Paul to the Romans The first to the Corinth The 2. to the Corinthians The Epistle to the Galat. The Epist to the Ephesians The Epistle to the Philippians The Epistle to the Colos The first to the Thessal The second to the Thessalonians The first to Timothie The second to Timothie To Titus To Philemon To the Hebrewes The Epistle of S. Iames. The 1. Epistle of S. Peter The second of S. Peter The 1. Epistle of S. Iohn The second of S. Iohn The third of S. Iohn The Epistle of S. Iude. The Reuelation of S. Iohn The bookes aboue named teach thus much that there Article 4 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 who receiued Article 5 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 That Christ was borne at the time appointed by God Article 6 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 and iustice Article 7 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 Article 8 We do also firmly hold 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 Article 9 We do also beleeue that after this life 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 Article 10 We haue also alwayes beleeued 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 Masses Article 11 We do abhorre all humane inuentions as coming from Antechrist all which bring troubles with them and are preiudiciall to the libertie of the spirit Article 12 We beleeue that the Sacraments are outward signes of holy things or visible formes of inuisible grace and are of opinion that it is good that the faithfull do sometimes vse those signes and visible formes if it may be done But neuerthelesse we beleeue and do hold that the aforesaid faithfull may be saued not receiuing the said signes when they want place or power to vse them Article 13 We do not acknowledge any other Sacrament but Baptisme and the Eucharist Article 14 We do honour the secular power with all subiection obedience promptitude and payment CHAP. XIII Another Confession of the faith of the Waldenses WE beleeue that there is one onely God Art 1 Taken out of the booke of Charles du Moulin de la Mon. de François p. 65. who is a Spirit the Creator of all things the Father of all who is aboue all and in vs all who is to be adored in spirit and truth vpon whom onely we waite and to whom we giue all glorie for our life our nourishment clothing health sicknesse prosperitie aduersitie we loue him as the author of all goodnesse we feare him as knowing our hearts We beleeue that Iesus Christ is the Sonne and image Art 2 of his father that in him dwels the fulnesse of the diuinitie by whom we know the Father who is our mediatour and aduocate and there is no other name vnder heauen giuen vnto men by which we can be saued in whose name onely we call vpon the Father and vse no other prayers but those that are contained in the holy Scriptures or agreeing vnto them in substance We beleeue that the holy Ghost is our Comforter Art 3 proceeding from the Father and the Sonne by whose inspiration we make our prayers being renewed by him who doth all good works in vs and by him we haue knowledge of all truth We beleeue that there is one holy Church which is Art 4 the congregation of all the elect and faithfull which haue bene from the beginning of the world and shall be vnto the end whereof our Lord Iesus Christ is the head the which Church is gouerned by his word and guided by the holy Ghost in which all good Christians ought to remaine for it prayeth without ceassing for all and the word thereof is agreeable vnto God without which no man can be saued Art 5 We hold that the Ministers of the Church ought to be irreprehensible both in life and doctrine otherwise they are to be deposed from their office and other to be substituted in their place And that no man ought to presume to vndertake this honourable calling but onely he which is called of God as Aaron nourishing the flocke of Christ not for dishonest gaine or as hauing any superioritie ouer the Clergie but as being an example to the flocke in word in conuersation in charitie in faith and in chastitie Art 6 We confesse that Kings Princes and Gouernours are ordained and established Ministers of God to whom we are to obey For they carrie the sword for the defence of innocents and the punishment of malefactors and for this cause are we bound to do them honour and to pay tribute From which power and authoritie no man can exempt himselfe as may appeare be the example of our Lord Iesus Christ who refused not to pay tribute not challenging any iurisdiction of temporall power Art 7 We beleeue that in the Sacrament of Baptisme the water is the visible and externall signe which representeth vnto vs that which by the power and vertue of God inuisible so working is within vs that is to say renouation of the spirit and mortification of our members in Iesus Christ by which we are also receiued into the holy congregation of the people of God protesting and declaring before it our faith and change of life Art 8 We hold the holy Sacrament of the table or Supper of our Lord Iesus Christ to be a holy remembrance and thanksgiuing for the benefits which we haue receiued by his death and passion which is to be receiued in faith and charitie examining our selues that so we may eate of that bread and drinke of that cup as it is written in the holy Scripture We
it is that they haue found fault that the Magistrates should deliuer them to death 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 they made no profession of any such beleefe that may suffice that they haue said against Antichrist That he hath brought these errors into the Church vnder a colour of good intention and a shew of faith The thirteenth calumnie was that they maintaine that a man may kill or detaine from the Priests their tithes without scruple of conscience It is certaine that if the Waldenses had power to employ their tithes to some other vse then to the nourishment of those whom they find to be dumbe dogs drowsie watchmen It appeareth by the processe against the Waldenses of Dauphiné by Albert de Capitaneis other Monkes Inquisitors slow bellies seducing and being seduced they had done it but there was neuer any as yet that hath occasioned the least troubles that may be in that regard It well appeareth that in whatsoeuer depended on their owne wils they haue neuer offered more or lesse vnto those people taking no thought for their Masses and Trentals after their death the which the Priests complaine of and from thence take occasion to accuse them for heretickes And as touching reuenge heare what they say The Lord knowing that we shall be deliuered saith In the booke of the Waldenses intituled of Tribulations p. 274 Beware of men but he doth not teach or counsell any of his chosen to kill any but rather to loue their enemies When his disciples said vnto him in the ninth of S. Luke Wilt thou that we command that fire come downe from heauen and consume them Christ answered and said Ye know not what manner of spirit ye are of Againe the Lord saith vnto Peter Put vp thy sword into thy sheath c. For temporall aduersities are to be contemned and patiently to be endured for there happeneth nothing therein that is new We are here the Lords floore to be beaten as the come when it is separated from the chaffe The last calumnie of the Waldenses which we haue gathered out of the writings of their aduersaries is that which Claud. Rubis layes vpon them as a foule aspersion Claud. Rubis in his historie of Lions p. 269. in his Historie of the Citie of Lions That being retired vnto the Alpes at their departure from Lions they became like the rest of the people of that countrey beesome riders And he is not content to tie himselfe to the Vaudois onely but he addeth These are things that ordinarily follow one another Heresie and Sorcerie as it is verified saith he in our times in those Cities and Prouinces that haue giuen entertainment vnto heresie We will first iustifie the Waldenses and then answer Rubis in the behalfe of those Cities and Prouinces which he hath inclosed within this calumnie All they offend against the first Commandemēt say the Vandois in the exposition of the first Commandemēt that beleeue that the Planets can enforce the will of man These kind of men as much as in them lies accompt the Planets as gods for they attribute vnto the creature that which belongs vnto the Creator Against which the Prophet Ieremie 10. speaketh Learne not the way of the heathen and be not dismayed at the signes of heauen for the heathen are dismayed at them And S. Paul in the fourth to the Galathians Ye obserue moneths and dayes and times and yeares but I am afraid of you lest I haue bestowed vpon you labour in vaine All they offend against this commandement that beleeue Sorcerers and Soothsayers for these men beleeue the diuels are gods The reason is because they aske of diuels that which God alone can giue that is to manifest things hidden and to foreshew the truth of things to come which is forbidden of God Leuit. 19.31 Regard not them that haue familiar spirits neither seeke after wizards to be defiled with them And in the 20.6 The soule that turneth after such as haue familiar spirits and after wizards to go a whoring after them I will set my face against that soule and will cut him off from amongst his people And in the last verse of that Chapter A man or woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones their bloud shall be vpon them As touching the punishment of
rockes and there they many times teach and instruct them in the open fields There you may see those that heare the word of God with attention and reuerence There is discipline exercised with fruit There the people pray with feruency of zeale at their from their labors at night when they go toe their retaine rest in the morning before they vndertake any worke First in their priuate houses then in the Temple they begge the assistance of the Lord in all their actions thoughts words and deeds and so betake themselues to their labours vnder the protection of the liuing God whom they loue and honour and adore There you may descry more zeale and more simplicity then in many other places that abound in the delights and pleasures of this world neither are they so rude and blockish but that they haue diuers amongst them that can reade and deliuer their mindes in good tearmes especially they that trauell sometimes into the lower Countries for their commodities they haue Schooles wherein their children are taught and nurtured neither doe they want any thing they thinke necessary to aduance the glory of God amongst them The first persecution that is come to our knowledge was that which was moued by a certain Monke Inquisitor of the Order of the Frier-Minors named Francis Borelli hauing a Commission in the yeere 1380 Anno 1380. to make inquiry and to informe touching the Sect of the Waldenses in the Dioces of Aix Arles Ambrun Vienna Geneua Aubonne Sauoy the Venetian County Dyois Forests This Bull was taken out of the Chamber Country of Grenoble the Principality of Orenge the Citty of Anignon and Selon as his Bull gaue him authority which he receiued from Clement the seuenth who then was Resident and ruled in Anignon By reason of the neerenes of his Court to the habitation of the Waldenses hee thought good to purge Dauphine of those that held him to bee Antichrist and for this cause he commanded the Bishops of Dauphine Prouence and other places to which his power did extend for there was then a schisme and all Europe was diuided partly for Vrbani the sixt and partly for this said Clement to watch in such sort ouer their flockes that there might not any liue amongst them that was of the Sect of the Waldenses This Monke cited to appeare before hin at Ambrun all the inhabitants of Erassiniere Argentiere and the valley Pute vpon paine of excommunication They appeared not nor any for them were therefore condemned for their contumacy and in the end shut out of the Church by the last and most direfull excommunication of offenders and in the space of thirteene yeeres during which time he alwaies caught one or other he deliuered by sentence to the secular power to be burnt at Grenoble that is to say of the valley Pute William Marie of Vilar Peter Long alias Chastan Iohn Long alias Truchi Albert Vincens Ioane the wife of Steuen Vincens and diuers others that is to say to the number of one hundred and fifty men diuers women with many of their sonnes and daughters well strooken in yeeres whose names we haue not heere inserted because we would not grieue and weary the Reader Of the Valley of Argentiere and Frassinieres Astine Berarde Barthelemie the wife of Iohn Porti and others of both sexes to the number of eighty who were all condemned to be deliuered to the secular power in such sort that whensoeuer any one of them was apprehended he was presently brought to Grenoble and there without any other shew of proces burnt aliue This last sentence was pronounced at Ambrun in the Cathedrall Church in the yeere one thousand three hundred ninty three to the great gaine and commodity of the Monkes the Inquisitors who adiudged to themselues two parts of the goods of the said condemned and the rest to the temporall commanders with inhibition to their bordering neighbours to assist them in any manner howsoeuer to receiue them visit defend them or to minister reliefe or sustenance to any of them or to conuerse with them in any sort or to doe them any fauour or giue them any aide or counsell vpon paine to be attainded and conuinced for a fauourer of Heretickes they being declared vnworthy of all offices and publicke charges and counsels forbidding euery man to vse the seruice of any of them in matter of testimony they themselues being iudged vnsufficient to make a will or to succeed in any inheritance And if any of them should bee iudges that their sentences should be of no force and no causes should be called before them And if any of them be Aduocates that their defences and pleas bee not receiued if Notaries that their instruments be of no effect but cancelled and defaced If Priests that they be depriued of all offices and benefices with inhibition to all Ecclesiasticall persons to minister the Sacrament vnto them to giue them sepulture or to receiue from them any almes or oblations vpon paine of deposition from charges and depriuation of their Benefices This Monke reserued to himselfe by the said sentence the reuiew and examination of the proces of some dosen that he named therein and they were those which he would willingly haue to passe by the golden gate For in the proces that are come to our hands there are many that complaine that they had neuer been entangled in the snares of the Inquisitors but for their goods beeing well knowne that they neuer had any knowledge of the Beleefe of Waldenses As touching the Waldenses of the valley of Pragela they were assayled by their enemies vpon the side of Susa a towne in Piedmont 1400. about the yeere a thousand foure hundred and forasmuch as they had many times assaulted them in vaine at such times as they could retire themselues into the high mountaines and caues or hollow places thereof Vineaux in his Menor fol. 6. from whence they might much indamage and hinder those that came to assaile them the said enemies set vpon them about the Feast of the Natiuity of Christ a time when these poore people neuer thought that any would haue durst to haue past the mountaines being couered with snow who seeing their caues and cauerns taken by their enemies they betooke themselues to one of the highest mountaines of the Alpes named afterward the Albergam that is to say the mountaine of retrait and running together in troopes with their wiues and children the mothers carrying their cradles and leading their infants by the hand that were able to goe the enemy followed them vntill night and slew many before they could recouer the mountaine They that were then slaine had the better bargaine For night comming vpon these poore people which were in the snow without any meanes to make any fire to warme their little infants the greatest part of them were benūmed with cold there were found in the morning fourescore small infants dead in their cradles and most
of their mothers mothers died after them and diuers others were giuing vp the last gaspe The enemies being retired in the night into the houses of these poore people they ransacked and pillaged whatsoeuer they could carry to Susa and for the full accomplishment of their cruelty they hanged vpon a tree a poore Waldensian woman whom they met vpon the mountaine de Meane named Margaret Athode The Inhabitants of the said Valley hold this persecution to be the most violent that their fathers haue related vnto them that in their times or the times of their grand-fathers they haue euer suffred and they talke of it at this present as if it were a thing lately done and fresh in memory so often from the father to the sonne hath mention been made of this vnexpected surprise the cause of so many miseries amongst them Now in the meane while the Waldenses of the valley Frassiniere that remained and had escaped this aforesaid persecution were againe violently handled by the Archbishop of Ambrun their neighbour in the yeere 1460 that is 1460. in the time of Pope Pius the second of that name and of Lewis the eleuenth King of France This Arch-bishop named Iohn made a Commissioner against the said Waldenses a certaine Monke of the order of the Frier-Minors called Iohn Vayleti who proceeded with such diligence and violence that there was hardly any person in the vallies of Frassiniere Argentiere and Loyse that could escape the hands of the said Inquisitor but that they were apprehended either as Heretickes or fauourers of them They therefore that knew nothing of the beleefe of the Waldenses had recourse vnto King Lewis the eleuenth humbly beseeching him to stay by his authority the course of such persecutions The King granted vnto them his letters the which wee haue in this place thought good to insert at large because by them it shall be easie to know what the will and desire of the said Monkes was who intangled in their proces many of the Romish religion vnder colour of the Inquisition against the Waldenses The Letters of King Lewis the eleuenth Lewis by the grace of God King of France Dauphin de Vienois Conte de Valentinois and Dioys to our well-beloued and faithfull Gouernour of our Country of Dauphine health and dilection TOuching that part of the Inhabitants of the valley Loyse Frassiniere Argentiere and others of our Country of Dauphine it hath been certified that notwithstanding they haue liued and are desirous to liue as becommeth good Christian Catholikes without holding or beleeuing or maintaining any superstitious points but according to the ordinance and discipline of our mother the holy Church yet neuerthelesse some religious Mandians who call themselues the Inquisitors of the faith and others thinking by vexations and troubles to extort from them their goods and otherwise to molest them in their persons haue been desirous and still are to lay false imputations vpon them that they hold and beleeue certaine Heresies and superstitions against the Catholike faith and vnder this collour haue and still doe vex and trouble them with strange inuolutions of proces both in our Court of Parliament in Dauphine and in diuers other Countries and iurisdictions And to come to the confiscation of the goods of those whom they charge with the same offence many of the Iudges yea and the said Inquisitors of the faith themselues being cōmonly religious Mandians Mandians vnder the shadow of the office of Inquisitors haue sent and euery day do send forth proces against those poore people without reasonable cause putting some of them to the racke and calling them in question without any precedent information and condemning them for matters whereof they were neuer culpable as hath bin afterwards found and of some to set them at liberty haue taken and exacted great summes of money and by diuers meanes haue vniustly vexed and troubled them to the great preiudice and hinderance not onely of the said Suppliants but of Vs and the Weale publicke of our Country of Dauphine Wee therefore being willing to prouide against this mischiefe and not to suffer Our poor people to be vexed and troubled by such wrongfull proceedings especially the Inhabitants of the said places affirming that they haue alwaies liued and will liue as becommeth good Christians and Catholikes not hauing euer beleeued nor held other beleefe then that of our mother the holy Church nor maintained nor will maintaine or beleeue any thing to the contrary and that it is against all reason that any man should be condemned of the crime of Heresie but onely they that with obdurate obstinacy wil stubbornly maintain and affirme things contrary to the sincerity of our faith Wee haue by great and mature deliberation and to meet with such frauds and abuses vniust vexations and exactions granted to the said Suppliants and doe grant and of our certain knowledge and speciall consent full power and authority royall Delphinale VVe haue willed and ordained and doe will and ordaine by these Presents that the said Suppliants and all others of our Country of Dauphine be freed from their courts and proces and whatsoeuer proces any of them shall haue sent forth for the causes aboue mentioned We haue of our certaine knowledge full power and authority royall and Delphinale abolished and doe abolish made and doe make of none effect by these Presents and we will that from all times past vnto this day there be nothing demanded of them or wrong offered either in body or goods or good name Except neuertheles there bee any that will obstinately and out of a hardned heart maintaine and affirme any thing against the holy Catholike faith Moreouer we haue willed and ordained and doe will and ordaine that the goods of the said Inhabitants Suppliants and all other of our Country of Dauphine that for the causes aboue mentioned haue been taken and exacted of any person in any manner whatsoeuer by execution or otherwise shall by the ordinance or command of our Court of Parliament of Dauphine or any other whatsoeuer as also all bils and obligations which they haue giuen for the causes aboue said whether it be for the paiment of fees for the said proces or otherwise shall againe bee restored vnto them vnto which restitution all such shall be constrained that haue in any thing either by sale or spoile of their goods moueables or vnmoueables by detention or imprisonment of their persons any way wronged them vntill they haue restored their goods and things aboue mentioned and obeyed otherwise to bee inforced by all due and resonable meanes requisite in such a case notwithstanding all appellations whatsoeuer which our will is in any manner be deferred And because that by reason of those confiscations which haue been heretofore pretended of the goods of those whom they haue charged and accused in this case diuers more for couetousnesse and a desire of the said confiscations or part of them then for iustice doe and haue
Chaignards And because some part of them passed the Alpes Tramontaines they were called Tramontaines And from one of the disciples of Valdo called Ioseph who preached in Dauphiney in the diocesse of Dye Iosephists they were called Iosephists In England they were called Lollards Lollards of the name of one Lollard who taught there Of two priests who taught the doctrine of Valdo in Languedoc called Henry and Esperon they were called Henriciens Henriciens Esperonistes and Esperonistes Of one of their pastors who preached in Albegeois named Arnold Hot Arnoldistes Siccars they were called Arnoldists In Prouence they were called Siccars a word of Pedlers french which signifieth Cutpurse Fraticelli In Italie they were called Fraticelli as much to say as Shifters because they liued in true loue and concord together Insabathas And because they obserued no other day of rest but the Sabbath dayes they called them Insabathas as much to say as they obserued no Sabbath And because they were alwayes exposed to continuall sufferings Patareniens or Paturins from the Latin word Pati which signifieth to suffer they called them Patareniens And forasmuch as like poore passengers they wandred from one place to another Passagenes they were called Passagenes Gazares In Germany they were called Gazares as much to say as execrable and egregiously wicked Turlupins In Flanders they were called Turlupins that is to say dwellers with wolues because by reason of their persecutions they were constrained many times to dwell in woods and desarts Toulousains Lombards Piccards Lionistes Bohemiens Sometimes they were called by the names of those countries and regions where they dwelt as of Albi Albigeois of Toulouze Toulousains of Lombardie Lombards of Piccardie Piccards of Lion Lionists of Bohemia Bohemiens Sometimes to make them more odious they made them cōfederates with ancient heretickes but yet vnder more then ridiculous pretexes For because they made profession of puritie in their liues and of faith they called them Cathares Cathares And because they denied the bread which the priest shewed in the Masse to be God they called them Arriens Arriens as denying the diuinitie of the eternall Sonne of God And because they maintained that the authoritie of Emperours and Kings depends not vpon the authoritie of the Pope Manicheens Gnostiques Cataphrigiens Adamites Apostoliques they called them Manicheens as appointing two Princes And for other causes which they fained they called them Gnostiques Cataphrigiens Adamites and Apostoliques Sometimes they spitefully abused them Ribalds Buggerers Sorcerers Matthew Paris cals them Ribalds The compiler of the Treasure of histories calles thrm Buggerers Rubis saith that when a man speakes of a sorcerer he cals him Vadois And that which is more he takes vpon him to proue that they are so To which temeritie it shall be necessarie to answer in his due place where they shall be cleared from all those impostures which their enemies haue layed vpon them out of those bookes from which we haue gathered that which followeth First they impose vpon them This imposture is found in the booke of Albertus de Capitaneis of the originall of the Vadois pa. 2. In the booke of Ramerius de forma hoereticandi hoereticos fol 36. Item in the accusation of the Priests of Bohemia which they make to the king Ladislaus against the Vadois Rai ibid. fol. 37. that ancient calumnie wherewith the painims defamed the Christians of the Primatiue Church that is that they assembled themselues in the night time in corners and lurking holes and that the Pastour cōmanded the lights should be put out saying Qui potest capere capiat that is catch who catch can whereupon euery man endeuoreth to fasten vpon whom he can without any respect of bloud or parentage and that the lights being put out they committed abhominable incests many times the child with his mother the brother with his sister and the father with his owne daughter adding moreouer that they were to vnderstand that the children begotten by such copulations were most fit to be Pastours Secondly they haue charged them that they maintaine that a man may put away his wife when he will and the wife her husband to follow that sect Claud. Rubis in his historie of Lion pa. 269. The third calumnie that they charge them withall is that they haue communitie of all things amongst them euen of their wiues and all S. Bernard in his Homily 66. vpon the Canticles Albert ibid. The fourth is that they reiect the baptisme of little infants The fifth that they adore their Pastors prostrating themselues before them Albert ibid. The sixth that they maintaine that it is not lawfull to sweare for any cause whatsoeuer Rain fol. 36. The seuenth that they maintaine that the Pope doth sinne mortally when he makes warre against the Turke and that they likewise sinne mortally that do obey him when by them he makes warre against heretickes Rain ibid. fol. 22. article 32. The eight calumnie is that they vse no reuerence towards holy places and that he sins not more grieuously that burneth a Church then he that breakes into any other priuate house Albert ibid. The ninth that they maintaine that the Magistrate ought not to condemne any to death and that they that do it sinne mortally and that they maintaine this error to the end they may escape the hands of the Iudge and go vnpunished Idem ibid. The tenth that the lay-man being in the state of grace hath more authoritie then the Prince that liues in his sinne Rain in Summa fol. 12. The eleuenth that with the Manicheens they ordaine two Princes that is one good God the creator of good and one bad that is the diuell the creator of euill Idem lib. de forma haeret fol. 21. The twelfth that whatsoeuer is done with a good intention is good and that euery one shall be saued in that which he doth in that said good intention Albert. de origine Vaud fol. 4. The thirteenth that it is a meritorious worke to persecute the Priests of the Church of Rome the Prelates and their subiects And that a man may without sinne hurt them in their persons or goods and withhold their tenthes from them without scruple of conscience The last is taken out of the booke of Rubis Claud. Rubis in his historie of Lion booke 3. pa. 269. where he saith that Valdo and his Pastors retired themselues into Dauphiney in the vale Pute and the valley Angrongne where they found certaine people rather like sauage beasts then men suffering themselues to be mocked and abused and where they became saith he one like another and such as rid post vpon a besom Adding therewithall to bring within the compasse of his calumnies the Townes Cities States where the Gospell is receiued in our times And to say the truth saith he these are two
of Rome is the true Babylon and that the Pope is the fountaine of all the euils in these dayes That the marriage of Priests is good and necessary That they that heare the word of God and haue the true knowledge thereof are the true Church vnto which Christ Iesus hath deliuered the keyes to let in the flocke and to chase away the wolues Behold here saith Vinaux the doctrine of the Waldenses which the enemies of the truth haue impugned and for which in those times they persecuted them as their enemies themselues do witnesse Viret of the true false religion lib. 4. chap. 13. p. 249. Viret speakes of the Waldenses as followeth The Papists saith he haue imposed great crimes and that very wrongfully vpon those ancient faithfull people commonly called Waldenses or the poore people of Lions frō Waldo whose doctrine they followed by which they make it appeare that the Pope is Antichrist and that his doctrine is nothing else but humane traditions contrary to the doctrine of Christ Iesus For which cause they haue dealt against them as the ancient Painims did against the Christians accusing them that they killed their owne children in their assemblies The Ecclesiasticall History of the reformed Churches of France tom 1. lib. 1. p. 35. The Author of the Historie of the reformed Churches in France writeth thus The Waldenses saith he time out of mind haue opposed themselues against the abuses of the Church of Rome and haue in such sort bene persecuted not by the sword of the word of God but by all kind of violence and crueltie as also by a million of calumnies and false accusations that they haue bene enforced to disperse themselues into what parts of the world they could wandring through desart places like poore sauage beasts the Lord neuerthelesse preseruing the remnant of them in such sort that notwithstanding the fury of the whole world they were still preserued in three countries farre distant one from the other that is Calabria Bohemia and Piemont with the bordering parts thereabout from whence they haue bene dispersed into the quarters of Prouence about two hundred seuentie yeares since And as touching their religion they haue alwayes auoyded the Papall superstition For which cause they haue bene alwayes vexed by the Bishops and Inquisitors abusing the power of secular iustice in such sort that it is an euident miracle of God that they should be able to continue Iohn Chassagnon writes as followeth Iohn Chassagnon in his Historie of the Albigeois p. 25. It is written of the Waldenses saith he that they reiected all the traditions and ordinances of the Church of Rome as vnprofitable and superstitious and that they made no great account of their Clergie and Prelates And for this cause being excommunicated and chased out of the countrey they dispersed themselues into many and diuerse places as into Dauphiney Prouence Languedoc Piemont Calabria Bohemia England and other places Some haue written that one part of the Waldenses retired themselues into Lombardie where they multiplyed in such a manner that their doctrine was dispersed throughout all Italie and came as farre as Sicile Neuerthelesse in this great dispersion they alwayes kept themselues in vnion and fraternitie for the space of foure hundred yeares liuing in great sinceritie and the feare of God The Historie of the Estate of the Church p. 336. The Author of the Historie of the State of the Church writes of them thus After that Waldo saith he and his followers were driuen out of Lions one part of them retired to Lombardie where they multiplied in such a manner that their doctrine began to disperse it selfe into Italie and came into Sicile as the Patents of Fredericke the second giuen out against them whilest he reigned do witnesse Vesemb in his oration of the Waldenses p. 3. Vesembecius saith that when the Pope and his catch-poles saw that the Romane Hierarchie receiued great detriment by meanes of the Waldenses insomuch that there were certaine Princes that had taken their defence amongst whom was the King of Aragon and the Earles of Toulouze in those dayes puissant Princes in France they began to oppresse them vpon most vniust occasions bringing them into hatred with the people and especially of Kings to the end that by this meanes they might be vtterly exterminated Vignier in his Historicall Bibliothec p. 130. Vignier makes mention of the Waldenses in his Historical Bibliotheke and saith that they haue endured many long and grieuous persecutions and yet notwithstanding there was neuer any thing that could hinder them from retaining that doctrine which they had receiued from the Waldenses deliuering it as it were from hand to hand vnto their children Hologaray in his History of Foix p. 120. 121. Hologaray affirmes that the Waldenses and Albigenses were of a contrary opinion to the Bishop of Rome in all those maximes or principles that were publickly preached commanded by his authoritie that is that were inuented by him and contrary to the word of God And he witnesseth withall that there were amongst them wise men and very learned and sufficient to defend their beliefe against the Monkes Mathias Illyricus writes Math. Illyricus in his Catal. of the witnesses of the truth p. 134. that he finds by the writings of Waldo which lay by him in certaine ancient parchments that Waldo was a learned man and that he did not cause the bookes of the Bible to be translated into the vulgar tongue but that he tooke paines therein himselfe It is most certaine that the aduersaries of Waldo and the Waldenses make no great account of these aboue named testimonies because they hold them to be both of one and the same ranke and order both the witnesses and those to whom they beare witnesse that is all for hereticks but this Historie is not onely for the enemies of the truth but to the end the louers thereof may see that that which is here produced doth not intend onely our owne particular commendations but to shew that there haue bene before vs certaine great personages whose memorie they reuerence that haue spoken of the Waldenses as of the true Sacraments of God who haue maintained the truth with the losse of their liues and earnestly desired in their times to see the reformation we enioy in ours And as le Sieur de S. Aldegonde saith In the first table of his differences the third part p. 150. the occasion why they were condemned for heretickes was no other but because they maintained that the Masse was an impious corruption of the holy Supper of the Lord. That the Hoste was an idoll forged by men That the Church of Rome was wholly adulterated and corrupted and full of infidelitie and idolatrie That the traditions of the Church were but superstitions and humane inuentions That the Pope was not the head of the Church and for other points of this nature And as the said Aldegonde obserues it was
Earle Simon the inuestiture of the Earledome of Beziers which before hee would neuer agree vnto nor to that of Carcassonne which he likewise at the same time obtained But that which did most hurt the Earles of Toulouze and of Foix was that they caused the King of Aragon to sweare that he would no more fauour the Albingenses but carry himselfe as a Neuter in this warre betwixt the Church and them The Earle Simon hauing gotten that which he desired that is to alienate the King of Aragon from the Earles of Toulouze and of Foix hee tooke his time to bend his forces both against the one and the other CHAP. IX The Earle Simon besiegeth Toulouze makes a spoile and is beaten he raiseth the siege Aimeri is taken prisoner The Earle of Toulouze is succored and by whom The Earle Simon makes warre with the Earle of Foix who goes in person to speake with the Legat but obtaines nothing The King of Aragon animateth the Earle of Foix and his sonne Roger and intercedeth for them in vaine THe first attempt that the Earle Simon made after his alliance with the King of Aragon was the siege of Toulouze being strengthned with a great multitude of Pilgrims which the Bishop of Toulouze went to leuy in France whilest the Legat Thedize and the Earle Simon did delay the Earle Remond vnder the shadow of a treaty of peace with him Being arriued at Montandran vpon the borders of Garonne neere to Toulouze Chas lib. 3. ch 14 pa. 162. the Earle Remond made a sallie out of Toulouze with fiue hundred horse and footmen a great number and came as farre as the bridge in hope to gaine it or to breake it downe There was at that bridge a great fight and many there died both on the one side and the other In the end the Earle Remond sounded a retreat whereupon the enemie tooke heart passed the bridge and pursued the Earle Remond euen to the gates of Toulouze The Earle Remond made so sudden and so furious a reincounter vpon them that he beat backe his enemy vnto the bridge which was not large inough to receiue them so that they were almost all slaine before they were at the foot thereof Aimeri the sonne of the said Simon of Montfort was taken prisoner The Earle Simon seeing this losse and his sonne taken prisoner animated his Pilgrims to the combat They endeuoring to be reuenged of this ouerthrow ranne into the ditches set vp their ladders but they were valiantly repulsed The ditches were filled with the dead bodies of the Pilgrims and the Earle Simon was beaten from his horse In the middest of this conflict arriued the Earle of Champagne with a great number of Pilgrims and he came in good time to bee well beaten The Earle Simon commanded them all to goe to the spoile whereupon the Pilgrims ranne into the Vineyards Orchards and Gardens cut downe all trees that bare fruit plucked vp the Vines by the roots at what time the President of Ageues came forth of Toulouze with a great number of the inhabitants thereof who seeing them to spoile their possessions ranne vpon the Pilgrims with violence scattered here and there through the fields and slew a great number of them On the other side the Earle of Foix conducting some troopes of horse and foot slew as many as hee met with The Earle of Bar held his troopes in better order and seeing the disorder especially of those that were flying away hee cryed out a Bar a Bar which the inhabitants of Toulouze vnderstanding charged them so brauely before any of them could gather themselues vnto him that he was discomfited with the rest The Earle Remond retired his troopes into Toulouze and commanded solemne thankes to bee giuen vnto God for so admirable a victorie ouer his enemies The fame of the Earle Remonds victories being spread abroad there came vnto him diuers succours from all the parts round about him for they were all weary of the troopes of the Pilgrims and willingly offered both their goods and their liues to driue them out of the Countrey Chass lib. 3. chap. 14. pag. 169. The Earle Simon being in some scarsitie of victuall because the wayes whereby they should be releeued were stopt was constrained to raise his siege And besides the Earle of Chalons the Earle of Bar The Monke of the Valley Sernay Chap. 79. and certaine other Germaine Earles retired themselues their quarantaines or fortie daies being expired but yet he would not bee altogether idle that Autumne Hee therefore marched into the Countries of the Earle of Foix to refresh the rest of his Armie and to possesse himselfe of some places Hee went as farre as the Towne of Foix made spoyle of all that was about it and then set fire to the Towne Being at Panies the Legat tooke the one halfe of the Armie to accompanie him to Roquemaure where hee went to passe the winter and in his way being in the Earledome of St. Felix of Caraman he tooke the Tower of Cassas and about one hundred men therein and caused them all to be burnt aliue and laid the place leuell with the ground In the meane time the Earle Simon ruinated the Countries of the Earle of Foix as long as the said Earle kept his bed being visited with a grieuous sicknesse during the which his seruants that were about him durst not tell him of his losses that is to say of Pamies Sauerdun Mirepoix and Prissant which had beene likewise battered a place very strong neere Carcassonne Being recouered of his sicknesse and vnderstanding what hauocke the Earle Simon had made of his houses and what ruine his poore subiects had endured he went to the Armie and desired to speake with the Generall and thus hee deliuered his minde vnto him The inconstancie of tottering fortune my masters and most renowned Lords is the cause why I am not astonished to see my selfe thus infinitely afflicted by this cruell Step-mother Hologoray in his Hist of Foix. pag. 133. I haue heretofore braued mine enemies fought in the field amongst those that would resist my power entertained the great and mightie Monarches as my friends None haue threatned me much lesse offended me neither could my sword euer beare it I haue beene imployed in publike negotiations which carry with them as their attendants infinite discommodities neither haue I gotten any dishonor thereby and I should haue held my labor ill imployed if they had not bin vpon worthy occasions neuer hauing desired to bee accounted an honest man by those vnworthy and vniust meanes that some men purpose vnto themselues For he that is not an honest man but because other men should know him to bee so and that hee might be the better esteemed after knowledge taken thereof he that will not doe good but vpon condition that his vertue may be knowne by other men he is not the person from whom any great seruice can be expected Wee must saith the Maxime
Christ Iesus These are the things wherein the true Preacher of the Word ought faithfully to employ himselfe to conduct the party visited to his Sauiour And when he is departed this life he must giue heart and courage to the suruiuers by godly exhortations to the end they may be comforted to praise God and to conforme themselues to his holy will and whereas in former times it hath beene the manner to cause the poore and desolate widow to spend much siluer hauing lost her Husband vpon singers and ringers and eaters and drinkers whilest shee sits weeping and fasting wronging hereby her fatherlesse Children to the end that losse be not added to losse it is our duty taking pitty on them to aide them with our councell and with our goods according to that ability that God hath bestowed on vs taking care that the Children be well instructed to the end that liuing like Christians according to the will of God they may labour to get their liuing as God hath ordained and commanded CHAP. IX The Conclusion of this Booke BY that which is contained in this Booke and what hath beene faithfully gathered out of the Bookes the Waldenses haue left vnto vs it appeareth that the Doctrine which they maintaine in these dayes that make profession of reformation hath beene maintained by them many ages before they that are enemies thereunto would take notice of it there being nothing in all that is deliuered that doth either repugne the Word of God or is not altogether conformeable to that which is taught in the reformed Churches For the Waldenses and Albingenses haue knowne the necessity of instructing their children by making vse of such familiar Catechismes as haue beene practised in the Primatiue Church They haue confessed their sinnes to one onely God with termes of true humility proofes of great zeale and a holy confidence in the mercy of God by his Sonne and our Sauiour Christ Iesus They haue acknowledged the Law of God for the onely rule of their obedience and confessing themselues to bee farre distant from that perfection which ought to bee in vs to appeare vnblameable before the face of God from their imperfection they haue taken occasion to haue recourse to the only righteousnesse of the Sonne of God our Redeemer the Law being as a Looking-glasse to make them know their staines and blemishes and to send them to Christ Iesus the true lauor or washing poole They haue called vpon God in their necessities by and through one onely Iesus Christ our Sauiour They haue receiued the Sacraments with faith and repentance and without alteration They haue entred the state of Matrimony as ordained by God holy and honourable and finally they haue not beene ignorant with what charity they were to comfort and to visite and to exhort their sicke and such as are in any aduersity And what hath there beene in all these that for these they should be condemned to death as Heretikes especially seeing that with the goodnesse and puritie of their Doctrine they haue liued religiously vnder a holy Discipline which the Booke following will make good vnto vs. Luke 21.23 Heauen and earth shall passe away but my words shall not passe away THE SECOND BOOKE OF THE THIRD PART OF THE HISTORY of the Waldenses and Albingenses contayning the Discipline vnder which they liued CHAPTER I. De la Disciplina La Disciplina conten en si tota doctrina Moral segond l'enseignament de Christ c. Of Discipline DIscipline containeth in it all Morall Doctrine according to the Institution of Christ and his Apostles shewing after what manner euery one ought to liue in his vocation by faith and to walke worthily in true holinesse and righteousnes There are many instructions in the Booke of God touching this Discipline shewing not only how euery man ought to liue in his owne particular estate of what age or condition soeuer he be but also what must bee that vnion consent and band of loue in the communication of the faithfull And therefore if any man desire the knowledge of these things let him reade what the Apostle hath said in his Epistles and he shall finde at large and especially in what manner euery one is bound to keepe himselfe in vnity and to walke in such sort that hee be not a scandall and an occasion of falling to his neighbour by wicked words or actions and in what manner he is bound not only to flye what is euill but also the occasions of euill and whensoeuer any man hath failed therein how he may be reformed and come to amendment of life By many such generall instructions the reclaimed people newly brought vnto the Faith must be taught to the end they may walke worthily in the house of the Lord that they make not his house a den of theeues by their wicked conuersation and toleration of euill CHAP. II. De li Pastor Tuit aquilli liquol deuon esser receopu Pastor dentre de nos c. Of Pastors ALL they that are to bee receiued as Pastors amongst vs whilest they are yet with their owne people they are to intreate ours that they would bee pleased to receiue them to the Ministery and to pray vnto God that they may bee made worthy of so great an office but yet know that these Petitioners make this request to shew their humility We set them their taske causing them to learne by heart all the Chapters of Saint Mathew and Saint Iohn and all the Epistles that are Canonicall a good part of the writings of Salomon Dauid and the Prophets Afterwards hauing gotten some good testimony of their sufficiency they are receiued with imposition of hands into the Office of Teachers He that is admitted in the last place shall not doe any thing without the leaue and allowance of him that was admitted before him As also hee that is first shall doe nothing without the leaue of his companion to the end that all things with vs might be done in order Diet and apparell is giuen vnto vs freely and by way of almes and that with good sufficiency by those good people whom we teach Amongst other powers and abilities which God hath giuen to his seruants hee hath giuen authority to chuse Leaders to rule the people and to ordaine Elders in their charges according to the diuersity of the worke in the vnity of Christ which is proued by the saying of the Apostle in the first Chapter of the Epistle to Titus For this cause haue I left thee in Creete that thou shouldest set in order the things that are wanting and ordaine Elders in euery City as I haue appointed thee Whensoeuer any of our said Pastors committeth any foule sinne hee is thrust out of our company and forbid to preach CHAP. III. Del ' Enseignament de li filli Li filli liqual naisson a li pairons carnals deuon esser rondu c. Of the Instruction of Children CHildren borne of their carnall Parents must bee made spirituall vnto