in God the Father Almighty c. Q. By what meanes canst thou know that thou beleeuest in God A. By this Because I know that I haue giuen my selfe to the obseruation of the Commandements of God Q. How many Commandements of God are there A. Ten as it appeareth in Exodus and Deuteronomy Q. Which are they A. Hearken O Israel I am the Lord thy God Thou shalt haue no other Gods but me Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in Heauen c. Q. Vpon what doe all these Commandements depend A. Vpon the two great Commandements that is to say Thou shalt loue God aboue all things and thy Neighbour as thy selfe Q. What is the foundation of these Commandements by which euery one ought to enter into life without which foundation no man can worthily fulfill the Commandements A. Our Lord Iesus Christ of whom the Apostle saith in the first to the Corinthians None can lay any other foundation but that which is laid euen Iesus Christ Q. By what meanes may a man attaine to this foundation A. By Faith So saith Saint Peter 1 Epist 2.6 Behold I lay in Sion a chiefe corner stone elect precious
vpon these words They shall not inherite the kingdome of God writeth thus O my brethren let no man deceiue himselfe for there are onely two places and a third is not to be found For hee that deserueth not to reigne with Christ shall without all doubt perish with the deuill And to this purpose Saint Chrysostome writing vpon those words in the 12. by Saint Matthew The Kingdome of heauen is like vnto a man that is an housholder saith thus The man that is the father of the family is Christ vnto whom heauen and earth are as a house but his families are celestiall and terrestriall for whom he buildeth a house with three Chambers that is hell heauen and earth The Combatants are they that dwell vpon the earth the vanquished in hell and the Conquerours in heauen Let vs saith hee that are in the middle roome take heed wee descend not to those that are in hell but rather mount vpward to those that are in heauen By these authorities you may plainely see that there are onely two certaine places after the ascension of Christ into heauen into which the soules departed out of their bodies doe goe and that there is no third place neither can it be found in the Scriptures And therefore forasmuch as in the whole Law of God there is no expresse mention of any such place as Purgatory is and the Apostles haue giuen vs no instructions touching the same and the Primatiue Church gouerned by the Apostles according to the Gospell haue left vs no Ordinances or Commandements but that Pope Pelagius fiue hundred fiftie eight yeeres after Christ did ordayne as wee may reade that the dead should bee remembred in the Masse it followeth that since there is no expresse proofe thereof in the Law of God there is no necessity to beleeue the sayd Purgatory as an Article of our faith or that there is any such place after this life But heere is matter of doubt because men in these dayes are strangely affected to the helpe and ayde of the dead notwithstanding that in all the Scripture there be nothing expresly taught except in the Booke of Macchabees which is no part of the Old Testament nor Canonicall And that neither Christ nor the Prophets nor the Apostles nor the Saints neere their time haue euer taught to pray for the dead but haue rather carefully taught that the people that liue vnblameably shall bee Saints And therefore answering to the doubt aboue-mentioned wee say that the principall cause of this doting affection proceedeth from the deceit and trumperies and auarice of the Priests who haue not taught the people as the Prophets of Christ nor as his Apostles to liue well but to offer much and to place their hope of deliuerance and happinesse in Purgatory CHAP. III. Of the Inuocation of Saints WEe are now to speake of prayer vnto Saints which certaine great Masters with their followers preach vnto the people extolling and publishing it with great diligence as an Article of their Faith affirming that the Saints that are in their celestiall Countrey are to be prayed vnto by vs in the selfe same manner as the Priests were accustomed to doe and other of the people by their instruction enioyning them many other things as helpes to their Inuocation By which Inuocation authorization and magnification the people carnally erroneously beleeue it Imagining that as it is the manner and practice before earthly Kings when they are angry that such as are not in choller should intercede for them and pacifie their anger so the people thinke it is so with God that is that the Saints doe appease the wrath of God when he is angry with sinners But wee are not to beleeue any such thing for if it were so there could be no true conformity betweene the will of the Saints and the will of God for it should seeme that the Saints are not angry with those against whom God is moued to anger Secondly by this magnification and inuocation of Saints the people fall into Idolatry putting their trust more in Saints then in God and seruing them with greater affection then the onely God which they shew by the effects by the ornaments of their Altars which are most precious by their excellent Musicke the multiplication of their Tapers and by other solemnities By which meanes the simple people are induced to thinke that the Saints are more mercifull then God because they free him from damnation by those prayers they make vnto God whom God had condemned Beside this to maintaine these things the simple people are taught that the Saints desire that men should offer oblations vnto them and take pleasure in their praises and that they mediate principally for those that offer incense vnto them and other honours all which things wee are to abhorre and carefully to flie Of this Inuocation therefore we are now to speake and to make knowne what our opinion is touching this prayer vnto Saints And first let vs see what Inuocation is Inuocation is a desire of the whole vnderstanding and soule sent vnto God by the voyce and by prayer Secondly we know and beleeue that the man Christ Iesus is Mediator betweene God and man and Aduocate to God the Father who hath payed for our sinnes that come vnto God by him seeing hee euer liueth to make intercession for them Heb. 7.25 No man comes to the Father but by him And whatsoeuer yee shall aske in my name that will I doe saith he Iohn 14.13 Who giueth to all abundantly and reproacheth no man Iam. 1. He is our Aduocate to God the Father and hee forgiueth our sinnes He offereth himselfe vnto vs by all meanes before we offer our selues vnto him He is at the doore and he knockes that we may open vnto him he shutteth out all Idolatry being at the right hand of his Father in Heauen and his will is that all the faithful haue him in their mindes and looke onely vnto him for all the care of the faithfull must tend vnto Christ by thought and affection and must imitate him that is aboue According to that which is said If you be risen againe with Christ seeke the things that are aboue where Christ is sitting at the right hand of God He is the doore by which whosoeuer shall enter shall be saued No man commeth to the Father but by me saith he We beleeue in the third place that the Saints are not proposed vnto vs to worship but to imitate Saint Paul faith Be ye followers of me as I am of Christ Saint Peter would not suffer himselfe to be worshipped by Cornelius nor the Angell by Saint Iohn the Euangelist And therefore saith Saint Augustine in his Booke of true Religion O ye Religious saith he giue not your selues to the seruice of the dead for if they haue liued holily they are not such as seeke for honours or desire to be serued by vs but by him by whom they are illuminated they reioyce that we