XIII. Such as hear the word of God, and have a right faith, they hold to be

the right church of Christ ; and that to this church the keys of the church are given to drive away wolves, and to institute true pastors of Christ, who should preach the word and minister the sacraments.
These be the most principal articles of the Waldenses, albeit some there be that add more to them ; some, again, divide the same into more parts : but these be the principal, to which the rest be reduced.
The same Waldenses, at length exiled, were dispersed in divers
(1) " Solissacris Uteris credendum esse in lis, qUcB ad salutem," S:c. (2) Omitted by Foxe.— Ed.
(.'5) This article seemeth to be given of them in Bohemia, long after, for indulsjenees came not in before Boniface VI IT. [" Tametsi illae infra quariringentos annos, nempe ante 2.iO, primiim A Bonifacio octavo excogitata; sunt." lUyr. The right of granting tlieni was, liowever, first claimed rather earlier, in the tweWth century.— Ed]
266 LtlSl'UTE CONCKKNIXG TKANSUBSTANTIATIOX.
iienryii. and suiulry places, of whom many remained long in Bohemia;' who,
^ J) writing to their king, Uladislans, to purge themselves against the
1189. slanderous accusations of one Dr. Austin, gave up their confession
with an apology of their christian profession ; defending, with strong
A.D.150S. and learned arguments, the same which now is received in most reformed churches, both concerning grace, faith, charity, hope, repentance, and works of mercy/
Thomas As for purgatory, they say that Thomas Aquinas is the author
iir>tiiiu)- thereot.-'
gLt"!ry'!"^ Concerning the supper of the Lord, their foith was, that it was ordained to be eaten, not to be showed and worshipped ; for a me- morial, not for a sacrifice ; to serve for the present ministration, and not for reservation ; to be received at the table, not to be carried out of tlie doors ; according to the ancient use of the primitive church, when they used to coninumicate sitting. And this they said could be proved both by the old chronicles, as also by that most ancient Greek father, Origen, writing in these words upon the third book of Moses, proving that this sacramental bread ought not to be re-
The sa scrvcd : — " Whosoever receiveth this bread of the supper of Christ
breTd'"^' upon the second or third day after, his soul shall not be blessed, but be
ou^ht not polluted. Therefore the Gibeonitcs, because thev brought old bread to
to be \f [it * . . •■ o
or re- the children of Israel, it was enjoined them to carry wood and water,&c."^
piVof Dr- Austin, of whom mention is made before, disputing against
thedis- tliem about this matter of the holv eucharist, ursjeth them with this
between interrogation :^ " Whether it be the same Christ present in the sacra-
tin and Hicut wlio is prcscnt at the right hand of the Father ? If it be not the
dens^es*' saffic Christ, how is it true in the Scripture, ' Nobis est non nisi unus
Adiiem- Deus, unus Dominus Jesus Christus,' — 'One God, one Lord Jesus
is, a cap- Christ ?' If it be the same Christ, then how is he not to be honoured
question, ^ud Worshipped here as well as there ?"
confer- "Pq (_i^jg (^Ijp "Waldenses answer again, and grant that Christ is one
ring on . P . ® .
both sides and the same in the sacrament, which he is at the right hand of his Father, having in both cases a natural body, but not after the same Bwerof iiiof^c of cxistencc : for the existence of his body in heaven is personal the wai- and local, to be apprehended by the faith and spirit of men. In the What it is sacrament the existence of his body is not personal or local, to be lifter^sT- apprehended or received of our bodies after a personal or corporal cranientai niauucr, but after a sacramental manner ; that is, where our bodies
manner. . ' , . ... ^ ■ ■ -r ^ n r
receive the sign, and our spirit the thing signihed. JNloreover, in heaven the existence of his body is dimensive and complete, with the full pro])ortion and quantity of the same body wherewith he ascended. Here, the existence of his complete body, with the full proportion, measure, and stature thereof, doth not, neither can, stand in the sacrament. Briefly, the existence of his body in heaven is natural, not sacramental, that is, to be seen, and not remembered : here it is sacramental, not natural, that is, to be remembered, not to be seen.
(1) Tile term Waldenses, which properly describes the religious community of the Alpine rallri/s of Piedmont, is often (though inaccurately j applied to all those Dissenters from Popery who appeared in various parts of Europe fmni the bej; lining of tlie eleventh century, thoui:h they did not all agree in their sentiments. The Taborites in boheniia, however, are -said to have really held the Wal- dcnsian doctrines. See infra, p. 270, and lllyricus, "Catal. Test." col. 1507. — Ed.
(2) Ex Orthuino Gratio, [who in his " Fasciculus rerum," &c. gives " Professio Cdei fratrum Wal- densium,"fol. 81, and '• Kcsponsio e.vcusatoria f W.,"fol. 89. UladisJaus was king of Bohemia, a.d. 1471 — 1.516, and Julius II. (ineniioned in the Apology as tlien pope) reigned a.d. 1503 — 1513. — Ed.]
(3) This was not the fact, nor is the above exactly the statement of the apologist. See App.— Ed. (i) Quicunque hunt panem ccrn.T Cliristi secumla vel tenia die sumpscrit, non bencdicetur
aninia ejus, scd inquinahiiur. Propterca Uabaonita', quia antiqiios panes," i;c. Origen, super terlium libruiii Mosis. [I'asticulus, fol. SS, A. — Ed.] (5) Fasciculus, fol. 92. — Ed.
an incon- venient The an-
DOCTRINES Of THE WALDENSES. 267
This answer being made to the captious proposition of Dr. Austin, iicmyii. the Waldenses, retorting the like interrogation to him again, demand ^ ^^ of him to answer them in the like objection :' " Whether it be all one nsy. Christ substantially and naturally, who sittetli in heaven, and who is ^;^_ under the forms of bread and wine, and in the receivers of the sacra- '^';;;;{j;'j^ ment ?" If he grant it to be, then they bid him say, seeing Christ diieimiia is as well in the sacrament as in heaven, and as well in the receiver as u^Zn\>. in the sacrament, and all one Christ in substance and nature ; why ^^f}^' tlien is not the same Christ as well in the breast of the receiver to be Avorshipped, as under the forms of bread and wine in the sacrament, seeing he is there after a more perfect manner in man, than in the sacrament ? for in the sacrament he is but for a time, and not for the '
sacrament's sake, but ibr the man's cause : in man he is not for the sacrament's cause, but for his own ; and that not fur a season, but for ever, as it is written, " Qui manducat hunc panem vivet in seternum ;" that is, " He that eateth this bread shall live for ever," &c.
Moreover and besides, seeing transubstantiation is the going of one substance into another, they question again with him, "whether the forms of bread and wine remaining, the substance thereof be changed into the whole person of our Lord Christ Jesus, that is, both into his body, soul, and divinity ; or not into the whole Christ ?" If he grant the whole ; then, say they, that is impossible, concerning the divinity, both to nature and to our faith, that any creature can be changed into the Creator. If he say, the bread is changed into the body and soul of Christ, not to his divinity, then he separateth the natures in Christ. If he say, into the body alone, and not the soul, then he separateth the natures of the true manhood, &c., and so it cannot be the same Christ that was betrayed for us ; for that he had both body and soul. To conclude, to what part soever he would answer, this doctrine of transubstantiation cannot be defended without great inconvenience on all sides. Over and besides, iEneas Sylvius,^ writing of their doctrine and assertions (perchance as he found them, perchance making worse of them than they taught or meant), reporteth them after this manner, which I thought here to set out as it is in the Latin. ^
The English of the Same.
That tlie bishop of Rome is equal with other bishops. That amongst priests there is no difference of degree. That no dignity of order, but only worthiness of life, can raise one priest above others.
That the souls of men immediately on departing either enter into everlasting pain, or everlasting joy. That there is no purgatory of fire to be found. That to pray for the dead is a vain thing, and invented only for the lucre of priests.
That the images of God (as of the Trinity), and of saints, are to be abolished. That the hallowing of water and palms is ridiculous. That the religion of begging friars was invented by the devil. That priests should not encroach riclies in this world, but rather follow poverty, being content with men's devo- tion.* That the preaching of the word of God is open to any one.
That no deadly sin is to be tolerated, for the sake of avoiding another evil, how much greater soever. That he who is in deadly sin cannot hold any dignity he may possess, whether secular or ecclesiastical, and is not to be obeyed.* That confirmation which bishops exercise with oil, and extreme unction, are not to be counted among the sacraments of the church. That auricular confession is but a toy ; and that it suffices for every man to confess himself in his cham-
(1) Fasciculus, fol. 93. — Ed. (2) jEneas Sylvius, Bohemicahistoriade Waldensiumdofjmatibus.
(3) " Komanum praesulem reliquis episcopis parem esse. Inter sacerdotes nullum discrinien. Presbyterum non dignitatem sed vitce meritura etlicere potiorein." For the original Latin, see Edition 15G3, p. -14 ; also, ^n. Sylv. Op. Basil. 1571, p. 103, and Illyricus, " Catal. Testium" {Ed. Ooularti, Genev. 1GU8), col. 1525, whence the following translation is revised —Ed.
(4) " Eleemosyua," voluntary oblations. Sec Todd'.-^ Johnson.— Ed. (5) Omitted by Foxe.— Ed.
268 :manxkrs axd cistoms of thk wai.dkxses.
Henry II. ber to God. Tliat baptism ouglit to be administered only witli pure water,
without any mixture of hallowed oil. That the use of churchyards is vain,
A. D. invented only for lucre's sake : it matters not what ground corpses arc buried ^89. ,„ I '|'i,_^t tijp temple of the great God is the wide world : and that it is like Th^tenT limiting his majesty to build churches, monasteries, and oratories, as though pleof iiie his grace were more to be found in one place than in another, i^"'*!!'!' ha- '^'•''i' priest's apjjarel, ornaments of the high altar, palls, corporas cloths, cha- bi'tatioii" liccs, patines, and other church plate, serve in no stead. That the priest may wherein consecrate and minister the body of Christ to those who do require, in any place prop™!)'' whatever.2 That it is sufticientonly if he pronounce the sacramental words, dwelloth That the suffrages of saints, reigning with Christ in heaven, are craved in wo'lkcih ^"'" ; ^^^^y ''eing not able to help us. That the time spent in saying or singing That'is'' the canonical hours, is but lost. That a man ought to cease from his laboiir no the mere j^y^ except the Lord's day, as it is now called.
'matTeth Tbat the feasts and festivals of saints ought to be rejected. Item, that such
not the fasts as be coacted and enjoined by the church have no merit in them.
"on on?o'- These assertions of the Walclcnses being thus articled out by .-Eneas
e;ther'°'' Sjlvius, I thought to givc them abroad in English as they are in
uZhll Latin, to the intent that as they are the less to be doubted, being set
out of a pope's pen, so we may both the better know them hereby,
what they were, and also understand how this doctrine, now preached
and taught in the church, is no new doctrine, which here we see both
taught and persecuted almost four hundred years ago. And as I have
spoken hitherto sufficiently concerning their doctrine, so now we will
briefly somewhat touch of the order of their life and conversation, as
wc find it registered in a certain old written book of inquisition.
MARKERS AND CUSTOMS OF THE WALDENSES.
The whole process cometh to this effect in English. The manner of the Waldcnses is this'. They kneeling upon their knees, leaning to some bench or stay, do continue in their prayers with silence, so long as a man may say tliirty or forty times " Pater noster." And this they do every day with great reverence, being amongst themselves and such as be of their own religion, and no strangers with them, both before dinner and after ; likewise before supper and after ; also what time they go to bed, and in the morning when they rise ; and at certain other times also, as well in the day as in the night. Item, they use no other prayer but the prayer of the Lord, " Pater noster," &c., and that without any " Ave Maria" and the Creed, which they affirm not to be put in for any prayer by Christ, but only by the church of Rome. Albeit, they have and use the '' seven articles of faith concerning the divinity,"" and " seven articles concerning the humanity,'" and the " ten commandments," and " seven works of mercy," which they have com- piled together in a compendious book, glorying much in the same, and thereby offi:r themselves ready to answer any man as to their faith.*
Before they go to meat they ask a blessing by saying " Bene- dicitc," " Kyrie eleyson, Christe eleyson, Kyrie eleyson," and the Their " Pater noster."' Which being said, then the elder amongst them of pace beginneth thus, in their own tongue : " God who blessed the five barley loaves and two fishes in the desert before his disciples, bless this table, and that is set upon it, or shall be set upon it, in the name (crossing themselves") of the Father, of the Son, and of the Holy Ghost. Amen." And likewise again, when they rise from meat, the
(1) Omitted liy Foxe.— Ed. (2) JEn. Sylv. aJds, " quociinque tempore."— Ed.
(3) " Modus autem Valdensium talis est." &:c. Ex inquisitorio quoiiam libeilo, de moribus et con- suetudine Waldensium [cited by Illyricus " Cat. Test." col. 1523.— Ed.] (4) See Appendix.
(5) " Hless ye tlie Lord," " Lord have merry on us, Christ have mercy on us, Lord have mercy on us," " Our Father," &c.— Ed. ^G) This parenthesis is omitted hy Fo\c.— Ei>.
before meat.
THEIR SCATTERING AND DISPERSION. 2G9
senior givetli thanks, sayinf? in their own tongue the words of the iienryti. Apocalypse, " Blessing, and worship, and wisdom, and thanksgiving, ^ j^ ' honour, virtue, and strength, to God alone, for ever and ever. Amen." iigg* And addeth, moreover, " God reward them into their bosoms, and be ^^^z/ " beneficial to all them, that be beneficial to us:" and, " the God who grace af- hath given us corporal feeding, grant us spiritual life :" and, " God be with us, and we always with him." To which the rest answer again, " Amen." And while thus saying grace, they usually put their hands together and lift them upward toward heaven. After their meat and grace thus said, they teach and exhort amongst themselves, conferring together upon their doctrine, &c.
In their doctrine and teaching they Avere so diligent and painful, Reineri- ' that Reinerius, a writer about that time (an extreme enemy against hu,ui.!itor them), in a long process,' wherein he describeth their doctrine and '^{^'^jj^f,. teaching, testifieth that he heard of one who did know the party, ses. " that a certain heretic," saith he, " only to turn a certain person away from our faith, and to bring him to his, in the night, and in the winter time, swam over the river called Ibis, to come to him, and to teach him." Moreover, so perfect they were then in the Scriptures, that the said Reinerius saith, he did hear and see a man of the country unlettered,'' who could recite over the whole book of Job word by word without book, with divers others, who had the whole New Testament perfectly by heart.
And although some of them rather merrily than unskilfully ex- Piusvide- pounded the words of St. John, " Sui non receperunt eum " — in kscr " Swine did not receive him ;"^ yet were they not so ignorant and dotes^''"^' void of learning, nor yet so few in number, but that they did mightily prevail; insomuch that Reinerius hath these words: "There was The none durst stop them for the power and multitude of their favourers. am| mui, I have often been at their inquisition and examination, and there ^^^^^f^^^ were numbered forty churches infected with their heresy, and in one ses. parish of Canimach were ten open schools of them."^
And the said Reinerius, when he hath said all he can in de- wauien- praving and impugning them, yet is driven to confess this of them, poLTs'' where he doth distinguish their sect from other sects, and hath these o,',""^;^"' words : " This sect of Leonists hath a great show of holiness, in that iioMins; they both live justly before men, and believe all things well of God, 'the'"* and hold all the articles contained in the Creed ; only they blaspheme J|o",7e'' "^ the Romish church, and hate it.""*
Now to touch somewhat their persecutions :^ — After they were driven out of Lyons, they were scattered into divers and sundry places, the providence of God so disposing, that the sound of their doctrine might be heard abroad in the world. Some, as I said, went to Bohemia ; many did flee into the provinces of France ; some into Lombardy ; others into other places, &c. But as the cross commonly followeth the verity and sincere preaching of God's word, so neither
(1) Given by Illyricus, " Cat. Test." col. 1507.— Ed.
(2) Illyricus remarks in his margin, " Pontilicium clerum suum nomine intellexerunt Valdenses" Reinerius imputes it to their ignorance. — Ed.
(3) " Nou erat qui eos impedire auderet propter potentiam et niultitudinem fautorum suoruni. Inquisitioni et examinationi saepe interfui, et computatae sunt quauragenae ecclesiae. quse heresi infects fuerunt, ac in una parochia Cammach fuerunt decern eorum scliolse," &:c. [Illyricus, col. 1508, F.— Ed.]
(4) " Ha;c vero Leonistarum secta magnam habet speciem pietatis, eo quod coram hominibus juste vivant, et bene omnia de Deo credant, et omnes articulos, qui in symbolo continentur; solara Ko- manam ecclesiam blasphemant, etoderunt." Ex Orthuino Gratio. [Illyricus, col. 1501), A.— Kd.]
(5) Illyricus, col. 1501, C— Ed.
(0) ■' Uusticuin idiotam," Illyricus; " an unlettered peasant." — Ed.
270 MURDER OK CIIKISt's IIOT.Y MARTYRS.
jienryir. coulil tUcsc bc sufFcrcd to live in rest. There are yet to be seen "aTdT consultations of the lawyers of Avignon [a.d. 1235], likewise of the 1189. archbishops of Narbonne, Aries, and Aix [a.d. 123.5],' also an ordi- Thc cross nance of the bishop of Albano [a.d. 124-6],^vliich yet remain in writing, common- fyj- thc extirpating of these \Valdenscs, written above three hundred c'ththe* years tofore ;' whereby it appcarcth that there was a great number of
Walden- ^^'^"1 ''^ FraUCC.
scs perse- Bcsidcs, tlicrc was a couHcil hcld in Toulouse about three hundred and mortnhan fifty-fivcycars ago [a.d.1 22.9], and all against these Waldenses,whoalso threehun- were condcnincd in another council at Rome before that [a.d. 121.5].
drcu years ^ . .^.
apbyAn- AN^hat grcat persecutions were raised up against them, is apparent from the before-mentioned consultation of the three French arch- bishops; whereof I will recite some of their words, which towards the end be these : " Who is such a stranger that knoweth not the condemnation of the Waldensian heretics, done and past so many years ago, so famous, so public, following upon so many and great labours, expenses, and travail of the faithful, and so boldly sealed Anti- with so many deaths of the infidels themselves, solemnly condemned with'' and openly punished ?"* Whereby we may see persecution to be no whom he ^ tliinfr in the church of Christ, when Antichrist so long ago, even
first bepan o ' • i iir i i
his perse- three hundred years past, began to rage against these Waldenses. In Bohemia, likewise, after that, the same, called by the name of Thaborites, as Sylvius recordeth, suffered no little trouble. But never persecution was stirred up against them or any other people, more terrible than was in these latter years in France by the French king, A.D. 154-5, which lamentable story is described in Sleidan, and hereafter in the process of this work,* as we come to the order of years, shall be set forth, by the grace of Christ, more at large ; in Ahorribie the which persecution is declared, in one town, Cabriers, to be slain ofChrTsfs by the captain of Satan, Minerius, eight hundred persons at once, iwiy mar- ^Jtliout rcspcct of womeu or children of any age ; of whom forty women, and most of them great with child, thrust into a barn, and the windows kept with pikes, and so fire set to them, were all con- sumed. Besides, in a cave not far from the town Mussium, to the Minerius number of five and twenty persons, with smoke and fire were at the perse'clf-'^ sauic time destroyed. At Merindol the same tyrant, seeing all the ""■• rest were fled away, and finding one young man, caused him to be tied to an olive-tree, and to be destroyed with torments most cruelly ; with much other persecution, as shall appear hereafter in the history A siover translated out of Sleidan into English.
m^^jT*^ But to return again to higher times, from whence we digressed. chTron Bcsidcs that, Reincrius (above mentioned), speak eth of one in the town Four of Chcron, a glover, who was brought at this time to examination, and'forty- aud sufFcrcd. There is also an old monument of processes, wherein bmuphtto appear four hundred and forty-three to be brought to examination in examina- Pomcrania, Marchia, and places thereabouts, about a.d. 1.j91.*
tion. ' ' r
(1) See Franciscus Pcfrna on Nich. Eymcricus's Direct. Inquisit. p. ii. com. 56. — Ed.
(2) Pierre de CoUemezzo. abp. of Rouen, was made cardinal bp. of Albano in 1244 (Moreri), and as such convened the council of Bt-ziers. a.d. 124f). See Lnbbe's Cone. torn. xi. col. 687. — Ed.
(3) " Tofore," heretofore, ago. lllyrlcus published his "Cat. Test." first in 15J6.— Ed.
(4) "Quis enim est solus ille peregrinus, qui condemnationem [damnationeni] hsrcticonim [et] Valdensium ipnoret [nescicril] a lonye retro annis [tarn justissimc] factam, tam famosam, tani publicam [publicatam, tam pr.-cdicatam], tot et tantis laboribus, expensis et sufloribus lidelium insecutam, et tot n:ortibus ijisorum inlideiium solenniter damnatorum publiceque punitorum tam fortiter [tirmiterj sigillatani (' &c. [Labhe, Cone. tom. xi. col. 496, gives the passage with the variations here noticed. — Ed.]
(5) See inira, vol. iv. pp.501, 502.— Ed. (6) Illyricus, cols. 1506, 1503.- Ed,
ORIGIN OF THE Dll-'KERENT CROSSES. 271
And tlius mucli toiicliing the origin, doctrine, and lamentable per- ^^''""^ ^^- secutions of tlie W^aldonsos ; who, as is declared, first began about A. D. the time of tliis King Henry II. ^i^-^-
OTHER IXCIDEXTS HAPPENING IN THE REIGN OF THIS IIEXRY II.
Concerning the first origin of the Waldenses, springing up in the days of this king, sufficient is already declared. Now remaineth in the like order of time to story also such other incidents as chanced under the reign of the said king, not unworthy to be observed, keeping the order of the time as near as we may, and as authors .do give unto us.
Mary, the daughter of King Stephen, being the abbess of Ramsey, was married in this king''s days to jNIatthew, earl of Boulogne ; which BecUet marriage Thomas Becket did work against, and did dissolve, by ^ower of reason whereof he procured himself great displeasure with the said ".'''J- earl, &c. a.d. 1161.^
The same year a certain child was crucified of the Jews in thexwochii- town of Gloucester.^ After the same manner the wicked Jews had cined"j crucified another child before in the city of Norwich, in the days of "^"^ •'''"^• King Stephen, a.d. 1145.
A collection was gathered through all England and France, of two pence in every pound, for the succour of the East Christians against the Turks, a.d. 1167.*
Babylon was taken and destroyed, and never since repaired, by Babylon Almaric, king of Jerusalem, a.d. 1170.'* EtroyJa!*^'
In the year 1173, almost all England was diseased with the cough/ About this year also William, king of Scots, was taken in battle and imprisoned in England.
Great war happened in Palestine, wherein the city of Jenisalem, Thehoij- with the cross and king of the city, and others of the temple, was taken taken by the Saracens, and the most part of the Christians there chy'^of Je- were either slain or taken. Cruel murder and slaughter were used rusaiem, by the Tm-k, who caused all the chief of the Christians to be brought saracens. forth and beheaded before his face ; insomuch that Pope Urban