is againâ—â— the Holy Spirit P. Perin Lib. 3. 267. â—he second is the Witness we find born hereto by several of their most eminent leading men 2. By their leading Men. THe first we begin with is the famous Beringarius 1. Beringarius of Turain in â—nâ—â—n one of their Barbes as Mâ—râ—â— Who in the 11. Century did so emiâ—â—â—â—ly and learnedly oppose Transubâ—â—â—tiation and other Popish Innovaâ—â—â—â— and for which he was persecuted 〈◊〉 above 30. years by no less then 〈◊〉 Popes viz. Leo the IX Nic. II. â—â—x II. Greg. VII and prosecuted by 〈◊〉 desperate persecuters viz. Guiâ—â—â—â—d Algerius Fâ—lbertus Heldibrand after Greg. VII and Lunifrank Archbishop of Canterbury and Sentenced in no less then four Councils as the Magdâ—burgs tell us viz. The 1st Lateran the Vercellans the Thureus and 2d Lateran as Cen. 12. P. 454 456 457. Who with his Witness against the râ—â—al presence doth also testifie against tâ—â— other of Baptizing of Children The Magdiburg Cent. 11. Câ— 15. 1. 240. tell us That Beringarius did iâ— the time of Leo the IX about the yeâ—â— 1049. publickly maintain his Heresies which they set down to be denying Traâ—substantiation and Baptisme to littâ—â— ones under five Heads which Laâ—â—franck Archbishop of Canterbury 〈◊〉 his Book called Scintillaris answerâ—â— large and as to that of his denying iâ—fants Baptisme he answers by sayâ—â—â— he doth thereby oppose the general Doctrâ—â—â— and Vniversal consent of the Church P. 243. Cassander Cassand in his Epistle to the Dâ—â—â— of Clâ—â—â— saith That Guitmund Blâ—â—â— of Averse doth affirm that with the 〈◊〉 presence in the Eucharist he did 〈◊〉 Baptisme to little ones though not 〈◊〉 latter so publickly as the former knâ—â—â—â— as he saith that the Ears of the 〈◊〉 of men would not brook that blasphâ—â—â— In the Bibliotheca Patrum Pâ—â—â—â— at Paris Durand Epistle to H. 1. P. 43. It is Recorded Tâ—â— Durandus Bishop of Leodienses hearâ— that Henry I. King of France had called a Council to suppress the Heresies oâ— Browâ—â— Bishop of Austen and Berringariâ—â— of Tâ—â—rionenses writes a large Epistle â—o him to this purpose first to applaud â—is wisdom in the calling of that Counâ—â—â— to suppress those pernicious Doctrines of the old Heresies now modernly revived which had filled all Ears through France and Germany Then Secondly mentions the same to be first the affirming the Eucharist â—o be not the real Body but a Shadow â—â—d Figure rather of the Body of Christ â—â—d Secondly the denying and as much 〈◊〉 in them lay the destroying the Bapâ—â—sme of Infants Then Thirdly shews the necessity of the Councils severity against them â—specially against the Bishop of Bruno â—hose influence in his Capacity might be of so evil Consequence and therefore adviseth that they should not be suffered so much as to speak in the Council And lastly endeavours to confute the said opinions viz. the first from several Authorities of the Ancients as Leo Ambrose Hillary Cyril Basil and the second concerning Infants Baptisme From a single quotation out of Auâ—â—â—â— against the Donatists Lib. 4. which Epistle you have at large in the said â—ib Pat. Mr. Clark M. Clark in his Marâ—â—rology t◠〈◊〉 That God raised up Beringariâ— who boldly and faithfully Preached and witnessed to the Truth against the Romish Errors whereupon the Gospelers wâ—â— called Berringariâ—â— for about 100 years after Math. Paris saith That Berringarius had drawn all France Italy and England to his opinion 1087. Dr. Vsher D. Vsher tells in in the Succession of the Church P. 252. out of Thunâ—â—â— That Bruno Archbishop of Tryerâ— did expel several of the Berringarian Sect that had spread his Doctrine in several of those Belgick Countries and that several of them upon Examination did say That Baptisme did not profit Children to Salvation 〈◊〉 saith hâ— the Authâ—â— of the Acts of Bruno found in the Lord Câ—â—eâ—â— Library of Clapton doth â—â—stifiâ— But 〈◊〉 to Bâ—rinâ—â—riâ—â— it is objected 〈◊〉 said Thâ—t â—e did recant and reâ—oke hiâ— opinioâ— aâ— appeaâ—â— by thâ— Râ—â—â—â—tation it self Recorded by Grâ—â—â—â—â—â— To which I â—â—swer in the words of a learned Man â—â—prest in Crispius Crispin French History fol. â—1 That if he did througâ— frailty recant and deny the truth it was 〈◊〉 other then Peter did before him who â—it repented of that evil and so did Berâ—â—garius too And write against his own Recâ—â—â—â—â—â— so violaâ—â—ly extorted from him for most conclude he lived some time after and dyed in his former profession a man of great worth and goodness as his Epilaph by his Scholar Heldebert Bishop of Tryers discovers mentioned by Malmsâ—â—ry P. 1. 14. Vir vâ—re sapiens parte beatâ—â— ab omni Qui Câ—â—loâ— anima corpore ditat huâ—um Post obitum vivam sicum sicum quiâ—scum Nec sciat melior sors mea sorte sua He was a Man was blest on every part The Earth hath his Body the Heavens his Heart My wish shall be that at that my end My Soul may rest with this my Friend The second eminent Witness we meet with amongst the Waldenses wâ—â— tâ—â—â— famoâ—â— Peter Bruis of Tholoâ—sâ— P. Bruis another of their renowned Barbes who puâ—lickly and most successfully Preached the Gospel in that City and the Provinces round about it for about 20. years wiâ—â— for his opposing the Doctrines of the Church of Rome was apprehended imprisâ—â—ed and bâ—rnt in the Fields of Sir Giles near Tholoâ—â—e about the year 1136. whose Doctrinâ— and Positions for which he suffered we have Recorded by the Magdib Câ—â—t 12. 843. and L. Osiander Osiander Cent. 12. 262. And amongst which we find these about Baptisme First That Infants are mithâ—â— to be sword nor to be baptized by the Faith of another all being to be baptiâ—ed and expect to be saved by their own proper faith Secondly That Baptisme without proper faith saves not Those two Positions saith Osiander the Lutheran have no Error in them the Papists being rather to be condemnâ—d who deny Infants to have proper faith Thirdly That little Children that are under age and without understanding that are brought to Baptisme are not saved thereby Fourthly That those that are Baptized in their Infancy after they are come to understanding are to be Baptized again and which is not to be esteemed Rebaptisation but right Baptisme These two saith Osiander are Heretical Anabaptistical Cen. 12. l. 3. p. 262. All which with his assertions about Transubstantiation worshiping of Images Purgatory c. are distinctly and at large answered by Peter Cluniensos Peter Cluniens whereof the Magdiburgs do give a particular account And also you have the said Peter writing to three Bishops in France about this time saying That neither Temples nor Altâ—rs are made by these People neither are Crosses worshipped but rather broken and trodden underfoot the Mass is esteemed an abomination and that the benefits of the living did not profit the dead c. And that this Heresie of the Peâ—ro
For if from â—ne Baptism Ephes 4. Christ would oblige and engage us to Vnity Let it not be thought strange that from a Baptism so different from Christs such Differences and Divisions should flow For as one ingeniously observes That as it happens to Travellers when they are out of the way one conjectures he should go this way another that and sometimes at hot Disputes and Contentions about it and in the contest many By-wayes are attempted Yet still the further they go the more they are out of the way till they can come to the true Road again So it hath been with the Baptisers of Infants they are faln into many New Devices to maintain it which hath occasioned many hot Contests Breaches and Divisions amongst themselves whose principal Arguments and Scripture Pretences for the Practice you have here also Examined and Answered The Antient Waldenses you find here from good Authority were great Assertors of this Primitive Institution of Believers Baptism and faithful Impugners of Infants as a Human and Antichristian Tradition and Invention And is it not very strange that the Protestants who pretend to derive their Succession from them should so much degenerate in so principal a Foundation and give thereby so much advantage to the Common-Enemy to reproach their whole Separation For since they assert but two Sacraments in opposition to their Popish seven how lamentable is it that by this deviating from this Primitive Rule and Patern they should so miserably differ in both but more especially in this of Baptism Object 1 But it may be objected That if the business of Believers Baptism be a thing so clear as you would make it how cometh it to pass that so many learned and pious men so many fearing God both Men and Women should so zealously and conscientiously cleave to such a piece of Error and Darkness in Sprinkling their Children whilst so few in comparison do embrace this great Truth of Baptizing Believers Answ In answer to which Enquiry I present the following Considerations for Satisfaction viz. 1. That the Wisdom and Grace of God may more appear that many times Reveals his Truths to Babes and weak ones which he withholds from the wise prudent to prevent boasting and that no flesh should glory in his presence and to fulfil his holy good Pleasure who opens Hearts and Ears and gives Vnderstanding as seemeth him good 2. To demonstrate that great Truth That as Gods People went into Mystical Babylon gradually that Iniquity prevailing by Steps so must their coming out be some at one time and some at another as they came out of Literal Babylon Therefore hath it been that some Ages have recovered much of the Doctrinal part whilst yet they have been very corrupt in Discipline and held fast many Dregs of Antichristianism as Luther and many of these Reformers that under their zealous pleading for the Doctrine of Justification against Popish Merits c. yet held fast Images in Churches and Consubstantiation and many other things And again many that have got light in the Discipline have yet been very corrupt in Doctrine if not in Manners Many having recovered the Form of Godliness that have not lived up to the Power and on the contrary many who have lived much in the Power of Godliness and holy living that have been zealous opposers of the Right Form And as to that of Discipline how Gradually hath it got Ground sometime in the Negative opposing false Worship and Superstition sometime in the Positive part some Age getting and recovering one piece some others another as for instance How zealous have the Protestants been in opposing Popery in one Age and yet as zealous opposers of any further Light that sprang up in the next And again how zealous the Puritans and Non-conformists were in opposing the Hierarchy and Prelacy and yet as zealous opposers of a further Reformation as to Church Order and Discipline according to Christs Pattern Oh what a strange thing was Independency among many holy zealous and learned Men a few years since and how few were there that stood up to assert it But especially what a monstrous prodigious thing was Anabaptism 3. Another Reason mâ—y be from the inconsiderable Persons as to Gifts Parts Learning Worldly Power and Greatness that have been in the Profession and Practice of it few but the Poor having embraced it 4. Another from the Contemptibleness of the thing it self in the Administration thereof being calculated not for the Meridian of fleshly Wisdome or shew but the quite contrary yet exceedingly accommodated to further Grace Humility Mortification Self-denial to encrease Faith Love Holiness c. 5. An other may be from the Reproaches and Slanders cast upon the Professors thereof or real Falls and Scandals of those under it who may be suffered to fall for the offence of others that seek it for it is said That offences must needs be Matth. 18. 6. And lastly to instruct Humility in all attainments having nothing but what we have received and therefore to exercise Tenderness and Compassion to those that differ knowing that he which is first may be last and he which is last may be first Object 2 But why have you so many Quotations from Paedobaptists As though it were probable That men that so much oppose your Practice would advantage you by their Assertions if truly urged Answ 1 Answ 1. To which I would reply That it must be granted that there needs no better Testimony than the Confession of Parties themselves and herein I conceive there is enough from their own Pens to contradict and condemn their own and to justifie our Practice in every part thereof And if they have injured themselves by their acknowledgments it will be their parts to shew their own Mistakes or to reconcile if they can their Contradictions Answ 2 2. It is not so much from the force of the Authorities as the strength of the Reason urged by them that they are produced not that any new thing is brought forth by them that hath not been offered by some of our own But Arguments from some Persons of Note among themselves prevail forty times more than the very same from persons they have a prejudice against And therefore Paul quoted thei ownr Poets Acts 17. Answ 3 And 3ly By how much they are against the Truth in their Practice by so much the power and Providence of God may appear so to make their own Pens and Tongues to fall upon themselves witness what more especially is quoted from Mr. Baxters Right to Sacraments and Dr. Taylors Plea for the Anabaptists in his Liberty of Prophecy Object 3 But is it possibly to be imagined that Mr. Baxter that hath been esteemed the great Maulâ— of the Anabaptists should make Assertions so much in Contradiction to his former Positions Hath he then changed his mind and revoked his former Apprehensions Answer Answ That he hath made all these Assertions and many more to the same purpose his
Infants makes not Gospel-Priviledges less then Legal To which I answer not at all for the Reasons following 1. Because they were not Circumcised because they were Children of Believers or Sealed with a new Covenant Seal as being in the new Covenant thereby as before proved but upon the account of a Birth-priviledge as being of the natural Linage and Seed of Abraham as a Typical shadowy thing all whose posterity were to he marked therewith to distinguish them from the Nations and to keep that Line clear from whence Christ according to the Flesh should come and to oblige them to keep the Law c. But no such thing in the Gospel the Body and Substance being come the Shadow was to vanish and pass away no common Father then but Christ and if Christs then Abrahams Seed and Heirs of Promise no Birth priviledge but the new Birth therefore to go back to the national Birth priviledge is so far from being a Priviledge that it iâ— a Bondage rather to return to the Type and Shadow the Antitype and Substance being come 2. Neither ought such a thing to be any more esteemed the loss of a Priviledge then our not enjoying literally a Holy Land City Temple a succession of a High Priest and a Priesthood by Generation or Lineal descent for yâ—u know their Children were Priests successively in their Generation a â—evite begat a Priest or Minister as well as the other Tribes begat Church-Members since all those Types are Spiritualised to us the Believers under the Gospel who are now the Holy Nation the Holy City and Temple the Royal Priesthood and all Church-Members by Regeneration not Generation Therefore we are so far from being loosers by the Bargain that as far as Christ exceeds Moses and Aaron the Gospel the Law the Antitype the Type the Spiritual Birth the Carnal the Extent of all Nations the Confines of Judea so far are we better and not worse Nor thirdly if it should be taken for granted that Circumcision was a Seal of the new Covenant belonging to all the Children of Israel then would not the Baptizing of the Children of Believers answer it Neither amount to so great a Priviledge noâ— be equivalent to it for these Reasons First there were all the Families and Tribes of Israel and all Prosâ—lyted strangers with their Children without distinction of good or bad to be Circumcised But here only one of a City or two of a Tribe for Believers are but thin sown and the Children of unbelievers and wicked men are to receive no such benefit in the judgment of so many And Secondly you â—ould be very short in another respect as being at an utter uncertainty when you had a right Subject for if the Parent was a Hypocrite or no Elect Person which is out of your reach to understand you cannot know whether the Child be fit for Baptisme for the Seed of a wicked man you must not meddle with by any means whereas there was not the least doubt or scruple in Israel as to the Subject for the Father being Circumcised it was an infallible mark they were right And Thirdly neither can the Child when he is grown up have any certain knowledge that such a Ceremony hath past upon him in Infancy he having no Infallible mark thereof whereas the Circumcised Infant had an indelible Character and mark in his flesh to assure him that he had received that Rite By all which demonstrations you may understand that we loose no Priviledge under the Gospel for not Baptizing our Infants though they were Circumcised under the â—aw CHAP. IV. Wherein is made manifest that the Ordained Ceremony of Baptisme is in this of Infants altered and changed and another Rite introduced quite contrary both to the signification of the Word nature of the Ordinance and manifest practice thereof not only in the Apostles time but many Ages after as confest by Parties themselves The Ceremony of Baptisme is by dipping THat the manner and Ceremony of Baptisme ought to be by dipping or plunging the whole Body under Water and not by sprinkling or pouring a little Water on the Face or Head as hath commonly been used especially since the Subjects have been changed from Men to Babes is thus made good viz. First First from the signification of the word from the proper and genuine signification of the word so well agreeing with the ends and use of Baptisme the Ceremony to the Substance Sign to the thing signified The word we call Baptisme and the Latins Baptismus is no other then the Greek word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so retained all along as Gomarus observes in the Latin Church and in plain English is nothing else but to dip plunge or cover all over The Truth whereof will more fully appear from our best Greek Lexicons and by the observation of our most eminent Criticks Scapula and Stephens Scapula Steph. two as great Masters of the Greek Tongue as we have any and also great defenders of Infants Baptisme do tell us in their Lexicons that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mâ—rgo imergo submergo obrue item tingo quod fit immergendo inficere imbuere viz. To dip plunge overwhelme put under cover over to die in Colour which is done by plunging Grotius Grotius tells us it signifies to dip over Head and Ears Pasor Pasor an Immersion Dipping or Submersion Vossius Vossius that it implyeth a washing the whole body Mincaus Mincaeus in his Dictionary That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Latin Baptismus in the Dutch Doopsel or Doopen â—nglish Baptisme or Baptime viz. to Dive or Ducâ— in Water and the same wâ—th the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip Leigh Leigh in his Critica Sacra saith its native and proper signification is to dip into Water or to plunge under Water for which he Cites these Scriptures where so used viz. Mat. 3.6 Acts 8.38 And that it is taken from a Dyers Fat and imports a Dying or giving a fresh Colour and not a bare washing only Rev. 19.13 And for which he quotes Casaubon Bucan Bullinger Zanchy Spanhemius He saith withall That Beza and some others will have it signifie washing and which sence Erasmus opposed affirming that it was my otherwise so then by Consequence for the proper signification was such a dipping or plunging as Dyers use for Dying of Clothes Mr. Daniel Rogers in his Treatise of Sacraments 1. P. C. 8. P. 177. saith Mr. Dan. Rogers That the Minister is to dip in Water as the meetest Act the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes it for the Greeks wanted not other words to express any other Act besides dipping if the Institution could bear it What resemblance of the Burial or Resurrection of Christ is in sprinkling All Antiquity and Scripture saith he confirm that way Dr. Taylor in his Rule of Consc Lib. 3. Ch. 4. Dr. Tayl If
Brusians was received in the Galiâ— Norboncâ—sâ—â— complaining that the People were Rebaptized the Churches Altars and Crosses prophain'd â—leâ—◠〈◊〉 in Lent yâ—â— upon Good Friday it self This Peter Bruis was supposed to have written the Treatise of Antichrist whereof you have some account in the History and so eminent and worthy a Person that for many years the Waldenses were called Petro Brusâ—ians The next we shall mention is the famous Arnoldus Arnold or rather the Arnoldeses there being three of that name Pridieux The first viz. Arnoldus of Briâ—ia was in the second Lateran Council with Peter Bruis Censured for the Heresie of rejecting Infants Baptisme Church-buildings and the Adoration of the Cross Prid. Introduct to Hâ—st Latin Councils P. 23. The said Arnoldus was in the year 1155. as saithVsher Vsher out of Gerhohus at Rome put to death being first hanged then his Body burnt and his Ashes flung into Tyber least the People of Rome following his Doctrine should adore him Another eminent Man of this name and one of the Waldensian Barbes also whom Eckberâ—â—â— aâ—Vsher tells us P. 292. calls the Arch-Catheri or Puritans was with two of his Associates vâ—z Marâ—â—llyus and Theodoricus who with him managed a publick dispute at Cologne against one Eckberius were burnt Arnold and Eight more of his Disciples at Cologne August 2. 1163. And Theodoricus and Marsellyus afterwards at Bunnae near Cologne Eckbertus saith That the Principal Argument they brought against Infants Baptisme was Christs Commission Mat. 28 19. Mark 16.15 16. We read also of another Arnold who in the time of Honorius II. 1124. was burnt at Rome for witnessiing against the Pride Pomp and Luxury of the Priests as Prid. in his Introduction and Baronius in his Anals 1124. Balaeus saith he was an English Man The Waldensian Sect were also called Arnoldists as BishopVsher and P. Perin tells us after their names Another eminent Person we meet with witnessing to this great Truth Heneric was one Henricus a great Friend and Collegue of P. Bruis 's whose Doctrines and Positions are also recorded by the Magdiburgs under 11. Heads the first whereof was denâ—ing Baptisme to Children Cent 12. 843. which Bernard Bernard at large endeavours to answer and confute telling us That Infants are to be baptized upon the Faith of the Church The same Bernard in his Epistle to Heldesâ—nsâ—s Earl of St. Giles saith The Henerici for so they called his followers did deny Holy days Sacraments Churches and Priests complaining that the Children of Christians were excluded the Life of Christ whilst they denyed them the Grace of Baptisme and not suffered them to partake of Graâ—e and Salvation thereby Cassander Cassand in his Epistle before his Book of Baptisme saith that Peter Bruis and Henry his Disciple and Colegue were great Propagators of the Error of denying Baptisme to little ones affirming that it did only belong to the Adult Thirdly By the People themselves suffering for the same in the Witness born not only by some particular men but by the Body of the people as appeareth by Decrees of Councils decretal Epistles and Edicts given forth against them as well as the Testimony of many learned Writers DR Vsher Dr. Vsh out of the Fragments of the History of Acquitane written by P. Pithao P. 81 82. tells us That in the time of Robert King of France that they of Acquitaine and Tholouse principal places of the Waldenses did deny Baptisme for so they called denying Baptisme to little ones the Sign of the Cross the real presence in the Eucharist and other Rites of the Church and that many of them were Sentenced by Council and burnt Dr. Vsher also tells us out of Papir Masson in his French Annals That 14. Citizens of Orleans in the Reign of King Robert were convicted of the same Heresie for denying baptismal Grace and the real presence and were all burnt alive and that the names of three of the chief of them were Herbert â—isius and Stephen Dr. Vsher tells us That in the time of the Emperour Henry II. 1017. many of this Sect were about Mediolanenses fined and banished as he tells us Antonius in his History 2. Tit. 15. Chap. 23. informeth And also out of Radulp. Ard Homil. tells us That in Germany under the Reign of Henry IV. about 1054 several of this People whom they called the Manchean Sect and the Reason of it you will understand afterwards did inhabit the Countrey of Aganenses who denyed Baptisme and the Sacrament of the Altar P. Leo IX Pope Leo the IX in his Decretal Epistle to the Bishop of Acquitaine a Principal Place of their abode about the year 1050. Commandeth that Young Children should be Baptized because of Original sin Pope Gregory VII decreed 1070. That thâ—â—e young Children whose â—â—â—oâ—tâ— are absent or unknown should according to the Tradition of the â—â—â—â—ers be Baptized Bernard Bernard Abhor of Claraâ—el in the 12 Century in his 66. Sermon in Câ—â—itioâ— complained That the Cathari did deride them because they baptized â—â—â—â—â—â—s and pray'd for the dead and â—sserted â—urgatory and that the Soul as soâ—â— as it departed out of the Body went to Salvation or Damnation Eckbertus a great Dr. about the same time Eckber in his Sermon against the Cathari saith That they say concerning the baptizing of Children that through their incapacity it nothing profited them the Salvation and that Baptisme ought to be deferred till they come to years of discretion and that then only they ought to be baptized when they can with their own months make a profession of Faith and desire it and which he largely endeavoâ—â—ds to confute in that Sermon Bib. Pâ—t 2. Toâ— fol. 99. 106. Erbrardus another great Dr. of this time saith Erbrard That the Cathari do deny Baptisme to Children because they want understanding and therefore spends his 6. Chapter to confute them the Title of which is Children which cannot speak ought to be Baptized and concludes thus By this therefore we find that we ought to call little ones to faith by Baptisme Bib. Pat. Tom. 4. P. 1108. Ermengendus Ermengendus another great writer of this Age in his Book contra Waldenses proves Infants Baptisme which he saith they deny by two Scriptures namely Mat. 19.14 Suffer little Children to come to me c. And 1 Cor. 15. Baptized for the dead whence he thus reasons If they of old baptized the Living for the Dead for their Eternal Salvation though they neither received it nor were capable thereof how much more doth the faith of the Gossips avail for Spiritual Grace and Salvation in the baptizing the persons of the little oâ—â—s themselves Bib. Pat. Tom 4. Dr. Vsh Dr. Vsher in his foresaid Book of the Sâ—ccession of the Church P. 292. tells us out of Decretal Lib. 5. Tit. 6 c. 10. That Pope Alexander the III. in the Turonensiâ—n Synod held 1163. touching the Albigenses made the
Creed only they blaspheme the Church of God and hold it in contempt and therein they are easily believed of the People And again Jacob de Riberia Secretary to the King of France in his Collections of Tholouse hath these words viz. The Waldenses or Lugdenses have continued a long time the first place they lived in was in Narbone in France and in the Diocess of Albie c. who disputed of Religion more subtilly than all others were after admitted by the Priests to Teach publickly not for that they approved their Opinion but because they were not comparable to them in Wit In so great honour was the Sect of these men that they were both exempted from all Charges and Impositions and obtained more benefit by the Wills and Testaments of the Dead than the Priests A man would not hurt his enemy if he should meet him upon the way accompanied with one of these Hereticks in so much that the safety of all men seemed to consist in their protection Du Plessis Myst Iniquit p. 331. Amongst the Rules and Directions Reinerius gives to discover these Hereticks by as he calls them these are written by him as you will find them in the Bib. Pat. printed at Paris 1624. Reinerius Hereticks saith he are known by Words and Manners They are in Manners composed and modest no pride in Apparel because they are therein neither costly nor sordid They transact their affairs without lying fraud and swearing being most upon Handicrafts Trades Yea their Doctors or Teachers are Weavers and Shoomakers who do not multiply Riches but content themselves with necessary things These Lyonists are very chaste and temperate both in Meats and Drinks who neither haunt Taverns or Stews They â—o much curb their Passians they are alwaies either working teaching or learning c. very frequent in their Assemblies and Worships c. They are very modest and precise in their words avoiding Scurrility Detraction Levity and Falshood Neither will they say so much as Verily Truly nor such like as bordering too much upon Swearing as they conceive but they usually say Yea and Nay Claudius Claudius Archbishop of Turin in his Treatise against the Waldenses gives this Testimony of them That as touching their Lives and Manners they have been alwaies sound and unreproveable without reproach or scandal amongst men giving themselves to their power to the observation of the Commandments of God Perins Hâ—st p 40. The Cardinal Baronius Baronius attributeth to the Waldenses of Tholouse the Title of good men and that they were a peaceable People Baron Tom. 12. An. 1176. 835. However he elsewhere saith Perin imputeth unto them sundry Crimes and that very falsly The Lord Hailon Bernard de Girard Lord of Haillon saith in his Histor of France Lib. 10. The Waldenses have been charged with wicked things they are not guilty of because saith he they stirred the Popes and great Men of the World to hate them for the Liberty of their Speech which they used in condemning the Vices and dissolute Behaviour of Princes and Ecclesiastical persons Viret Viret Lib. 4. c. 13. p. 249. speaks of the Waldenses as followeth The Papists saith he have imposed great Crimes and that very wrongfully upon those Antient Faithful People commonly called Waldenses or the poor People of Lyons whose Doctrine makes appear That the Pope is Antichrist and that his Doctrine is nothing else but Humane Traditions contrary to the Doctrine of Christ Jesus For which cause they have dealt against them as the Antient Panims did against the Christians accusing them that they killed their own Children in their Assemblies Many more Evidences might be brought from their Enemies who have been enforced by the force of Truth it self to give most honourable reports of them But let this suffice The next thing we shall acquaint you with The Progress of the Gospel amongst them is the great Progress and Success of their Doctrine Bullinger tells us That not only throughout France but Italy Germany Poland Bohemia and other Countries and Kingdoms of the World the Waldenses have made profession of the Gospel of Christ Jesus Bullin in the Preface to his Sermons Rainerius Rainerius saith That another thing that makes this Sect more considerable than all others is because it is more general For there is not any Countrey almost whereinto this Sect hath not crept Math. Paris M. Paris saith in his History of the Life of Henry the 3d in the year 1223. That the Waldenses had goodly Churches in Bulgaria Croatia Dalmatia and Hungaria George Mrel in his Memorials p. 54. asserts That notwithstanding al the bloody Persecutions that attended the Waldenses That in the Year 1160. There was in those days above eight hundred thousand Persons that made profession of the Faith of the Waldenses The Sea of Histories Sea of History tells us That in the Year 1315. there was in the County of Passau and about Bohemia to the number of fourscore Thousand Persons that made Profession of the Faith of the Waldenses Le Sieur de Popeliniere Popleniere hath set down in his History That the Religion of thâ— Waldenses hath spread it self almost in all parts of Europe even amongst the Polonians c. And that after the Year 1100 they have alwaies sowed their Doctrine little differing from that of the Modern Protestant and maugre all the Powers and Potentates that have opposed tâ—emselves against them they have defended it to this day Rainer Rainerius saith That in his time there were Churches of them in Constantinople Philadelphia Sclavonia Bulgaria and Digonicia and in Albania Lombardy Milain and in Romagnia Venice Florence c. Vignier Vignieâ— saith That after the Persecution of Picardy that they were dispersed abroad in Livonia and Sâ—rmatia Trithemius Trithâ—m recounts That they confessed in those times that the number of the Waldenses was so great that they could go from Cologne to Milan and lodg themselves with Hosts of their own Profession and that they had Signs upon their Houses and Gates whereby they might know them In the Year 1200. they were in such a manner multiplied that they possest at home the Cities of Tholouse Apamies Montauban Villâ—mur St. Antoin Puech Laurence Castres Lambes Carcasonen Beziers Narbonne Beaucaire Avignion Tarascon the Count Venicin in Dauphine Crest Arnaud and Monteil Amar. And had many great Lords who took part with them as Eaâ—l Raimiand of Tholouse and the Earle of Foix the Vicount Beziers Gaston Lord of Berne Earl of Carmaine and Earl of Brigor The Kings also of Arragon and England too dâ—d many times defend their Cause by reason of their Alliance with Earl Raâ—miand Hologary in the History of Foix. The means they used to propagate the Gospel The means by which Truth came to be so propagated by them were principally these First By the diligent care they had to instruct their Youth in the knowledg of the Scriptures and