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.

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 gathe∣ring 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 instru∣ments to publish his grace, en∣riching 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 perse∣cutions, and making them to know, that the crosse is pro∣fitable, 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 Chri∣stians 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 A∣postles, who neuer spake word of any such mysterie, as al∣so in the Primitiue Church, wherein there was neuer any

Doctor that taught this expiatorie sacrifice for the li∣uing 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 con∣senting thereunto to suffer in hell.

Peter Valdo a citizen of Lions shewed himselfe most couragious in the opposition of this inuention, 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, because he was in high esteeme for his learning and pie∣tie, 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 prin∣cipally to seeke Iesus Christ the true bread of their soules.

Many Historiographers do write, that he had a reso∣lution to leade an vnblameable life, approching as neare as he could to that of the Apostles, & that vpon a mourn∣full 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 re∣freshing themselues, one of the company fell downe dead

vpon the ground, 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 amend∣ment of life, applying himselfe wholly to the reading of the Scriptures, seeking in them his saluation, and some∣times consulting the writings of the ancients, he continu∣ally 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 vn∣derstood that in Lyons there were diuers persons that cal∣led into question his soueraigne authoritie ouer the whole Church, fearing that this beginning of rebellion

might giue some blow to his supreme dignitie & power, cursed Valdo and his adherents, and commanded the Archbishop to proceed against them by Ecclesiasticall censures, euen to the vtter extirpation of them.

Claud. Rubis saith, that Valdo and his followers were wholly chased out of Lions, and Albert de Capitaneis saith that they could not be wholly driuen out. Other things we could not learne of this first persecution, but onely that they that escaped out of Lions, who of Valdo were called Waldenses, followed him, and afterwards did spread themselues into diuerse companies and places.

CHAP. II.

That the dispersion of Valdo and his followers, was the meanes that God vsed to spread the doctrine of Valdo al∣most throughout all Europe.

ALbert de Capitaneis saith, that Valdo retired himselfe into Dauphiney at his departure from Lions, and Claud. de Rubis affir∣meth that he conuersed in the mountaines of the said Prouince, with certaine rude persons, yet capable to receiue the impressions of his be∣leefe. And true it is that the Churches of the Waldenses which haue continued very long, and whereof there are yet a greater number then in any other place of Europe, are they of Dauphiney, and the bordering race or linage of them, that is to say, those of Piemount, and Prouence. Vignier saith, that he retyred into Picardie, where in a short time, he did so much good, that there were diuerse persons that did adhere vnto his doctrine, for which

shortly after they suffered great persecutions. For as Du∣branius saith sometime after, King Philip Augustus en∣forced by the Ecclesiasticall persons, tooke armes against the Waldenses of Picardie, razed and ouerthrew three hundred houses of gentlemen that followed their part, and destroyed certaine walled Townes, pursuing them into Flanders, whither they were fled, and caused a num∣ber of them to be burnt.

This persecution enforced many to flie into Germany, where shortly after they were grieuously persecuted, namely, in the countrie of Alsatia, and along the Rhine by the Bishops of Mayence and of Strasburge, who caused to be burnt in the towne of Bnigne thirtie fiue Burgesses of Mayence in one fire, and at Mayence eighteene, who with great constancie suffered death. And at Strasburge fourescore were burnt at the instance of the Bishop of the place. These persecutions multiplied in such sort by the edification that they receiued who saw them dye, praysing God, and assuring themselues of his mercy, that notwithstanding the continuall persecutions, there were in the County of Passau, and about Bohemia, in the yeare one thousand three hundred and fifteene, to the number of fourescore thousand persons that made profession of the same faith. They had likewise goodly Churches in Bulgaria, Croatia, Dalmatia, and Hungarie, as Math. Paris reports, instructed and gouerned by one Barthel∣mew borne at Carcassonne. The Albegeois on the other side professing the same faith, haue filled many countries, vn∣till in the end, they were almost wholly extirpated, as shall appeare in their particular historie.

CHAP. III.

By what names the Waldenses haue bene called by their ad∣uersaries: and with what faults and offences they haue bene charged.

THe Monks, Inquisitors and mortall ene∣mies to the Waldenses, not being content to deliuer them euery day to the secular power, they haue besides layed vpon them many opprobrious imputations, affirming them to be the authors of all the heresies in the world which they endeuoured to purge, imputing all those monstrous abuses that they had forged onely to the Waldenses, as if they onely had bene the receptacle of all errours.

First therefore they called them, of Valdo a citizen of Lions, Waldenses; of the countrie of Albi, Albigeois.

And because such as did adhere to the doctrine of Val∣do, departed from Lions spoiled of all humane meanes, and the most part hauing left their goods behind them, in derision they called them the beggers of Lions.

In Dauphiney they were called in mockerie Chai∣gnards.

And because some part of them passed the Alpes, they were called Tramontaines.

And from one of the disciples of Valdo, called Ioseph, who preached in Dauphiney in the diocesse of Dye, they were called Iosephists.

In England they were called Lollards, of the name of one Lollard who taught there.

Of two priests who taught the doctrine of Valdo in Languedoc, called Henry, and Esperon, they were called

Henriciens, and Esperonistes.

Of one of their pastors who preached in Albegeois, na∣med Arnold Hot, they were called Arnoldists.

In Prouence they were called Siccars, a word of Pedlers french which signifieth Cutpurse.

In Italie they were called Fraticelli, as much to say, as Shifters, because they liued in true loue and concord to∣gether.

And because they obserued no other day of rest but the Sabbath dayes, they called them Insabathas, as much to say, as they obserued no Sabbath.

And because they were alwayes exposed to continu∣all sufferings, from the Latin word Pati, which signifieth to suffer, they called them Patareniens.

And forasmuch as like poore passengers, they wandred from one place to another, they were called Passagenes.

In Germany they were called Gazares, as much to say, as execrable and egregiously wicked.

In Flanders they were called Turlupins, that is to say, dwellers with wolues, because by reason of their perse∣cutions they were constrained many times to dwell in woods and desarts.

Sometimes they were called by the names of those countries and regions where they dwelt, as of Albi, Al∣bigeois: of Toulouze, Toulousains, of Lombardie, Lombards, of Piccardie, Piccards, of Lion, Lionists, of Bohemia, Bohe∣miens.

Sometimes to make them more odious, they made them cōfederates with ancient heretickes, but yet vnder more then ridiculous pretexes. For because they made profession of puritie in their liues, and of faith, they cal∣led them Cathares. And because they denied the bread which the priest shewed in the Masse to be God, they

called them Arriens, as denying the diuinitie of the eter∣nall Sonne of God. And because they maintained that the authoritie of Emperours and Kings depends not vpon the authoritie of the Pope, they called them Ma∣nichcens, as appointing two Princes. And for other causes which they fained, they called them Gnostiques, Cataphri∣giens, Adamites, and Apostoliques.

Sometimes they spitefully abused them. Matthew Pa∣ris cals them Ribalds. The compiler of the Treasure of histories calles thrm Buggerers. Rubis saith, that when a man speakes of a sorcerer, he cals him Vadois. And that which is more, he takes vpon him to proue that they are so. To which temeritie it shall be necessarie to answer in his due place, where they shall be cleared from all those impostures which their enemies haue layed vpon them, out of those bookes from which we haue gathe∣red that which followeth.

First they impose vpon them, that ancient calumnie wherewith the painims defamed the Christians of the Primatiue Church, that is, that they assembled them∣selues in the night time, in corners and lurking holes, and that the Pastour cōmanded the lights should be put out, saying, Qui potest capere capiat, that is, catch who catch can, whereupon euery man endeuoreth to fasten vpon whom he can, without any respect of bloud or paren∣tage, and that the lights being put out, they committed abhominable incests; many times the child with his mo∣ther, the brother with his sister, and the father with his owne daughter: adding moreouer, that they were to vn∣derstand, that the children begotten by such copulati∣ons were most fit to be Pastours.

Secondly, they haue charged them that they main∣taine that a man may put away his wife when he will, and

the wife her husband to follow that sect.

The third calumnie that they charge them withall is, that they haue communitie of all things amongst them, euen of their wiues and all.

The fourth is, that they reiect the baptisme of little infants.

The fifth, that they adore their Pastors, prostrating themselues before them.

The sixth, that they maintaine that it is not lawfull to sweare, for any cause whatsoeuer.

The seuenth, that they maintaine that the Pope doth sinne mortally when he makes warre against the Turke, and that they likewise sinne mortally that do obey him, when by them he makes warre against heretickes.

The eight calumnie is, that they vse no reuerence to∣wards holy places, and that he sins not more grieuously that burneth a Church, then he that breakes into any o∣ther priuate house.

The ninth, that they maintaine that the Magistrate ought not to condemne any to death, and that they that do it sinne mortally: and that they maintaine this error, to the end they may escape the hands of the Iudge, and go vnpunished.

The tenth, that the lay-man being in the state of grace, hath more authoritie then the Prince that liues in his sinne.

The eleuenth, that with the Manicheens they ordaine two Princes, that is, one good God, the creator of good, and one bad, that is, the diuell, the creator of euill.

The twelfth, that whatsoeuer is done with a good in∣tention, is good, and that euery one shall be saued in that which he doth in that said good intention.

The thirteenth, that it is a meritorious worke to per∣secute

the Priests of the Church of Rome, the Prelates and their subiects. And that a man may without sinne hurt them in their persons or goods, and withhold their tenthes from them without scruple of conscience.

The last is taken out of the booke of Rubis, where he saith, that Valdo and his Pastors retired themselues into Dauphiney in the vale Pute, and the valley Angrongne, where they found certaine people rather like sauage beasts then men, suffering themselues to be mocked and abused, and where they became, saith he, one like ano∣ther, and such as rid post vpon a besom. Adding there∣withall (to bring within the compasse of his calumnies, the Townes, Cities, & States where the Gospell is recei∣ued in our times:) And to say the truth (saith he) these are two things that commonly follow the one the other, he∣resie and forcerie, as it is verified in our times, in those Cities and Prouinces which haue giuen entertainment vnto heresie.

CHAP. IIII.

How the Waldenses are iustified and cleared from the ca∣lumnies contained in the former Chapter, by those wri∣tings which they haue left.

THe Waldenses of Bohemia, whether they were the remainder of that people that followed Valdo, as some are of opinion that he ended his dayes in Bohemia, after he had retired himselfe out of Germany, and esca∣ped the hands of the Bishops of Mayence and Strasburge: or whether they were such persons as afterwards pro∣fessed

the same faith which the Waldenses did, it is with∣out all doubt that they were gricuously persecuted by king Ladislaus king of Hungary and Bohemia: and we haue in our owne hands an Apologie of the said Waldenses, which they sent vnto the king whom they called Lance∣lau, to iustifie themselues against sundry complaints which were made against them by their aduersaries: as also we haue a booke with this inscription, Aico es la causa del nostre despartiment de la Gleisa Romana. That is to say, Behold the cause of our separation from the Church of Rome. And forasmuch as the answer to the first calum∣nie, that is, that they assembled themselues in darke cor∣ners, where the candles being put out, their aduersaries do affirme they committed villanous incests, we haue copied out the answer of the said Apologie in their owne tearmes and language, for the more certaintie, and better edification.

This Apologie the author Iean Paul Perrin set downe in two columnes, the one French, the other in the language of the Waldenses, which for breuity sake we set downe onely in English, referring those vnto the French booke that desire to see the originall.

AMong other things (say they) they publish, like an∣grie barking curres, that it is a law and common a∣mongst vs to say, Yeeld thy selfe to whomsoeuer shal re∣quest thee: and that we take our pleasures in darke caues and corners with whomsoeuer shall present themselues vnto vs, whether they be our mothers, or daughters, or wiues, or sisters.

How true this is, it may appeare in that God hauing kept and preserued vs for aboue these forty yeares past,

it hath bene neuer knowne that there hath bene any whoredome amongst vs that hath escaped vnpunished, or any such villanie committed. In such sort that our liues and carriages condemne those that accuse vs.

And for as much as the Waldenses speake this of them∣selues, and to their owne praise, and therefore this their iustification may seeme but weake, looke a little into that which they haue written elsewhere against whordome, which may suffice to shew, that they were very far from this diabolicall affection to debase themselues by incests. The sinne of luxury is very pleasing to the diuell, displea∣sing vnto God, and iniurious against our neighbours, because therein a man obeyeth the basest part of his bo∣die, rather then God who hath preserued it. A foolish woman doth not onely take from a man his good, but himselfe too. He that is giuen to this vice keepes faith to no man, and therefore Dauid caused his faithfull seruant to be slaine, that he might enioy his wife. Amon defiled his sister Tamar. This vice cōsumes the heritage of many, as it is said of the prodigall child, that he wasted his goods liuing luxuriously. Balaam made choise of this sinne, to prouoke the children of Israel to sinne, by occa∣sion whereof there died twenty foure thousand persons. This sinne was the cause of the blindnesse of Sampson: it peruerted Salomon: and many haue perished by the beau∣tie of a woman. Prayer, and fasting, and distance of place are the remedies against this sinne. For a man may ouer∣come other vices by combating with them, but in this a man is neuer victorious but by flying from it, and not approching neare vnto it: where of we haue an example in Ioseph. It is therefore our duties to pray daily to the Lord, that he will keepe vs farre from the sinne of luxury, and giue vs vnderstanding and chastitie.

Against the second imposture, that they maintaine that a man may put away his wife when it pleaseth him, they say that marriage is a knot that cannot be vntyed but by death, except it be for fornication, as our Sauiour Christ saith. And Saint Paul 1. Corinth. 7. saith, That the wife is not to depart from her husband, nor the husband from his wife.

To the third calumnie, touching the communitie of goods and wiues, they say concerning marriage, that it was ordained by God long since in the terrestriall Para∣dise, and that it is a good remedie against whoredome. And that Saint Paul speaking thereof saith, Let euery man haue his wife, and euery woman her husband: As also that the husband ought to loue his wife as Christ loued his Church, and that the married couple ought to liue toge∣ther in holinesse with their children, bringing them vp in the feare of God.

As touching goods, euery man hath possessed his owne proper substance at all times and in all places. In Dauphiney, when the Archbishops of Ambrun, Iohn and Rostain, had spoiled them of their goods: when the Lord of Argentiere, and Montainar, and Arreas of Bonne had dispossessed the Waldenses that dwelt in the valley of Fraissimere and of Argentiere of their goods and pos∣sessions, the restitution of euery mans inheritance was prosecuted by the particular persons from whom they had taken them. The Waldenses of Prouence do demand at this present of the Pope, the goods and lands which haue bene annexed to their demaine, and taken from them by confiscation, euery particular person making faith for euery part and parcell of goods and lands which had descended vpon them from their ancestors the Wal∣denses time out of mind, they neuer hauing had any such

communitie amongst them, that might any way dero∣gate from that lawfull proprietie which euery one had to his owne lands.

The fourth calumnie was touching Baptisme, which, it is said, they denied to little infants: but from this imputa∣tion they quit themselues as followeth.

The time and place of those that are to be baptized is not ordained, but the charitie and edification of the Church and congregation must serue for a rule therein, &c.

And therefore they to whom the children were nearest allied brought their infants to be baptized, as their pa∣rents, or any other whom God had made charitable in that kind.

True it is, that being constrained for some certaine hundred yeares to suffer their children to be baptized by the Priests of the Church of Rome, they deferred the do∣ing thereof as long as they could possibly, because they had in detestation those humane inuentions which were added to that holy Sacrament, which they held to be but pollutions therof. And forasmuch as their Pastors (which they called Barbes) were many times abroad imployed in the seruice of their Churches, they could not haue the Sacrament of Baptisme administred to their infants by their owne Ministers: for this cause they kept them long from Baptisme, which the Priests perceiuing, and taking notice of, charged them thereupon with this imposture: which not onely their aduersaries haue beleeued, but diuerse others who haue well approued of their life and faith in all other points.

The fifth calumnie was, that they adored their Pastors, prostrating themselues before them. To iustifie the Wal∣denses from this imposture, there needs no more, but that

the Reader will be pleased to take the paines to reade that which they haue written touching the adoration of one onely God, in the exposition that they made in the booke of their doctrine vpon the first Comman dement of the Law of God. There you shall find that they haue giuen much honour euen to their Pastors, as vnto those that keepe the word of Reconciliation, entertaining them charitably, accompting themselues obliged thereunto for conscience sake; but that they euer had any intention to giue that worship to the creature that is onely due vn∣to the Creator, can neuer be made good but by way of calumnie. Howsoeuer Albert de Capitaneis their deadly enemie in the Diocesse of Turin, would haue extorted from them, that they adored their Pastors, which he could neuer enforce them to confesse.

The sixt calumnie was, that they maintained, that it was not lawfull to sweare at all.

They say and affirme, that there are lawfull oathes ten∣ding to the honour of God and the edification of our neighbours, alledging that place in the 6. Heb. 16. That men sweare by the greater, and an oath for confirmation is to them an end of all strife. As also they alledge, that it was enioyned the people of Israel to sweare by the name of the eternall God, Deut. 6.13. and the examples of those oathes that past betweene Abimelec and Isaac, Gen. 26.31. and the oath of Iacob, Gen. 31.53.

The seuenth calumnie was, to make them odious to the people, as if they had preferred the peace with the Turke, before that with the Church & the kingdome of Christ, affirming that they maintained, that the Pope did mortally sinne when he sends an expedition of souldiers with the badge of the crosse vpon their Cassockes or Coatarmour against the Sarazens.

For their iustification herein, we must obserue, that they complaine not of the enterprise of warre against the Turkes, but of those spoiles that the Popes make of the goods of the Church and other diuine graces vnder the pretence thereof, abusing the ignorant people with their Buls and Benedictions, who too willingly receiue their lies and inuentions, buying them at a deare rate. As also they thinke hardly of it, that the Pope should send out his Croisades, his crossed souldiers being strangers, to pursue them as heretickes, before they be heard or conuinced to be such.

But they are not the onely men that condemne this a∣uarice, which the reuenging spirits of the Popes haue shewed by their Croisades.

Paulus Langius a Germane Historiographer layes an imputation vpon Leo the tenth, that he leuied great summes of money vnder a pretence of warre against the Turkes, which he bestowed shortly after vpon thirtie Cardinals, which he had newly created.

Guicciardine noteth in his Historie, that the selfe same Pope imposed great exactions vpon the people, the be∣ne fit whereof fell into the lap of his sister Magdalen, and that all that leuie of money was but to satisfie the aua∣rice of a woman, and that the Bishop of Aremboldo was thought by him a commissarie worthy such an action, to put it in execution with all manner of extortion.

Alexander the fourth conuerted the vow of Hierusa∣lem, to the vow of Pouille, that is to say, the vow of re∣uenge: For he gaue power to his Legats to absolue the King of England, Henry the third by name, dispensing with his vow of the crosse for Hierusalem, vpon condition that he should go to Pouille, to make warre against Man∣fred Frederic Emperour not long before. It is the Histo∣riographer

Math. Paris, that setteth downe the complaint that then was made, that is to say, that the tenths im∣ployed for the succour of the holy Land, were taken away and conuerted to the reliefe of Pouille, against the Chri∣stians.

The eight calumnie was, that they vsed no reuerence towards holy and consecrated places, holding that that man sinned not more grieuously that burneth a Church, then he that breakes into any other house.

They say, that neither the place, nor the chaire, make a man the more holy, and they haue maintained that they deceiue themselues much that comfort themselues, or presume the more, because of the dignitie of the place: for what place more high then Paradise? what place more secure then heauen? and yet neuerthelesse man was banished out of Paradise for sinning there; and the An∣gels were throwne from heauen, to the end they might be examples to those that came after, and to teach them, that it is not the place, nor the greatnesse nor dignitie there∣of, that makes a man holy, but the innocencie of his life.

Against the ninth calumnie, that is to say, that they de∣fend that the Magistrate ought not to condemne any to death, they say:

That it is writtē, that we are not to suffer the malefactor to liue, and that without correction and discipline do∣ctrine serues to no purpose, neither should iudgements be acknowledged nor sinnes punished. And therefore iust anger is the mother of discipline, and patience with∣out reason, the seed of vices, and permitteth the wicked to digresse from truth and honestie.

True it is that they haue found fault that the Magi∣strates should deliuer them to death, without any other

knowledge of the cause, then the simple report of Priests and Monkes, who were parties and iudges, insomuch that hauing discouered the abuse which they brought into the Church, they condemned them for heretickes, and deliuered them to the secular power (so they call their Magistrates.) Now this seemed vnto them a cruell sim∣plicitie in the said Magistrates, to giue faith to persons passionate and not indifferent, such as the aforesaid Priests were, and to put to death so many poore in∣nocent people, neuer hearing them or examining the cause.

The tenth calumnie, was to make them odious to Kings and Princes, that is to say, that a lay man in the state of grace, had greater authoritie then a Prince liuing in his sinnes.

Against this imposture they affirme, that euery one must be subiect to those that are in authoritie, obey them, loue them, be at peace with them, honour them with double honour, in subiection, and obedience, and readi∣nesse, paying vnto them that which is their due.

The eleuenth calumnie was grounded vpon that asser∣tion of the Waldenses, that the Pope had no authoritie o∣uer the Kings and Princes of the earth, who depend im∣mediatly vpon God alone. For from thence they take occasion to call them Manichees, as appointing two Princes.

Against this imputation they say; We beleeue that the holy Trinitie hath created all things visible and inuisible, and that he is Lord of things celestiall, terrestiall, and in∣fernall, as it is said in S. Iohn, All things are made by him, and without him nothing is made.

The beginning of this calumnie was taken out of the Extrauagantes of Pope Boniface 8. who subiecting the au∣thoritie

of Emperours vnto his, saith of his owne, Qui∣cunque huic potestati resistit, Dei ordinationi resistit, nisi duo (sicut Manichaeus) fingat esse principia. De Maiorit. & obe∣dientia, Can. Vnam sanctam. l. 1. tom. 8.

The twelfth calumnie imports thus much, that they held that whatsoeuer is done with a good intention is good, and that euery one shall be saued in whatsoeuer is done with the said good intention.

To this imposture we need no other answer then that which the Monke Raynerius (who was alwaies their back∣friend) saith elsewhere, that is, that they maintaine that euery man is saued by his faith, which he cals a Sect. It is very necessary that a lyer should haue a better memo∣rie, then to affirme things contradictorie.

And to shew that they made no profession of any such beleefe, that may suffice that they haue said against Anti∣christ; That he hath brought these errors into the Church vnder a colour of good intention, and a shew of faith.

The thirteenth calumnie was, that they maintaine that a man may kill, or detaine from the Priests their tithes, without scruple of conscience.

It is certaine that if the Waldenses had power to em∣ploy their tithes to some other vse then to the nourish∣ment of those whom they find to be dumbe dogs, drow∣sie watchmen, slow bellies, seducing and being seduced, they had done it: but there was neuer any as yet that hath occasioned the least troubles that may be in that re∣gard. It well appeareth that in whatsoeuer depended on their owne wils, they haue neuer offered more or lesse vnto those people, taking no thought for their Masses and Trentals after their death: the which the Priests com∣plaine of, and from thence take occasion to accuse them

for heretickes. And as touching reuenge, heare what they say.

The Lord knowing that we shall be deliuered, saith: Beware of men: but he doth not teach or counsell any of his chosen, to kill any, but rather to loue their enemies. When his disciples said vnto him, in the ninth of S. Luke, Wilt thou that we command that fire come downe from hea∣uen, and consume them? Christ answered and said, Ye know not what manner of spirit ye are of. Againe the Lord saith vnto Peter, Put vp thy sword into thy sheath, &c. For temporall aduersities are to be contemned, and patient∣ly to be endured, for there happeneth nothing therein that is new. We are here the Lords floore, to be beaten, as the corne when it is separated from the chaffe.

The last calumnie of the Waldenses, which we haue ga∣thered out of the writings of their aduersaries, is that which Claud. Rubis layes vpon them as a foule aspersion, in his Historie of the Citie of Lions. That being retired vnto the Alpes, at their departure from Lions they be∣came like the rest of the people of that countrey, beesome riders.

And he is not content to tie himselfe to the Vaudois onely, but he addeth, These are things that ordinarily follow one another, Heresie and Sorcerie, as it is verified (saith he) in our times in those Cities and Prouinces that haue giuen entertainment vnto heresie.

We will first iustifie the Waldenses, and then answer Rubis in the behalfe of those Cities and Prouinces which he hath inclosed within this calumnie. All they offend a∣gainst the first Commandemēt (say the Vaudois in the ex∣position of the first Commandement) that beleeue that the Planets can enforce the will of man. These kind of men, as much as in them lies, accompt the Planets as

gods; for they attribute vnto the creature, that which belongs vnto the Creator. Against which the Prophet Ie∣remie 10. speaketh: Learne not the way of the heathen, and be not dismayed at the signes of heauen, for the heathen are dismayed at them. And S. Paul in the fourth to the Gala∣thians, Ye obserue moneths, and dayes, and times, and yeares: but I am afraid of you, lest I haue bestowed vpon you labour in vaine.

All they offend against this commandement, that be∣leeue Sorcerers and Soothsayers: for these men beleeue the diuels are gods. The reason is, because they aske of diuels that which God alone can giue, that is, to manifest things hidden, and to foreshew the truth of things to come, which is forbidden of God, Leuit. 19.31. Regard not them that haue familiar spirits, neither seeke after wi∣zards to be defiled with them. And in the 20.6. The soule that turneth after such as haue familiar spirits, and after wizards to go a whoring after them, I will set my face against that soule, and will cut him off from amongst his people. And in the last verse of that Chapter, A man or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death; they shall stone them with stones, their bloud shall be vpon them.

As touching the punishment of this sinne, and the vengeance that God taketh vpon such a one, we reade in the 2. Kings 1.3. that the Angell of the Lord sent vnto Elijah to meete the messengers of Ahaziah, and to say vnto them, Is it not because there is not a God in Israel, that ye go to enquire of Baalzebub the God of Ekron? and there∣fore saith the Lord in that place, Thou shalt not come downe from that bed on which thou art gone vp, but shalt surely die. Saul died, because he had disobeyed the commande∣ment of God which he gaue vnto him: he regarded it

not, neither did he hope in the Lord, but tooke counsell of Sorcerers, for which cause the Lord tooke away his life, and transferred his kingdome vnto Dauid the sonne of Ishai.

Let euery man therefore know, that all enchantment, or coniuration, or charme in writing, made to giue reme∣die to any kind of persons or beasts, is of no value, but is rather a snare of our ancient aduersarie the diuell, by which he entrappeth and deceiueth mankind.

Here you may see what the Waldenses haue written a∣gainst Sorcerers out of the word of God. It remaineth that we answer vnto that calumnie of Rubis, that it is ap∣parent in our times, that heresie and sorcerie are insepara∣bly ioyned together, in those Cities and Prouinces that haue giuen place vnto heresie.

He taxeth without all doubt the Citie of Geneua, and the States of the Cantons that haue receiued the Gospell, without any other shew of proofe, but that most com∣monly in those places Sorcerers are cōdemned to death, following the commandement of God, which suffereth no Sorcerer to liue. He might farre better haue conclu∣ded, if he had said that in those places where the refor∣mation of Religion was established in our times, no man doth either conuerse or hath acquaintance with Sorce∣rers, but so soone as any such is found he is put to death: And therefore no man can affirme that to be true, except he will say, that to burne Sorcerers, is to support them, and by the authoritie of the word to put them to death, be a kind of heresie.

It is true indeed that in those places heresie and sorce∣rie are ioyned together, where they that make profession to teach the people are for the most part Sorcerers; whereof many men haue complained, who haue written

with a great deale of griefe, that which they knew to be put in practise by their Priests and Monks, yea by some of the Popes themselues.

Bodin affirmeth, that there are infinite indictments in which it appeareth that the Priests many times are not onely Sorcerers, or at least wise that Sorcerets haue intel∣ligence with the Priests, but that they are content to say Masses for Sorcerers, fitting them with sacrifices, con∣secrating their parchments, putting rings vpon their grauen tombes, or other the like things vpon their altar, or vnder the linnen of the altar when they said Masse.

Iohn Vuier Phisitian to the Duke of Cleue, though he made profession of the Romish religion, writes as follo∣weth. If the Pastors of the Churches did stop vp the win∣dowes of false doctrines and other impieties, they should certainly haue (saith he) a wholsome preseruatiue for those that are vnder their charge against the subtle practises and impostures of the diuell, whereby they that are most vnaduised should not be so often intangled as common∣ly we see them, to the great hurt and detriment of their soules; which cometh to passe, not onely by the negli∣gence of the Priests, whom it most concerneth, & whose charge it is to looke vnto it, but also by their pursuite, counsell, peruerse doctrine, and deceitfull working, by which they allure and draw the simple people to haue re∣course to vnlawfull remedies, as often as they are any way afflicted with sudden, long, knowne and vnknowne maladies, proceeding from naturall causes, or from those which are aboue nature: which turneth to the great scan∣dall of the Church, considering that they make profession to be Ecclesiasticall persons, and for the most part they are Priests or Monkes, whom men thinke to be such, that

it is a great wickednesse to haue the least ill thought or o∣pinion of them, since they should serue for an example to their flocke, and considering they are Doctors and teachers; But perhaps (saith he) these Magicians thinke that this art belongs vnto them by a speciall prerogatiue, and that they haue right thereunto by an hereditarie suc∣cession, because the Priests of Egypt (of whom Pithago∣ras, Empedocles, Democritus, Plato, haue learned their Ma∣gicke) were Negromancers. Now I thinke not, saith he, that they that will take vpon them to defend these Priests and the practise of their enchantments, are so audacious as to obiect vnto me diuers Popes of Rome skilfull in the Magicke art, affirming that they haue put it in practise to their great profit & comfort: such as Siluester 2. was, who as Platina and Nauclerus affirme, obtained the Pope∣dome by that meanes; and such as Benedict 9. in the yeare one thousand three hundred and two, who before was named Theophilact, and after Maledictus, because of his wickednesse. Such also as was Iohn 20. and Iohn 21. as Cardinall Benno writeth, who aided themselues with their familiar friends, Laurentius, Gratian, and Hildebrand, all culpable of these enchantments. For all the Popes that were after Siluester 2. vnto Gregory 7. who was a great and a famous Magician, and who (as Benno writeth) as oft as it seemed good vnto himselfe, would shake his sleeues in such a manner, that sparkles of fire should come forth of them, whereby he blinded the eyes of the more simple and lesse subtle, as if they had bene miracles and signes of sanctitie. Such were all these Popes, as it is set downe in their liues, where you may also reade many execrable ex∣amples, whereby they wonne women to their loue, and were much giuen to offer abhominable sacrifices vnto diuels in forrests and mountaines.

The Magicians then of our times, saith Vuier, must not thinke to couer themselues vnder this mantell and pretence. But we haue reason to deplore the miseries of these times, wherein we can hardly finde any men more wicked and lesse punished, then they that do alwayes ad∣monish the simple people that the euils that happen vnto them are sent by the permission of God.

Moreouer he complaineth that these coniuring Priests dare to vse infinite blasphemies, enriched with diuerse crosses figured with their cursed and sacrilegious hands. As also of that vse they make of their holy water, of their exorcised salt, their consecrated tapers at Easter, their candles and tapers at Candlemas against the diuell, with which he mockes them: as also the fumigations of holy bowes vpon Palmesunday, and of herbes stuck vpon the doores vpon the day of Saint Iohn the Baptist, and the sprinkling of holy water at the feast of the Assumption of the Virgin Mary. Moreouer such Priests, saith he, abuse the sacrament of the Eucharist to commit their villanies.

He likewise complaineth that Theologie and Phy∣sicke are polluted with coloured exorcismes, by their mumbling of barberous words in an vnknowne tongue, by abusing the word of God, by bands, neck-laces, and charmes, all which conspire and procure the vtter ruine and damnation of men.

Moreouer he saith, that the Priests haue very appa∣rently made vse of diuerse apparitions of Sathan, af∣firming themselues to be the soules of this or that man, and faining to be in the paines of Purgatory, for their owne particular profit. And when the diuell hath not sufficiently furnished them, they haue counterfeited themselues to be spirits, to draw the liuing to more fre∣quent oblations, donations, and dotations, to satiate

their auarice.

Lauater saith as much, and relates at large the history of the false spirit of Orleans, and of the Iacobins at Berne, which amongst others were the most famous impo∣stures of Monkes.

The famous Parliaments of Aix & Grenoble haue con∣demned vnto death diuerse Priests that were sorcerers, as namely, at Aix a certaine Hermit adored of the peo∣ple for a Saint. And Lewes Godfrey, that famous Magi∣cian, beneficed in the Church of Acoules at Marseilles, who was burnt in Prouence the last of Aprill, 1611. And at Grenoble Nobilibus a Monke, and a certaine Priest in the Diocesse of Ambrun, who baptized infants in the name of Baalzebub And therefore we may conclude, that forasmuch as in these venerable Parliaments they haue condemned sorcerers to death, which is not done elsewhere, they are to haue the blame that do it not, of which fault Rubis would seeme to taxe the States and Cities without exception. More modestie becomes a man then was in this passionate Rubis: for it is great rea∣son, that among Priests such should be excepted, as God hath not so farre forth abandoned, as to suffer them to ad∣here to the sorceries of Satan. This pratler should haue thought, that either soone or late this calumnie would be retorted to his owne shame. He should haue conten∣ted himselfe with his reprochfull speeches against the Waldenses, of whom he hath belched many false reports, carried by the violence of his owne humour, and not haue laid aspersions on the liuing: yea he should blush to thinke that he hath giuen vs iust occasion to retort vpon himselfe and his wicked Priests, that which he would lay vpon those that make profession of the Gospell, and that punish with death all sorcerers: so sarre are they from ha∣uing

communion or conuerse with them. Thus you haue the iustification of the greatest calumnies that haue bene layed vpon the Waldenses by their owne writings, which may satisfie any man that is not carried with pas∣sion. It is necessarie that we now produce such witnesses, for the better defence of their innocencie, as are free from all suspition.

CHAP. V.

Testimonies of pietie, probitte and erudition giuen to the Waldenses, by dinerse of their aduersaries themselues.

I Acobus de Riberia, who in his time gaue aide to the persecution of the Waldenses, saith, that they held a long time the higher place in Gallia Norbonen. in the Diocesse of Albi, Rodes, Cahors, and Agen, and that in those times they were of little esteeme that would be called Priests and Bishops, because the said Priests for the most part were either vnworthy or ignorant: and therefore it was an ea∣sie matter for the Waldenses (saith he) to get the vpper hand amongst the people, for the excellencie of their do∣ctrine.

Rainerius a Iacobin Monke and a cruell Inquisitor of the Waldenses, thinking to darken their reputation, be∣cause they vsually read the Scriptures, saith, that when the Waldenses would giue knowledge of their doctrine, they alledged many things touching chastitie, humilitie, and other vertues, shewing that we are to flie all vice and wickednesse, alledging the words of Christ and his Apo∣stles, insomuch that the women that vnderstood them, were so rauished therewith, that they seemed to them

rather to speake like Angels then men.

He addeth, that they taught what manner of men the disciples of Christ ought to be, out of the words of the Gospell and the Apostles, affirming that they onely were the successours of the Apostles that imitated them in their liues. Concluding hereupon (saith he) that the Pope, the Bishops, the Clergie that enioy the riches of this world, and imitate not the sanctitie of the Apostles, are not the gouernours of the Church: it not being the will of Christ to dommit his Church to such kinde of people, that should rather prostitute her by their ill ex∣amples and wicked actions, then to present her a chast virgin, in the same purity they haue receiued her frō him; and therefore that we are nor to obey them. He addeth moreouer, that they liued very religiously in all things, their manners well seasoned, and their words wise and polished, by their wils alwayes speaking of God and his Saints, perswading to vertue, and to hate sinne, to the end (saith he) that they might be in greater esteeme with good men.

Claud. de Seissel Archbishop of Turin, giues this testimonie of the Waldenses, that as touching their life and manners, they haue bene alwayes sound and vn∣reproueable, without reproch or scandall amongst men, giuing themselues, to their power, to the obseruation of the Commandements of God.

The Cardinall Baronius attributeth to the Waldenses of Tholouse the title of good men, which tels vs that they were a peaceable people, howsoeuer he elsewhere impu∣teth vnto them sundrie crimes, and that very falsely.

As touching erudition, Rainerius hath said, that they teach their children, yea euen their daughters, the Epi∣stles and the Gospels. Iacobus de Riberia saith, that they

were so well instructed in the Scriptures, that he hath heard a plaine countriman repeate the booke of Iob word by word, and diuerse others that could perfectly repeate the whole new Testament.

The Bishop of Cauaillon in the time of the great per∣secution against the Waldenses of Merindall in Prouence (of which historie we shall speake in his due place) ap∣pointing a certaine Monke a Diuine, to enter into con∣ference with them, to conuince their error, before (saith he) we come to violence: but the Monke being much perplexed, retired himselfe, saying, that he had not so much profited in his whole life in the Scriptures as he had done in those few dayes of his conference with the said Waldenses, in examining the Articles of their Con∣fession by the passages of Scripture cited by them. This Bishop not being satisfied by this triall, sent a companie of yong Doctors, that came lately from Sorbonne, to con∣found them by the subtiltie of their questions. But one there was among the rest, that said at his returne with a lowde voice, that he had learned more touching the do∣ctrine necessarie to saluation, in attending to the answers of the little children of the Waldenses in their catechi∣zings, then in all the disputations of diuinitie which he had ouer heard in Paris.

Bernard de Girard Lord of Haillan saith, that the Wal∣denses haue bene charged with more wicked opinions then they held, because (saith he) they stirred the Popes and great men of the world to hate them for the libertie of their speech which they vsed in condemning the vices and dissolute behauiour of Princes and Ecclesiasticall persons.

King Lewis 12. hauing bene informed by the enemies of the Waldenses dwelling in Prouence, of many grieuous

crimes which were imposed vpon them, sent to make inquisition in those places, the Lord Adam Fumee mai∣ster of Requests, & a Doctor of Sorbon called Parui, who was his Confessour. They visited all their Parishes and Temples, and found neither images, not so much as the least shew of any ornaments belonging to their Masses and ceremonies of the Church of Rome, much lesse any such crimes as were imposed vpon them; but rather that they kept their Sabbathes duely, causing their children to be baptized according to the order of the Primatiue Church, teaching them the Articles of the Christian faith and the Commandements of God. The king hea∣ring the report of the said Commissioners, said, (and he bound it with an oath) that they were better men then he, or his people. The same king vnderstanding that in Dauphiney, namely, in the valley of Fraissiniere, in the Diocesse of Ambrun, there were a certaine people that liued like beasts without religion, hauing an euill opi∣nion of the Romish religion, he sent a Confessour of his with the Officiall of Orleans to bring him true informa∣tion thereof. This Confessour with his colleague came vnto the place, where they examined the Waldenses dwel∣ling in the said valley, touching their beleefe and con∣uersation. The Archbishop of Ambrun who made ac∣count that the goods of the said Waldenses were annexed to the demaine of his Archbishopricke, as being confis∣cable for the cause of heresie, pressed the aforesaid Com∣missioners speedily to condemne them for heretickes; but the said Commissioners would not obey his desire, but rather iustified thē as much as in them lay, insomuch that before their departure, the said Confessour of the king in his chamber at the signe of the Angell in Ambrun, wished in the presence of many, that he were as good a

Christian as the worst of the said valley of Fraissiniere.

King Francis the first of that name, and successour to Lewis 12. vnderstanding that the Parliament of Prouence had laid heauie burthens vpon the Waldenses dwelling at Merindol and Cambriers, and other places thereabout, desired to be informed of the beleefe, life, and conuersa∣tion of the said Waldenses, and to that end commanded William de Belay, Lord of Langeay at that time his Lieu∣tenant in Piemont, to make a diligent inquiry into those affaires: whereupon the said Lord sent into Prouence two honest reuerent men, to whom he gaue in charge to make inquiry both of the liues and religion of the Wal∣denses, as also of the proceedings of the Court of Parlia∣ment against them. These two deputies to the Lord de Langeay reported that the greatest part of the countrie of Prouence did affirme that the said Waldenses were a kind of people very painfull, and that about two hundred yeares since they departed from the countrie of Pie∣mont, and came to dwell in Prouence, and taking vpon them the profession of husbandmen and sheepheards, they made many villages that were destroyed in the wars, and other desart sauage places, very fertile by their la∣bours. And that they had found by informations in the said countrie of Prouence, that the aforesaid men of Me∣rindol were a peaceable people, beloued of their neigh∣bours, men of a good and godly conuersation, carefull to keepe their promises, and to pay their debts without suites of law, very charitable, not suffering any amongst them to fall into want and beggery, liberall to strangers and poore passengers to the vtmost of their power: As also that the inhabitants of Prouence did affirme that they of Merindol were knowne from others of the countrie, because they could neuer be perswaded to blaspheme,

or so much as to name the diuell, or in any sort to sweare, except it were vpon certaine contracts or in indgement. And that they were likewise knowne by this, that when∣soeuer they fell into company of such as vsed either idle, or wanton, or blasphemous discourse against the honour of God, they presently departed.

Thus you see how many of the aduersaries of the Wal∣denses haue giuen honourable reports of them, enforced thereunto by the force of truth it selfe. Let vs now see in what esteeme they haue bene with those that succeeded them in the same beleefe.

CHAP. VI.

Testimonies giuen of the Waldenses by many great persona∣ges that haue made profession of the reformed religion.

THeodor Beza calleth the Waldenses the seed of the most pure ancient Christian Church, which was miraculously preserued in the middest of the darknesse and errours which haue bene hatthed by Satan in these latter times,

Constans vpon the Reuelation, sheweth that the refor∣matiō of the Church in the Westerne parts of the world began in France, by the meanes of Waldo, and that from this source it spread it selfe through the rest of Europe.

Bullinger speakes thus of the Waldenses, What should we say (saith he) that aboue foure hundred yeares since, throughout France, Italy, Germany, Poland, Bohemia, and other countries and kingdomes of the world, the Wal∣denses haue made profession of the Gospell of Christ

Iesus, and in many their writings and continuall prea∣chings accused the Pope to be the true Antichrist of whom the Apostle Saint Iohn had prophesied, and there∣fore we were to flie from him. These people being tor∣tured with diuerse most cruell torments, haue with vn∣speakable constancie giuen testimony of their faith by glorious martyrdomes, and the like they suffer euen at this very day. It is beyond the power of man to banish them or to roote them out, notwithstanding it haue bene often attempted by most mightie kings and Prin∣ces stirred vp by the Pope, but it is God (saith he) that hath hindred all their violent outrages. Luther confessed that he hated the Waldenses as desperate men, vntill he knew the pietie and truth of their beleefe by their owne confessions and writings, whereby he perceiued that these good and honest men were much wronged, and that the Pope had condemned them for heretikes, being rather worthie of the praise that is due to Saints and Mar∣tyrs: And that he had found in the said Waldenses one thing worthy admiration, and to be obserued as a mira∣cle neuer heard of in the Church of Rome, namely, that the said Waldenses hauing abandoned all humane lear∣ning, gaue them selues wholly, to the vtmost of their power, to the meditation of the law of God day & night, and that they were very expert in the Scriptures, and well exercised in them; and that contrarily they whom we call our great Maisters in the Papacy, made so light account of the Scriptures (glorying neuerthelesse in the title thereof) that there were some amongst them, that had scarce seene the Bible.

Hauing also read the confession of the Waldenses, he said that he did thanke God for that great light that it had pleased God to impart vnto them, taking great com∣fort

with them, for that all occasion of suspition amongst them whereby one was suspected to the other of heresie, was taken away, and that they were knit so close toge∣ther, as that they were all sheepe of one fold, vnder the onely Pastor and Bishop of our soules, who is blessed for euer.

Oecolampadius writ vnto the Waldenses of Prouence, in the yeare a thousand fiue hundred and thirtie, this letter following.

VVE haue vnderstood with a great deale of content∣ment by your faithfull Pastor George Morel, what your faith and religion is, and with what termes you speake thereof. We therefore yeeld humble and heartie thanks to our mercifull Father, who hath called you to so great light in this age, euen in the middest of those obscure darknesses which are spread throughout the whole world, and the vnlimited power of Antichrist. And therefore we acknowledge and confesse that Christ is in you, for which we lone you as bre∣thren. And I would to God we had power and abilitie to make you feele that in effect which we shall be readie to do for you, yea though it be in matters of greatest defficultie. We would not that you should take that which we write to proceed out of any pride, or attributing to 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 benedi∣ction. So that if you persist in his grace, he hath in store grea∣ter 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 ad∣nancement thereof where it is alreadie planted. 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 Walden∣ses 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, de∣sire 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, they do affirme (saith he) that we are to beleeue the Scriptures onely in that which con∣cerneth 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 a∣bolished.

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 Wal∣denses, 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. The Pa∣pists (saith he) haue imposed great crimes, and that very wrongfully, vpon those ancient faithfull people, com∣monly 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 do∣ctrine 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 Waldenses (saith he) time out of mind haue opposed themselues against the abuses of the Church of Rome, and haue in such sort bene persecu∣ted, 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 coun∣tries farre distant one from the other, that is, Cala∣bria, 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 Inqui∣sitors, 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. It is written of the Waldenses (saith he) that they reiected all the traditions and ordinances of the Church of Rome, as vnprofitable and superstitious, and that they made no great account of their Clergie and Prelates. And for this cause being excommunicated and chased out of the countrey, they dispersed themselues into many and diuerse places, as in∣to Dauphiney, Prouence, Languedoc, Piemont, Calabria, Bo∣hemia, England, and other places. Some haue written that one part of the Waldenses retired themselues into Lom∣bardie, where they multiplyed in such a manner, that their doctrine was dispersed throughout all Italie, and came as farre as Sicile. Neuerthelesse in this great dispersion, they alwayes kept themselues in vnion and fraternitie for the space of foure hundred yeares, liuing in great sinceritie and the feare of God.

The Author of the Historie of the State of the Church writes of them thus. After that Waldo (saith he) and his followers were driuen out of Lions, one part of them reti∣red to Lombardie, where they multiplied in such a man∣ner, that their doctrine began to disperse it selfe into Ita∣lie, and came into Sicile, as the Patents of Fredericke the second, giuen out against them whilest he reigned, do witnesse.

Vesembecius saith, that when the Pope and his catch∣poles saw that the Romane Hierarchie receiued great de∣triment by meanes of the Waldenses, insomuch that there were certaine Princes that had taken their defence, a∣mongst whom was the King of Aragon, and the Earles of Toulonze, in those dayes puissant Princes in France, they began to oppresse them vpon most vniust occasions, bringing them into hatred with the people, and especially of Kings, to the end that by this meanes they might be vtterly exterminated.

Vignier makes mention of the Waldenses in his Histo∣rical Bibliotheke, and saith, that they haue endured many long and grieuous persecutions, and yet notwithstanding there was neuer any thing that could hinder them from retaining that doctrine which they had receiued from the Waldenses, deliuering it (as it were) from hand to hand vnto their children.

Hologaray affirmes, that the Waldenses and Albigenses were of a contrary opinion to the Bishop of Rome in all those maximes or principles that were publickly prea∣ched & commanded by his authoritie, that is, that were inuented by him, and contrary to the word of God. And he witnesseth withall, that there were amongst them wise men, and very learned, and sufficient to defend their be∣liefe against the Monkes.

Mathias Illyricus writes, that he finds by the writings of Waldo, which lay by him in certaine ancient parch∣ments, that Waldo was a learned man, and that he did not cause the bookes of the Bible to be translated into the vulgar tongue, but that he tooke paines therein him∣selfe.

It is most certaine, that the aduersaries of Waldo and the Waldenses, make no great account of these aboue na∣med testimonies, because they hold them to be both of one and the same ranke and order, both the witnesses and those to whom they beare witnesse, that is, all for here∣ticks: but this Historie is not onely for the enemies of the truth, but to the end the louers thereof may see that that which is here produced, doth not intend onely our owne particular commendations, but to shew that there haue bene before vs certaine great personages, whose memo∣rie they reuerence that haue spoken of the Waldenses as of the true Sacraments of God, who haue maintained the truth with the losse of their liues, and earnestly desi∣red in their times to see the reformation we enioy in ours.

And as le Sieur de S. Aldegonde saith, the occasion why they were condemned for heretickes, was no other but because they maintained that the Masse was an im∣pious corruption of the holy Supper of the Lord.

That the Hoste was an idoll forged by men.

That the Church of Rome was wholly adulterated and corrupted, and full of infidelitie and idolatrie.

That the traditions of the Church were but supersti∣tions and humane inuentions.

That the Pope was not the head of the Church, and for other points of this nature.

And as the said Aldegonde obserues, it was a great

worke of God, that how diligent soeuer the Popes with their Clergie haue bene, vsing likewise the assistance of secular Princes and magistrates, to roote them out, yet they could neuer do it, neither by proscriptions, nor ba∣nishments, nor excommunications, nor publications of their Bulles, nor Indulgences and Pardons to all those that shall make warre against them: nor by any manner of torments, fire, flames, gibets, or other cruell effusion of bloud, could they euer hinder the current of their do∣ctrine, but it hath spread it selfe almost into all the corners of the earth.

This hath le Sieur de Saint Aldegonde writ of the Wal∣denses. But forasmuch as doubt may be made, whether we haue in these dayes any proofes in the world of their beleefe, it is necessary that we produce hereabouts an inuentorie of bookes which they haue left vnto vs, to the end that when there shall be any question of their do∣ctrine, euery one may vnderstand what the writings are out of which we haue gathered that which they taught.

CHAP. VII.

That Peter Waldo and the Waldenses haue left bookes which make proofe of their beliefe, and what they are.

THat Waldo left something in writing vnto vs, it appeares by that which Math. Illyricus saith, that he hath certaine parchments of his, which shew him to be a learned man.

The Author of the Historie of the Estate of the Church giues this testimonie that followeth. Waldo at the same time (saith he) made a collection in the vulgar

tongue of sundry passages of the ancient Fathers, to the end he might defend his opinions not onely by the au∣thoritie of the holy Scripture, but also by the testimonie of the Doctors against his aduersaties.

About fortie yeares since le Sieur de Vignaux Pastor of the Churches of the Waldenses in Piemont, writ as fol∣loweth in his memorials that he made: Of the beginning, Antiquitie, Doctrine, Religion, Manners, Discipline, Persecutions, Confessions, and progresse of the people called Waldenses, I that write (saith he) can witnesse, that being sent vnto these people to preach the Gospell of our Lord Iesus Christ, which I did about some fortie yeares together, I had no need to take much paines to win them from the ceremonies of the Church of Rome, nor to roote out of their minds the Pope, the Masse, Purgatory, and such other things, wherein they were a long time Do∣ctors before my coming, although the greatest part of them knew neither A nor B.

It is to this seruant of God to whom we are much bound for the multitude of bookes written by the Wal∣denses. For as oft as he lighted vpon any, he gathered them together and kept them carefully, which he did the more commodiously, for that, as he saith, he conuersed with them almost for the space of fortie yeares, which was about some fourescore yeares past. For it was about the end of his dayes that he deliuered to some particular persons his said Memorials, which he had gathered tou∣ching the Waldenses, and all those ancient bookes which he had collected in their vallies, touching the substance of which he thus speaketh. We haue, saith he, certaine an∣cient bookes of the Waldenses, tontaining Catechismes and Sermons, which are manuscripts written in the vul∣gar tongue, wherein there is nothing that makes for

the Pope or poperie. And it is wonderfull, saith he, that they saw so clearely in those times of darknes, more grosse then that of Egypt.

Le Sieur de Saint Ferriol, Pastor in the Church of O∣range, being carried with an holy curiositie, gathered to∣gether many of the said bookes, which he shewed to le Sieur de S. Aldegonde, who made mention of them in his first table, wherein he saith that there are other manu∣scripts written in a very ancient letter in the Library of M. Ioseph de la Scale.

Now all the bookes hereunder mentioned, being deli∣uered vnto me to furnish me with proofes for this Histo∣rie, I will reduce into this Catalogue.

First we haue in our hands a new Testament in parch∣ment in the Waldenses language, very well written, though with a very ancient letter.

Also there is a booke intituled the Antechrist, which thus begins, Qual cosa sia l' Antechrist, en datte de l'an mille cent & vingt.

In the same volume there are contained diuers Ser∣mons of the Pastors of the Waldenses.

With a Treatise against sinne, and the remedies to re∣sist sinne.

Also a booke entituled, The booke of Vertues.

In that volume there is another Treatise with this in∣scription, De l'enseignament de li filli: that is to say, of the Instructions of children.

A Treatise of Mariage.

A Treatise entituled, Li parlar de li Philosophes & Do∣ctors, that is, sentences of Philosophers and Doctors.

All which bookes are written in the language of the Waldenses, which is partly Prouenciall, and partly Pie∣montaine. All of them sufficient to instruct their people

to liue well, and to beleeue well: the doctrine of all which bookes being conformable to that which is taught and beleeued at this present in all the reformed Churches.

From hence we conclude, that that doctrine that hath bene maintained in our times against humane inuen∣tions, is not new but to those that haue buried it wilfully, or whose ancestors haue detested it, out of their ignorance of the goodnesse thereof; there being found diuers wri∣tings, and that in great number, which make good that for these foure hundred and fiftie yeares the doctrine of the reformed Churches is the selfesame which for many ages hath bene buried by ignorance and ingratitude.

Which our aduersaries themselues haue in some sort auouched, when they say and confesse, that that doctrine which they call new, is but the substance of the errors of the ancient Waldenses, as may appeare by their owne wri∣tings, from whence we haue gathered that which remai∣neth, in the Chapter following.

CHAP. VIII.

That the aduersaries of the Waldenses haue acknowledged that the doctrine of the Waldenses is conformable to that of those that at this present make profession of refor∣mation.

LIndanus makes Caluin an inheritor or heire of the doctrine of the Waldenses.

The Cardinall Hosius saith, that the lepro∣sie of the Waldenses hath infected all Bohemia, at what time following the doctrine of Wal∣do, the greatest part of the kingdome of Bohemia was se∣parated

from the Church of Rome.

Gwaltier Monke the Iesuite, in his Chronographicall table, or to speake otherwise, in his mole-hill of lyes, makes the Waldenses, and those they call the poore abu∣sed, and the Ministers of Caluin, to be of one and the same beleefe in twentie seuen Articles.

Claud. Rubis saith, that the heresies that haue bene in our times haue bene grounded vpon the heresies of the Waldenses, and he cals them the reliques of Waldo.

Aeneas Syluius who was afterwards Pope Ptus the se∣cond of that name. And Iohn Dubrauius Bishop of Ol∣musse in their histories of Bohemia, make the doctrine taught by Caluin all one with that of the Waldenses.

Thomas Walden, who writ against the doctrine of Wick∣lisse faith, that the doctrine of Waldo crept out of the quar∣ters of France into England. Whereunto agrees le Sieur de la Popeliniere, who addeth that the doctrine of the mo∣derne Protestants differs very little from that of the Wal∣denses, which (saith he) being receiued into the parts of Aibi, the Albigeois communicated it vnto the English their neighbours, who then held Guienne, from whence it was dispersed into many parts of England, and so at the last, as it were from hand to hand it came to the vnder∣standing of Wickliffe, a famous professour of diuinitie in the Vniuersitie of Oxford, and Pastor of the parish of Lu∣terworth in the Diocesse of Lincolne, who for his elo∣quence and rare gifts, wonne the hearts of many of the English, euen of the greatest men amongst them; inso∣much that a certaine scholler carried vnto Prage a booke of Wickliffes called the Vniuersalities, which being dili∣gently read ouer by Iohn Hus, he increased and explaned the doctrine long before sowed in Bohemia by the Wal∣denses, and was in a manner hid from the time of Waldo:

in such sort that many of the people, schollers, Nobles, and Ecclesiasticall persons themselues, followed the same doctrine.

The Cardinall Bellarmine saith, that Wickliffe could adde nothing to the heresie of the Waldenses.

Ecchius layes an imputation vpon Luther, that he hath done nothing else but renew the heresies of the Walden∣ses, Albig Wicklesse, and Iohn Hus, long since condemned.

Alphonsus de Castro saith, that Wickliffe hath done no∣thing else but brought to light the errours of the Wal∣denses.

Arnold Sorbin priest of Monteig reprocheth the cities and townes of Saint Antonin, Montauban, Millan, Ca∣stres, Puylorens, Gaillac, and others of the Albigei and Languedoc, that they haue done nothing but reuiue the errours of the Albigeois.

Iohn de Cardonne in his Rimes in the forefront of the historie of the said Monke of the valley Sernay saith thus:

What the sect of Geneua doth admit, Th'hereticke Albigeois doth commit.

Anthony d'Ardene of Tholouse in the same booke saith:

Wherewith our Hugonites seasoned were, The same intention, the selfesame care.

We need not therefore dispute any longer of the an∣tiquitie of this doctrine, but onely of the puritie thereof, since that not onely by the affirmation of those that were aduersaries to the Waldenses and the last resormation, there are whole ages, during the which the substance of that beleefe hath remained in diuers persons, who crying out against the abuses which haue crept into the Church, haue bene oppressed by persecutions. And for as much as it is denied, that we haue had a succession of such instruments, who haue opposed themselues from

time to time against those corruptions and errours, which haue borne sway, we will produce in the Chapter following a catalogue, both of those which our aduersa∣ries haue named, and put to death, and of those whom the Waldenses haue had for their Pastors for these foure hundred and fiftie yeares last past, at leastwise of as many as haue come to our knowledge.

CHAP. IX.

The names of those Pastours of the Waldenses who haue in∣structed them for foure hundred yeares last past, and haue come to our knowledge.

WAldo from whom the Waldenses tooke their name, began to teach the people in the yeare of our Lord, a thousand one hundred and sixtie.

Le Sieur de Sancte Aldegonde obserueth, that at the same time that Waldo began to shew himselfe and to teach at Lions, God raised others in Prouence and Languedoc, a∣mong whom the principall were, Arnold, Esperon, and Io∣seph, of whom they were named Arnoldists, Iosephists, & Esperonists: though because their doctrine was first re∣ceiued in Albi in the countrie of the Albigeois, they were commonly called Albigeois, in such manner that on the one side the Waldenses, and on the other the Albigeois were as the two Oliues, or the two lampes which Saint Iohn speaketh of, whose light did spread it selfe through all the corners of the earth.

At the same time (saith he) followed Peter Bruis, whereupon many called them Peter Brusiens.

To whom there succeeded in doctrine, one Henry, the one being a Priest the other a Monke, and they taught in the Bishoprickes of Arles, Ambrun, Die, and Gap, from whence being chased away, they were receiued at Tho∣louse.

There was a certaine man (saith he) called Barthel∣mew borne at Carcassonne, that ordered and gouerned the Churches in Bulgaria, Croatia, Dalmatia, Hungaria, and appointed Ministers, as Mathew Paris reports, naming him their Pope or Bishop, and alledging to that purpose the letter which the Bishop of Portuense Legate to the Pope in the parts thereabouts, writ to the Archbishop of Roan and his suffragans; demanding succours and assi∣stance against them, insomuch that they were at the last constrained to retire themselues into desarts, following that prophesie in the 12 of the Reuelation, which saith, that the woman great with child, that brought forth a man child, which is the true Church of God, should in such sort be persecuted by the Dragon, which cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood, so that she was constrained to flie into the wildernesse, where she should be nourished for a time, and times, and halfe a time, or for the space of forty two moneths, or a thousand two hundred and threescore dayes.

Rainerius makes mention of two famous Bishops of the Waldenses, viz, of one Belazinanza of Verona, & one Iohn de Lugio, who taught amongst them after the abouena∣med, & about the yeare a thousand two hundred & fifty.

Arnold Hot, pastor amongst the Waldenses, maintained the disputation at Mont Real, whereof we shall make mention in his due place.

Lollard was also in great reputation amongst them,

both for a Commentary which he had written vpon the Reuelation, as also for that he had giuen knowledge of their doctrine in England, of whose name the Waldenses were called Lollards.

The Waldenses of the valleys of Angrongne, of Dau∣phiney, Prouence, and Calabria, haue had for their Pastors, these whose memories they haue preserued for aboue three hundred yeares past, that is to say, in Piemont,

Paul Gignons de Bobi.

Peter the lesse.

Anthony of the valley of Suse.

Iohn Martin of the valley Saint Martin.

Mathew dc Bobi.

Philip of the valley Lucerna.

George of Piemont.

Steuen Laurence of the valley Saint Martin.

Martin de Meane.

Iohn of the valley of Lucerna, who for some offence was suspended from his office for seuen yeares, during which time he remained at Gennes, where the Pastors had a house, as they had also another very faire one at Flo∣rence.

Iohn Girard, de Meane, surnamed with the great hand.

Of the valley of Angrongne, Thomas Bastie, who died in the seruice of the Waldenses Churches at Pouille.

Sebastian Bastie, who died in Calabria.

Iohn Bellonat, of the same valley, who was the first a∣mongst the Pastors that married a wise.

Of the valleys of Perouse, Iames Germain.

Benedict Gorran.

Paul Gignous, de Bobi.

Iohn Romagnol, of Sesena in Italie.

Of Dauphiney, Francis of the valley of Fraissiniere.

Michel Porte, of the valley Loyse, in Briançonnois.

Peter Flot of Pragela.

Of Prouence, Angelin de la Coste.

Daniel de Valentia, and Iohn de Molines.

These two were sent into Bohemia to serue in the Chur∣ches of the Waldenses gathered together in the said Realme: but they betrayed the Churches, and brought much mischiefe vpon them, by discouering vnto the ene∣mies of the said Waldenses whatsoeuer they knew of their troupes and meetings, whereby there happened a great persecution: which occasioned the Churches of Bohemia to write to the Waldensian Churches of the Alpes, from thence forward not to call to such vocations any persons whose faith, honestie and zeale, was not throughly knowne by long proofe and experience.

The last Pastors which they had were George Maurel, and Peter Masçon, who in the yeare of our Lord 1530. were sent into Germany to confer of religion with Oeco∣lampadius, Bucer and others. Peter Masçon was taken pri∣soner at Dijon.

Steuen Negrin and Lewis Paschal were sent into Ca∣labria in the yeare 1560. to the Waldensian Churches at Montald, Saint Xist, and other places thereabout. Steuen N••egrin was taken prisoner and sent to Cosence, where he died in prison for want of sustenance.

Lewis Paschal was sent to Rome, where he was condem∣ned and burnt aliue, Pope Pius the fourth of that name being present and his Cardinals: whom he summoned to appeare before the throne of the Lambe to giue an account of their cruelties.

There are a great number of others, as may appeare by the processe commenced against the Waldenses of Dauphiney which are come to our hands, wherein men∣tion

is made of diuers Pastours which they haue had, who haue bene many times imprisoned and deliuered vnto death by the Monkes the Inquisitors, who caused them to be watched euen vpon the high Alpes, when they trauelled from one companie to another. This small number may suffice to giue vs to vnderstand, that though their enemies did their best endeuour wholly to banish them, and to roote them out from off the earth, yet the eternall God hath not ceassed to prouide labo∣rers for his haruest, when there was any need, to preserue euen to this present day, only in Dauphiney and Prouence, many thousands that thinke it their glory to haue come from the ancient Waldenses, and are rather inheritours of their zeale and pietie, then their earthly substance, which their persecutors do possesse, as the Pope doth at this present, who hath ioyned to his pretended Apostolike chamber, all the inheritance of the Waldenses who haue had any thing in his countrie of Venecin; and vnder the pretence of heresie, if he could, he would take away their liues too: so far is he from thinking to restore that which in vaine he hath bene importuned to do, & which his officers haue promised to restore, with more vanitie and falshood then honestie or true meaning. Now foras∣much as the Reader not knowing what manner of men their Pastors were, they may be the lesse esteemed, we will in the Chapter following insert what we find in their writings, which may make proofe of their vocation, the exercise of their charge, zeale, and pietie.

CHAP. X.

What manner of men the Barbes or Pastors of the Waldenses were: what their vocation, with what zeale and fidelitie they haue exercised their charge.

THe Monke Rainerius reports many things touching the vocation of the Pastors of the Waldenses, which neuer were. As that which is imposed vpon them, that they haue one greater Bishop, and two followers, which he cals the elder sonne and the yonger, and a Deacon; that he laid his hands vpon others with soueraigne autho∣ritie, and sent them whither he thought good, like a Pope.

Against these impostures, I haue here set downe what is found in their writings touching the vocation of their Pastors.

All such (say they) as are to be receiued for Pastors amongst vs, notwithstanding they remaine yet with their parents, are to intreat vs to receiue them to the mi∣nisterie, and that we will be pleased to pray vnto God for thē, that they may be made capable of so great a charge. Which the said suppliants do to no other end, but to shew their humilitie.

They are to learne certaine lessons, and to learne by heart all the Chapters of Saint Matthew and Saint Iohn, and all the Epistles which they call Canonicall, a good part of the writings of Salomon, Dauid and the Prophets.

Afterwards hauing good testimonies of their learning and conuersation, they are receiued with the imposition of hands into the office or function of preaching.

The last that are receiued are to do nothing without the leaue and licence of their Seniours receiued before them. As also they that are first ought not to attempt any thing with out the approbation of their companions, to the end y^t all things might be done amongst vs in order.

We Pastors do assēble our selues together, euery yeare once, to determine of our affaires in a general Councell.

Our nuttiment and apparell are willingly ad∣ministred

vnto vs, and as it were by way of almes, very sufficiently by the people whom we teach.

The money that is giuen vs by the people, is carried to the aforesaid generall Councell, and is deliuered in the presence of all, and there it is receiued by the most ancients, and part thereof is giuen to those that are tra∣uellers or wayfaring men, according to their necessities, and part vnto the poore.

When any of vs that are Pastors shall fall into anie foule or vncleane sinne, he is cast out of our companie, and forbidden the charge of preaching.

Amongst other power and authoritie which God hath giuen to his seruants, it belongs vnto them to chuse guides of the people, and Ancients in their charges, according to the diuersitie of imployment, in the vnitie of Christ. Which is proued by the saying of the Apostle in his Epistle to Titus, Chap. 1. verse 5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and or daine Elders in euery City, as I haue appointed thee.

Thus you see how the Pastors of the Waldenses were chosen and maintained in their charge, but to the end that their zeale may the better appeare, we will insert in the Chapter following a letter which one of the said Pa∣stors writ to one of their Churches, by which it may ease∣ly appeare with how holy and sanctified affection they laboured to call the people to repentance, and to instruct them in the faith.

CHAP. XI.

An Epistle of the Paster Barthelmew Tertian, written to the Waldensian Churches of Pragela.

Iesus be with you. To all our faithfull and welbeloued brethren in Christ Ie∣sus. Health and saluation be with you all. Amen.

THese are to aduertise and to aduise your brotherhood (hereby acquitting my selfe of that dutie which I owe vnto you all in the behalfe of God, principally touching the care of the saluation of your soules, according to that light of the truth which the most high God hath bestowed on vs) that it would please euery one of you to maintaine, increase, and nourish to the vt∣most of your power, without diminution, those good beginnings and customes which haue bene left vnto vs by our ancestors, whereof we are no way worthy. For it would little profit vs to haue bene renewed by the father∣ly instance, and the light which hath bene giuen vs of God, if we giue our selues to worldly, diabolicall, and car∣nall conuersations, abandoning the principall, which is God, and the saluation of our soules, for this short and temporall life. For the Lord saith in his Gospell, What doth it profit a man to gaine the whole world, and to lose his owne soule? For it should be better for vs neuer to haue knowne the way of righteousnesse, then hauing knowne it to do the contrary. For we shall be inexcusable, and our condemnation the greater: for there are greater and more grieuous torments prouided for those that haue most knowledge. Let me therefore intreate you by the loue of God, that you decrease not, but rather increase that charitie, feare and obedience which is due vnto God, and to your selues amongst your selues, and keepe all those good customes which you haue heard and vn∣derstood of God, by our meanes: and that you would re∣moue

from amongst you all defaults and wants, troubling the peace, the loue, the concord, and whatsoeuer taketh from you the seruice of God, your owne saluation, and the administration of the truth, if you desire that God should be mercifull vnto you in your goods temporall and spirituall. For you can do nothing without him; and if you desire to be heires of his glorie, do that which he commandeth: If you will enter into life keepe my com∣mandements. Likewise be carefull that there be not nou∣rished amongst you any sports, gluttony, whoredome, dancings, nor any leudnesse or riot, nor questions, nor de∣ceits, nor vsury, nor discords; neither support or enter∣taine any persons that are of a wicked conuersation, or that giue any scandall or ill example amongst you, but let charitie and fidelitie reigne amongst you, & all good ex∣ample; doing to one another as euery one desires should be done vnto himselfe. For otherwise it is not possible that any man should be saued, or can ••aue the grace either of God or man in this world, or glorie in another. And it is necessarie that the conductors principally should haue a hand herein, and such as rule and gouerne. For when the head is sicke all the members are likewise ill affected. And therefore if you hope and desire to possesse eternall life, to liue in good esteeme and credit, and to prosper in this world in your goods temporall and spirituall, purge your selues from all disorderly waies, to the end that God may be alwayes with you, who neuer forsaketh those that trust in him. But know this for a certaine, that God heareth not nor dwelleth with sinners, nor in the soule that is giuen vnto wickednesse, nor in the man that is subiect vnto sin. And therfore let euery one cleanse the wayes of his heart, and flie the danger if he would not perish therein. I haue no other thing to write at this present, but that you would

put in practise these things: And the God of peace be with you all, and accompanie vs in our true, deuout, and humble prayers, that he will be pleased to saue all those his faithfull that trust in Christ Iesus.

Wholly yours Barthelmew Tertian, readie to do you ser∣uice in all things possible according vnto the will of God.

This Epistle of the Pastor Tertian giues vs assurance of that holy affection which they had to leade the people of God; but the Confession of the faith of the Waldenses found in the bookes of those Pastors aboue mentioned, shall shew vs more clearely how pure their beliefe hath bene, and how farre from those heresies and errors that haue bene imputed vnto them. And that therefore they haue bene very vniustly persecuted.

CHAP. XII.

The Confession of the faith of the Waldenses.

WE beleeue & do firmely hold all that which is contained in the twelue Articles of the Simbole which is called the Apostles creed: and we account all that for heresie which a∣greeth not with the said twelue Articles.

We beleeue that there is one God, the Father, Sonne, [Art. 2] and holy Ghost.

We acknowledge for holy & Canonicall Scripture the books of the Bible, that is to say, the fiue books of Moses. [Art. 3]

• Genesis. The booke of Ioshua.
• Exodus. The Iudges.
• Leuiticus. Ruth.
• Numbers. 1. of Samuel.
• Deuteronomie. 2. of Samuel.

• 1. of Kings. The Lamentat. of Ieremie.
• 2. of Kings. Ezechiel.
• 1. of the Chronicles. Daniel.
• 2. of the Chronicles. Hosea.
• 1. Esdras. Ioel.
• Nehemiah. Amos.
• Ester. Obadiah.
• Iob. Ionah.
• The booke of Psalmes. Micah.
• The Prouerbes of Salo∣mon. Nahum. Habakuk.
• Ecclesiastes. Zephaniah.
• The song of Salomon. Haggai.
• The Prophesie of Isaiah. Zachariah.
• The Pophesie of Ieremie. Malachi.

The Apocryphall bookes are these that follow, which are not receiued of the Hebrewes, but we reade them (saith S. Hierome in his prologue to the Prouerbs, for the instruction of the people, not to confirme the authoritie of Ecclesiasticall doctrines: that is to say,

• The third booke of Esdras. Ester after the 10. chap. to the end.
• The fourth of Esdras.
• Tobiah. The song of the 3. children.
• Iudith. The historie of Susanna.
• Wisedome. The historie of the Dragon.
• Ecclesiasticus. 1. Maccabees.
• Baruch, with the Epistle of Ieremiah. 2. Maccabees.
• 3. Maccabees.

Here follow the bookes of the new Testament.

• The Gospell ac∣cording to S. Matthew.
• The Gospell ac∣cording to S. Marke.
• The Gospell ac∣cording to S. Luke.
• The Gospell ac∣cording to S. Iohn.

• The Acts of the Apostles. The first to Timothie.
• The Epistle of S. Paul to the Romans. The second to Timothie.
• To Titus.
• The first to the Corinth. To Philemon.
• The 2. to the Corinthians. To the Hebrewes.
• The Epistle to the Galat. The Epistle of S. Iames.
• The Epist. to the Ephesians The 1. Epistle of S. Peter.
• The Epistle to the Philip∣pians. The second of S. Peter.
• The 1. Epistle of S. Iohn.
• The Epistle to the Colos. The second of S. Iohn.
• The first to the Thessal. The third of S. Iohn.
• The second to the Thessa∣lonians. The Epistle of S. Iude.
• The Reuelation of S. Iohn.

The bookes aboue named teach thus much, [Art. 4] that there is one God almightie, wholly wise and wholly good, who hath made all things by his goodnesse. For he created A∣dam according to his owne image and similitude: but by the malice of the diuell, and the disobedience of Adam, sinne entred into the world, and we are made sinners in Adam, and by Adam.

That Christ was promised to our forefathers, [Art. 5] who re∣ceiued the Law, to the end that knowing their sin by the Law, and their vnrighteousnesse and insufficiencie, they might desire the coming of Christ, to the end he might satisfie for their sins, and accomplish the Law by himselfe.

[Art. 6] That Christ was borne at the time appointed by God his Father, that is to say, at a time when all iniquitie a∣bounded, and not for our good workes sake onely: for all were sinners; but to the end he might offer his grace and mercie vnto vs.

That Christ is our life, and truth, and peace, [Art. 7] and iu∣stice, and Aduocate, and Pastor, and sacrifice, and sacrifi∣cer, who died for the saluation of all those that beleeue,

and is raised againe for our iustification.

We do also firmly hold, [Art. 8] that there is no other media∣tor and aduocate with God the Father but onely Iesus Christ. And as touching the Virgine Marie, that she is holy, humble, and full of grace; and so do we beleeue of all the other Saints, that they attend in heauen the resurre∣ction of their bodies at the day of iudgement.

We do also beleeue that after this life, [Art. 9] there are onely two places: the one for those that shall be saued, the o∣ther for the damned, which we call Paradise and Hell, de∣nying altogether Purgatory, as being a dreame of Ante∣christ, and inuented against the truth.

We haue also alwayes beleeued, [Art. 10] that the inuentions of men are an vnspeakable abomination before God, as the feasts and the vigils of Saints, holy water, the abstaining vpon certaine dayes from flesh, and such like, but prin∣cipally the Masses.

We do abhorre all humane inuentions, [Art. 11] as coming from Antechrist, all which bring troubles with them, and are preiudiciall to the libertie of the spirit.

[Art. 12] We beleeue that the Sacraments are outward signes of holy things, or visible formes of inuisible grace; and are of opinion that it is good that the faithfull do some∣times vse those signes and visible formes, if it may be done: But neuerthelesse we beleeue and do hold, that the aforesaid faithfull may be saued, not receiuing the said signes, when they want place or power to vse them.

[Art. 13] We do not acknowledge any other Sacrament but Baptisme and the Eucharist.

We do honour the secular power, [Art. 14] with all subiection, obedience, promptitude and payment.

CHAP. XIII.

Another Confession of the faith of the Waldenses.

WE beleeue that there is one onely God, [Art. 1] who is a Spirit, the Creator of all things, the Father of all, who is aboue all, and in vs all, who is to be adored in spirit and truth, vpon whom onely we waite, and to whom we giue all glorie for our life, our nourishment, clothing, health, sicknesse, prosperitie, aduersitie: we loue him as the author of all goodnesse, we feare him as knowing our hearts.

[Art. 2] We beleeue that Iesus Christ is the Sonne and image of his father; that in him dwels the fulnesse of the diui∣nitie; by whom we know the Father, who is our media∣tour and aduocate, and there is no other name vnder heauen giuen vnto men by which we can be saued; in whose name onely we call vpon the Father, and vse no o∣ther prayers but those that are contained in the holy Scriptures, or agreeing vnto them in substance.

We beleeue that the holy Ghost is our Comforter, [Art. 3] proceeding from the Father and the Sonne, by whose in∣spiration we make our prayers, being renewed by him, who doth all good works in vs, and by him we haue knowledge of all truth.

We beleeue that there is one holy Church, [Art. 4] which is the congregation of all the elect and faithfull, which haue bene from the beginning of the world, and shall be vnto the end, whereof our Lord Iesus Christ is the head: the which Church is gouerned by his word, and guided by the holy Ghost, in which all good Christians ought to remaine: for it prayeth without ceassing for all, and the

word thereof is agreeable vnto God, without which no man can be saued.

[Art. 5] We hold that the Ministers of the Church ought to be irreprehensible both in life and doctrine, otherwise they are to be deposed from their office, and other to be substituted in their place. And that no man ought to pre∣sume to vndertake this honourable calling, but onely he which is called of God as Aaron, nourishing the flocke of Christ, not for dishonest gaine, or as hauing any supe∣rioritie ouer the Clergie, but as being an example to the slocke, in word, in conuersation, in charitie, in faith, and in chastitie.

We confesse that Kings, [Art. 6] Princes, and Gouernours are ordained and established Ministers of God, to whom we are to obey. For they carrie the sword for the defence of innocents and the punishment of malefactors; and for this cause are we bound to do them honour, and to pay tribute. From which power and authoritie no man can exempt himselfe, as may appeare be the example of our Lord Iesus Christ, who refused not to pay tribute, not challenging any iutisdiction of temporall power.

We beleeue, [Art. 7] that in the Sacrament of Baptisme the water is the visible and externall signe, which representeth vnto vs that which by the power and vertue of God in∣uisible, so working, is within vs, that is to say, renoua∣tion of the spirit, and mortification of our members in Ie∣sus Christ, by which we are also receiued into the holy congregation of the people of God, protesting and de∣claring before it our faith and change of life.

[Art. 8] We hold the holy Sacrament of the table or Supper of our Lord Iesus Christ, to be a holy remembrance and thanksgiuing for the benefits which we haue recei∣ued by his death and passion, which is to be receiued in

faith and charitie, examining our selues, that so we may eate of that bread and drinke of that cup, as it is written in the holy Scripture.

We confesse, that mariage is good and honourable, [Art. 9] holy and instituted of God, which ought to be forbidden to none, if there be no impediment by the word of God.

We confesse that they that feare God, [Art. 10] seeke the things that please him, doing good workes, the which he hath prepared to the end we should walke in them, which are charitie, ioy, peace, patience, benignitie, goodnesse, mild∣nesse, sobrictie, and other workes contained in the holy Scriptures.

On the contrary, [Art. 11] we confesse that we are to take heed of false teachers, whose end is to call the people from the true worship of God, and to rest themselues vpon crea∣tures, putting their confidence in them, as also to per∣swade the people to leaue those good duties that are con∣tained in the holy Scriptures, and to do those that are in∣uented by men.

[Art. 12] We hold the old and new Testament for the rule of our faith, & we agree to the generall Confession of faith, with those articles contained in the Symbole of the Apo∣stles, which doth thus begin, I beleeue in God the Father Almightie, &c.

And for as much as the Pastors of the Waldenses taught their people the Athanasian Creed in the Waldensian language, we haue taken it out of their bookes, word by word as they pronounced it in old time.

CHAP. XIIII.

The Symbole of Athanasius in the Waldensian language.

QValquequal vol esser faict salf deuant totas c••∣sas es de necessitatenir la fe Catholica, laqual si alcun non tenré entierament sensa dubi periré eternalment. Ma aquesta es la fe Catholica. Qu∣nos houran vn Dio en Trinita, & la Trinita en vnita, non confondent personnas, ni departent la substantia. Car antra es la personna del Paire, & del Filli, & del Sanct Esperit. La Paire non crea, lo filli non crea, lo Sanct Esperit non crea. L•• Paire non mesuriuol, lo Filli non mesuriuol, lo Sanct Esperit non mesuriuol. Lo Paire Eternal, lo Filli Eternal, lo Sanct Esperit Eternal. Emperço non tres Eternals, ma vn Eternal, enaimi non tres mesuriuols, & non crea. Semeillament lo Paire tot Poissant, lo Filli tot poissant, & lo Sanct Esperit tot Poissant, emperço, non tres tot Poissants, ma vn tot Pois∣sant. Enaimi lo Paire es Dio, lo Filli Dio, lo Sanct Es∣perit Dio, emperço non tres Dios, ma vn Dio. Enaimi lo Paire es Seignor, lo Filli Seignor, lo Sanct Esperit Seig∣nor, emperço, non tres Seignors, ma vn Seignor. Ca enaimi nos sen costreit confessar per Christiana verita, vna chascuna persona Dio o Seignor, enaimi per Catholica Reli∣gion, nos sen defendu dire esser tres Dios ni tres Seignors. Lo Filli es sol del Paire, non faict, ni crea, ma engenra, lo Sanct Esperit es del Paire, & del Filli, non fait, ni crea, ni engenra ma procedent. Donc lo es vn Paire, non tres Paires, vn Filli, non tres filli, vn Sanct Esperit, non tres Sanct Esperits. En aquesta Trinita alcunna cosa non es premiera ni derniera, al∣cuna cosa maior, o menor, ma totas tres personas entre lor son ensem Eternals, & eygals. Enaimi que per totas cosas coma esdict de sobre, la sia dhonorar la Trinita en Vnita, & l'Vni∣ta

en Trinita. Donc aquel que vol esser fait salf senta enai∣ma de la Trinita. Ma a la salut eternal es necessari creyre fidelment l'encarnation del nostre Seignor Iesus Christ. Donc la fe dreita es que nos crean, & confessan que lo nostre Seig∣nor Iesus Christ filli de Dio, es Dio & home. Et es Dio engen∣dra auant li segle, de la substantia del Paire, & es home na al segle de la substantia de la Maire, essent perfect Dio, & perfect home: d'anima rational & d'humana carn, aigal del Paire second la Diuinita, & menor second l'humanita. Lo∣qual iaciaço quel sia Dio & home, emperço lo es vn Christ & non dui, ma vn, non per conuersion de la Diuinita en carn, ma propiament de la Humanita en Dio, vn totalment, non per confusion de la Diuinita en carn, ma propiament de la humanita en Dio: vn totalment, non per confusion de sub∣stantia ma per vnita de personas. Car enaima larma ratio∣nal, & la carn, es vn home, enaima Dio & home es vn Christ loqual est passionna per la nostra salut, descende en li enfern, lo ters iorn resuscite de li mort, & monté en li cel, & see a la dextra de Dio lo Paire Omnipotent. Daqui es a venir iugear li vio & li mort. A laduenament delqual tuit an a resusci∣tar, cum li lor corps, & son a rendre raçon de li lor propi faict. Et aquilli que auran faict ben, anaren en vita eterna, & aquilli que aurant faict mal anaran al fuoc eternal.

The beliefe of the Waldenses is sufficiently knowne by that which is contained in the pure & holy doctrines of their confessions aboue mentioned; and yet neuerthe∣lesse it is for the same that they haue bene persecuted for the space of foure hundred and fiftie yeares, & still should be if they liued neare those places where humane inuen∣tions are preferred before the word of God. For though Satan be confounded, and his kingdome dissipated by the brightnesse of the Gospell, yet he ceasseth not to hold those vnder the yoke of Idolatrie, whose vnderstan∣dings

he hath blinded, and to keepe them by violence vnder the tyrannie of his lawes, hiding that ignorance and errour that men do naturally loue, in those darknesses wherein they take pleasure. But as it hath not pleased the eternall God, that the faith of his seruants and Martyrs should be buried, so it likewise pleaseth him, that their constancie should be made manifest for our edification and example. And this is the reason why hauing shewed in the first booke that the Waldenses beleeued to saluation what was necessary, I haue thought good to publish in the second booke that which is come to my knowledge of their sufferings for righteousnesse.

The end of the first Booke.

PART OF THE CATALOGVE OF the Waldenses bookes, being accidentally omitted in page 44. after the 30. line, are here inser∣ted as followeth.

A Commentarie or paraphrase vpon the Symbole of the Apostles.

A Treatise of the Sacraments.

A Commentarie or Paraphrase vpon the Comman∣dements.

A Commentarie vpon the Lords prayer.

A Treatise of Fasting.

A Treatise of Tribulation.

A little Catechisme intituled, Interogations menors.

A Treatise against dancing and tauernes.

A Treatise of foure things to come, that is to say, death vnto all: eternall life to the good: hell to the wic∣ked: and the last iudgement.

A Treatise entituled, Del Purgatori soima: that is to say, Of the dreame or inuention of Purgatory.

A Treatise against the inuocation of Saints.

We haue also a booke very ancient whereof the title is, Aeyço es la causa del nostre dispartimēt de la Gleisa Roma∣na. That is to say, This is the cause of our separation from the Church of Rome.

In this volume there is an Epistle or Apologie of the Waldenses entituled, La Epistola al Serenissimo Rey Lancelau, a li Ducs, Barons, & a li plus veil del regne: lo pe∣tit tropel de li Christians appella per fals nom falsamente P. O.V. that is to say, Poore or Waldenses.

There is also a booke, wherein there are many Ser∣mons of their Barbes, and an Epistle called, The Epistle to our friends, containing many excellent doctrines to

teach all sorts of people how to leade their liues in all ages.

In the same volume there is a booke entituled, Sacer∣dotium, wherein is shewed what is the charge of a good Pastor, and what the punishment of a wicked.

There is also come to our hands, a booke of poetry in the Waldensian tongue, wherein are these Treasties following. A prayer entituled, New comfort. A rithme of the foure sorts of seeds mentioned in the Gospell. A∣nother entituled Barque. And one called, The noble lesson, of which book Le Sieur de Saint Aldegonde makes mention.

We haue also an excellent Treatise entituled, Ver∣gier de consolation, containing many good instructi∣ons, confirmed by the Scriptures and diuers authorities of the Ancients.

Also an old Treatise in parchment entituled, Of the Church: and another called, The Treasurie and light of faith.

Also a booke entituled, The spirituall Almanacke.

Also a booke in parchment, Of the meanes to sepa∣rate things precious from the base & contemptible, that is to say; vertues from vices.

Also the booke of George Morel, wherein are contai∣ned all the questions which George Morel and Peter Masçon moued to Oecolampadius and Bucer touching religion, and the answers of the said parties.

Notes

• Guido de Pe∣rignan in the flower of Chro∣nicles.
• See the Sea of Histories, fol. 203. Claud. Rubis in his histo∣rie of the Citie of Lions. p. 269.
• Lois Cam. in his hist. of the orthod. bre∣thren of Bohe∣mia. p. 7. Guido de Pe∣rignan in his flower of Chro∣nicles.
• The Catal. of witnesses of the truth. p. 535. Simon de Noion in his booke of the names of the Doctors of the Church.
• Claud. Rubis in his hist. pa. 269.
• Albert de Capit. in his booke of the originall of the Vaudois.
• Vignier in the 3. part of his hi∣storicall Biblio∣the que. pa. 130.
• Dubranius in his historie of Bo∣hemia. Booke 14.
• See the Sea of Histories.
• Math. Paris in his historie of the life of king Hen. 3. in the yeare 1223.
• Vaudois. Albigeois.
• Chaignards.
• Tramontaines.
• Iosephists.
• Lollards.
• Henriciens. Esperonistes.
• Arnoldistes. Siccars.
• Fraticelli.
• Insabathas.
• Patareniens, or Paturins.
• Passagenes.
• Gazares.
• Turlupins.
• Toulousains. Lombards. Piccards. Lionistes. Bohemiens,
• Cathares.
• Arriens.
• Manicheens. Gnostiques. Cataphrigiens. Adamites. Apostoliques.
• Ribalds. Buggerers. Sorcerers.
• This imposture is found in the booke of Al∣bertus de Capita∣neis, of the ori∣ginall of the Vado••, pa. 2. In the booke of Ramertus, de forma hoereti∣candi hoereticos. fol. 36.

  Item in the ac∣cusation of the Priests of Bohe∣mia, which they make to the king Ladislaus against the Va∣dois.

  Rai. ibid. fol. 37.
• Claud. Rubis in his historie of Lion. pa. 269.
• S. Bernard in his Homily 66. vpon the Can∣ticles. Albert ibid.
• Albert ibid.
• Rain. fol. 36.
• Rain. ibid. fol. 22. article 32.
• Albert ibid.
• Idem ibid.
• Rain. in Summa fol. 12.
• Idem lib. de for∣ma haeret. fol. 21.
• Albert. de origi∣ne Vaud. fol. 4.
• Claud. Rubis in his historie of Lion, booke 3. pa. 169.
• In the letter to king Ladislaus. pa. 2.
• Their booke of the remedie a∣gainst the sinne of luxury. Chap 21.
• See their book of Vertues, in the Chapter of marriage.
• See the booke of the Walden∣ses intituled of vertues in the Chapter of ma∣riage.
• It appeareth by the proces that we haue in our hands, by which it appeares that Lewes the 12. of that name, condemned the vsurpers of the goods of the Waldenses to a restitution. It appeares by the treatises of Meneobe, and other instances made by the Waldenses of Prouence.
• In the booke of the Waldenses intituled the Spiritual Alma∣nacke. fol. 45.
• It appeareth by the processe formed by the said Albert a∣gainst the Wal∣denses of the Alpes.
• In their booke intituled the Spirituall Al∣manacke, in the exposition of the third com∣mandement.
• In the booke of the causes of their separation frō the Church of Rome. p. 235
• Paul. Lan. in his Chronicle of France 1513. See the exami∣nation of the Councell of Trent. lib. 1. c. 5.
• A part of Na∣ples, whose in∣habitants are held very dan∣gerous.
• Math. Paris in his Historie of England. See the first booke of the examination of the Councell of Trent. cap. 5. In the booke of the causes of their separation frō the Church of Rome. p. 125
• In the booke of the Waldenses entituled The light of the trea∣sure of faith. fol. 214.
• It appeareth by the complaint they made to the King Ladis∣laus, King of Hungary and Bohemia.
• In the booke of the causes of their separation frō the Church of Rome. p. 41.
• In the booke of the treasure of faith. art. 2.
• Rain. lib. de for∣ma haeretic. art. 38.
• It appeareth by the processe a∣gainst the Wal∣denses of Dau∣phiné, by Albert de Capitaneis, & other Monkes Inquisitors.
• In the booke of the Waldenses intituled of Tri∣bulations. p. 274
• Claud. Rubis in his histo∣rie of Lions. p. 269.
• Bodin in his De∣mon. l. 4. c. 6. p. 211.
• Iohn Vuier in his booke of di∣uels. l. 4. chap. 3. fol. 303.
• Platina in the life of Siluester 2. fol. 218. prin∣ted at Paris ann. 1551.
• Iohn Maire in his Historie of the Schismes of the Church saith, that all the Popes here spo∣ken of were Sorcerers, Ma∣gicians and Ne∣gromancers.
• Lauater in his booke of the apparition of diuels, Chap. 14. 7.
• Iacob. Rib. in his collections of the Citie of Tholous.
• Chassagnō citeth Riberia in his historie of the Albigcois, pa. 27.
• Rain. in his booke De sor∣ma heret. fol. 98.
• Ibid. fol. 98.
• Claud. in his treatise against the Waldenses.
• Baronius in his Ecclesiasticall Annals, Tom. 12. an. 1176. pa. 835.
• Raine. ibid. fol. 97.
• Iacob. de Rib. in his collections of the Citie of Toulouze.
• Vesembec. in his Oration tou∣ching the Wal∣denses.
• Bern. de Gir. in his history of Fraunce. lib. 10.
• Vosemb. in his Oration of the Waldenses.
• It appeareth by the memorials of the Archbi∣shop of Am∣brun named Rostain.
• Ioachim Camer. in his historie, pag. 352.
• Beza in his hi∣storie of worthy men.
• Const. vpon the Apocalypse.
• Bullinger in the Preface of his sermons vpon the Reuelation.
• Vesembecius in his Oration of the Waldenses.
• This letter is found in the book of George Morel, pastor of the Waldenses touching the conference which he had with Oecolamp. and Martin Bu∣cer.
• The rest of this letter is hereaf∣ter in the booke of the persecu∣tions of the Waldenses. Vigneaux in his Memorials of the Waldenses. fol. 4.
• It appeareth by the Historie of the Estate of the Church. p. 337.
• Viret of the true & false religion. lib. 4. chap. 13. p. 249.
• The Ecclesiasti∣call History of the reformed Churches of France. tom. 1. lib. 1. p. 35.
• Iohn Chassagnon in his Historie of the Albigeois. p. 25.
• The Historie of the Estate of the Church. p. 336.
• Vesemb. in his oration of the Waldenses. p. 3.
• Vignier in his Historicall Bi∣bliothec. p. 130.
• Hologaray in his History of Foix p. 120. 121.
• Math. Illyricus in his Catal. of the witnesses of the truth. p. 134.
• In the first table of his differen∣ces, the third part. p. 150.
• In the former Chap.
• Historie of the Estate of the Church. p. 307.
• Ibid. p. 3.
• In his first table. p. 153.
• Lindan. in his a naliticke tables.
• Hosius in his fit booke of the herefles of our times.
• Gwalt. in his Chro. table. sec. 12. Chap. 15. pa. 494.
• Claud. Rubis in his historie of the Citie of Li∣ons. lib. 3. pa. 269.

  Syluius and Du∣hrauius in their Histories of Bo∣hemia.

  Tho. Wal. in his 6. volume of things sacramē. tall. Tit. 12. Chap. 10.

  Le Sicur de la Popeliniere in his hihorie of France. l. 1.
• Bellar. Tom. 2. lib. 1. Chap. 26. col. 86.

  Ecchius in his commonplaces Chap. 28.
• Alphonsus lib. 6. against heresies. pa. 99.
• In the historie Frier Peter of the valleys Ser∣nay. fol. 172.
• In the historie of the Monke of the valleys Seruay.
• Ibid.
• In his first table of Differ. pa. 150.
• Idem ibid. p. 15••
• It appeares by the memories of Vignaux. fol. 14.
• It appeareth by that bagge of procese which was found in the Cabinet du Sieur d' Auençon Archbishop of Ambrun, at the last taking of Ambrū, against the Waldenses of Froissiniere, & Largentiere.
• Rain. de forma harct. fol. 8.
• The booke of the Pastors George Maurel, and Peter Mas∣çon. pa. 8.
• Article 1. Taken out of the booke inti∣tuled the Spiri∣tuall Almanackk, and from the Memorials of George Morel.
• Taken out of the booke of Charles du Mou∣lin de la Mon. des François. p. 65.
• In his first Table p. 153.