to cease from all earthly and worldly labours The second not to sinne The third not to be idle in regard of good workes The fourth to doe those things that are for the good and benefit of the soule Of the first it is said In sixe dayes shalt thou labour and doe all that thou hast to doe but the seuenth is the Sabboth of the Lord thy God in it thou shalt doe no manner of worke and in Exodus it is said Keepe my Sabbath for it is holy he that polluteth it shall die the death and in the Booke of Numbers we reade that one of the children of Israel being seene to gather stickes vpon the Sabbath day hee was brought vnto Moses who not knowing what course to take therein the Lord said vnto Moses This man shall die the death all the people shall stone him with stones and he shall die God would that his Sabbath should be kept with such reuerence that the children of Israel durst not to gather Manna therein when it was giuen them from heauen The second thing which we are to obserue is to preserue our selues from sinne as it is said in Exodus Remember to sanctifie the day of rest that is to obserue it by keeping thy selfe carefully from sinne And therefore saith Saint Augustine It is better to labour and to dig the earth vpon the Lords day then to bee drunke or to commit any other sinnes for sinne is a seruile worke by which a man serues the deuill Againe he saith that it is better to labour with profit then to range and roame abroad idly For the day of the Lord was not ordained to the end that a man should cease from worldly good workes and giue himselfe vnto sinne but to the end he should addict himselfe to spirituall labours which are better then the worldly and that hee repent himselfe of those sinnes he hath committed the whole Sabbath throughout for idlenesse is the Schoole-master of all euill Seneca saith It is a sepulchre of a liuing man The fourth thing is to doe that which may be good and profitable to the soule as to think on God deuoutly to pray vnto him dilligently to heare his Word and Commandements to giue thankes vnto God for all his benefits to instruct the ignorant to correct the erroneous and to preserue our selues from all sinne to the end that saying of Esay might bee accomplished Repent you of your sinnes and learne to doe good for rest is not good if it bee not accompanied with good workes An Exposition of the 5. Commandement These Commandements tell vs how we are to carry our selues towards our neighbours Non sentend tant solament de la reuerentia de fora c. Honour thy father and thy mother c. WEe are not to vnderstand these words as if the question were onely touching outward reuerence but also concerning matter of complement and things necessary for them and therefore wee are to doe that which is enioyned in this Commandement for that honour which is due vnto fathers and mothers for we receiue from them three excellent gifts that is to say our Being our Nourishment and our Instruction which we are neuer able fully to recompence The Wiseman saith Honour thy father and forget not the sorrowes of thy mother Remember that by them thou hast had thy being render then a recompence answerable to the price they haue giuen thee and therefore hauing regard to that naturall being which we haue receiued from our father and mother we are to serue them in all humility and reuerence after a threefold mannet First with all the power of our bodies wee are to support their bodies and to yeeld them the seruice of our hands As the wise man speaketh He that feares God will honour his Father and his Mother and will serue them as his Lords that haue begotten him Againe wee must serue our Fathers and Mothers with all our power neuer debating or questioning with them with hard and bitter speeches but wee must answer them humbly and hearken louingly to their reprehensions Prouerbs 1.8 My sonne heare the instruction of thy Father and forsake not the Law of thy Mother He that shall curse his Father and Mother his Lampe shall be put out in the middest of darkenesse We must likewise honor them by administring vnto them things necessary for this life For Fathers and Mothers haue nourished their Children with their owne flesh their proper substance and Children nourish their Parents with that which is without their flesh being impossible they should restore vnto them those benefits they haue receiued of them And touching the instruction wee haue receiued of our Parents wee must obey them in whatsoeuer shall tend to our saluation and to a good end Ephes 6. Children obey your Parents in the Lord for this is right Of which obedience Christ hath giuen vs an example as it is in the second Chapter of Saint Luke And he went downe with them and was obedient to his Father and Mother And therefore honour first thy Father that hath created thee then thy Father that hath begotten thee and thy Mother that hath borne thee in her wombe and hath brought thee forth to the end thy dayes may be prolonged vpon the Earth and that perseuering in that which is good thou mayest passe out of this world to an euerlasting inheritance An Exposition vpon the 6. Commandement En aquest Commandament es dessen du specialment l'homicidi c. Thou shalt not kill MVrder is especially forbidden in this Commandement but more generally to hurt our Neighbour in any manner whatsoeuer as with words detractions iniuries or deeds as to strike our Neighbour Of the first sort it is said Mathew 5.22 Whosoeuer is angry with his brother without a cause shall be in danger of iudgement And Saint Iames saith Chapter 1.20 The wrath of man worketh not the righteousnesse of God And Saint Paul Ephes 3. Let not the Sunne goe downe vpon your anger He that is angry with his brother without cause is worthy of iudgement but not hee that is angry vpon iust occasion For if a man should not be angry sometimes the doctrine were not profitable neither would the iudgement bee discerned nor sinne punished And therefore iust anger is the Mother of discipline and they that in such a case are not angry sinne for that patience that is without reason is the seed of vices it nourisheth negligence it suffereth not onely the bad to swerue but the good too For when the euill is corrected it vanisheth So that it is plaine that anger is sometimes good when it is for the loue of righteousnesse or when a man is angry with his owne sinnes or the sinnes of another man Thus was Christ angry with the Pharises The other sort of anger is wicked which proceedeth from a desire of reuenge which is forbidden Vengeance belongs vnto me saith the Lord and I will reuenge An Exposition vpon the 7. Commandement Loqual
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
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
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 Treatises following A prayer entituled New comfort A rithme of the foure sorts of seeds mentioned in the Gospell Another entituled Barque In his first Table p. 153. And one called The noble lesson of which book Le Sicur 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 because Rainerius of the Waldenses 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 also because this Sect saith he is more generall for there is not almost any Country in which it hath not taken footing And thirdly because all other by their blasphemies against God strike a horror into mens hearts But this on the contrary hath a great appearance of piety for they carry themselues vprightly before men and beleeue rightly touching God in all things holding all the Articles that are contained in the Simbole hating and reuiling the Church of Rome and therein saith he they are easily beleeued of the people Rainer cap. de studio peruertendi alios modo decendi fol. 98. And in another place the said Rainerius saith that the first lesson that the Waldenses giue to those whom they winne to their Sect is this that they teach them what the Disciples of Christ ought to be and that by the words of the Gospell and the Apostles affirming that they onely are the Successors of the Apostles that immitate their life Inferring thereby saith hee that the Pope the Bishoppes and Clergy that possesse and inioy the riches of this world and seek after them follow not the examples of the Apostles and therefore are not the true guides of the Church it neuer being the purpose of Christ Iesus to commit his chaste and beloued spouse to those who rather prostitute her by their ill examples and wicked actions then preserue her in that purity wherein they receiued her at the beginning a virgin chaste and without spot In hatred therefore of diuers discourses which the Waldenses haue written against the luxury auarice pride and errors brought in by the Pope they haue alwaies persecuted them to the death The meanes they haue vsed vtterly to exterminate them haue been in the first place their thunderbolts curses cannons constitutions decrees and whatsoeuer else might make them odious to the Kings Princes and people of the earth giuing them ouer asmuch as lies in their power vnto Satan interdicting them all communion and society with those that obey their lawes iudging them vnworthy and vncapable of any charges honours profits or to inherit or to make willes or to be buried in common church-yards confiscating their goods dis-inheriting their heires and where they could by any meanes apprehend them they haue condemned them to be deliuered to the secular power their houses to be razed their lands and moueables confiscated or giuen to the first conquerour These sentences are to bee seen in the manuel of the Inquisitors with the letters of Pope Alexander the thirteenth of diuers other Popes which succeeded him And of all these sentences we haue at this day the scedule giuen by the Popes with the instruments which they haue imployed to such executions as also of the commands which they haue giuen vnto Kings Princes Magistrates Consuls and People to make an exact inquisition to shut the gates of the Citty to craue the assistance and best helpe of the people to ring the Tol-bell to arme themselues and if otherwise they cannot be apprehended to kill them and to vse all manner of violence which they shall see needfull in such a case Giuing to the accusers the third part or some other portion of that which shall bee confiscated all councellors and fauourers of them being condemned to the same punishment And forasmuch as no Prince or Magistrate or any other had any power to frame a proces against any in the fact of pretended heresie commandement was giuen to the Bishops euery one in his iurisdiction to make an inquiry into their flockes and take notice how euery particular person was affected to the ordinances of the Popes and the Church of Rome So when Waldo began to complaine and to cry out against the corruptions of the said Church of Rome Alexander the third then Pope enioyned the Archbishop of Lion to proceed against him and forasmuch as the said Prelate did not banish him according and as soon as he desired This Councel was held at Latran 1180. See the 27. Chap. he speedily assembled a Councell where he excommunicated Waldo and all those that followed his doctrine though it were vnder other names But this meanes was thought to be too easie for so pressing an action as this of the Waldenses was who ceased not for all those thunderbolts to preach that the Pope was Antichrist the Masse an abomination the Hoste an idoll and
be faithfull and obedient vnto you for then God will blesse them For the rest be not grieued concerning my selfe for if God haue appointed that I am come to the end of my daies and that it pleaseth the Almighty God that I shall render vp my soule which hee hath long time lent me my trust in him is that out of his abundant mercy hee will receiue it into heauen for the loue of his Sonne Christ Iusus by whom I belieue that our sinnes are blotted cut euen by his precious death and passion And I begge at his mercifull hands that he will accompany mee vnto the end by the powerfull assistance of his holy Spirit Bee alwaies carefull to pray vnto God and to serue him for so God will blesse and serue you Take no care to send me any thing for these three weekes and then you may send me if you please some money to pay the Iaylor and some thing else to succour me if I liue till then Remember also that which I haue often told you that is that God prolonged the life of King Ezechias for fifteene yeeres but that he had prolonged mine a great deale more for it is a long time agoe that you haue seen me in a manner dead and neuerthelesse I am yet aliue and I hope and hold for certaine that hee will still preserue mee aliue vntill my death shall be better for his glory and mine owne felicity through his grace and mercy towards me From the Prison at Ast Sept. 16. 1601. The Bishop of Ast was much troubled what to determine concerning this poore man For if he should let him goe they feared a scandall and that many would gather heart and courage to speake with a loud voice against the Romish Religion On the other side there was a clause in the treaty made betweene his Highnesse and the Waldenses which cleared him from all offence in these words And if any question shall bee mooued vnto them touching their faith being in Piedmont with other his Highnesses Subiects it shall be lawfull for them to answere not incurring thereby any punishment reall or personall Now he was asked the question and therefore to be quit from blame But the Bishop would not haue it said that hee had committed him to prison vniustly To the end therefore that his death might not bee imputed vnto him and it might not be thought that he sent him away absolued he sent his indictment to Pope Clement the eight to vnderstand what course hee should take herein It could neuer be knowne what answere the Bishop had but shortly after hee was found dead in prison not without some appearance that he was strangled for feare least if he should haue been publikely executed he might edifie and strengthen the people by his confession and constancy After his death he was condemned to be burnt and so being brought out of prison his sentence was read in the same place and cast into the fire And this was the last of the Waldenses that is come to our knowledge that hath been persecuted to the death for his beliefe CHAP. V. Of the Waldenses inhabiting in the Valleys of Meane and Maites and the Marquisate of Saluces and the last persecutions that they suffered AT what time the Waldenses of Dauphine dispersed themselues in Piedmont there were some that made their abode in the Marquisate of Saluces in the Valleys Maties and Meane and the parts thereabouts These were not forborne during the grieuous persecutions which their brethren of the Valleys of Angrongne Saint Martin and others suffered All their refuge was to flie into the said Valleys namely when the said Gouernours of the said Marquisate persecuted them by the commandement of the Kings of France who condemned to death within their Realmes all such as made profession of the same beliefe that they did Now the deceased King of Happy memory Henry the Great and fourth of that name hauing giuen to his Subiects an edict of pacification the Waldenses that liued in the Marquisate inioyed the same priuiledges that the other Subiects did of the same Realme but when afterwards by the treaty with the Duke of Sauoy la Bresse was changed for the Marquisate of Saluces the poore Waldenses were depriued of the free exercises of their Religion within the iurisdiction of the said Marquisate for at the instance of the Nuntio of Pope Clement the eight the free liberty of their Religion was not onely interdicted but by a new edict all they were banished that within the said Marquisate made profession of any other Religion then that of the Church of Rome and for the better furtherance of their speedy departure there were sent to the said Valleys and Marquisate a great number of Monkes Inquisitors who went from house to house examining the consciences of euery one by which meanes there were aboue fiue hundred families banished who retired themselues into the Realme of France but especially into Dauphine And to the end that in those places into which they were come it might not be cast in their teeth that they were banished out of their Countries for some wickednesse that they had committed but that it was onely the zeale they bare to their religion that had made them wanderers in the world they made this Declaration following in the yeere 1603. 1603. The Declaration of the VValdenses of the Valleys Maties and Meane and the Marquisate of Saluces made in the yeere 1603. FOrasmuch as time out of minde and from the father vnto the sonne our Predecessors haue been instructed and nourished in the doctrine and Religion whereof from our infancy we haue made open profession and haue instructed our families as we haue learnt of our fore-fathers As also that during the time that the King of France held the Marquisate of Saluces it was lawfull for vs to make profession not being disquieted or molested as our brethren of the Valleys of Lucerna la Perouse and others who by an expresse treaty and agreement made with our Soueraign Prince Lord haue inioyed vnto this present the free exercise of the reformed religion but his Highnesse being perswaded by euill councell and ill affected people rather then his owne will hath resolued to molest vs and to that end hath published an edict To the end therefore that it may be made known to all men that it is not for any crime committed either against the person of our Prince or for any rebellion against his edicts or the committing of any murthers or theft that wee are thus tormented and spoiled of our goods and houses Wee declare that being certainly assured and perswaded that the doctrine and Religion taught and followed in the reformed Churches as well of France Switserland Germany Geneua England Scotland Denmarke Suedia Polonia as other Realmes Countries and Signories whereof we haue vnto this present time made open profession vnder the obedience of our Princes and Soueraigne Lords is the onely true doctrine and Christian
in Dauphine and Peter Masson of Burgundy to Oecolampadius Minister at Basse to Capito and Martin Bucer at Strasbourg and to Benthand Haller at Berne to conferre with them about matters touching their Religion and to haue their aduice and counsell about many points wherein they desired to be better satisfied The Letters which Oecolampadius and Bucer sent vnto them are set downe at length in the first Booke of this History the Sixt Chapter where I endeauoured to make it appeare vnto the world that many great personages amongst them that made profession of reformation haue giuen testimony of their piety and probity which is the reason why we insert them not againe in this discourse onely we will produce those of the Waldenses in their own language and afterwards in English Saluta Monseignor Oecolampadio CAr moti racontant a sona a nostras oreillas que aquel que po totas cosas c. The Letter of the Waldenses of Prouence to Mr. Oecolampadius Health to Master Oecolampadius FOrasmuch as diuers haue giuen vs to vnderstand and the report is come vnto our eares that he that is able to doe all things hath replenished you with the blessings of his holy Spirit as it well appeares by the fruites we who liue farre distant from you haue thought good to haue recourse vnto you and with ioyfull hearts we hope and trust that the holy Ghost will illuminate vs by your meanes and will satisfie vs concerning many things whereof we are now in doubt and are hidden from vs because of our ignorance and negligence and as it is to be feared to our great hinderance and the people whom we teach with great insufficiency For that you may know at once how matters stand Wee such as we are weake instructers of this little flocke haue remained for aboue foure hundred yeeres in the middest of sharpe and cruell thornes and yet in the meane time not without the great fauour of Christ as all the faithfull can easily testifie for this people hath many times been deliuered by the fauour and mercy of God being gored and tormented by the said thornes And therefore we come vnto you to be counselled and confirmed in our weaknesse They writ another Letter to the same purpose to Martin Bucer the which for breuities sake we omit wherein they relate that they had addressed themselues for the selfe same cause to their brethren of New-castle Morat and Berne which shewes how carefull the Waldenses were to seeke out all manner of meanes that their vnderstandings might be enlightned in the mysteries of piety for the saluation of their soules especially seeing that then they sought the meanes to aduance and order their Church in the open view of the world when the fires were kindled throughout all France against those of the same Religion that they were who in those times were called Lutherans The greater therefore that their zeale was the more they stirred vp their enemies against them and plunged themselues into the greater dangers But as all are not victorious by faith but there are alwaies some weake who take counsell of the flesh and perswade themselues without reason that they can crooch and bow themselues in those places where God is offended by idolatry and yet keepe the heart pure and neate vnto God Oecolampadius from thence takes occasion to write that which followeth to be deliuered to those dissemblers which walke not with an vpright foote before God The Letter of Oecolampadius written to the VValdenses of Prouence who thought they could serue God by prostituting their bodies before Popish Idols Written in the yeere 1530. Oecolampadius desires the grace of God the Father by his Sonne Iesus Christ and his holy Spirit to his well-beloued Brethren in Christ who are called VValdenses WEe vnderstand that the feare of persecution hath made you to dissemble in your faith and that you hide it Now we beleeue with the heart to righteousnesse and confesse with the mouth to saluation but they that feare to confesse Christ before the world shall not bee receiued by God the Father For our God is truth without any dissimulation and as he is a iealous God he cannot endure that they that are his should ioyne together vnder the yoake of Antichrist for there is no communiō of Christ with Belial And if you communicate with the infidels in going to their abominable Masses you cannot but perceiue their blasphemies against the death and passion of Christ For when they glory in themselues that by the meanes of such sacrifice they satisfie God for the sinnes of the liuing and the dead what can follow but that Iesus Christ hath not sufficiently satisfied by the sacrifice of his death and passion and consequently that Christ is not Iesus that is a Sauiour and that he died for you in vaine If then we haue communion at this impure table we declare our selues to be one body with the wicked how irkesome so euer it be vnto vs. And when we say Amen to their prayers doe we not deny Christ What death should we not rather chuse What paine and torment should we not rather suffer Nay into what hell ought we not rather to plunge our selues then to witnesse by our presence that we consent vnto the blasphemies of the wicked I know that your weaknesse is great but it is necessary that they that haue learned that they are bought by the blood of Christ should be more couragious and alwaies feare him that can cast both body and soule into hell And what shall it suffice vs to haue a care of this life onely shall that be more precious vnto vs then that of Christ And are we contented to haue tasted the delights of this world onely Crownes are prepared for vs and shall we turne backe againe And who will beleeue that our faith hath been true if it faile and faint in the heat of persecution Let vs therefore pray vnto God to increase our faith For certainly it shall be better for vs to die then to be ouercome by temptations And therefore brethren we exhort you to diue into the bottome of this businesse For if it to be lawfull to hide our faith vnder Antichrist it shall be likewise lawfull to hide it vnder the Empire of the Turke and with Dioclesian to adore Iupiter and Venus nay it had been lawfull for Tobit to adore the calfe in Bethel And what then shall our faith towards God be If we honour not God as we should and if our life be nothing but Hipocricy and dissimulation he will spew vs out of his mouth as being neither hot nor cold And how doe we glorifie our Lord in the middest of our tribulations if we deny him Brethren it is not lawfull for vs to looke backe when our hand is at the plough neither is it lawfull to giue eare to our wiues entising vs to euill that is to say to our flesh which notwithstanding it indure many things in this world yet in
the hauen it suffereth shipwracke These godly admonitions preuailed much for the confirmation of the more weake and they came in very good time for those who presently after were sifted with many tempestuous outrages and euen one of those that brought the Letters made good vse of them that is to say Peter Masson who was apprehended at Diion where he was condemned to death for a Lutheran George Morel saued himselfe with his letters and papers and came sound and safe into Prouence where he bestowed much paines and with happy successe in the establishing of the Churches of the Waldenses of which the Court of Parliament at Aix did euery day apprehend one faithfull member or other whom they either condemned to the fire or sent to the gibbet or dismissed with markes in their foreheads vntill in the yeere 1540 1540. the Inhabitants of Merindol were summoned in the person of fiue or six of the principall at the earnest importunity of the Kings Atturney in the Parliament of Aix and the sollicitation of the Arch-bishop of Arles the Bishop of Aix other Ecclesiasticall persons A sentence was giuen against them the most exorbitant cruell and inhumane that euer was in any Parliament like in all things to that edict of King Assuerus granted at the instance of Aman against the people of God as it is written in the History of Hester For besides that the men and women that were summoned for contumacy were condemned to be burnt aliue by the said sentence their children and families outlawed it was decreed that the place of Merindol should be altogether made vnhabitable the woods cut downe two hundred paces round about it and all this without any audience or leaue granted to any to speake a word The King being informed of the rigour of this Edict sent into Prouence the Lord du Langeai to enforme him of the manners and beleefe of the said Waldenses and vnderstanding that many things were laid to the charge of this people which they were not guilty of King Francis the first of that name sent Lett es of grace and fauour not onely in behalfe of those that had offended by contumacy but all the rest of the Country of Prouence expresly commanding the Parliament from thence forward not in that case to proceed so rigerously as they had done in times past These Letters were supprest They that were personally summoned made request that it might bee lawfull for them to answere by a Proctor Francis Chai and William Armand appeared for all the rest requesting in their names that it might be made to appeare vnto them in what they had erred and that by the word of God being ready to abiure all heresie if once they might know that they were fallen into any And for this cause they deliuered vnto them in writing a confession of their faith to the end if they found any thing worthy reprehension by the holy Scriptures they might be instructed concerning that which they were to recant or if they found nothing that they could reprehend that they might be no more molested by so many and so grieuous persecutions for feare lest thinking they made warre onely against men it should appeare that they made it against God and his truth and those that maintained it All their petitions serued to no other end then to prouoke them the more for the Iudges being possessed with an opinion that they were Heretikes refusing to take the paynes to know and examine the truth they made all their Acts in fauour of the Priests that accused them In such sort that when the Cardinall of Tournon had obtained at a high price Letters from the King for the execution of the aforesaid Decree notwithstanding the pardon and reuocation before obtained it was executed This was in the yeere 1545 1545. that the President of Opede Gouernour of Prouence in the absence of the Earle of Grignan deputed for Commissioners the President Francis de la Fon Honoré de Tributiis and Bernard Badet Counseller and the Aduocate Guerin in the absence of the Procurator Generall He dispatched sundry Commissions and proclaimed the warre with sound of trumpet both at Aix and at Marseilles So the troopes being leuied and the fiue ensignes of the old bands of Piedmont ioyned with them the army marched to Pertuis and the next day being the fourteenth of Aprill they went to Cadenet and the sixteenth they began to set fire to the Villages of Cabrieres Pepin la Mothe and Saint Martin belonging to the Lord of Sental then vnder age There the poore labourers without any resistance were slaine women and their daughters rauished some great with childe murdered without any mercy The breasts of many women were cut off after whose deaths the poor infants died with famine d'Opede hauing caused Proclamation to be made vpon paine of the with that no man should giue any reliefe or sustenance to any of them All things were ransaked burnt pilled and there were none saued aliue but those that were reserued for the Galleys The seuenteent day Opede commanded the old bands of Piedmont to draw neere and the day following hee burnt the Villages of Lormarin Ville Laure and Trezemines and at the same time on the other side of Durance le Bieus de la Rocque and others of the Towne of Arles burnt Gensson and la Roque Opede being come to Merindol he found not any there but onely a yong lad called Morisi Blanc a very simple fellow who yeelded himselfe prisoner to a Souldier with promise of two crownes for his ransome d'Opede finding none other vpon whom he might wreake his anger payed the two crownes to the Souldier and so commanding him to be bound to a tree caused him to be slaine with the hargubuse shot Afterwards he commanded the said Towne to be pilled sacked and vtterly razed and laid leuell with the ground where there were aboue two hundred houses There remained the Towne of Cabrieres compassed with walles which were beaten with the Cannon These poore people being sicke within who were about some threescore boorse or Pesants of the Country called vnto them that they needed not to spend so much powder and paines to batter the Walles because they were ready to open the gates vnto them and to quit themselues of the place and Country and to depart to Geneua or into Germany with their wiues and children leauing all their goods behind them onely that their passage might be free The Lord of Cabrieres treated for them that their cause might be determined by iustice without force or violence But Opede being within the Town he commanded the men to be brought into a field and to be cut in peeces with swords the valiant executioners striuing who could shew the best manhood in cutting off heads armes and legges He caused the women to be locked vp in a barne full of straw and so put fire vnto it where were burnt many women great with childe Wherewith a Souldier being moued to
that the truth had ouercome him hee became a member of that Church which hee had a long time before persecuted to the death The other Inquisitors being aduertised of this alteration were much displeased and they sent presently so many after him that in the end hee was apprehended and brought to Heidelberg where he was burnt maintaining that it was iniustice and wrong to condemne so many good men to death for the righteousnesse of Christ against the inuentions of Antichrist 1391. Krautzin Metrop l. 8. p. 18. in Sax. l. 8. cap. 16. In the yeere 1391 the Monkes Inquisitors tooke in Soxony and Pomerania foure hundred forty three VValdenses who all confessed that they had been instructed in that beliefe for a long time by their ancestors and that their teachers came from Bohemia 1457. In the yeere one thousand foure fifty seuen the Monkes Inquisitors of the Diocesse of Eisten in Germany discouered many VValdenses which they put to death They had amongst them twelue Pastors that instructed them We must not ouerpasse the thirty fiue Burgesses of Mayence that were burned in the Towne of Bingue because they were knowne to be of the beliefe of the VValdenses nor the fourescore which the Bishop of Strasbourg caused to be burnt in one fire nor that which Trithemius recounts that they confessed in in those times that the number of VValdenses was so great that they could goe from Cologne to Milan and lodge themselues with hostes of their owne profession and that they had signes vpon their houses and gates whereby the might know them But the most excellent instrument amongst them that God imployed in his seruice was one Raynard Lollard who at the first was a Franciscan Monke and an enemy of the VValdenses but yet a man carried with a sanctified desire to finde the way of saluation wherein he had so profited that his aduersaries themselues were constrained to commend him Iohn le Maire in the 3. part of the diff of Schismes in the 24. scisme For Iohn le Maire puts him in the ranke of those holy men that haue foretold by diuine reuellation many things that haue come to passe in his time This worthy man taught the doctrine of the VValdenses was apprehended in Germany by the Monkes Inquisitors and being deliuered to the secular power was burnt at Cologne This man hath writ a Commentary vpon the Apocalipse where hee hath set downe many things that are spoken of the Romane Antichrist This was he of whom the faithfull in England were called Lollards where he taught witnesse that Towre in London which at this present is called by his name Lollards Tower where the faithfull that professed his Religion were imprisoned CHAP. XII Of the VValdenses that haue been persecuted in England ENgland hath been one of the first places that hath been honoured for receiuing the Gospell for not long after that VValdo departed from Lion there were many condemned to death as VValdenses that is to say eleuen yeeres after the dispersion of the VValdenses of the Citty of Lion For Waldo departed out of Lion 1163. Math. Paris in his History of England the said yeere 1174. in the yeere one thousand one hundred sixty three and Mathew Paris reports that the Monkes Inquisitors caused some of the Waldenses to be burnt in England in the yeere 1174. And Iohn Bale makes mention of a certaine man that was burnt at London in the yeere 1210 that was charged with no other matter 1210. Iohn Basle in the Chronicles of London Thomas Walden in his sixt volume of things sacramentall tit 12. chap. 10. then that hee professed the Religion of the Waldenses Thomas Walden an English man hath writ that in the time of Henry the second the Waldenses were grieuously persecuted and that they were called Publicans And as for those in whom they found not cause enough to condemne vnto death they marked them in forhead with a burning key to the end they might be knowne of euery man This beliefe of the Waldenses was better known in the time of the wars against the Albingenses insomuch that as le Sieur de la Popeliniere hath well obserued the proximity of the lands and possessions of the Earle Remod of TholouZe La Popiliniere in his History of France l. 1. with Guienne then possessed by the English and the aliance of the King of England brother in law of the said Remond made the way more easie to the English not onely to succour one another in their wars but also to take knowledge of the beliefe of the said Albingenses which was no other but that of the Waldenses to the end that they might support them though the violence were vniust and extreame against those whom the English were many times constrained to defend against those who vnder the pretence of Religion inuaded his lands Frier Rainard Lollard was then the most powerfull instrument which God vsed by exhortations and sound reasons to giue knowledged to the English of the doctrine for which the VValdenses were deliuered to death This doctrine was receiued by Wicklif as it is noted in the Booke of the Beginning and confession of the Churches of Bohemia who thereby obtained much helpe for the increase of his knowledge in the truth He was a renowned Theologian in the Vniuersity of Oxford and parson of the parish of Luterworth in the Diocesse of Lincolne an eloquent man and profound Scholler He won the hearts of many English euen of most honorable of the land as the Duke of Lancaster vncle to King Richard Henry Percy Lewes Gifford and the Chancellor the Earle of Salisbury By the fauour of of these great personages the doctrine of the VValdenses or of Wicklif tooke footing and had free passage in England vntill Gregory the eleuenth persecuted those that receiued it with allowance by meanes of his Monkes the Inquisitors the fiers being kindled in England for many yeeres to stay the course thereof but it was all in vaine for it hath been maintained there maugre Antichrist vntill his yoke was wholly shaken off True it is that the bones of Wicklif were dis-interred aboue thirty yeeres after his death and condemned to be burnt with such bookes as his aduersaries could recouer but he had before enlightned so great a number that it was beyond the power of his enemies altogether to depriue the Church of them For by how much the more they indeauoured to hinder the reading and knowledge of them by horrible threats and death it selfe the more were the affections of many sharpned to reade them with greater ardency It is likewise said that a certaine Scholler hauing carried into Bohemia one of the books of the said Wicklif intituled His Vniuersals and deliuering it to Iohn Hus he gathered that knowledge from it that made him admirable in Bohemia and edified all those who together with him did very willingly free themselues from the seruile yoke of the Church of Rome Lib. de
1213. his quarantine or fortie daies being expired retired himselfe not without much discontent to see in those warres against the Albingenses so much tyranny The Earle Simon endeuored to get a pardon for those last Pilgrims come from France against the Earle of Foix. Hologaray in his Hist of Foix pag. 157. Hee besieged the Castle of Foix but with his great losse for there died before it many gallant men Hauing laine before the Citie ten daies hee raised his siege finding to his great cost that the place was inexpugnable The Earle Simon his Brother kept his quarter at Varilles the Earle of Foix vnlodged him slew with his Lance the said Brother of the Earle Simon and put to flight his whole troope This was a counterpoise to Monfort his prosperitie which had made him ouer-insolent And as one vnhappy chance comes seldome alone euen then when he did grinde his teeth against the Earle of Foix swearing that hee would make him flie ouer the Pereney mountaines a messenger brought him tidings of the arriuall in the Earledome of Beziers and about Carcassonne of diuers troopes of Arragonians and Catalans who put all they met to sword and fire saying That they would reuenge the death of their good King Alphonsus Hee was therefore aduertised that if hee did not speedily succour them the whole Country would be lost He departed therefore from Foix with great diligence Idem fol. 158. The Earle of Foix who better knew the streights and by-waies of his Country than he stopped his passage and lay in ambush for him in a place so fitting for his ouerthrow that he slew a great part of his troopes without any Alarum Hee saued himselfe with a few of his people Being come to Carcassonne it was well for him that he found not a man to speake a word vnto for the Arragonians had retired themselues Whereas had they attended his comming they might easily haue discomfited him considering the small number that were with him At this very time other Letters were brought vnto him whereby he was called into Dauphine where there was one Ademar of Poitiers and one Ponce of Monlaur who hindred the passage of the Pilgrims who came downe by the Riuer Rhosne and were conducted by the Archbishops of Lion and Vienne There were likewise the Cities of Monteil-Aimar and Crest Arnaud who tooke part with the Albingenses who were a great hindrance to the Pilgrims Simon came to treatie and composition with Ademar of Poitiers and Monlaur not hauing power to encounter so many enemies Againe he was giuen to vnderstand that the Arragonians were returned about Carcassonne and thither he came and was well beaten insomuch that he was constrained to shut vp himselfe within Carcassonne hauing not wherewithall to keepe the field before hee had new supply of Pilgrims to succour him Seeing at the last that he got nothing of the Earle of Foix by armes he had recourse to his ordinary wiles and subtilties hoping to worke his ruine vnder a pretence of amitie He caused therefore the Legat Bonauenture to write vnto him that he had compassion on him for that he was so obstinate in so great a warre to his great charge and the losse of the bloud of his Subiects which if he would he might end in a short time by taking his iourny to Rome declaring his innocency to the Pope that he would giue him his best assistance as far forth as possibly he could to procure the restitution of all his Lands But yet it was very necessarie that the Church should haue some gages of his fidelitie that is that he should deliuer into his hands the Castle of Foix the one onely meanes to take away all shadow and shew of false play and that incontinently after his returne it should be restored vnto him with the rest of his houses He suffered himselfe to be cheated and gulled by these promises deliuered vnto him the Castle of Foix and tooke his iourney to Rome but if he went a foole thither a foole he returned For the Legat had written to Rome to the Conclaue and to the Pope that the Earle of Foix was one of the most dangerous Heretiques that was amongst the Albingenses a man of great courage and valiant and most to be feared that if he were subdued the Earle of Toulouze would be much weakned that he had gotten from him the meanes to doe any hurt by obtaining by faire words those places which the Church would neuer haue gotten by armes namely the Castle of Foix and that they were to take heed that they made no restitution of his lands which if they did it would bee impossible that the Church should euer bring the Albingenses to their vtter ruine The Pope was willing enough to ioyne in his ouerthrow but because hee came vnto him with submissions he feared least it might bee a meanes to hinder others from euer putting any confidence in the Pope He was prodigall of his Crosses his Bulls and his Words but in effect he commanded his Legat that he should not restore vnto him those places vntill hee had giuen good proofes of his obedience and iustification Presently vpon his returne hee addressed himselfe to the Legat to enioy the effect of his faire promises The Legat gaue him to vnderstand that his hands were bound by the Pope because there were some clauses in his Bulls that did binde him to a new proceeding and to know in good earnest what his innocency was but yet he should assure himselfe of his affection and that he should not attribute to him if he receiued not his full content and that he would doe his best endeuour to make loue and friendship betwixt the Earle Simon and himselfe The Earle of Foix by little and little with-drew himselfe fearing to be arrested walking about the fields and houses of his Subiects as for his owne they were all in the hands of the Earle Simon There he cursed his owne facilitie to suffer himselfe to be gulled by a Priest bites his fingers for anger to see himselfe so blockishly abused after so many trickes and stratagems plaid against him The Earle of Toulouze and the King of Aragon resolue to make a leuy of their Subiects and presently to build a Fort at Montgranier a place very strong by nature In a few daies they made it a place of defence by the means labours of their poore subiects who bewailing their own miseries their Lords trauelled day night very willingly to bring the work to an end This place being built he put therin a garison left there his son Roger. The Earle Simon besieged it in the end took it by famine The cōposition was that Roger should not beare armes for one whole yeare against the Church An Article that troubled much this valiant Lord. For he withdrew himselfe for the same yeare into a house where he counted the moneths and the daies till the time was expired wherein he might
Monke of the Valleis Sernay Chap. 165. who is hee that can write or heare saith hee that which followeth that can recite it without griefe that can lend his eares without sighs and gronings who I say will not dissolue and consume away to nothing seeing the life of the poore to be taken away he who being laid in the dust all things are trampled vnder foot and by the death of whom all is dead Was he not the comfort of the sorrowfull the strength of the weake a refreshing to the afflicted a refuge to the miserable He had some reason to speake thus for he being dead all his Armie was dissolued and scattered abroad The Legat Bonauenture had onely leasure to tell Aimeri of Montfort that hee was named by him and the Bishops that were present Successor of the conquests and charges of his father the Earle Simon and instantly they betooke them to their heeles flying with all the Bishops of the Crosse to Carcassonne not staying in any place so great was their astonishment fearing to bee pursued The Pilgrims disbanded themselues saying they were no longer bound to any fight their fortie daies being almost expired In the time of this confusion the Earle Remond sallied out of Toulouze and gaue so furious a charge vpon the Enemie that he made them to forsake their trenches and slew a great number of Pilgrims who were without conduct and without courage insomuch that they killed and cut in pieces all that were in the Campe of Montelieu and did a great deale of hurt and hinderance to those that were incamped at St. Sobra There remained the Castle Narbonnes which as yet held for the Legat. Aimeri of Montfort as speedily as he could gather as many of his troopes together as he was able in this so great a rupture and confusion and making haste to the Castle got out the Garrison by a false doore and so fled after the Legat carrying the body of his father with great speed to Carcassonne And it was well for him that the Earle Remond pursued him not for the feare thereof was sufficient to kill the Pilgrims that accompanied him But the Earle Remond retired himselfe with his troopes to prouide for the preseruation of the Citie and the Castle Narbonne vnto which the enemie had set fire when they left it Moreouer he caused the Bell to bee tolled Chass lib. 4. c. 11. pag. 222. to gather the people together to giue thankes vnto God in their Temple for the happy and miraculous victorie which they had obtained for that this audacious Cyclops was ouerthrowne that had exposed them many times to pillage razed their walls beaten downe their rampiers destroyed their Towers violated their wiues and daughters killed their Citizens cut downe their trees spoyled their land and brought their whole Countrey to extreme desolation CHAP. III. The Earle Remond recouereth all that the Earle Simon had taken from him in Agenois The Earle of Foix takes Mirepoix from Roger de Leni The Earle of Comminge his lands which one named loris detained from him An aduantagious encounter for the Albingenses in Lauragues Expeditions of small effect after the death of the Earle Simon The Prince Lewis tooke Marmande and returned into France hauing summoned Toulouze to yeeld it selfe THe Earle Remond followed the victory making himselfe Master of the Castle of Narbonnes and fortifying it against the Pilgrims which hee knew very well would come the yeere following in the meane time hee sent his sonne into Agenois who brought vnto the obedience of his father Condon Holagaray in his history of Foix. 162. Marmande Aguillon and other places adioyning On the other side the Earle of Foix besieged Mirepoix summoned Roger de Leni to restore it vnto him telling him that hee was not now to hope any longer in the Earle Simon for he was dead that it must content him that he had now long enough and vniustly kept that which was his That if he changed his patience into furie he would lose both his life and Mirepoix altogether It troubled much the Marshall of the Faith for that was the vaine title which the Legats had giuen him to yeeld vp this place but in the end he deliuered it into the hands of the Earle of Foix. The Earle of Comminge had also his right of one Ioris to whom the Legats had giuen all that the Souldiers of the Crosse had taken in his Countries for he tooke them all from him yea life and all 1219. At the spring of the yeere following 1219. Almaric or Aimeri of Montfort came into Agenois with some troopes of Souldiers of the Crosse to recouer that which his father had there possessed and for this cause hee besieged Marmande The young Earle Remond of Toulouze went to succour the besieged when the Earle of Foix writ vnto him that hee had gotten a great bootie in Lauragues both of people and beasts but he feared hee should not bring it to Toulouze and not be fought withall by the way by the Garrison of Carcassone and therefore hee entreated him to succour him Young Remond tooke his iourney towards him and came in so good an houre to the Earle Foix that being vpon the point of losing his booty being followed by the Vicount of Lautrec and the Captaines Faucant and Valas. Being come to the combat Chass lib 4. chap. 13. the said Foucant and Valas encouraged with a loud voice their Pilgrims saying that they fought for Heauen and for the Church The young Earle Remond hearing it cryed vnto his as loud as he Courage my friends for we fight for our Religion and against theeues and robbers vnder the name of the Church They haue robbed enough let vs make them vomit it vp againe and pay the arrerages of their thefts which they haue heretofore freely committed And hereupon they gaue the Charge The Vicount of Lautrec fled Foucant was taken prisoner and all their troopes cut in peeces Seguret a Captaine and professed robber was taken and hanged in the field vpon a tree Thus victorious and laden with bootie they came to Toulouze with their prisoners and cattell The siege of Marmande continued but vnprofitably and without any aduantage For Almaric hauing caused a generall assault to be made the inhabitants defended themselues with such valour and resolution that the ditches were full of the dead bodies of the Pilgrims This was at that time when the great expedition of Prince Lewis arriued who brought with him thirtie Earles An expedition for the leuying whereof the Legat Bertrand writ in these termes to King Philip Faile you not to be in the quarters of Toulouze for the whole moneth of May in the yeere 1219. with all your forces and powers to reuenge the death of the Earle Montfort and I will procure that the Pope shall publish and preach the Croisade or expedition of Christians throughout the world for your better aid and succours Thus you see how the Legat commands
were not in figure Christ should be alwayes bound to such a thing for it is necessary that the spirituall eating should be continuall As Saint Augustine speaketh He that eateth Christ in truth is he that beleeueth in him For Christ saith that to eate him is to dwell in him In the celebration of this Sacrament Prayer is profitable and the preaching of the Word in the vulgar tongue such as may edifie and is agreeable to the Euangelicall Law to the end that peace and charity might encrease amongst the people but other things that are in vse in these dayes in the Church of Rome and those that are members thereof belong not at all to the Sacrament What the Waldenses and Albingenses haue taught touching Mariage CHAP. VII MAriage is holy In the Booke intituled The Spirituall Almanacke fol. 50. being instituted of God in the beginning of the World And therefore it is an honourable thing when it is kept as it ought in all purity and when the Husband who is the head of Wife loues her and keepes her and carrieth himselfe honestly towards her being faithful and loyall towards her and that the woman for her part who is made to be a helpe vnto man be subiect to her Husband obeying him in whatsoeuer is good and honouring him as God hath commanded her taking care of his Houshold affaires keeping her selfe not onely from ill-doing but all appearance of euill continuing faithfull and loyall vnto him and both of them perseuering in that which is good according to the will of God taking paines together to get their liuing by honest and lawful meanes wronging no man and instructing those children which God hath giuen them in the feare and doctrine of the Lord and to liue as our Lord hath commanded them Prayer and fasting is profitable when there is question of the celebration of Matrimony and the reasons and instructions and aduertisements touching the same But the Imposition of hands and the Ligatures made with the Priests stoole and other things commonly obserued therein and by custome without the expresse word they are not of the substance nor necessarily required in mariage As touching the degrees prohibited and other things that are to be obserued in matter of Matrimony wee shall speake when we come to the discipline Taken out of the Booke intituled The Spirituall Almanacke What the Waldenses and Albingenses haue taught touching the visitation of the Sicke CHAP. VIII El besongna que aquel que porta la parola de Dio lo nostre Seignor en tota diligenza IT is necessary that hee that is the Messenger of the Word of God should inuite and draw euery one to our Lord and Sauiour with all labour and diligence both by the good example of his life and the truth of his Doctrine and it is not sufficient that hee teach in the Congregation but also in their Houses and in all other places as Christ and his Apostles haue done before him comforting the afflicted and especially those that are sicke He must admonish them touching the great bounty and mercy of God shewing that there can proceed nothing but what is good from him that is the Fountaine of all goodnesse and that he that is Almighty is our mercifull Father more carefull of vs then euer Father or Mother hath beene of their Children telling them that though a Mother may forget her Childe and the Nurse him to whom shee hath giuen sucke and which shee hath boren in her wombe yet notwithstanding our heauenly Father will not forget vs doing all things for our benefit and sending all things for our greater good and if it were more expedient for vs to enioy our health wee should haue it And therefore wee are to submit our wils to his will and our liues to his conduct and direction and assuredly beleeue that he loueth vs and out of his loue he chastiseth vs. Neither must wee respect the griefe or pouerty we endure nor thinke that God hateth vs and casteth vs off but rather we must thinke that we are the more in his grace and fauour nothing regarding those that flourish in this World and haue here their consolation but looking vpon Christ Iesus more beloued of his Father then any other who is the true Sonne of God and yet hath beene more afflicted then we all and more tormented then any other For not onely that bitter passion that he suffered was very hard and grieuous vnto him but much more in regard that in the middest of his torments euery one cryed out against him like angry dogs belching out against him many villanous speeches doing against him the worst they could in such sort that hee was constrained to cry out in his torments My God my God why hast thou forsaken me And finding the houre of his passion to draw neere he grew heauy vnto the death and prayed vnto his Father that that Cup might passe from him insomuch that he did sweat water and bloud because of that great heauinesse and anguish of heart which he should endure in this cruell death And therefore the sicke man must consider with himselfe that he is not so ill handled nor so grieuously tormented as his Sauiour was when he suffered for vs for which he is to yeeld thankes vnto God that it hath pleased him to deliuer vs and to giue this good Sauiour vnto the death for vs begging mercy and fauour at his hands in the name of Iesus And it is necessary that we haue with all this perfect confidence and assurance that our Father will forgiue vs for his goodnesse sake For hee is full of mercy slow to anger and ready to forgiue And therefore the sicke party must recommend and commit himselfe wholy vnto the mercy of his Lord to doe with him as shall seeme good in his eyes and to dispose both of his body and soule according to his good will and pleasure Also it shall be necessary to admonish the sicke person to doe vnto his Neighbour as hee would haue his Neighbour doe vnto him not wronging any man and to take such order with all that are his that hee may leaue them in peace that there may not be any suites or contentions amongst them after his death He must also bee exhorted to hope for saluation in Iesus Christ and not in any other or by any other thing acknowledging himselfe a miserable sinner to the end hee may aske pardon of God finding himselfe to be in such a manner culpable that he deserueth of himselfe eternall death And if the sicke party shall be stricken with a feare of the iudgement of God and his anger against sinne and sinners he must put him in minde of those comfortable promises which our Sauiour hath made vnto all those that come vnto him and from the bottome of their heart call vpon him and how God the Father hath promised pardon whensoeuer wee shall aske it in the name of his Sonne and our Sauiour
this sinne and the vengeance that God taketh vpon such a one we reade in the 2. Kings 1.3 that the Angell of the Lord sent vnto Elijah to meete the messengers of Ahaziah and to say vnto them Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the God of Ekron and therefore saith the Lord in that place Thou shalt not come downe from that bed on which thou art gone vp but shalt surely die Saul died because he had disobeyed the commandement of God which he gaue vnto him he regarded it not neither did he hope in the Lord but tooke counsell of Sorcerers for which cause the Lord tooke away his life and transferred his kingdome vnto Dauid the sonne of Ishai Let euery man therefore know that all enchantment or coniuration or charme in writing made to giue remedie to any kind of persons or beasts is of no value but is rather a snare of our ancient aduersarie the diuell by which he entrappeth and deceiueth mankind Here you may see what the Waldenses haue written against Sorcerers out of the word of God It remaineth that we answer vnto that calumnie of Rubis that it is apparent in our times that heresie and sorcerie are inseparably ioyned together in those Cities and Prouinces that haue giuen place vnto heresie He taxeth without all doubt the Citie of Geneua and the States of the Cantons that haue receiued the Gospell without any other shew of proofe but that most commonly in those places Sorcerers are cōdemned to death following the commandement of God which suffereth no Sorcerer to liue He might farre better haue concluded if he had said that in those places where the reformation of Religion was established in our times no man doth either conuerse or hath acquaintance with Sorcerers but so soone as any such is found he is put to death And therefore no man can affirme that to be true except he will say that to burne Sorcerers is to support them and by the authoritie of the word to put them to death be a kind of heresie It is true indeed that in those places heresie and sorcerie are ioyned together where they that make profession to teach the people are for the most part Sorcerers whereof many men haue complained who haue written with a great deale of griefe that which they knew to be put in practise by their Priests and Monks yea by some of the Popes themselues Bodin in his Demon l. 4. c. 6. p. 211. Bodin affirmeth that there are infinite indictments in which it appeareth that the Priests many times are not onely Sorcerers or at least wise that Sorcerers haue intelligence with the Priests but that they are content to say Masses for Sorcerers fitting them with sacrifices consecrating their parchments putting rings vpon their grauen tombes or other the like things vpon their altar or vnder the linnen of the altar when they said Masse Iohn Vuier in his booke of diuels l. 4. chap. 3. fol. 303. Iohn Vuier Phisitian to the Duke of Cleue though he made profession of the Romish religion writes as followeth If the Pastors of the Churches did stop vp the windowes of false doctrines and other impieties they should certainly haue saith he a wholsome preseruatiue for those that are vnder their charge against the subtle practises and impostures of the diuell whereby they that are most vnaduised should not be so often intangled as commonly we see them to the great hurt and detriment of their soules which cometh to passe not onely by the negligence of the Priests whom it most concerneth whose charge it is to looke vnto it but also by their pursuite counsell peruerse doctrine and deceitfull working by which they allure and draw the simple people to haue recourse to vnlawfull remedies as often as they are any way afflicted with sudden long knowne and vnknowne maladies proceeding from naturall causes or from those which are aboue nature which turneth to the great scandall of the Church considering that they make profession to be Ecclesiasticall persons and for the most part they are Priests or Monkes whom men thinke to be such that it is a great wickednesse to haue the least ill thought or opinion of them since they should serue for an example to their flocke and considering they are Doctors and teachers But perhaps saith he these Magicians thinke that this art belongs vnto them by a speciall prerogatiue and that they haue right thereunto by an hereditarie succession because the Priests of Egypt of whom Pithagoras Empedocles Democritus Plato haue learned their Magicke were Negromancers Now I thinke not saith he that they that will take vpon them to defend these Priests and the practise of their enchantments are so audacious as to obiect vnto me diuers Popes of Rome skilfull in the Magicke art affirming that they haue put it in practise to their great profit comfort such as Siluester 2. was Platina in the life of Siluester 2. fol. 218. printed at Paris ann 1551. who as Platina and Nauclerus affirme obtained the Popedome by that meanes and such as Benedict 9. in the yeare one thousand three hundred and two who before was named Theophilact and after Maledictus Iohn Maire in his Historie of the Schismes of the Church saith that all the Popes here spoken of were Sorcerers Magicians and Negromancers because of his wickednesse Such also as was Iohn 20. and Iohn 21. as Cardinall Benno writeth who aided themselues with their familiar friends Laurentius Gratian and Hildebrand all culpable of these enchantments For all the Popes that were after Siluester 2. vnto Gregory 7. who was a great and a famous Magician and who as Benno writeth as oft as it seemed good vnto himselfe would shake his sleeues in such a manner that sparkles of fire should come forth of them whereby he blinded the eyes of the more simple and lesse subtle as if they had bene miracles and signes of sanctitie Such were all these Popes as it is set downe in their liues where you may also reade many execrable examples whereby they wonne women to their loue and were much giuen to offer abhominable sacrifices vnto diuels in forrests and mountaines The Magicians then of our times saith Vuier must not thinke to couer themselues vnder this mantell and pretence But we haue reason to deplore the miseries of these times wherein we can hardly finde any men more wicked and lesse punished then they that do alwayes admonish the simple people that the euils that happen vnto them are sent by the permission of God Moreouer he complaineth that these coniuring Priests dare to vse infinite blasphemies enriched with diuerse crosses figured with their cursed and sacrilegious hands As also of that vse they make of their holy water of their exorcised salt their consecrated tapers at Easter their candles and tapers at Candlemas against the diuell with which he mockes them as also the fumigations of holy