our selues any superioritie but out of that brotherly loue and charitie we beare towards you The Father of our Lord Iesus Christ hath imparted vnto you an excellent knowledge of his truth more then to many other people and hath blessed you with a spirituall benediction So that if you persist in his grace he hath in store greater treasures for you which he will enrich you withall and make you perfect that you may grow to the full measure of the inheritance of Christ The subscription of the letter is Oecolampadius wisheth the grace of God the Father by his Sonne Iesus Christ and his holy Spirit to his welbeloued brethren in Christ which they call Waldenses Martin Buoer writ vnto them at the same time this letter following BLessed be the Lord God and our louing Father who hath preserued you to this present time in so great knowledge of his truth and who hath now inspired you in the search thereof hauing made you capable and fit to do it Behold now what the nature of true faith is which is that so soone as it knowes in part any sparke of the diuine light it preserueth carefully the things that are giuen vnto it of God Saint Paul is an example vnto vs who in all his Epistles shewes the great care that he hath had to procure the glorie of God And doubtlesse if we pray with a good heart that the name of God be sanctified and his kingdome may come we shall prosecute nothing with such diligence as the establishment of the truth where it is not and the adnancement thereof where it is alreadie planted The rest of this letter is hereafter in the booke of the persecutions of the Waldenses Vigneaux in his Memorials of the Waldenses fol. 4. One onely thing doth especially grieue vs that our imployments at this time are such about other affaires that we haue no leisure to answer you at large as we desire c. Le Sieur de Vigneaux who was a Pastor of the Waldenses in the vallies of Piemont hath written a Treatise of their life manners and religion to whom he giues this testimonie that they were a people of a holy and godly life and conuersation well gouerned great enemies to vice but especially their Barbes for so they called their Pastors And speaking of those of his owne time he saith We liue in peace in these vallies of Piemont and in loue amitie one with another we haue commerce together neuer marrying our sonnes to the daughters of those of the Church of Rome or our daughters to their sonnes yea our manners and customes please them so well that such as are masters and call themselues Catholickes desire to chuse their men seruants and maid-seruants rather from amongst vs then themselues And they come also from faire to seeke nurses for their children amongst vs finding in ours more fidelitie then in their owne And as touching the doctrine for which the Waldenses haue bene persecuted It appeareth by the Historie of the Estate of the Church p. 337. they do affirme saith he that we are to beleeue the Scriptures onely in that which concerneth our saluation not any way depending vpon men That the Scriptures containe in them whatsoeuer is necessary to saluation and that we are not to beleeue any thing but what God hath commanded vs. That we haue one onely Mediatour and therefore we are not to inuocate Saints That there is no Purgatory but all such as are iustified by Christ go to eternall life They approue of two Sacraments Baptisme and the Supper of the Lord. They affirme that all Masses are damnable especially those that are said for the dead and therefore are to be abolished That all humane traditions are to be reiected as not being necessary to saluation That singing and often rehearsall of diuine Seruice fasts tyed to certaine dayes superfluous seasts difference of meates so many degrees and orders of Friers Monks and Nuns so many benedictions and consecrations of creatures vowes pilgrimages and the whole confusion and great number of ceremonies heretofore inuented are to be abolished They deny the supremacie of the Pope and especially that power that he vsurpeth ouer ciuill gouernment and they admit of no other degrees then Bishops Priests and Deacons That the Sea 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 speakes of the Waldenses as followeth Viret of the true false religion lib. 4. chap. 13. p. 249. 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 Author of the Historie of the reformed Churches in France writeth thus The Ecclesiasticall History of the reformed Churches of France tom 1. lib. 1. p. 35. 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
Matchlesse Crueltie DECLARED At large in the ensuing History of the WALDENSES Apparently manifesting unto the World the horrible Persecutions which they have suffered by the Papists for the space of four hundred and fifty years Wherein is related their Original and Beginning their Piety and Purity in RELIGION both for Doctrine and Discipline LIKEWISE Hereunto is added an exact Narrative of the late Bloody and Barbarous Massacres Murders and other unheard of Cruelties committed on many thousands of the Protestants dwelling in the Valleys of PIEDMONT c. by the Duke of Savoy's Forces joyned with the French Army and several bloody Irish Regiments Published by Command of his Highness the Lord Protector LONDON Printed for Edward Brewster at the Crane in Pauls Church-yard 1655. THE HISTORIE OF THE WALDENSES COMMONLY CALLED IN ENGLAND LOLLARDS The first Booke CHAP. I. That God in all times hath raised vp labourers for the gathering together of his Saints At what time Valdo began to teach and with what fruite what he was and all they that from his name are called Waldenses GOD hath neuer left himselfe without witnesses but from time to time he raiseth vp instruments to publish his grace enriching them with necessarie gifts for the edification of his Church giuing them his holy Spirit for their guide and his truth for a rule to the end they may discerne the Church which began in Abel from that which began in Caine As also teaching them to define the Church by the faith and the faith by the Scriptures strengthening them in the middest of their greatest persecutions and making them to know that the crosse is profitable so long as the faithfull change by that meanes earth for heauen and the children of God are not lost when being massacred and cast into the fire by a course of iustice we may find in their bloud and ashes the seed of the Church That which hath bene obserued in all ages hath after a more particular manner appeared amongst those Christians that are called Waldenses who were raised in a time when Satan held men in ignorance hauing wrapt the greatest part of those that call themselues Christians in that great sinne of the world I meane Idolatrie Kings and Princes imploying their authoritie for the establishment thereof appointing all those to the slaughter that would exempt themselues from the wounds due vnto Idolaters This was about the yeare of our Lord a thousand one hundred and threescore at what time the punishment of death was inflicted vpon all those that did not beleeue that the words of consecration being pronounced by the Priest the body of our Lord Iesus Christ was in the Hoste vnder the accidents of the bread the roundnesse and whitenesse yea the very bodie as great and as large as it was vpon the crosse the bread vanishing and being transsubstantiated into the flesh of Christ At what time it was likewise enioyned to adore the Hoste to crouch vnto it to bow the knees before it yea it was called God and men did beate their breasts before it and locked it vp in a boxe to worship it as they still vse euen at this day This doctrine being altogether vnknowne to the Apostles who neuer spake word of any such mysterie as also in the Primitiue Church wherein there was neuer any Doctor that taught this expiatorie sacrifice for the liuing and for the dead occasioned many Christians to enter into a detestation thereof chusing rather to suffer a temporall death by resisting such Idolatrie then by consenting thereunto to suffer in hell Peter Valdo a citizen of Lions shewed himselfe most couragious in the opposition of this inuention Guido de Perignan in the flower of Chronicles taxing therewithall diuerse other corruptions which with time crept into the Church of Rome affirming that she had lost the faith of Iesus Christ that she was that whore of Babylon that barren fig-tree which our Sauiour had long before cursed That we were not to obey the Pope in as much as he was not the head of the Church That Monkerie was a stinking carrion and the marke of the Beast That Purgatorie Masses dedication of Temples worshipping of Saints commemoration of the dead were no other then the inuentions of the diuell and the snares of Auarice Valdo was so much the more attentiuely hearkned vnto See the Sea of Histories fol. 203. Claud. Rubis in his historie of the Citie of Lions p. 269. because he was in high esteeme for his learning and pietie as also for his great bountie towards the poore not onely nourishing their bodies with his materiall bread but their soules with the spirituall exhorting them principally to seeke Iesus Christ the true bread of their soules Many Historiographers do write Lois Cam. in his hist of the orthod brethren of Bohemia p. 7. Guido de Perignan in his flower of Chronicles that he had a resolution to leade an vnblameable life approching as neare as he could to that of the Apostles that vpon a mournfull vnluckie accident that fell out vnexpected and it was this Being one euening in the company of some of his friends after supper passing the time with talke and refreshing themselues one of the company fell downe dead vpon the ground The Catal. of witnesses of the truth p. 535. Simon de Noion in his booke of the names of the Doctors of the Church with which sudden accident all that were present being strangely affrighted Valdo amongst the rest was touched to the quicke and by this dart of Gods iustice was wrought to an extraordinary amendment of life applying himselfe wholly to the reading of the Scriptures seeking in them his saluation and sometimes consulting the writings of the ancients he continually instructed those poore people that resorted vnto him for almes The Archbishop of Lions called Iohn de Belles Mayons being aduertised that Valdo made profession of teaching the people boldly blaming the vice luxury excesse and arrogancie of the Pope and his Clergie inhibited him from teaching especially for that being a lay person he exceeded the limits of his profession and condition of life and therefore that he should not continue therein vnder paine of excommunication proceeding against him as against an Hereticke Valdo replyed that he could not hold his peace in a matter of so high importance as the saluation of men and that he would rather obey God who had enioyned him to speake then man who had commanded him to hold his peace Vpon this answer the Archbishop endeauoured to haue him apprehended but that could not be because Valdo hauing many kinsfolke and friends was beloued of many and so continued closely in Lions by the fauour and protection of his friends for the space of three yeares Pope Alexander the third of that name hauing vnderstood that in Lyons there were diuers persons that called into question his soueraigne authoritie ouer the whole Church fearing that this beginning of rebellion might giue some blow to
that God had been very mercifull and gratious vnto vs in that he hath preserued vs vndefiled in the middest of so many Idolatries and superstitions which haue infected all Christendome in the ages past This admonition or remonstrance giuen by Oecolamp and Bucer to George Morrel and Pet. Masson is in the Memor of the said Monel fol. 5. vnder the tyranny of Antichrist of Rome They haue encouraged vs by holy aduertisements and reasons giuen and exhorted vs not to bury those talents which God hath imparted vnto vs finding it an euill thing that we haue so long delayed the time to make publike profession of adhearing to the Gospell and causing it to be preached in the eares and to the knowledge of euery one leauing the euents vnto God of whatsoeuer it shall please him shall fall vpon vs by procuring his glory and the aduancement of the Kingdome of his Sonne And afterwards hauing read the letters of the said Oecolampadius and Bucer which were sent vnto them as to their Brethren the Waldenses of Prouence and Dauphine the Propositions or Articles following were ordered reade and approued signed and sworne to by all the assistants with one minde and consent to conserue obserue beleeue and retaine amongst them inuiolably without any contradiction as being conformable to the doctrine which hath been taught them from the father to the sonne for these many hundred yeeres and taken out of the word of God ARTICLE I. That Diuine Seruice cannot bee done but in spirit and in truth For God is a spirit and whosoeuer will pray vnto him must pray in spirit II. All that haue been or shall be saued haue been chosen of God before all worlds III. They that are saued cannot but be saued IV. Whosoeuer holdeth free-Will denieth wholly the Predestination and the grace of God V. No worke is called good but that which is commanded by God and no worke is euill but that which is forbidden by God VI. A Christian may sweare by the name of God not any way contradicting that which is written in the fift Chapter by Saint Matthew prouided that hee that sweareth take not the name of the Lord in vaine Now that man sweareth not in vaine whose oath redoundeth to the glory of God and the good of his neighbour Also a man may sweare in iudgement because he that beares the office of a Magistrate be he Christian or infidell hath the power of God VII Auricular Confession is not commanded of God and it is concluded according to the holy Scriptures that the true confession of a Christian consisteth in confessing himselfe to one onely God to whom belongs honour and glory There is another kinde of confession which is when as a man reconcileth himselfe vnto his neighbour whereof mention is made in the fift of Saint Matthew The third manner of Confession is when as man hath sinned publikly an all men take notice of it so he confesse and acknowledge the fault publikely VIII We must cease vpon the Lords day from all our labours as being zealous of the honor and glory of God for the better exercise of our charity towards our neighbours and our better attendance to the hearing of the word of God IX It is not lawfull for a Christian to reuenge himselfe vpon his enemy in any manner whatsoeuer X. A Christian may exercise the office of a Magistrate ouer Christians XI There is no certaine time determined for the fast of a Christian and it doth appeare in the word of God that the Lord hath commanded or appointed certaine daies XII Marriage is not forbidden any man of what quality or condition soeuer he be XIII Whosoeuer forbiddeth marriage teacheth a diabolicall doctrine XIIII He that hath not the gift of continency is bound to marry XV. The ministers of the word of God ought not to be changed from place to place except it be for the great benefit of the Church XVI It is not a thing repugnant to the Apostolicall communion that the ministers should possesse any thing in particular to prouide for the maintenance of their families XVII Touching the matter of the Sacraments it hath been concluded by the holy Scriptures that we haue but two Sacramental signes the which Christ Iesus hath left vnto vs the one is Baptisme the other the Eucharist which wee receiue to shew what our perseuerance in the faith is as wee haue promised when we were baptized being little infants As also in remembrance of that great benefit which Iesus Christ hath done vnto vs when hee died for our redemption washing vs with his most pretious bloud These Articles being resolued vpon by them astonished the Priests that were amongst them to gather vp the reuenewes of their Cures being out of all hope to see those people reclaimed and brought vnto the obedience of the Church of Rome by any force much lesse of their owne acord and perceiuing the dore to be shut against their gaine they retired themselues without speaking a word Vpon this their retrait the Masse vanished of it selfe in the Valleys of the said Waldenses And because they had onely the new Testament and some bookes of the old translated into the Waldenstan tongue they resolued speedily to send to the presse the whole Bible their bookes being onely manuscripts and those but a few They sent therfore to Newcastle in Suitzerland Suisse See the Ecclesiasticall History of the Churches of France pag. 37 1536. where they gaue fifteene hundred crownes of gold to a Printer who brought to light the first impression of the French Bible which was seen in France and incontinently in the yeere one thousand fiue hundred thirty six they sent to Geneua one Martin Gonin to prouide a large supply of such bookes which he should see to bee fit for the instruction of the people but they were frustrated of their intent because this good man was apprehended for a Spy passing ouer the hill de Gap by a certaine Gentleman named George Martin Lord de Champolion and so soone as hee was knowne to be a Waldensian he was sent to Grenoble and there kept in prison In the booke of Martyrs of our time lib. 3 fol. 111. and afterwards in the night-time cast into the Riuer Lyzere for feare lest hee should speake of his beliefe before the people for the Monke Inquisitor that deliuered him to the secular power told them that it was not good that the world should hare him because saith hee it is to bee feared that they that heare him may become worse then himselfe There happened warres in Piedmont betweene King Francis the first of that name and the Prince of Piedmont which fell out happily for these poore people for so long as those confusions continued they were at quiet vntill Pope Paul the third of that name sollicited the Parliament of Turin to take some violent course against them in doing iustice vpon them as vpon pernicious Heretickes whensoeuer they should bee deliuered into their
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 Occolampadius 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 care 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 that in the yeere 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
of the Waldenses or poore people of Lion notes that there were in his time that is to say in the yeere 1250 Churches in Constantinople Philadelphia Sclauonia Bulgaria and Digonicia Vignier saith that after the persecution of Picardie Vignier in his 3 part of his historiall Bib. pa. 130. Math. Paris in the life of Hen. 6 king of England were dispersed abroad in Liuonia and Sarmatia Math. Paris saith that long since they were gone as far as Croatia and Dalmatia and that they had there taken such footing that they had won vnto them diuers Bishops He saith moreouer that there was one Bar. thelmew who came from Carcassonne vnto whom they all yeelded obedience And that he stiled himselfe in his Letters Barthelmew the seruant of the seruants of the holy faith and that he created Bishops and ordained Churches Here may be some imposture in that he attributeth to his owne person that which is attributeth to the Pope that is that he called himselfe the seruant of the seruants and yet neuerthelesse had taken vpon him a kind of Soueraingty contrary to the order enioyned by the Sonne of God and followed and practised by his Apostles Albert. de Cap. lib. de origine Waldensium p. 1. As also in that Albertus de Capitaneis saith that the Waldenses had their great Master in the Citty of Aquillia in the Realme of Naples vpon whom they absolutely depended For there is not one word in all their writings that aimes at that end Only we alleage the saying of this Historiographer to proue the extent of those places where the Waldenses exiled themselues to auoid the persecution Antonin relateth Antonin part 3 Tit. 2. that the Waldenses called in Italy Fratecelli were in his time burnt in diuers parts of the world insomuch that many of them forsaking Italy retired themselues into Greece especially one amongst them of principall note named Lewis de Baniere and that two Monkes or grey Friers were burnt for adhearing vnto them that is to say Iohn Chastillon and Francis de Hercatura CHAP. XVIII Of the VValdenses inhabiting in Spaine and that they were there persecuted IN the time of the warres against the Earle Remond of Toulouze and the Earle de Foix and comming when the Waldenses were persecuted by the Popes Legates many of them went into Catalogne and the Realm of Aragon This is that which Math. Math. Paris in the raigne of Henry 3. Paris sets down saying that the time of Pope Gregory the 9 there were a great number of Waldenses in Spaine about the yeer 1214 in the time of Alexander the fourth who complained in one of his Bulles that they had bin suffered to take such footing that they should haue so much leasure as to multiply as they had done For in the time of Gregory the 9. they so far forth increased in number and credit that they ordained Bishops ouer their flockes to preach their doctrine which the other Bishops taking notice off there followed a gricuous persecution CHAP. XIX The Conclusion of the History of the Waldenses BY that which is contained in this first and second Booke it appeareth that the Christians called Waldenses haue opposed themselues against the abuses of the Church of Rome and for these foure hundred and fifty yeeres and vpward they haue been persecuted not by the sword of the word of God but by all kind of violence and cruelties besides many calumnies and false accusations Which inforced them to disperse themselues here and there where they could haue any abiding wandring through desert places and yet neuertheles the Lord hath in such sort preserued the remainder of them that notwithstanding the rage of Satan they haue continued inuincible against Antichrist to whom they haue offered a spirituall combat destroying him by the blast of the spirit of God Crying with a loud voice not onely throughout all Europe but in many other parts of the earth that it was time to depart out of Babylon lest wee participate of her plagues This is the people that haue enforced themselues to re-establish the true and pure seruice of God by the power of his word a contemptible people euen as the filth of the world by whom neuerthelesse the eternall God hath wrought wonderfull things restoring and re-establishing by them his Church First in France afterwards as it were from a new Sion causing the riuers of his holy Law and pure doctrine to distill and drop downe vpon the rest of the world gathering together his elect by the preaching of his holy Gospell And that which is most admirable in this so great a worke is that the doctrine which they haue beleeued and preached hath been likewise miraculously preserued amongst them in the middle of all their gricuous and continuall persecutions which they haue suffered for righteousnesse sake As it is also worthy admiration that their aduersaries haue kept a register of the euils which they haue caused them vniustly to suffer It hath been their glory that they haue shed that blood that crieth for vengeance exiled the Church for a limitted time in the wildernesse and made knowne by their Histories that the Dragon hath done but that which was granted vnto him that is to make warre against the Saints but being deliuered from their great tribulation and their robes whitned in the blood of the Lamb they haue been conducted to the liuing fountaines of water and God hath wiped all teares from their eies LAVS DEO Reuelation 21.7 He that ouercommeth shall inherit all things and I will be his God and be shall be my sonne FINIS THE FIRST BOOKE OF THE HISTORY OF THE ALBINGENSES CHAP. I. Who the Albingenses were what their beleefe who were comprehended vnder the name of Albingenses at what time and by whom they haue beene instructed in what esteeme their Pastors haue beene by whom and in what Councell condemned how they haue increased what Cities and great Lords haue taken their part For what doctrine the Papists haue hated them and persecuted them to the death THe Albingenses which we are to speake of in this History differ nothing at all from the Waldenses in their beleefe but they are onely so called of the Countrey of Albi where they dwelt and had their first beginning The Popes haue condemned them as Waldenses the Legates haue made warre against them as professing the beleefe of the Waldenses the Monkes Inquisitors haue formed their Proces and Indictments as against Waldenses The people haue persecuted them as being such and themselues haue thought themselues honored by that title vpon the assured knowledge that they had of the puritie of their doctrine Iaques de Riberia in Collectaneis vrbis Tolozae being the selfesame with the Waldenses In respect whereof many Historiographers call them Waldenses Wee therefore will distinguish them not by their beleefe but by the places of their abode and by the particular warres which they haue endured for the space of
company reduced to so small a number and being without hope to take that place so important to harbour him that hereafter should haue the conduct of the Armie of the Church he bethought himselfe of a stratagem which he effected and it was this He sent for a certaine Gentleman well-spoken that was in the Armie telling him that it was in his power to doe a notable peece of seruice to the Church whereby besides the reward hee should receiue in Heauen he should in this life bee recompenced according to his merit And so hee told him that he was to approch as neere as he could to the rampiers of the Citie of Carcassonne and there make some signe to those that were besieged that he desired to haue some parley with them and to speake with the Earle of Beziers as his kinsman and seruant to whom hee had some thing to say that might redound to his great honour and benefit and all that were within Carcassonne that then he should straine his wits and doe his best endeuour to put him into feares and to perswade him to haue recourse vnto his mercy and withall to worke him by perswasions promises and oathes with execrations of which he being the Popes Legat had power alwaies to acquit and discharge him to bee content to bee conducted by him to the Legat with assurance to bring him backe againe safe and sound into Carcassonne This Gentleman played his part so well that hee brought with him the said Earle of Beziers to speake with the Legat where the young Earle told him that if hee would bee pleased to carry himselfe with greater mildnesse towards his subiects hee might easily reclaime them as he would himselfe and winne the Albingenses to the Church that the composition which was offered them was dishonorable and ill-befitting those that were to haue their eyes as chaste as their thoughts and that his people would rather choose to dye than to be brought to so great a shame and therefore hee humbly intreated him to bee more mercifull vnto them promising to perswade his subiects to accept of any other condition more tollerable The answer of the Legat was That they of Carcassonne might determine with themselues as they thought best and that he in the meane time should take no care for them for hee was now his prisoner vntill Carcassonne were taken and his subiects had better learnt their duty The Earle being much astonished hereat protested and auerred that he was betrayed and faith was violated and that hee was come thither vpon the word of a Gentleman giuen with oathes execrations that he would conduct him backe safe and sound into the City of Carcassonne But being demanded who and where that Gentleman was this yong Earle was taught that it was no wisedome to leaue his Citie vpon the warrant of simple words onely Hee was committed to the guard and custodie of the Duke of Burgongue The inhabitants of Carcassonne hauing vnderstood of the imprisonment of their Lord brake out into teares and were strucken with strange astonishments insomuch that they now thought of nothing so much as how to escape the danger they were in but all meanes of escape to the outward appearance were taken away for they were shut vp on all sides and the trenches full of men But one among the rest told them that he did remember that he had heard some ancient men of the Citie say that there was in Carcassonne a certaine vaut or channell vnder the ground great and capable insomuch that men might walke in it vpright many together which continued to the Castle of Cameret in Cabiaret about three leagues from Carcassonne and that if the entry thereof might be found God had prouided for them a miraculous deliuerance Hereupon all the Citizens were imployed about this search of the vaut except the guard which were vpon the Rampiers At the last the mouth or entrance thereof being found they all began this iourney through it about the beginning of the night with their wiues and children carrying only with them some victuals for a few dayes This remoue and departure accompanied with outcries and gronings Chass lib. 2. chap. 14. pag. 121. and sorrow to leaue their houses and moueables furnished with al manner of goods and furniture to betake themselues to an vncertaine course to saue themselues by flight leading with them their infants old decrepit people with the pittifull skreechings and outcries of women was a most heauy and lamentable spectacle They arriued the next morrow at the said Castle and from thence they dispersed themselues here and there some to Aragon others to Catalongue others to Toulouze and other Townes that tooke part with them whither it pleased God to conduct them The morrow after in the morning the Pelerins were all strangely astonished for that they had heard no noise all that night but much more because they saw no man stirring that day They came neere to the walls but yet with some doubt fearing lest it should be a baite to draw them within the toyle but yet neuerthelesse finding nothing that might make them any way distrustfull they mounted the breach entred the Citie and cryed out to the Armie that the Albingenses were fled The Legat speedily sent to make publike Proclamations that no man should ceaze vpon any body in his owne right but that all should bee carryed to the great Church of Carcassonne from whence afterwards all things should be brought and sold for the benefit of the Pelerins rewarding euery one according to his merit And so it was done and the Earle of Beziers committed to prison in one of the strongest Towers of Carcassonne CHAP. VI. The Legat Milon establisheth a Captaine of warre for the Church the Earle Simon of Montfort accepteth the charge The Earle Remond is absolued by the Pope The Earle of Beziers dieth The King of Aragon displeased with the Earle Simon Diuers reuolt from his obedience He demandeth of the Prelats a new supply of the Souldiers of the Crosse THe Citie of Carcassonne being in the possession of the Legat hee resolued with himselfe to make it a Towne of warre an Arcenall against the Albingenses and presently hee assembled all the Prelats and great Lords which were yet in his Armie to take counsell how hee might make it a place fit to maintaine a warre of long continuance in time to come Besides he gaue them to vnderstand that notwithstanding hee thought it very necessary that there should bee alwaies in the Armies of the Church a Legat of his Holinesse to giue authoritie to whatsoeuer should passe yet neuerthelesse it was likewise necessary that there should be a secular Captaine of the warre one that was puissant wise valiant and fearefull absolutely to command all occurrences and to expedite all affaires concerning the warre by his prudent guide and gouernment it not belonging to the capacitie of Ecclesiasticall persons to leade Armies or to make warre and that
and he that beleeueth in him shall not be confounded And our Sauiour saith Hee that beleeueth in me shall haue eternall life Q. How doest thou know that thou beleeuest A. Because I know him to bee true God and true man who was borne suffered c. for my redemption and Iustification and that I loue him and desire to fulfill his Commandements Q. By what meanes may a man attaine to the Essentiall vertues that is to say Faith Hope and Charity A. By the gifts of the holy Ghost Q. Doest thou beleeue in the holy Ghost A. I doe beleeue For the holy Ghost proceedeth from the Father and the Sonne and is a person of the Trinity and according to the Diuinity is equall with the Father and the Sonne Q. Doest thou beleeue God the Father God the Sonne God the holy Ghost to be three Persons Then there are three Gods A. No there are not three Q. But yet thou hast named three A. That was by reason of the difference of the Persons not of the Essence of the Diuinity For though there be three Persons yet there is but one Essence Q. After what manner doest thou adore and serue that God in whom thou beleeuest A. I adore him by an exterior and interior adoration Exterior by the bowing of the knees the lifting vp of the hands the inclination of the body with hymnes and spirituall songs fasting inuocation but inwardly by a holy affection a will ready to doe what hee pleaseth and I serue him by Faith Hope Charity in his Commandements Q. Doest thou adore and serue any other thing as God A. No. Q. Wherefore A. Because of his Commandement whereby hee hath straightly commanded saying Thou shalt worship the Lord thy God and him onely shalt thou serue As also I will not giue my glory to another Againe I liue saith the Lord Euery knee shall bow vnto me And Christ Iesus saith There shall be true worshippers who shall worship the Father in spirit and truth and the Angell would not be adored by Saint Iohn nor Saint Peter by Cornelius Q. After what manner doest thou pray A. I pray according to that Prayer that was taught vs by the Sonne of God Our Father which art in Heauen c. Q. Which is the other substantiall vertue belonging of necessity to saluation A. It is Charity Q. What is Charity A. It is a gist of the holy Ghost whereby the soule is reformed in will illuminated by Faith whereby I beleeue all that I ought to beleeue and hope whatsoeuer I ought to hope Q. Doest thou beleeue in the holy Church A. No for that is a creature but I beleeue there is a Church Q. What is that thou beleeuest touching the holy Church A. I say that the Church is considered after a two-fold manner the one in it substance the other in it Ministery Considered in it substance by the Church we vnderstand the holy Catholike Church which containeth all the Elect of God from the beginning of the World to the end in the grace of God by the merit of Christ assembled by the holy Ghost ordained from the beginning to eternall life the names and number of whom is known onely to God who hath elected them And lastly in this Church there remaineth no excommunicated person But the Church considered according to the veritie of the Ministery are the Ministers of Christ with the people subiect vnto them or committed to their charge vsing their Ministery by Faith Hope and Charity Q. By what markes doest thou know the Church of Christ A. By fit and conuenient Ministers and by the people who participate in the trueth of that Ministerie Q. How doest thou know the Ministers A. By the true apprehension of faith by sound doctrine by the life of good example the preaching of the Gospell and the due administration of the Sacraments Q. By what markes doest thou know the false Ministers A. By their fruits by their blindnesse by their wicked workes by their peruerse doctrine and by their vnfit disorderly administration of the Sacraments Q. How may we know their blindnesse A. When they not knowing that truth which belongeth of necessity to saluation they obserue humane inuentions as the Commandements of God of whom that is verified that the Prophet Esay speaketh and that hath beene alledged by our Sauiour Christ Iesus Mat. 15. This people honour mee with their lips but their heart is farre from me but they serue me for nothing teaching the doctrine and commandements of men Q. By what meanes or markes are wicked workes made knowne A. By those manifest sinnes of which the Apostle speaketh Rom. 1. saying that they that doe such things shall not inherit the kingdome of God Q. By what markes is false doctrine knowne A. When men teach against Faith and Hope as diuers kinds of Idolatries worshipping the reasonable sensible visible or inuisible creature for it is the Father onely with his Sonne and the holy Ghost that must be serued and no other creature But contrarily we attribute to man and to the worke of his hands or to his words or to his authority in such manner that men being blinded thinke that God is a debtour vnto them for their false religion and couetous Simony of Priests Q. By what markes is the disorderly administration of the Sacraments knowne A. When the Priests know not the intention of Christ in the Sacraments and teach that all grace and truth is included in them by the onely outward ceremonies and leade men to the participation of the Sacraments without the truth of Faith Hope and Charitie It is the will of the Lord that all his should take heed of false prophets saying Beware of false prophets And againe Beware of the Pharises that is to say of their leuen and false doctrine And againe Belecue them not follow not after them Dauid hateth all such persons and therefore he saith I hate the congregation of the wicked And the Lord commandeth vs to withdraw our selues from among such people Numbers 16.26 Depart from the tents of these wicked men and touch nothing of theirs lest you be consumed in all their sinnes And the Apostle 2. Cor. 6.14 Be ye not vnequally yoked together with vnbeleeuers for what fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darkenesse what concord hath Christ with Belial or what part hath he that beleeueth with an Infidell And What agreement hath the Temple of God with Idoles Wherefore come on t from among them and be ye separated saith the Lord and touch not the vncleane thing and I will receiue you Againe in the 2. Thes 3.12 We command and exhort you by our Lord Iesus Christ that ye withdraw your selues from euery brother that walketh disorderly And in the 18. of the Reuel 4. Come out of her my people that ye be not partakers of her sinnes and that yee receiue not of her plagues Q. By what markes may we know those that are not
in the truth of the Church A. By their publike sinnes and erroneous faith for we are to flie such people least wee bee contaminated with their sinnes Q. By what things oughtest thou to communicate with the holy Church A. I muft communicate with the Church in regard of the substance by Faith by Hope and by Charity and by the obseruation of the Commandements and by sinall perseuerance in that which is good Q. How many Ministeriall things are there A. Two the Word and the Sacraments Q. How many Sacraments are there A. Two that is to say Baptisme and the Supper of the Lord. Q. VVhat is the third vertue necessary to saluation A. Hope Q. VVhat is Hope A. It is a certaine expectation of the grace and glory to come Q. By what meanes doe we hope for grace A. By the Mediatour Iesus Christ of whom Saint Iohn speaketh Chap. 1.17 Grace came by Iesus Christ And againe VVe beheld his glory full of grace and truth and we haue all receiued of his fulnesse Q. VVhat is Grace A. It is Redemption Remission of sinnes Iustification Adoption Sanctification Q. By what meanes doe wee hope for this Grace in Christ A. By a liuely faith and true repentance Iesus Christ saying Repent and beleeue the Gospell Q. From whence doth Hope proceed A. From the gift of God and his promises and therefore saith the Apostle He is able to accomplish whatsoeuer he promiseth for he hath promised himselfe that at what time soeuer a sinner shall know him and repent him of his sinnes and hope that hee will haue mercy pardon and iustifie c. Q. VVhat are the things that diuert a man from this hope A. A dead faith the seducing of Antichrist to any other then Christ that is to say to Saints and the power of that Antichrist in his authority words benedictions Sacraments reliques of the dead The teaching men to haue hope by those meanes that directly oppose themselues against the Trueth and against the Commandements of God as Idolatry after diuers manners and Simoniacall wickednesses c. Abandoning the fountaine of liuing water giuen by grace to runne after broken cesterns adoring and honouring and seruing the creature by Prayers and Fastings and Sacrifices Donations Offerings Pilgrimages Inuocations c. Trusting thereby to attaine grace which none can giue but God alone in Christ Iesus So that in vaine they trauell and lose their siluer and their life and doubtlesse not only this life present but that which is to come for which cause it is said that the hope of felons shall perish Q. And what say you of the blessed Virgin Mary For she is full of grace as the Angel testifieth Haile Mary full of grace c. A. The blessed Virgin hath beene and is full of grace in her selfe but not to communicate vnto others for her Sonne only is full of grace to bestow on others as it is said of him And we all receiue of his fulnes grace for grace Q. Doest thou not beleeue the Communion of Saints A. I beleeue there are two things in the which the faithfull doe communicate the one is substantiall the other Ministeriall They communicate in the substantiall by the holy Ghost in God by the merit of Iesus Christ But they communicate in the Ministeriall or Ecclesiasticall by the Ministery duely exercised that is to say by the Word by the Sacraments and by Prayer I beleeue the one and the other of these two Communions of Saints The first onely in God by the Spirit the other in the Church by Christ Q. In what doth life eternall consist A. In a liuely working faith and perseuerance therein Our Sauiour saith Iohn 17.3 This is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent And he that perseuereth to the end shall be saued Amen A confession of sinnes common both with the Waldenses and Albingenses CHAP. II. O Dio de li Rey Segnor de li Segnor yo me confesso a tu car yo soy aquel peccador que tay mot offendu c. O God of Kings and Lord of Lords This confession is taken out of the Booke of the Waldensec intituled New comfort I confesse my selfe vnto thee for I am that sinner that hath grieuously offended thee by mine ingratitude I cannot excuse my selfe because thou hast shewed mee what is good and what is euill I haue knowne what thy power is and haue vnderstood thy wisedome I haue taken notice of thy Iustice and seene thy goodnesse and therefore all the euill that I haue done proceedeth from my owne corruption O Lord forgiue me and giue mee repentance for I haue contemned thee by my pride and presumption I haue giuen no credit to thy wisedome nor obeyed thy Commandements but I haue trausgressed them all for which I am sorry and much displeased with my selfe I haue not feared thy Iustice nor thy Iudgements but I haue committed many wickednesses euen from my cradle vnto this day neither haue I loued thy groat bountie and goodnesse as I should and as thou hast commanded mee but I haue giuen too great a trust vnto the deuill by the fraile corruption of my nature I haue followed pride and hated humilitie and if thou pardon me not I am vndone so deepely is linne rooted in my heart I am so carried away with the loue of riches and vaine-glory affecting the praise of men that I beare but little loue vnto those to whom by their good deeds I am most obliged If therefore thou forgiue mee not there remaineth nothing for my poore soule but euerlasting perdition Anger reigneth in my heart because I haue not endeuoured to alaye it enuy fretteth mee because I haue no charitie O Lord forgiue me for thy goodnesse sake I am rash lazie and sluggish to doe that which is good hardie and bold to doe euill and more then diligent O Lord vouchsafe mee thy grace that I may not bee of the number of the wicked I haue not shewed my selfe thankefull for that good thou hast done vnto mee and giuen vnto me out of thy loue as I ought and as thou hast commanded mee for I haue beene alwayes by the peruersenesse of my nature disobedient vnto thee in all things O Lord forgiue mee for I haue not serued thee but contrarily I haue greatly offended thee I haue beene too carefull to serue my body and mine owne will in many vaine thoughts and wicked desires wherein I haue taken pleasure I haue blinded my body and exercised my thoughts and imaginations against thee in many wickednesses and I haue sought after many things against thy will Haue pitie on mee and giue mee humilitie I haue cast vp mine eyes to behold the vaine delights and pleasures of this world and I haue turned them away from thy countenance I haue giuen eare to the sound of vanitie and to wicked speeches and it hath beene a grieuous thing vnto me to vnderstand thy
Law and thy Discipline I haue committed many sinnes especially in my vnderstanding for the stench of wickednesse hath beene more pleasing then the diuine sweetnesse of thy celestiall honours for adoring the euill I haue therein taken greater contentment because I haue committed many sinnes and omitted much good that I should haue done and not acknowledging my faults I haue endeuoured to cast them vpon another I haue not been temperate in my eating and drinking I haue many a time and oft returned wrong for wrong and therein I haue taken greatest pleasure I haue a wounded body and soule I haue stretched out my hands to touch vanitie and I haue laboured to possesse the goods of another man and to mischiefe my neighbour My heart hath delighted in that I haue said and much more in many other vaine delights and pleasures O Lord pardon mee and giue mee chastitie I haue ill imployed the time that thou hast giuen mee and I haue followed during my yonger yeeres my vanities and pleasures I haue wandred from the right way and haue giuen an ill example by my lightnesse I know but little good in my selfe and I finde much euill I haue displeased thee by my wickednesse and condemned mine owne soule and hated my neighbour O Lord preserue mee that I bee not condemned I loue my neighbour for my temporall benefit I haue not carried my selfe faithfully when there hath beene any question of giuing and receiuing but I haue had respect vnto the persons according to mine affection I haue loued the one too much and too much hated the other I haue taken too little ioy and comfort in the good of the godly and too great delight in the finne of the wicked And besides all the euill that I haue committed in times past vnto this present day I haue not had any repentance or distaste of my finnes answerable to my manifold offences I haue many a time and oft returned to that wickednesse I haue committed and now confessed for which I am hartily sorrie O Lord God thou knowest that I haue confessed my selfe vnto thee and that there are yet in me many wickednesses which I haue not recounted vnto thee but thou knowest the wicked thoughts the wicked words the wicked works that I haue committed vnto this day O Lord forgiue me giue me time in this life to repent me of my sins and vouchsafe me the grace in time to come so to hate those sins I haue committed as that I neuer offend in that kind any more that I may so loue vertue and keepe it in my heart that I may loue thee aboue all things and feare thee in such sort that when the houre of death shall come I may doe that that shall be pleasing vnto thee And giue me such affiance in thee at the day of Iudgement that I neither feare the deuill nor any other thing may affright mee but receiue me and set me at thy right hand without offence free from all sinne Good Lord let all this come to passe according to thy good pleasure for thy Son Christ Iesus sake Amen An Exposition of the Waldenses and Albingenses vpon the ten Commandements of the Law of GOD. CHAP. III. An Exposition of the first Commandement Lo premier Commandement de la Ley de Dio es aquest Non aures Dio straing deuant mi. Exod. 20. c. Thou shalt haue no other Gods but me ALl they that loue the Creature more then the Creator Taken out of the Booke of the Waldenses intituled The Booke of vertues pag. 197. obserue not this Commandement That which euery man honoureth and serueth more then GOD that vnto him is God And therefore saith Saint Chrysostome vpon Mathew The euill to which a man is a seruant is to him a God So that if any man shall say I cannot know whether I loue more or lesse GOD or the thing God forbids mee to loue let him know that what a man loues least in a case of necessity is that which he is most willing to loose and that which he loues is that which he keepeth and preserueth As it is the manner of Merchants to doe is when they are in danger of drowning they willingly cast their Merchandize into the Sea to saue their liues they loue their liues better then their Merchandize So thinke thou with thy selfe that if vpon any occasion thou hadst rather loose thy temporall things or receiue any losse or hinderance in them as in thy Money thy Houses thy Cattell thy Wife thy Children yea thine owne body then commit any sinne by which thou must loose God then doubtlesse thou louest God more then all things aboue mentioned But contrarily if thou haddest rather sinne then loose these temporall things then certainly thou doest adore and serue these things more then God and thou art an Idolater And this doth our Sauiour affirme in the Gospell The rest touching this Commandement is before in theâ— Booke of the History of the Waldendes Chap. 4. saying If any man come vnto me and hateth not his Father and his Mother his Wife and Children his Brothers and Sisters yea and his owne soule hee cannot be my Disciple All such offend against this Commandement c. An Exposition of the 2. Commandement Tu ne te fer as image taillee c. Thou shalt not make to thy selfe any grauen Image c. THou shalt make thee no Image cut out of stone or wood or any other thing which may be cut into any figure or picture or in any other manner whatsoeuer that is in Heauen aboue as the Angels the Sunne the Moone the Starres nor in the Earth beneath as Men and other Creatures as the Aegyptians doe nor in the waters as the Fish For the Philistines serued Dagon which was an Idol which had a head like a Fish Nor vnder the Earth as the Diuels as they of Acheron who worshipped Beelzebub Thou shalt not worship them by doing them outward reuerence nor serue them with inward reuerence Neither shalt thou doe any worke that may tend to the honour and reuerence of them So hee manifestly forbiddeth to make any grauen Image of any thing to the end to serue and adore it And therefore it is wonderfull that there are some that frame vnto themselues Figures and Images and attribute vnto them by their ignorance and against the Commandement of God the honour and reuerence which belongeth to one onely God Obiect But there are some that say that Images are Lay-mens Bookes who not being able to reade in Bookes may see that vpon a wall which they cannot reade Answer To whom wee may answer that the Lord saith to his Disciples in the fift Chapter of Saint Matthew Ye are the salt of the Earth the light of the World For the life and conuersation of the Pastors ought to be the Booke of their Flockes And if a man should grant that they are Bookes yet they are false and ill written For if
of all euill rapine lying vaine and idle speeches oaths blasphemies against God ill example the losse of time Thus by playing a man winds himselfe vniustly into the goods of another man An Exposition on the 9. Commandement En aquest Commandement non es solament deffendu la messogna ma tot a offensa c. Thou shalt not beare false witnesse against thy Neighbour IN this Commandement we are not onely forbidden to lye but all offences that may be done vnto our Neighbours by false or fained words or workes For all such as loue lying are the Children of the Diuell as also they that impeach the honour of their Neighbour by lying or beare false witnesse for the wicked Hee that beares false witnesse saith Saint Augustine wrongs these three First God whose presence is thereby contemned Secondly the Iudge who is deceiued by him that lieth And thirdly he wrongs the Innocent partie who is oppressed by his false witnesse All detractors sinne against this Commandement A detractor or slanderer is compared to an open sepulchre as Dauid speaketh Their mouth is an open sepulchre There is no graue so loathsome vnto God as the mouth of a slanderer And this was that that made S. Ambrose to say that a thiefe is more to be boren-with then a detractor for the one robbeth a man of his corporall substance onely the other of his good name The slanderer deserueth to be hated of God and man The stroke of the whip maketh markes in the flesh but the stroke of the tongue breaketh the bones An Exposition of the 10. Commandement En aquest Commandement es defendua la Cubititia de tui liben c. Thou shalt not couet c. IN this Commandement is forbidden the couetous desire of all goods that is of wife seruants fields vineyards houses c. As also the concupiscence of the eyes and of the flesh The lust of the flesh is like a running water but the lust of the eyes is like earth by reason of our earthly affections And as of water and earth there is made a materiall dirt so of concupiscense is made the spirituall durt and dunghill of the soule which maketh a man odious vnto God From hence ariseth the pride of life which like a violent winde disquieteth the soule and turneth this earthly lumpe into dust The conclusion of the Exposition of the Commandements Aquesti son li dies Commandament de la Ley c. THese are the ten Commandements of the Law whereof the first concerne our duty to God the latter toward our neighbour And whosoeuer will be saued must keepe these Commandements Many excellent blessings are promised to those that keepe these Commandements and to those that transgresse them many grieuous and horrible maledictions As Deut. 28. If wee truely acknowledge our sinnes we know that we are farre from God For saluation is farre from sinners and the knowledge of sinne bringeth vs to repentance for no man can repent that knoweth not his sinne The first degree to saluation is the knowledge of sinne and therefore acknowledging our fault we approach with confidence to the throne of the grace of God and confesse our sinnes for hee is faithfull and iust to pardon our sinnes and to clense vs from all iniquitie and to bring vs to the life of grace Amen A briefe Exposition of the Waldenses and Albingenses of the Apostles Creed con firming the Articles thereof by expresse passages of the Scripture CHAP. IIII. Nos deuen creyre en Dio Paire tot Poissant c. WEe must beleeue in God the Father Almightie maker of heauen and earth which God is one Trinitie as it is written in the Law Deut. 64. Heare O Israel the Lord our God is one Lord. And the Prophet Esay I am Lord and there is none other neither is there any God but I And Saint Paul in the 4. to the Ephes There is one Lord one Faith one Baptisme one God and one Father of all And Saint Iohn 1. Epist 5.7 There are three that beare record in heauen the Father the Word and the holy Ghost and these three are one And in the Gospel by Saint Iohn it is said Chap. 17.11 That the Father the Sonne and the holy Ghost are one when our Sauiour saith That they may be one as we are one Againe wee must beleeue that this holy Trinitie hath created all things visible and that he is Lord of all things celestiall terrestriall and infernall as it is said in Saint Iohn Chap. 1.3 All things were made by him and without him was not any thing made that was made And in the Reuelation it is said Chap 4.11 Thou art worthy O Lord to receiue glory for thou hast created all things the heauens the earth and the sea and the fountaines of water And the Prophet Dauid saith And thou O Lord hast founded the earth in the beginning and the heauens are the workes of thy hands And againe The heauens are framed by the word of the Lord and all the powers thereof by the breath of his mouth All these and diuers other testimonies and reasons drawne from the Scriptures doe affirme that God created all things of nothing whatsoeuer they be Againe we must beleeue that God the Father hath sent his Sonne from heauen vnto earth and that for our sakes hee hath taken vpon him our flesh in the wombe of the Virgin Mary for our saluation as the Prophet Esay speaketh Chap. 7.14 Behold a Virgin shall conceiue and beare a Sonne and his name shall be Emanuell which is God with vs. And the Lord saith in the Gospel that this hath beene accomplished saying I am come from my Father into the world and againe I haue left the world and goe to my Father And againe Saint Iohn saith Chap. 1.14 The Word was made flesh and dwels amongst vs. And in the first Epistle of Iohn 5.20 Wee know that the Sonne of God is come and that hee hath taken our flesh vpon him for vs and is raised againe from death for vs and hath giuen vs vnderstanding that wee may know him that is true and wee are in him that is true euen in his Sonne Iesus Christ This is the true God and eternall life And in the fourth to the Galatians 4. When the fulnesse of time was come God sent foorth his Sonne made of a woman made vnder the Law to redeeme them that were vnder the Law who by the commandement of God the Father and his owne free will was lifted vp vpon the altar of the crosse and crucified and hath redeemed mankinde with his owne blood which hauing accomplished he arose from death the third day hauing dispersed in the world a light euerlasting like a new sunne that is the glory of the resurrection and heauenly inheritance which the same Sonne of God hath promised to giue to all those that in faith serue him For ascending vp vnto heauen the fortieth day after his resurrection and the tenth after his assention
being put altogether as the least offence committed against God but the pride of man will not suffer men to thinke heereof neither to pardon their neighbours nor to receiue their pardon from God But a good Christian suffereth and gently pardoneth beseeching God that hee may not make requitall according to the euill his debtors or such as haue offended him haue deserued and that he will giue them grace to know their fault and withall true repentance to the end they may not bee damned and the wrongs done vnto him he accounteth as dreames in such manner that hee thinkes not of repaying them according to their merits nor desires to reuenge himselfe but to doe them seruice and to conuerse with them as before yea and with greater loue then if they were brethren And therefore hee that out of the crueltie of his heart will by no meanes forgiue his enemy or debtour cannot hope for pardon at Gods hand but rather eternall damnation For the Spirit of God hath spoken it and it is true Hee shall haue Iudgement without mercy that is not mercifull to others The affection and the will that thou hast towards thy debtour is the same which God hath in his place and ranke and thou canst hope for no other Non nos amenar en tentation c. And leade vs not into temptation c. VVEe are not to pray vnto God not to suffer vs to bee tempted For the Apostle Saint Paul saith None shall be crowned but he that sighteth against the world the flesh and the deuill And Saint Iames saith that he is blessed that endureth temptation For when hee hath past his tryall hee shall receiue a crowne of life For no man can resist the power of the deuill without the grace of God Wee must therefore pray with all humilitie and deuotion and continuall requests vnto our heauenly Father that wee fall not into temptations but so as that combating with them wee may get the victory and the Crowne by and through his grace which hee hath prepared to giue vnto vs. We are not to beleeue that he doth sooner heare or more willingly the Diuell then the Christian and according to that which the Apostle Saint Paul saith God is faithfull who suffereth vs not to bee tempted aboue our power Mas desliora nos del mal c. But deliuer vs from euill c. THat is to say Deliuer vs from a wicked will to sinne from the temporall and eternall paines of the deuill that wee may bee deliuered from his infinite toyles and trumperies AMEN This last word noteth vnto vs the feruent desire of him that prayeth that that thing may bee granted vnto him that hee asketh And this word Amen is as much as if he should say So bee it and it may bee put after all our Petitions VVhat the Waldenses and Albingenses haue beleeued and taught touching the Sacraments CHAP. VI. Sacrament second lo dire de Sanct Augustin c. A Sacrament according to the saying of Saint Augustine in his Booke of the Citie of God is an inuisible grace represented by a visible thing Or a Sacrament is a signe of a holy thing There is great difference betwixt the bare Sacrament and the cause of the Sacrament euen as much as betweene signe and the thing signified For the cause of the Sacrament is the Diuine grace and the merit of Iesus Christ crucified who is the raysing of those that were fallen This cause of the Sacrament is Powerfully Essentially and by authority in God and in Iesus Christ Meritoriously For by the cruell Passion and effusion of his Bloud he hath obtained grace and righteousnesse vnto all the faithfull But the thing it selfe of the Sacrament is in the soule of the faithfull by participation as Saint Paul speaketh Wee haue beene made partakers of Christ It is in the Word of the Gospell by annunciation or manifestation In the Sacraments Sacramentally For the Lord Iesus hath lent or giuen these helpes of the outward Sacraments to the end the Ministers instructing in the faith should so accommodate themselues to humane weakenesse as that they might the better edifie the people by the Word of the Gospell There are two Sacraments The one of water the other of nourishment that is to say of Bread and Wine The first is called Baptisme that is to say in our language the washing with water either of the riuer or the fountaine and it must be administred In the name of the Father of the Sonne and of the holy Ghost to the end that first by the meanes of the grace of God the Father beholding his Sonne and by the participation of Iesus Christ who hath bought vs and by the renewing of the holy Ghost which imprinteth a liuely faith in our hearts the sinnes of those that are Baptized are pardoned and they receiued into grace and afterwards hauing perseuered therein are saued in Iesus Christ The Baptisme wherewith wee are Baptized is the same wherewith it pleased our Sauiour himselfe to bee Baptized to accomplish all righteousnesse as it was his will to be Circumcised and wherewith hee commanded his Apostles to be Baptized The things that are not necessary in Baptisme are the Exorcismes the breathings the signes of the Crosse vpon the Infant either the brest or the forehead the falt put into the mouth the spittle into the eares and nostâ—ills the vnction of the brest the Monkes Cowle the anoynting of the Chresme vpon the head and diuers the like things consecrated by the Bishop as also the putting of the Taper in his hands clothing it with a white vestment the blessing of the water the dipping of it thrice in the water All these things vsed in the administration of the Sacrament are not necessary they neither being of the substance nor requisite in the Sacrament of Baptisme from which things many take occasion of errour and superstition rather then edification to saluation Now this Baptisme is visible and materiall which maketh the partie neither good nor euill as it appeareth in the Scripture by Simon Magus and Saint Paul And whereas Baptisme is administred in a full congregation of the faithfull it is to the end that he that is receiued into the Church should be reputed and held of all for a Christian brother and that all the Congregation might pray for him that hee may be a Christian in heart as he is outwardly esteemed to bee a Christian And for this cause it is that we present our children in Baptisme which they ought to doe to whom the children are neerest as their parents and they to whom God hath giuen this Charitie Of the Supper of our Lord Iesus Christ AS Baptisme which is taken visibly is as an Enrolement into the number of faithfull Christians which carrieth in it selfe protestation and promise to follow Christ Iesus and to keepe his holy Ordinances and to liue according to his holy Gospell So the holy Supper and Communion of our blessed Sauiour the
breaking of bread and the giuing of thankes is a visible communion made with the members of Iesus Christ For they that take and breake one and the same bread are one and the same body that is to say the Body of Iesus Christ and they are members one of another ingrafted and planted in him to whom they protest and promise to perseuere in his seruice to their liues end neuer departing from the faith of the Gospell and the vnion which they haue all promised by Iesus Christ And therefore as all the members are nourished with one and the same viands and all the faithfull take one and the same Spirituall Bread of the word of Life the Gospell of Saluation So they all liue by one and the same Spirit and one and the same Faith This Sacrament of the Communion of the Body and Bloud of Christ is called in Greeke Eucharistia that is to say Good Grace of this doth S. Matth. testifie in his 26. Chap. saying Iesus tooke bread and blessed it and brake it and gaue it to his disciples and said Take eate this is my body And S. Luke Chap. 22. This is my body which is giuen for you this doe in remembrance of me Likewise hee tooke the Cup and blessed it saying This cup is the new Testament in my bloud which is shed for you This Sacrament was instituted by diuine ordinance perfectly to signifie vnto vs the spirituall nourishment of man in God by meanes whereof the spirituall life is preserued and without which it decayeth the truth it selfe saying If you eate not the flesh of the Sonne of man and drinke not his bloud there shall be no life in you Concerning which Sacrament wee must hold that which followeth by the testimony of the Scriptures That is that wee must confesse simply and in purity of heart that the bread which Christ tooke in his last Supper which he blessed brake and gaue to eate to his Disciples that in the taking thereof by the ministry of his faithfull Pastors he hath left a remembrance of his Passion which in it owne nature is true bred and that by this Pronowne This is demonstrated this sacramentall proposition This is my Body not vnderstanding these words Identically of a numerall Identity but Sacramentally really and truly but not measurably The same body of Christ sitting in heauen at the right hand of his Father vnto whom euery faithfull Receiuer must cast vp the eyes of his vnderstanding hauing his heart eleuated on high and so eate him spiritually and sacramentally by an assured faith The same we are to vnderstand of the Sacrament of the Cup. Saint Augustine saith that the eating and drinking of this Sacrament must be vnderstood spiritually For Christ saith The words that I speake are spirit and life And Saint Ierome saith The flesh of Christ is to be vnderstood after a twofold manner either spiritually of which Christ saith Iohn 6.55 My flesh is meate indeed and my bloud is drinke indeed Or it is to be vnderstood of that flesh which was crucified and buried Of the spirituall eating Christ saith He that shall eate my flesh and drinke my bloud is in me and I in him There is also a twofold manner of eating the one sacramentall and so both good and bad doe eate the other spirituall and so the good onely doe eate And therefore saith Augustine What is it to eate Christ It is not onely to receiue his body in the Sacrament for many doe eate him vnworthily who will not dwell in him nor haue him to dwell in them but he eates him spiritually that continueth in the truth of Christ And therefore to eate the sacramentall Bread is to eate the Body of Christ in a figure Iesus Christ himselfe saying Neuerthelesse as oft as you doe this you shall doe it in remembrance of me For if this eating 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
daughters goe a whoring after their gods and make thy sonnes goe a whoring after their gods This is likewise manifest in the New Testament Iohn 12. That the Lord came into the world and suffered death to the end he might ioyne all the children of God in one And for this truth of the vnity and separation of others it is said Matth. 10.34 Thinke not I am come to send peace on earth I came not to send peace but a sword For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against the mother in law And a mans foes shall be they of his owne houshold And this diuision hee hath commanded saying If there be any that forsaketh not father and mother for my sake c. Againe Beware of false prophets which come to you in sheepes clothing Againe Beware of the leuen of the Pharises Againe Take heed lest any seduce you for many shall come in my Name and shall seduce many And therefore if any one shall say vnto you heere is Christ and there is Christ beleeue him not And Reuel 8.4 he admonisheth with his owne voyce and commandeth all that are his to goe out of Babylon saying Come out of her my people that you be not partakers of her sinnes and that ye receiue not of her plagues For her sins haue reached vnto heauen and God hath remembred her iniquities The Apostle affirmeth the same 2 Cor. 6.14 Be ye not vnequally yoked together with vnbeleeuers for what fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darkenesse And what concord hath Christ with Belial and what part hath he that beleeueth with an Infidell And what agreement hath the Temple of God with Idols And therefore goe out of her and separate your selues from her saith the Lord and touch no vncleane thing and I will bee vnto you in the place of a father and you shall bee vnto mee as sonnes and daughters saith the Lord. Againe Ephes 5.7 Be not yee therefore partakers with them for yee were sometimes darkenesse but now are yee light in the Lord. Againe 1. Cor. 10.20 I would not that yee should haue fellowship with deuils yee cannot drinke the cup of the Lord and the cup of deuils And againe 2. Thes 3.6 Wee command you brethren in the name of our Lord Iesus Christ that ye withdraw your selues from euery brother that walketh disorderly and not after the tradition which he receiued of vs. For your selues know how ye ought to follow vs And in the 14. verse And if any man obey not our word by this Epistle note that man and haue no company with him that he may be ashamed And Ephes 5.11 Haue no fellowship with the vnfruitfull workes of darkenesse And 2. Tim. 3.1 This also know that in the last dayes perillous times shall come And Verse 5. Hauing a forme of godlinesse but denying the power thereof from such turne away By these places aboue repeated the malice of Antichrist doth manifestly appeare So it is likewise commanded by the Lord that we separate our selues from him and to ioyne our selues to the holy City Ierusalem And therefore we that haue knowledge of these things the Lord hauing reuealed them vnto vs by his seruants beleeuing this reuelation deliuered in the Word being admonished by the Commandements of the Lord to separate our selues from him inwardly and outwardly because we beleeue him to bee Antichrist and haue conuersation and vnity of will and sincere intention purposing to please God that wee may be saued by the ayde and assistance of our Lord wee ioyne our selues to the truth of Christ and of his Spouse how little soeuer it be in the eye of the world so farre foorth as our vnderstanding shall direct vs. And therefore we haue determined with our selues to make knowne to the world what are the causes of our departure and what our congregation is to the end that if the Lord shall giue the knowledge of the selfe-same truth they that haue receiued it should loue it together with our selues And that if peraduenture they be not sufficiently illuminated they may receiue comfort and assistance by this meanes and be watered by the dew of heauen And if this grace bee giuen more abundantly and in a higher measure to any other wee desire in all humility to bee better instructed by him intreating our faults and defects may bee amended These things then that follow are the causes of our separation Be it knowne to all in generall and euery particular person that the cause of our separation is for the essentiall verity of Faith and the ministeriall The Essentiall verity of Faith is the inward knowledge of one true God and the vnity of Essence in three persons which knowledge flesh and bloud hath not giuen As also for the decent and conuenient seruice due to one onely God for the loue thereof aboue all things for sanctification and the honour thereof aboue all things and aboue all names for a liuely hope by Christ in God for regeneration and inward renouation by faith hope and charity for the merit of Iesus Christ with all sufficiency of grace and righteousnesse for the participation or communion with all the Elect for remission of sinnes for holy conuersation and for the faithfull accomplishment of all the Commandements in the faith of Christ for true repentance for perseuerance vnto the end and for life euerlasting The Ministeriall verities are these The outward Congregation of Ministers with the people subiect in place time and truth by the ministry of the truth aboue mentioned directing establishing and preseruing the Church the said Ministers by faith and an integrity of life shewing themselues obedient and giuing themselues couragiously to the practise and vsuall cariage of our Sauiour ouer the flocke The things which the Ministers are bound to doe for the seruice of the people are these The Euangelicall Word the Sacraments annexed to the Word which certifie what the intention and vnderstanding hath beene confirme the hope in Christ and in the faithfull the ministeriall communion of all things by the Essentiall verity And if there be any other ministeriall things they may all bee referred to the abouenamed But of these singular verities some are essentially necessary to the saluation of man others conditionally They are contained in the twelue Articles of our Faith and in diuers writings of the Apostles For Antichrist hath long since raigned in the Church by diuine permission The errours and impurities of Antichrist are these that is to say diuers and innumerable Idolatries against the Commandements of God and of Christ by a seruice giuen to the creature and not to the Creator visible and inuisible corporall and spirituall vnderstanding or sensible naturall or made and framed by some art and vnder the name of Christ or hee saints or shee-saints or reliques which creature is serued by faith by hope by gestures by
Prayers Fastings Almes-deeds and Masses Touching which Purgatory to satiate their auarice many haue inuented diuers vncertaine things which they haue taught and preached saying that such soules are tormented in the said Purgatory some to the necke some to the middle and they say that sometimes they sit and eate at table and make bankets especially at the Feast of all Soules when the people are offering liberally vpon their Sepulchres And they say that sometimes they gather the crummes vnder the rich mens tables By this meanes and diuers other the like dreames auarice and Simony is increased and multiplyed their Cloysters aduanced their sumptuous Temples are built and inlarged their Altars multiplyed beyond measure and infinite numbers of Monkes and Canons haue inuented diuers other things touching the deliuerance and vnbinding the said soules bringing thereby the Word of God into contempt Thus the people are strangely mocked and deceiued touching their soules as also in their substance inasmuch as they are made to put their trust in things vncertaine whilest in the meane time the faithfull hide themselues for when they refuse to preach and teach the said Purgatory as an Article of their faith they are cruelly condemned to death and Martired It is therefore fitting we should speake of this Purgatory and plainely giue the world to vnderstand what we thinke thereof First therefore we say that the soules of those that are to be saued must in the end bee purged from all their pollution according to the Ordinance of God as it appeareth in the 21. of the Reuelation There shall in no wise enter into heauen any thing that defileth neither whatsoeuer worketh abomination or maketh a lye Now we know that the Scriptures haue set downe many and diuers meanes to purge those that are in this present life of all their sinnes But Saint Peter telleth vs in the 15. of the Acts 9. that faith purifieth the heart and that faith is sufficient to purge away the euill without any outward helpe as appeareth by the thiefe at the right hand of Christ who beleeuing and confessing his sinnes was made worthy of Paradise The other manner of purging the Spouse of Christ by repentance is touched in Esay Chap. 1.16 Wash yee and make you cleane put away the euill of your doings from before mine eyes cease to doe euill And presently after Though your sinnes be as skarlet they shall be as white as snow though they be red like crimson they shall be as wooll In which words the Lord offereth himselfe to all that doe truely repent according to the manner aboue-mentioned and they that haue beene sinfull shall be made as white as snow There is likewise mention made of another kinde of purging of sinne in the third of Saint Matthew where it is said He hath his fanne in his hand and hee will thorowly purge his floore and gather his wheate into the garner The which words Chrysostome expounds of the floore of the Church and the fire of tribulation And not onely doth the Lord purge by tribulations but he likewise purifieth his Spouse heere in this life by himselfe as Saint Paul speaketh Ephes 5.25 Christ hath loued his Church and giuen himselfe for it That hee might sanctifie and cleanse it with the washing of water by the Word that hee might present it to himselfe a glorious Church not hauing spot or wrinckle or any such thing but that it should bee holy and without blemish Where the Apostle sheweth that Christ hath so loued his Church that hee would not cleanse it by any other washing but his owne Blood and that not so as that it should not bee sufficient but in such a maner as that there should not remaine therein any vncleannesse but that it should bee a glorious Church in such sort that there should bee therein neither spot nor wrinckle nor any such thing but that it should bee holy and vndefiled And this testimony of washing the Spouse of Christ in his Blood is not onely currant heere vpon earth but in heauen too by those that haue obtained the actuall washing of whom it is said in the Reuelation Chap. 7. These are they which came out of great tribulation and haue washed their robes and made them white in the Blood of the Lambe Therefore are they before the Throne of God and serue him day and night Thus you see how many purgings may be gathered out of the Scriptures to prooue that they that trauell in this life are heere purged of their sinnes In the third place we thinke it a great deale the surer way that euery man doe so liue in this present world that hee may haue no need afterwards of any purgation For it is a great deale better to doe good in this present life then afterwards to hope for an vncertaine helpe And it is a surer course that what good a man hopes shall be done vnto him by others after his death he doe it himselfe whilst he liueth being a more happy thing to depart a free-man then to seeke his liberty after he is bound Moreouer besides that which hath beene hitherto spoken we say that there is no place in Scripture to be found nor amongst the Doctours grounded vpon the Scriptures that doth make good vnto vs that the faithfull are any way bound by any necessity to beleeue or publikely to confesse as an Article of their faith that there is any such place as Purgatory after this life wherein after the ascension of Christ into Heauen the soules especially of those that shall be saued not hauing satisfied in this life for their sinnes endure sensible paines when they are departed of their bodies and thereby are purged of which soules some depart out of Purgatory sooner some later then others and some a little before others at the day of Iudgement And first as touching the Scriptures no man can prooue it by them For it is manifest that if a man shall reade the whole Law he shall neuer finde therein any one place of Scripture that bindeth a Christian necessarily to beleeue as an Article of his faith that there is after this life any place called Purgatory as some doe affirme And there is no place in the whole Volume of the Booke of God which doth so much as name it neither was there euer any soule found that hath entred the same Purgatory and came out againe There is no man bound therefore to beleeue it or to hold it to be an Article of our faith For confirmation heereof Saint Augustine in his Booke intituled A thousand words writes thus We beleeue according to the Catholike faith and diuine authority that the Kingdome of heauen is the first place wherein Baptisme is receiued The second is that wherein such as are excommunicates and strangers to the Faith of Christ endure euerlasting torments As for a third place we are altogether ignorant of any neither doe wee finde it in the Scriptures The same Saint Augustine in the same place