THE HISTORIE OF THE WALDENSES, COMMONLY CALLED IN ENGLAND LOLLARDS: The first Booke.
CHAP. I. That God in all times hath raised vp labourers for the gathering together of his Saints. At what time Valdo began to teach, and with what fruite: what he was, and all they that from his name are called Waldenses.
GOD hath neuer left himselfe without witnesses, but from time to time he raiseth vp instruments to publish his grace, enriching them with necessarie gifts for the edification of his Church, giuing them his holy Spirit for their guide, and his truth for a rule, to the end they may discerne the Church which began in
Abel, from that which began in
Caine: As also teaching them to define
[Page 2]the Church by the faith, and the faith by the Scriptures, strengthening them in the middest of their greatest persecutions, and making them to know, that the crosse is profitable, so long as the faithfull change by that meanes earth for heauen, and the children of God are not lost when being massacred and cast into the fire by a course of iustice, we may find in their bloud and ashes the seed of the Church.
That which hath bene obserued in all ages, hath after a more particular manner appeared amongst those Christians that are called
Waldenses, who were raised in a time when Satan held men in ignorance, hauing wrapt the greatest part of those that call themselues Christians in that great sinne of the world, I meane Idolatrie, Kings and Princes imploying their authoritie for the establishment thereof, appointing all those to the slaughter that would exempt themselues from the wounds due vnto Idolaters.
This was about the yeare of our Lord a thousand one hundred and threescore, at what time the punishment of death was inflicted vpon all those that did not beleeue, that (the words of consecration being pronounced by the Priest) the body of our Lord Iesus Christ was in the Hoste vnder the accidents of the bread, the roundnesse and whitenesse, yea the very bodie, as great and as large as it was vpon the crosse, the bread vanishing, and being transsubstantiated into the flesh of Christ. At what time it was likewise enioyned to adore the Hoste, to crouch vnto it, to bow the knees before it: yea it was called God, and men did beate their breasts before it, and locked it vp in a boxe to worship it, as they still vse euen at this day.
This doctrine being altogether vnknowne to the Apostles, who neuer spake word of any such mysterie, as also in the Primitiue Church, wherein there was neuer any
[Page 3]Doctor that taught this expiatorie sacrifice for the liuing and for the dead, occasioned many Christians to enter into a detestation thereof, chusing rather to suffer a temporall death by resisting such Idolatrie, then by consenting thereunto to suffer in hell.
Guido de Perignan in the flower of Chronicles.
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,
See the Sea of Histories. fol. 203.
Claud. Rubis in his historie of the Cine of Lions. p. 269. because he was in high esteeme for his learning and pietie, as also for his great bountie towards the poore, not onely nourishing their bodies with his materiall bread, but their soules with the spirituall, exhorting them principally to seeke Iesus Christ the true bread of their soules.
Many Historiographers do write,
Lois Cam. in his hist. of the orthod. brethren of Bohemia. p. 7.
Guido de Perignan in his flower of Chronicles. that he had a resolution to leade an vnblameable life, approching as neare as he could to that of the Apostles, & that vpon a mournfull vnluckie accident that fell out vnexpected, and it was this. Being one euening in the company of some of his friends, after supper passing the time with talke, and refreshing themselues, one of the company fell downe dead
[Page 4]vpon the ground, with which sudden accident all that were present being strangely affrighted,
The Catal. of witnesses of the truth. p. 535.
Simon de Noion in his booke of the names of the Doctors of the Church.
Valdo amongst the rest was touched to the quicke, and by this dart of Gods iustice was wrought to an extraordinary amendment of life, applying himselfe wholly to the reading of the Scriptures, seeking in them his saluation, and sometimes consulting the writings of the ancients, he continually instructed those poore people that resorted vnto him for almes.
The Archbishop of
Lions called
Iohn de Belles Mayons, being aduertised that
Valdo made profession of teaching the people, boldly blaming the vice, luxury, excesse and arrogancie of the Pope and his Clergie, inhibited him from teaching, especially for that being a lay person, he exceeded the limits of his profession and condition of life, and therefore that he should not continue therein vnder paine of excommunication, & proceeding against him as against and Hereticke.
Valdo replyed, that he could not hold his peace in a matter of so high importance as the saluation of men, and that he would rather obey God, who had enioyned him to speake, then man who had commanded him to hold his peace.
Vpon this answer the Archbishop endeauoured to haue him apprehended, but that could not be, because
Valdo hauing many kinsfolke and friends, was beloued of many, and so continued closely in
Lions, by the fauour and protection of his friends for the space of three yeares.
Pope
Alexander the third of that name, hauing vnderstood that in
Lyons there were diuers persons that called into question his soueraigne authoritie ouer the whole Church, fearing that this beginning of rebellion
[Page 5]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,
Claud. Rubis in his hist. pa. 269. 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,
Albert de Capit. in his booke of the originall of the
Vaudois. 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 almost throughout all Europe.
ALbert de Capitaneis saith, that
Valdo retired himselfe into
Dauphiney at his departure from
Lions, and
Claud. de Rubis affirmeth that he conuersed in the mountaines of the said Prouince, with certaine rude persons, yet capable to receiue the impressions of his beleefe. 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,
Vignier in the 3. part of his historicall Bibliotheque. pa. 130. where in a short time, he did so much good, that there were diuerse persons that did adhere vnto his doctrine, for which
[Page 6]shortly after they suffered great persecutions.
Dubranius in his historie of Bohemia. Booke 14. For as
Dubranius saith sometime after, King
Philip Augustus enforced 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 number of them to be burnt.
This persecution enforced many to flie into
Germany, where shortly after they were grieuously persecuted, namely,
See the Sea of Histories. 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,
Math. Paris in his historie of the life of king
Hen. 3. in the yeare 1223.
Croatia, Dalmatia, and
Hungarie, as
Math. Paris reports, instructed and gouerned by one
Barthelmew borne at
Carcassonne. The
Albegeois on the other side professing the same faith, haue filled many countries, vntill 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 aduersaries: and with what faults and offences they haue bene charged.
THe Monks, Inquisitors and mortall enemies 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.
Vaudois, Albigeois,
And because such as did adhere to the doctrine of
Valdo, 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
Chaignards.
Chaignards.
And because some part of them passed the Alpes,
Tramontaines. they were called
Tramontaines.
And from one of the disciples of
Valdo, called
Ioseph, who preached in
Dauphiney in the diocesse of
Dye,
Iosephists. they were called
Iosephists.
In
England they were called
Lollards,
Lollards. of the name of one
Lollard who taught there.
Of two priests who taught the doctrine of
Valdo in
Languedoc, called
Henry, and
Esperon, they were called
[Page 8]
Henriciens,
Henriciens. Esperonistes. and
Esperonistes.
Of one of their pastors who preached in
Albegeois, named
Arnold Hot, they were called
Arnoldists.
Arnoldistes. Siccars.
In
Prouence they were called
Siccars, a word of Pedlers french which signifieth Cutpurse.
In
Italie they were called
Fraticelli,
Fraticelli. as much to say, as Shifters, because they liued in true loue and concord together.
And because they obserued no other day of rest but the Sabbath dayes,
Insabathas. they called them
Insabathas, as much to say, as they obserued no Sabbath.
And because they were alwayes exposed to continuall sufferings,
Patareniens,
or Paturins. from the Latin word
Pati, which signifieth to suffer, they called them
Patareniens.
And forasmuch as like poore passengers, they wandred from one place to another,
Passagenes. they were called
Passagenes.
In
Germany they were called
Gazares,
Gazares. as much to say, as execrable and egregiously wicked.
In
Flanders they were called
Turlupins,
Turlupins. that is to say, dwellers with wolues, because by reason of their persecutions they were constrained many times to dwell in woods and desarts.
Toulousains. Lombards. Piccards. Lionistes. Bohemiens,Sometimes they were called by the names of those countries and regions where they dwelt, as of
Albi, Albigeois: of
Toulouze, Toulousains, of
Lombardie, Lombards, of
Piccardie, Piccards, of
Lion, Lionists, of
Bohemia, Bohemiens.
Sometimes to make them more odious, they made them cōfederates with ancient heretickes, but yet vnder more then ridiculous pretexes. For because they made profession of puritie in their liues, and of faith, they called them
Cathares. And because they denied the bread which the priest shewed in the Masse to be God,
Cathares. they
[Page 9]called them
Arriens,
Arriens. as denying the diuinitie of the eternall Sonne of God. And because they maintained that the authoritie of Emperours and Kings depends not vpon the authoritie of the Pope, they called them
Manicheens,
Manicheens. Gnostiques. Cataphrigiens. Adamites. Apostoliques, as appointing two Princes. And for other causes which they fained, they called them
Gnostiques, Cataphrigiens, Adamites, and
Apostoliques.
Sometimes they spitefully abused them.
Matthew Paris cals them
Ribalds.
Ribalds. Buggerers. Sorcerers. The compiler of the Treasure of histories calles thrm
Buggerers. Rubis saith, that when a man speakes of a sorcerer, h
[...]ls him
Vadois. And that which is more, he takes vpon him to proue that they are so. To which temeritie it shall be necessarie to answer in his due place, where they shall be cleared from all those impostures which their enemies haue layed vpon them, out of those bookes from which we haue gathered that which followeth.
- First they impose vpon them,
This imposture is found in the booke of
Albertus de Capitaneis, of the originall of the
Vadois, pa. 2. In the booke of
Rameruis, de forma hoereticandi hoereticos. fol. 36.
Item in the accusation of the Priests of
Bohemia, which they make to the king
Ladislaus against the Vadois.
Rai. ibid. fol. 37.
that ancient calumnie wherewith the painims defamed the Christians of the Primatiue Church, that is, that they assembled themselues in the night time, in corners and lurking holes, and that the Pastour cōmanded the lights should be put out, saying,
Qui potest capere capiat, that is, catch who catch can, whereupon euery man endeuoreth to fasten vpon whom he can, without any respect of bloud or parentage, and that the lights being put out, they committed abhominable incests; many times the child with his mother, the brother with his sister, and the father with his owne daughter: adding moreouer, that they were to vnderstand, that the children begotten by such copulations were most fit to be Pastours.
- Secondly, they haue charged them that they maintaine that a man may put away his wife when he will, and
[Page 10]the wife her husband to follow that sect.
- The third calumnie that they charge them withall is,
Cloud. Rubis in his historie of Lion. pa. 269.
that they haue communitie of all things amongst them, euen of their wiues and all.
- The fourth is,
S.
Bernard in his Homily 66. vpon the Canticles.
that they reiect the baptisme of little infants.
- The fifth,
Albert ibid.
that they adore their Pastors, prostrating themselues before them.
- The sixth,
Albert ibid.
that they maintaine that it is not lawfull to sweare, for any cause whatsoeuer.
- The seuenth,
Rain. fol.
36.
that they
[...]aintaine 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,
Rain. ibid. fol. 22. article 32.
that they vse no reuerence towards holy places, and that he sins not more grieuously that burneth a Church, then he that breakes into any other priuate house.
- The ninth,
Albert ibid.
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,
Idem ibid.
that the lay-man being in the state of grace, hath more authoritie then the Prince that liues in his sinne.
- The eleuenth,
Rain. in Summa fol.
12.
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,
Idem lib. de forma haeret. fol.
21.
that whatsoeuer is done with a good intention, is good, and that euery one shall be saued in that which he doth in that said good intention.
- The thirteenth,
Albert. de origine Vaud. fol.
4.
that it is a meritorious worke to persecute
[Page 11]the Priests of the Church of
Rome, the Prelates and their subiects. And that a man may without sinne hurt them in their persons or goods, and withhold their tenthes from them without scruple of conscience.
- The last is taken out of the booke of
Rubis,
Claud. Rubis in his historie of Lion, booke 3. pa. 269.
where he saith, that
Valdo and his Pastors retired themselues into
Dauphiney in the vale
Pute, and the valley
Angrongne, where they found certaine people rather like sauage beasts then men, suffering themselues to be mocked and abused, and where they became, saith he, one like another, and such as rid post vpon a besom. Adding therewithall (to bring within the compasse of his calumnies, the Townes, Cities, & States where the Gospell is receiued in our times:) And to say the truth (saith he) these are two things that commonly follow the one the other, heresie and sorcerie, 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 calumnies contained in the former Chapter, by those writings 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 escaped the hands of the Bishops of
Mayence and
Strasburge: or whether they were such persons as afterwards professed
[Page 12]the same faith which the
Waldenses did, it is without all doubt that they were grieuously 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
Lancelau, to iustifie themselues against sundry complaints which were made against them by their aduersaries: as also we haue a booke with this inscription,
Aiço 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 calumnie, that is, that they assembled themselues in darke corners, where the candles being put out, their aduersaries do affirme they committed villanons 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,
In the letter to king
Ladislaus. pa. 2. like angrie barking curres, that it is a law and common amongst vs to say, Yeeld thy selfe to whomsoeuer shal request 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,
[Page 13]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 themselues, 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,
Their booke of the remedie against the sinne of luxury. Chap 21. displeasing vnto God, and iniurious against our neighbours, because therein a man obeyeth the basest part of his bodie, 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 occasion 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 beautie of a woman. Prayer, and fasting, and distance of place are the remedies against this sinne. For a man may ouercome 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: whereof 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.
See their book of Vertues, in the Chapter of marriage.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.
See the booke of the Waldenses intituled of vertues in the Chapter of mariage.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 Paradise, 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 together 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,
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. 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 possessions, 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
Waldenses time out of mind, they neuer hauing had any such
[Page 15]communitie amongst them, that might any way derogate from that lawfull proprietie which euery one had to his owne lands.
In the booke of the Waldenses intituled the Spiritual Almanacke. fol. 45.The fourth calumnie was touching Baptisme, which, it is said, they denied to little infants: but from this imputation 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 parents, 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 doing 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
Waldenses from this imposture, there needs no more, but that
[Page 16]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 Commandement 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 vnto the Creator, can neuer be made good but by way of calumnie.
It appeareth by the processe formed by the said
Albert against the Waldenses of the Alpes. 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.
In their booke intituled the Spirituall Almanacke, in the exposition of the third commandement.They say and affirme, that there are lawfull oathes tending 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.
In the booke of the causes of their separation frō the Church of Rome. p. 235For 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 auarice, which the reuenging spirits of the Popes haue shewed by their
Croisades.
Paul. Lan. in his Chronicle of France 1513. See the examination of the Councell of Trent. lib. 1. c. 5.
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 benefit whereof fell into the lap of his sister
Magdalen, and that all that leuie of money was but to satisfie the auarice 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
Hierusalem, to the vow of
Pouille, that is to say,
A part of Naples, whose inhabitants are held very dangerous. the vow of reuenge: 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
Manfred Frederic Emperour not long before. It is the Historiographer
[Page 18]
Math. Paris,
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 that setteth downe the complaint that then was made, that is to say, that the tenths imployed for the succour of the holy Land, were taken away and conuerted to the reliefe of
Pouille, against the Christians.
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 Angels 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 thereof, that makes a man holy, but the innocencie of his life.
Against the ninth calumnie, that is to say, that they defend that the Magistrate ought not to condemne any to death, they say:
That it is writtē,
In the booke of the Waldenses entituled The light of the treasure of faith. fol. 214. that we are not to suffer the malefactor to liue, and that without correction and discipline doctrine serues to no purpose, neither should iudgements be acknowledged nor sinnes punished. And therefore iust anger is the mother of discipline, and patience without reason, the seed of vices, and permitteth the wicked to digresse from truth and honestie.
It appeareth by the complaint they made to the King
Ladislaus, King of Hungary and Bohemia.True it is that they haue found fault that the Magistrates should deliuer them to death, without any other
[Page 19]knowledge of the cause, then the simple report of Priests and Monkes, who were parties and iudges, insomuch that hauing discouered the abuse which they brought into the Church, they condemned them for heretickes, and deliuered them to the secular power (so they call their Magistrates.) Now this seemed vnto them a cruell simplicitie in the said Magistrates, to giue faith to persons passionate and not indifferent, such as the aforesaid Priests were, and to put to death so many poore innocent people, neuer hearing them or examining the cause.
The tenth calumnie, was to make them odious to Kings and Princes, that is to say, that a lay man in the state of grace, had greater authoritie then a Prince liuing in his sinnes.
Against this imposture they affirme,
In the booke of the causes of their separation frō the Church of Rome. p. 41. that euery one must be subiect to those that are in authoritie, obey them, loue them, be at peace with them, honour them with double honour, in subiection, and obedience, and readinesse, paying vnto them that which is their due.
The eleuenth calumnie was grounded vpon that assertion of the
Waldenses, that the Pope had no authoritie ouer the Kings and Princes of the earth, who depend immediatly vpon God alone. For from thence they take occasion to call them
Manichees, as appointing two Princes.
Against this imputation they say;
In the booke of the treasure of faith. art. 2. We beleeue that the holy Trinitie hath created all things visible and inuisible, and that he is Lord of things celestiall, terrestiall, and infernall, as it is said in S.
Iohn, All things are made by him, and without him nothing is made.
The beginning of this calumnie was taken out of the Extrauagantes of Pope
Boniface 8. who subiecting the authoritie
[Page 20]of Emperours vnto his, saith of his owne,
Quicunque huic potestati resistit, Dei ordinationi resistit, nisi duo (sicut Manichaeus) fingat esse principia. De Maiorit. & obedientia, Can. Vnam sanctam. l. 1.
tom. 8.
The twelfth calumnie imports thus much, that they held that whatsoeuer is done with a good intention is good, and that euery one shall be saued in whatsoeuer is done with the said good intention.
To this imposture we need no other answer then that which the Monke
Raynerius (who was alwaies their backfriend) saith elsewhere,
Rain. lib. de forma haeretic. art.
38. that is, that they maintaine that euery man is saued by his faith, which he cals a Sect. It is very necessary that a lyer should haue a better memorie, then to affirme things contradictorie.
And to shew that they made no profession of any such beleefe, that may suffice that they haue said against Antichrist; That he hath brought these errors into the Church vnder a colour of good intention, and a shew of faith.
The thirteenth calumnie was, that they maintaine that a man may kill, or detaine from the Priests their tithes, without scruple of conscience.
It is certaine that if the
Waldenses had power to employ their tithes to some other vse then to the nourishment of those whom they find to be dumbe dogs, drowsie watchmen, slow bellies, seducing and being seduced, they had done it:
It appeareth by the processe against the Waldenses of Dauphiné, by
Albert de Capitaneis, & other Monkes Inquisitors. but there was neuer any as yet that hath occasioned the least troubles that may be in that regard. It well appeareth that in whatsoeuer depended on their owne wils, they haue neuer offered more or lesse vnto those people, taking no thought for their Masses and Trentals after their death: the which the Priests complaine of, and from thence take occasion to accuse them
[Page 21]for heretickes. And as touching reuenge, heare what they say.
The Lord knowing that we shall be deliuered, saith:
In the booke of the Waldenses intituled of Tribulations. p. 274. Beware of men: but he doth not teach or counsell any of his chosen, to kill any, but rather to loue their enemies. When his disciples said vnto him, in the ninth of S.
Luke, Wilt thou that we command that fire come downe from heauen, and consume them? Christ answered and said,
Ye know not what manner of spirit ye are of. Againe the Lord saith vnto
Peter, Put vp thy sword into thy sheath, &c. For temporall aduersities are to be contemned, and patiently to be endured, for there happeneth nothing therein that is new. We are here the Lords floore, to be beaten, as the corne when it is separated from the chaffe.
The last calumnie of the
Waldenses, which we haue gathered out of the writings of their aduersaries, is that which
Claud. Rubis layes vpon them as a foule aspersion,
Claud. Rubis in his historie of Lions. p. 269. in his Historie of the Citie of
Lions. That being retired vnto the Alpes, at their departure from
Lions they became like the rest of the people of that countrey, beesome riders.
And he is not content to tie himselfe to the
Vaudois onely, but he addeth, These are things that ordinarily follow one another, Heresie and Sorcerie, as it is verified (saith he) in our times in those Cities and Prouinces that haue giuen entertainment vnto heresie.
We will first iustifie the
Waldenses, and then answer
Rubis in the behalfe of those Cities and Prouinces which he hath inclosed within this calumnie. All they offend against the first Commandemēt (say the
Vaudois in the exposition 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
[Page 22]gods; for they attribute vnto the creature, that which belongs vnto the Creator. Against which the Prophet
Ieremie 10. speaketh:
Learne not the way of the heathen, and be not dismayed at the signes of heauen, for the heathen are dismayed at them. And S.
Paul in the fourth to the Galathians,
Ye obserue moneths, and dayes, and times, and yeares: but I am afraid of you, lest I haue bestowed vpon you labour in vaine.
All they offend against this commandement, that beleeue Sorcerers and Soothsayers: for these men beleeue the diuels are gods. The reason is, because they aske of diuels that which God alone can giue, that is, to manifest things hidden, and to foreshew the truth of things to come, which is forbidden of God, Leuit. 19.31.
Regard not them that haue familiar spirits, neither seeke after wizards to be defiled with them. And in the 20.6.
The soule that turneth after such as haue familiar spirits, and after wizards to go a whoring after them, I will set my face against that soule, and will cut him off from amongst his people. And in the last verse of that Chapter,
A man or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death; they shall stone them with stones, their bloud shall be vpon them.
As touching the punishment of this sinne, and the vengeance that God taketh vpon such a one, we reade in the 2. Kings 1.3. that the Angell of the Lord sent vnto
Elijah to meete the messengers of
Ahaziah, and to say vnto them,
Is it not because there is not a God in Israel, that ye go to enquire of Baalzebub the God of Ekron? and therefore saith the Lord in that place,
Thou shalt not come downe from that bed on which thou art gone vp, but shalt surely die. Saul died, because he had disobeyed the commandement of God which he gaue vnto him: he regarded it
[Page 23]not, neither did he hope in the Lord, but tooke counsell of Sorcerers, for which cause the Lord tooke away his life, and transferred his kingdome vnto
Dauid the sonne of
Ishai.
Let euery man therefore know, that all enchantment, or coniuration, or charme in writing, made to giue remedie to any kind of persons or beasts, is of no value, but is rather a snare of our ancient aduersarie the diuell, by which he entrappeth and deceiueth mankind.
Here you may see what the
Waldenses haue written against Sorcerers out of the word of God. It remaineth that we answer vnto that calumnie of
Rubis, that it is apparent in our times, that heresie and sorcerie are inseparably ioyned together, in those Cities and Prouinces that haue giuen place vnto heresie.
He taxeth without all doubt the Citie of
Geneua, and the States of the
Cantons that haue receiued the Gospell, without any other shew of proofe, but that most commonly in those places Sorcerers are cōdemned to death, following the commandement of God, which suffereth no Sorcerer to liue. He might farre better haue concluded, if he had said that in those places where the reformation of Religion was established in our times, no man doth either conuerse or hath acquaintance with Sorcerers, but so soone as any such is found he is put to death: And therefore no man can affirme that to be true, except he will say, that to burne Sorcerers, is to support them, and by the authoritie of the word to put them to death, be a kind of heresie.
It is true indeed that in those places heresie and sorcerie are ioyned together, where they that make profession to teach the people are for the most part Sorcerers; whereof many men haue complained, who haue written
[Page 24]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,
Bodin in his Demon. l. 4. c. 6. p. 211. that there are infinite indictments in which it appeareth that the Priests many times are not onely Sorcerers, or at least wise that Sorcerers haue intelligence with the Priests, but that they are content to say Masses for Sorcerers, fitting them with sacrifices, consecrating their parchments, putting rings vpon their grauen tombes, or other the like things vpon their altar, or vnder the linnen of the altar when they said Masse.
Iohn Vuier Phisitian to the Duke of
Cleue,
Iohn Vuler in his booke of diuels. l. 4. chap. 3. fol. 303. though he made profession of the Romish religion, writes as followeth. If the Pastors of the Churches did stop vp the windowes of false doctrines and other impieties, they should certainly haue (saith he) a wholsome preseruatiue for those that are vnder their charge against the subtle practises and impostures of the diuell, whereby they that are most vnaduised should not be so often intangled as commonly we see them, to the great hurt and detriment of their soules; which cometh to passe, not onely by the negligence of the Priests, whom it most concerneth, & whose charge it is to looke vnto it, but also by their pursuite, counsell, peruerse doctrine, and deceitfull working, by which they allure and draw the simple people to haue recourse to vnlawfull remedies, as often as they are any way afflicted with sudden, long, knowne and vnknowne maladies, proceeding from naturall causes, or from those which are aboue nature: which turneth to the great scandall of the Church, considering that they make profession to be Ecclesiasticall persons, and for the most part they are Priests or Monkes, whom men thinke to be such, that
[Page 25]it is a great wickednesse to haue the least ill thought or opinion of them, since they should serue for an example to their flocke, and considering they are Doctors and teachers; But perhaps (saith he) these Magicians thinke that this art belongs vnto them by a speciall prerogatiue, and that they haue right thereunto by an hereditarie succession, because the Priests of Egypt (of whom
Pithagoras, Empedocles, Democritus, Plato, haue learned their Magicke) were Negromancers. Now I thinke not, saith he, that they that will take vpon them to defend these Priests and the practise of their enchantments, are so audacious as to obiect vnto me diuers Popes of
Rome skilfull in the Magicke art, affirming that they haue put it in practise to their great profit & comfort: such as
Siluester 2. was,
Platina in the life of
Siluester 2. fol. 218. printed at Paris ann. 1551. who as
Platina and
Nauclerus affirme, obtained the Popedome by that meanes: and such as
Benedict 9. in the yeare one thousand three hundred and two, who before was named
Theophilact, and after
Maledictus, because of his wickednesse. Such also as was
Iohn 20. and
Iohn 21. as Cardinall
Benno writeth,
Iohn Marie in his Historie of the Schismes of the Church saith, that all the Popes here spoken of were Sorcerers, Magicians and Negromancers. who aided themselues with their familiar friends,
Laurentius, Gratian, and
Hildebrand, all culpable of these enchantments. For all the Popes that were after
Siluester 2. vnto
Gregory 7. who was a great and a famous Magician, and who (as
Benno writeth) as oft as it seemed good vnto himselfe, would shake his sleeues in such a manner, that sparkles of fire should come forth of them, whereby he blinded the eyes of the more simple and lesse subtle, as if they had bene miracles and signes of sanctitie. Such were all these Popes, as it is set downe in their liues, where you may also reade many execrable examples, whereby they wonne women to their loue, and were much giuen to offer abhominable sacrifices vnto diuels in forrests and mountaines.
The Magicians then of our times, saith
Vuier, must not thinke to couer themselues vnder this mantell and pretence. But we haue reason to deplore the miseries of these times, wherein we can hardly finde any men more wicked and lesse punished, then they that do alwayes admonish the simple people that the euils that happen vnto them are sent by the permission of God.
Moreouer he complaineth that these coniuring Priests dare to vse infinite blasphemies, enriched with diuerse crosses figured with their cursed and sacrilegious hands. As also of that vse they make of their holy water, of their exorcised salt, their consecrated tapers at Easter, their candles and tapers at Candlemas against the diuell, with which he mockes them: as also the fumigations of holy 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 Physicke 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 apparently made vse of diuerse apparitions of Sathan, affirming 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 frequent oblations, donations, and dotations, to satiate
[Page 27]their auarice.
Lauater saith as much,
Lauater in his booke of the apparition of diuels, Chap. 14.7. 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 impostures of Monkes.
The famous Parliaments of
Aix &
Grenoble haue condemned vnto death diuerse Priests that were sorcerers, as namely, at
Aix a certaine Hermit adored of the people for a Saint. And
Lewes Godfrey, that famous Magician, 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 reason, that among Priests such should be excepted, as God hath not so farre forth abandoned, as to suffer them to adhere 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 contented 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 farre are they from hauing
[Page 28]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 passion. 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, probitie and erudition giuen to the Waldenses, by diuerse of their aduersaries themselues.
IAcobus 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.
Iacob. Rib. in his collections of the Citie of
Tholous. 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,
Chassagnō citeth
Riberia in his historie of the Albigeois. pa. 27. because the said Priests for the most part were either vnworthy or ignorant: and therefore it was an easie matter for the
Waldenses (saith he) to get the vpper hand amongst the people, for the excellencie of their doctrine.
Rainerius a Iacobin Monke and a cruell Inquisitor of the
Waldenses,
Rain. in his booke
De forma heret. fol. 98. thinking to darken their reputation, because 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 Apostles, insomuch that the women that vnderstood them, were so rauished therewith, that they seemed to them
[Page 29]rather to speake like Angels then men.
He addeth, that they taught what manner of men the disciples of Christ ought to be,
Ibid. fol.
98. 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 commit his Church to such kinde of people, that should rather prostitute her by their ill examples 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 not 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. in his treatise against the Waldenses.
Claud. de Seissel Archbishop of
Turin, giues this testimonie of the
Waldenses, that as touching their life and manners, they haue bene alwayes found and vnreproueable, without reproch or scandall amongst men, giuing themselues, to their power, to the obseruation of the Commandements of God.
Baronius in his Ecclesiasticall Annals, Tom. 12. an. 1176. pa. 835.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 imputeth vnto them sundrie crimes, and that very falsely.
As touching erudition,
Rainerius hath said,
Raine. ibid. sol.
97. that they teach their children, yea euen their daughters, the Epistles and the Gospels.
Iacobus de Riberia saith, that they
[Page 30]were so well instructed in the Scriptures,
Iacob. de Rib. in his collections of the Citie of
Toulouze. 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 persecution against the
Waldenses of
Merindall in
Prouence (of which historie we shall speake in his due place) appointing a certaine Monke a Diuine,
Vesembec. in his Oration touching the Waldenses. to enter into conference 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 Confession 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 confound 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 doctrine necessarie to saluation, in attending to the answers of the little children of the
Waldenses in their catechizings, then in all the disputations of diuinitie which he had euer heard in Paris.
Bernard de Girard Lord of
Haillan saith,
Bern. de Gir. in his history of Fraunce.
lib. 10. that the
Waldenses 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,
Vesemb. in his Oration of the Waldenses. of many grieuous
[Page 31]crimes which were imposed vpon them, sent to make inquisition in those places, the Lord
Adam Fumee maister of Requests, & a Doctor of
Sorbon called
Parui, who was his Confessour. They visited all their Parishes and Temples, and found neither images, nor 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 hearing 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,
It appeareth by the memorials of the Archbishop of Ambrun named
Rostain. in the Diocesse of
Ambrun, there were a certaine people that liued like beasts without religion, hauing an euill opinion of the Romish religion, he sent a Confessour of his with the Officiall of
Orleans to bring him true information thereof. This Confessour with his colleague came vnto the place, where they examined the
Waldenses dwelling in the said valley, touching their beleefe and conuersation. The Archbishop of
Ambrun who made account that the goods of the said
Waldenses were annexed to the demaine of his Archbishopricke, as being confiscable for the cause of heresie, pressed the aforesaid Commissioners 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
[Page 32]Christian as the worst of the said valley of
Fraissiniere.
King
Francis the first of that name,
Ioachim Camer. in his historie, pag. 352. 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 conuersation of the said
Waldenses, and to that end commanded
William de Belay, Lord of
Langeay at that time his Lieutenant 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
Waldenses, as also of the proceedings of the Court of Parliament 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
Piemont, 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 labours. And that they had found by informations in the said countrie of
Prouence, that the aforesaid men of
Merindol were a peaceable people, beloued of their neighbours, 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,
[Page 33]or so much as to name the diuell, or in any sort to sweare, except it were vpon certaine contracts or in iudgement. And that they were likewise knowne by this, that whensoeuer 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
Waldenses 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 personages that haue made profession of the reformed religion.
Beza in his historie of worthy men.
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 hatched by Satan in these latter times.
Constans vpon the Reuelation,
Const. vpon the Apocalypse. sheweth that the reformatiō 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 in the Preface of his sermons vpon the Reuelation.
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
Waldenses haue made profession of the Gospell of Christ
[Page 34]Iesus, and in many their writings and continuall preachings accused the Pope to be the true Antichrist of whom the Apostle Saint
Iohn had prophesied, and therefore we were to flie from him. These people being tortured with diuerse most cruell torments, haue with vnspeakable 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 Princes stirred vp by the Pope, but it is God (saith he) that hath hindred all their violent outrages.
Vesembecius in his Oration of the Waldenses.
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 Martyrs: And that he had found in the said
Waldenses one thing worthy admiration, and to be obserued as a miracle neuer heard of in the Church of
Rome, namely, that the said
Waldenses hauing abandoned all humane learning, 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 comfort
[Page 35]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 together, 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.
This letter is found in the book of
George Morel, pastor of the Waldenses touching the conference which he had with
Oecolamp. and
Martin Bucer.
WE haue vnderstood with a great dedle of contentment 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 loue you as brethren. 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 difficultie. 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 benediction. So that if you persist in his grace, he hath in store greater treasures for you, which he will enrich you withall, and make you perfect, that you may grow to the full measure of the inheritance of Christ.
The subscription of the letter is,
Oecolampadius wisheth the grace of God the Father, by his Sonne Iesus Christ, and his holy Spirit, to his welbeloued brethren in Christ, which they call
Waldenses.
Martin Bucer 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 aduancement thereof where it is alreadie planted.
The rest of this letter is hereafter in the booke of the persecutions of the Waldenses.
Vigneaux in his Memorials of the Waldenses. fol. 4.
One onely thing doth especially grieue vs, that our imployments at this time are such about other affaires, that we haue no leisure to answer you at large as we desire, &c.
Le Sieur de Vigneaux who was a Pastor of the
Waldenses in the vallies of
Piemont, hath written a Treatise of their life, manners, and religion, to whom he giues this testimonie, that they were a people of a holy and godly life and conuersation, well gouerned, great enemies to vice, but especially their Barbes, for so they called their Pastors. And speaking of those of his owne time, he saith:
[Page 37]We liue in peace in these vallies of
Piemont, and in loue & amitie one with another, we haue commerce together, neuer marrying our sonnes to the daughters of those of the Church of
Rome, or our daughters to their sonnes; yea our manners and customes please them so well, that such as are masters and call themselues Catholickes, desire to chuse their men seruants and maid-seruants rather from amongst vs then themselues. And they come also from farre to seeke nurses for their children amongst vs, finding in ours more fidelitie then in their owne.
And as touching the doctrine for which the
Waldenses haue bene persecuted,
It appeareth by the Historie of the Estate of the Church. p. 337. they do affirme (saith he) that we are to beleeue the Scriptures onely in that which concerneth our saluation, not any way depending vpon men. That the Scriptures containe in them whatsoeuer is necessary to saluation, and that we are not to beleeue any thing but what God hath commanded vs.
That we haue one onely Mediatour, and therefore we are not to inuocate Saints.
That there is no Purgatory, but all such as are iustified by Christ go to eternall life.
They approue of two Sacraments, Baptisme and the Supper of the Lord.
They affirme that all Masses are damnable, especially those that are said for the dead, and therefore are to be abolished.
That all humane traditions are to be reiected, as not being necessary to saluation.
That singing and often rehearsall of diuine Seruice, fasts tyed to certaine dayes, superfluous feasts, 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
[Page 38]and great number of ceremonies heretofore inuented, are to be abolished.
They deny the supremacie of the Pope, and especially that power that he vsurpeth ouer ciuill gouernment; and they admit of no other degrees, then Bishops, Priests, and Deacons.
That the Sea of
Rome is the true
Babylon, and that the Pope is the fountaine of all the euils in these dayes.
That the marriage of Priests is good and necessary.
That they that heare the word of God, and haue the true knowledge thereof, are the true Church, vnto which Christ Iesus hath deliuered the keyes, to let in the flocke, and to chase away the wolues.
Behold here (saith
Vinaux) the doctrine of the
Waldenses, which the enemies of the truth haue impugned, and for which in those times they persecuted them, as their enemies themselues do witnesse.
Viret speakes of the
Waldenses as followeth.
Viret of the true & false religion. lib. 4. chap. 13. p. 249. The Papists (saith he) haue imposed great crimes, and that very wrongfully, vpon those ancient faithfull people, commonly called
Waldenses, or the poore people of
Lions, frō
Waldo whose doctrine they followed, by which they make it appeare that the Pope is Antichrist, and that his doctrine is nothing else but humane traditions, contrary to the doctrine of Christ Iesus. For which cause they haue dealt against them, as the ancient Painims did against the Christians, accusing them that they killed their owne children in their assemblies.
The Author of the Historie of the reformed Churches in
France writeth thus.
The Ecclesiasticall History of the reformed Churches of France. tom. 1. lib. 1. p. 35. The
Waldenses (saith he) time out of mind haue opposed themselues against the abuses of the Church of
Rome, and haue in such sort bene persecuted, not by the sword of the word of God, but by all kind
[Page 39]of violence and crueltie, as also by a million of calumnies and false accusations, that they haue bene enforced to disperse themselues into what parts of the world they could, wandring through desart places like poore sauage beasts, the Lord neuerthelesse preseruing the remnant of them, in such sort, that notwithstanding the fury of the whole world, they were still preserued in three countries farre distant one from the other, that is,
Calabria, Bohemia, and
Piemont, with the bordering parts thereabout, from whence they haue bene dispersed into the quarters of
Prouence, about two hundred & seuentie yeares since. And as touching their religion, they haue alwayes auoyded the Papall superstition. For which cause they haue bene alwayes vexed by the Bishops and Inquisitors, abusing the power of secular iustice, in such sort, that it is an euident miracle of God that they should be able to continue.
Iohn Chassagnon writes as followeth.
Iohn Chassagnon in his Historie of the
Albigeois. p. 25. It is written of the
Waldenses (saith he) that they reiected all the traditions and ordinances of the Church of
Rome, as vnprofitable and superstitious, and 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 into
Dauphiney, Prouence, Languedoc, Piemont, Calabria, Bohemia, England, and other places. Some haue written that one part of the
Waldenses retired themselues into
Lombardie, 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.
The Historie of the Estate of the Church. p. 336. After that
Waldo (saith he) and his followers were driuen out of
Lions, one part of them retired to
Lombardie, where they multiplied in such a manner, that their doctrine began to disperse it selfe into
Italie, and came into
Sicile, as the Patents of
Fredericke the second, giuen out against them whilest he reigned, do witnesse.
Vesembecius saith,
Vesemb. in his oration of the Waldenses p. 3. that when the Pope and his catchpoles saw that the Romane Hierarchie receiued great detriment by meanes of the
Waldenses, insomuch that there were certaine Princes that had taken their defence, amongst whom was the King of
Aragon, and the Earles of
Toulouze, 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 Historical Bibliotheke,
Vignier in his Historicall Bibliothec. p. 130. 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,
Hologaray in his History of Foix p. 120. 121. that the
Waldenses and
Albigenses were of a contrary opinion to the Bishop of
Rome in all those maximes or principles that were publickly preached & 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 beliefe against the Monkes.
Mathias Illyricus writes,
Math. Illyricus in his Catal. of the witnesses of the truth. p. 134. that he finds by the writings of
Waldo, which lay by him in certaine ancient parchments, 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 himselfe.
It is most certaine, that the aduersaties of
Waldo and the
Waldenses, make no great account of these aboue named 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 hereticks: 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 memorie 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 desired in their times to see the reformation we enioy in ours.
And as
le Sieur de S. Aldegonde saith,
In the first table of his differences, the third part. p. 150. the occasion why they were condemned for heretickes, was no other but because they maintained that the Masse was an impious 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 superstitions 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
[Page 42]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 banishments, not 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 or bloud, could they euer hinder the current of their doctrine, but it hath spread it selfe almost into all the corners of the earth.
This hath
le Sieur de Saint Aldegonde writ of the
Waldenses. 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 doctrine, 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.
In the former Chap.
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.
Historie of the Estate of the Church. p. 307.
Waldo at the same time (saith he) made a collection in the vulgar
[Page 43]tongue of sundry passages of the ancient Fathers, to the end he might defend his opinions not onely by the authoritie of the holy Scripture, but also by the testimonie of the Doctors against his aduersaries.
About fortie yeares since
le Sieur de Vignaux Pastor of the Churches of the
Waldenses in
Piemont, writ as followeth 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 Doctors 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
Waldenses. 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 s
[...]ith, 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 touching 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 ancient bookes of the
Waldenses, tontaining Catechismes and Sermons,
Ibid. p. 3. which are manuscripts written in the vulgar tongue, wherein there is nothing that makes for
[Page 44]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
Orange, being carried with an holy curiositie, gathered together many of the said bookes,
In his first table. p. 153. 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 manuscripts written in a very ancient letter in the Library of
M. Ioseph de la Scale.
Now all the bookes hereunder mentioned, being deliuered vnto me to furnish me with proofes for this Historie, I will reduce into this Catalogue.
First we haue in our hands a new Testament in parchment 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 Sermons of the Pastors of the
Waldenses.
With a Treatise against sinne, and the remedies to resist sinne.
Also a booke entituled, The booke of Vertues.
In that volume there is another Treatise with this inscription,
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 & Doctors, that is, sentences of Philosophers and Doctors.
All which bookes are written in the language of the
Waldenses, which is partly Prouenciall, and partly
Piemontaine. All of them sufficient to instruct their people
[Page 45]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 inuentions, 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 writings, 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 writings, from whence we haue gathered that which remaineth, 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 reformation.
Lindan. in his analiticke tables.
LIndanus makes
Caluin an inheritor or heire of the doctrine of the
Waldenses.
Hosius in his f
[...]t booke of th
[...] heresies of our times.The Cardinall
Hosius saith, that the leprosie of the
Waldenses hath infected all
Bohemia, at what time following the doctrine of
Waldo, the greatest part of the kingdome of
Bohemia was separated
[Page 46]parated from the Church of
Rome.
Gwaltier Monke the Iesuite,
Gwalt. in his Chro. table. see, 12. Chap. 15. pa. 494. in his Chronographicall table, or to speake otherwise, in his mole-hill of lyes, makes the
Waldenses, and those they call the poore abused, and the Ministers of
Caluin, to be of one and the same beleefe in twentie seuen Articles.
Claud. Rubis saith,
Claud. Rubis in his historie of the Citie of Lions. lib. 3. pa. 269. 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
Walde.
Aeneas Syluius who was afterwards Pope
Pius the second of that name.
Syluius and
Dubrauius in their Histories of Bohemia. And
Iohn Dubramus Bishop of
Olmusse in their histories of
Bohemia, make the doctrine taught by
Caluin all one with that of the
Waldenses.
Thomas Walden,
Tho. Wal. in his 6. volume of things sacramē tall. Tit. 12. Chap. 10. who writ against the doctrine of
Wickliffe saith, that the doctrine of
Waldo crept out of the quarters of
France into
England. Whereunto agrees
le Sicur de la Popeliniere,
Le Sieur de la Popeliniere in his hihori
[...] of France. l.1. who addeth that the doctrine of the moderne Protestants differs very little from that of the
Waldenses, which (saith he) being receiued into the parts of
Albi, 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 vnderstanding of
Wickliffe, a famous professour of diuinitie in the Vniuersitie of
Oxford, and Pastor of the parish of Luterworth in the Diocesse of
Lincolne, who for his eloquence and rare gifts, wonne the hearts of many of the
English, euen of the greatest men amongst them; insomuch that a certaine scholler carried vnto
Prage a booke of
Wickliffes called the Vniuersalities, which being diligently read ouer by
Iohn Hus, he increased and explaned the doctrine long before sowed in
Bohemia by the
Waldenses, and was in a manner hid from the time of
Waldo:
[Page 47]in such sort that many of the people, schollers, Nobles, and Ecclesiasticall persons themselues, followed the same doctrine.
The Cardinall
Bellarmine saith,
P
[...]liar. Tom. 2.
[...]b. 1. Chap. 26. col.
[...]6.
E
[...]hus in his commonplaces Chap. 28. 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
Waldenses, Albig. Wickliffe, and
Iohn Hus, long since condemned.
Alphonsus de Castro saith,
Alphonsus lib. 6. against heresies. pa. 99. that
Wickliffe hath done nothing else but brought to light the errours of the
Waldenses.
Arnold Sorbin priest of
Monteig reprocheth the cities and townes of Saint
Antonin, Montauban, Millan,
In the historie Frier
Peter of the valleys Sernay. tol. 172.
Castres, Puylorens, Gaillac, and others of the
Albigei and
Languedoc, that they haue done nothing but reuiue the errours of the
Albigeois.
In the historic of the Monke of the valleys Sernay.
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 à Ardene of
Tholouse in the same booke saith:
Ibid.
Wherewith our Hugonites seasoned were,
The same intention, the selfesame care.
We need not therefore dispute any longer of the antiquitie 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 reformation, 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
[Page 48]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 aduersaries 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 instructed 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,
In his first table of Differ. pa. 150. that at the same time that
Waldo began to shew himselfe and to teach at
Lions, God raised others in
Prouence and
Languedoc, among whom the principall were,
Arnold, Esperon, and
Ioseph, of whom they were named
Arnoldists, Iosephists, &
Esperonists: though because their doctrine was first receiued 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
Tholouse.
There was a certaine man (saith he) called
Barthelmew borne at
Carcassonne,
Idem ibid. p. 111 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 assistance 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 abouenamed, & 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,
[Page 50]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
Dauphiney, 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.
It appeares by the memories of
Vignaux. fol. 14.
Peter the lesse.
Anthony of the valley of
Suse.
Iohn Martin of the valley Saint
Martin.
Mathew de 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 yeates, during which time he remained at
Gennes, where the Pastors had a house, as they had also another very faire one at
Florence.
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 amongst the Pastors that married a wife.
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 Churches of the
Waldenses gathered together in the said Realme: but they betrayed the Churches, and brought much mischiefe vpon them, by discouering vnto the enemies 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
Oecolampadius, Bucer and others.
Peter Masçon was taken prisoner at
Dijon.
Steuen Negrin and
Lewis Paschal were sent into
Calabria in the yeare 1560. to the
Waldensian Churches at
Montald, Saint
Xist, and other places thereabout.
Steuen Negrin 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 condemned 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 mention
[Page 52]is made of diuers Pastours which they haue had,
It appeareth by that bagge of procese which was found in the Cabinet
du Sieur d' Auençon Archbishop of Ambru
[...], at the last taking of Ambrū, against the Waldenses of Froissiniere, & Largentiere. 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 laborers 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 lieus 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 forasmuch 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,
Rain. de forma haeret. fol.
8. 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 authoritie, 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,
The booke of the Pastors
George Maurel, and
Peter Masçon. pa. 8. notwithstanding they remaine yet with their parents, are to intreat vs to receiue them to the ministerie, 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 without 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 nutriment and apparell are willingly administred
[Page 54]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 trauellers 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 Pastors writ to one of their Churches, by which it may easely 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 Pastor Barthelmew Tertian, written to the Waldensian Churches of Pragela.
Iesus be with you.
To all our faithfull and welbeloued brethren in Christ Iesus. 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 vtmost 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 fatherly instance, and the light which hath bene giuen vs of God, if we giue our selues to worldly, diabolicall, and carnall 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 vnderstood of God, by our meanes: and that you would remoue
[Page 56]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 commandements. Likewise be carefull that there be not nourished amongst you any sports, gluttony, whoredome, dancings, nor any leudnesse or riot, nor questions, nor deceits, nor vsury, nor discords; neither support or entertaine 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 example; 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 haue 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
[Page 57]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 seruice 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.
Article 1. Taken out of the booke intituled the Spirituall Almanack, and from the Memorials of
George Morel. Art. 2.
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 agreeth not with the said twelue Articles.
We beleeue that there is one God, the Father, Sonne, and holy Ghost.
We acknowledge for holy & Canonicall Scripture the books of the Bible, that is to say,
Art. 3. the fiue books of
Moses.
- Genesis.
- Exodus.
- Leuiticus.
- Numbers.
- Deuteronomie.
- The booke of Ioshua.
- The Iudges.
- Ruth.
- 1. of Samuel.
- 2. of Samuel.
-
[Page 58]1. of Kings.
- 2. of Kings.
- 1. of the Chronicles.
- 2. of the Chronicles.
- 1. Esdras.
- Nehemiah.
- Ester.
- Iob.
- The booke of Psalmes.
- The Prouerbes of Salomon.
- Ecclesiastes.
- The song of Salomon.
- The Prophesie of Isaiah.
- The Pophesie of Ieremie.
- The Lamentat. of Ieremie.
- Ezechiel.
- Daniel.
- Hosea.
- Ioel.
- Amos.
- Obadiah.
- Ionah.
- Micah.
- Nahum.
- Habakuk.
- Zephaniah.
- Haggai.
- Zachariah.
- 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.
- The fourth of Esdras.
- Tobiah.
- Iudith.
- Wisedome.
- Ecclesiasticus.
- Baruch, with the Epistle of Ieremiah.
- Ester after the 10. chap. to the end.
- The song of the 3. children.
- The historie of Susanna.
- The historie of the Dragon.
- 1. Maccabees.
- 2. Maccabees.
- 3. Maccabees.
Here follow the bookes of the new Testament.
The Gospell according to S.
- Mathew.
- Marke.
- Luke.
- Iohn.
-
[Page 59]The Acts of the Apostles.
- The Epistle of S.
Paul to the Romans.
- The first to the Corinth.
- The 2. to the Corinthians.
- The Epistle to the Galat.
- The Epist. to the Ephesians
- The Epistle to the Philippians.
- The Epistle to the Colos.
- The first to the Thessal.
- The second to the Thessalonians.
- The first to Timothie.
- The second to Timothie.
- To Titus.
- To Philemon.
- To the Hebrewes.
- The Epistle of S. Iames.
- The 1. Epistle of S. Peter.
- The second of S. Peter.
- The 1. Epistle of S. Iohn.
- The second of S. Iohn.
- The third of S. Iohn.
- 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
Adam 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 receiued 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.
That Christ was borne at the time appointed by God his Father, that is to say,
Art. 6. at a time when all iniquitie abounded, 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 iustice, and Aduocate, and Pastor, and sacrifice, and sacrificer, who died for the saluation of all those that beleeue,
[Page 60]and is raised againe for our iustification.
We do also firmly hold,
Art. 8. that there is no other mediator 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 resurrection of their bodies at the day of iudgement.
We do also beleeue tha
[...]
[...]er this life,
Art. 9. there are onely two places: the one for those that shall be saued, the other for the damned, which we call Paradise and Hell, denying altogether Purgatory, as being a dreame of Antechrist, 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 principally 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.
We beleeue that the Sacraments are outward signes of holy things,
Art. 12. or visible formes of inuisible grace; and are of opinion that it is good that the faithfull do sometimes 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.
We do not acknowledge any other Sacrament but Baptisme and the Eucharist.
Art. 13.
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. Taken out of the booke of
Charles du Moulin de la Mon. des François. p. 65. 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.
We beleeue that Iesus Christ is the Sonne and image of his father;
Art. 2. that in him dwels the fulnesse of the diuinitie; by whom we know the Father, who is our mediatour 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 other 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 inspiration 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
[Page 62]word thereof is agreeable vnto God, without which no man can be saued.
We hold that the Ministers of the Church ought to be irreprehensible both in life and doctrine,
Art. 5. otherwise they are to be deposed from their office, and other to be substituted in their place. And that no man ought to presume 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 superioritie ouer the Clergie, but as being an example to the flocke, 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 iurisdiction 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 inuisible, so working, is within vs, that is to say, renouation of the spirit, and mortification of our members in Iesus Christ, by which we are also receiued into the holy congregation of the people of God, protesting and declaring before it our faith and change of life.
We hold the holy Sacrament of the table or Supper of our Lord Iesus Christ,
Art. 8. to be a holy remembrance and thanksgiuing for the benefits which we haue receiued by his death and passion, which is to be receiued in
[Page 63]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, mildnesse, sobrietie, 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 creatures, putting their confidence in them, as also to perswade the people to leaue those good duties that are contained in the holy Scriptures, and to do those that are inuented by men.
We hold the old and new Testament for the rule of our faith, & we agree to the generall Confession of faith,
Art. 12. with those articles contained in the Symbole of the Apostles, 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 cosas es de necessita tenir la fe Catholica, laqual si alcun non tenré entierament sensa dubi periré eternalment. Ma aquesta es la fe Catholica. Que nos honran vn Dio en Trinita, & la Trinita en vnita, non confondent personnas, ni departent la substantia. Car autra es la personna del Paire, & del Filli, & del Sanct Esperit. Lo Paire non crea, lo filli non crea, lo Sanct Esperit non crea. Lo 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 Poissant. Enaimi lo Paire es Dio, lo Filli Dio, lo Sanct Esperit Dio, emperço non tres Dios, ma vn Dio. Enaimi lo Paire es Seignor, lo Filli Seignor, lo Sanct Esperit Seignor, 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 Religion, 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 alcuna cosa non es premiera ni derniera, alcuna 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'Vnita
[Page 65]en Trinita. Donc aquel que vol esser fait salf senta enaima 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 Seignor Iesus Christ filli de Dio, es Dio & home. Et es Dio engendra 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. Loqual 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 substantia ma per vnita de personas. Car enaima larma rational, & 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 resuscitar, 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 neuerthelesse 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 inuentions 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 vnderstandings
[Page 66]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.
THE SECOND BOOKE OF THE HISTORY OF THE WALDENSES: Containing that which is come to our knowledge, of the grieuous persecutions which they haue endured for their Faith, for the space of more then foure hundred and fifty yeeres.
CHAP. I. By whom the Waldenses haue been persecuted, for what, by what meanes, and in what times.
THE
Waldenses haue had no greater enemies then the
Popes;
Rainerius of the Waldenses. because, saith the
Monk Rainerius, that amongst all those that haue raised themselues against the Church of
Rome, the
Waldenses haue been alwaies the most dangerous and pernicious, insomuch that they haue resisted him for a long time; as also because this Sect, (saith he) is more generall, for there is not almost any
[Page 2]Country in which it hath not taken footing. And thirdly, because all other by their blasphemies against God, strike a horror into mens hearts; But this on the contrary, hath a great appearance of piety, for they carry themselues vprightly before men, and beleeue rightly touching God in all things, holding all the Articles that are contained in the Simbole, hating and reuiling the Church of
Rome, and therein (saith he) they are easily beleeued of the people.
And in another place the said
Rainerius saith,
Rainer. cap. de studio peruertendi alios & mode decendi. fol. 98. that the first lesson that the
Waldenses giue to those whom they winne to their Sect, is this, that they teach them what the Disciples of Christ ought to be, and that by the words of the Gospell and the Apostles, affirming, that they onely are the Successors of the Apostles, that immitate their life. Inferring thereby(saith hee) that the Pope, the Bishoppes and Clergy, that possesse and inioy the riches of this world, and seek after them, follow not the examples of the Apostles, and therefore are not the true guides of the Church, it neuer being the purpose of Christ Iesus, to commit his chaste and beloued spouse, to those who rather prostitute her by their ill examples, and wicked actions, then preserue her in that purity wherein they receiued her at the beginning, a virgin chaste and without spot.
In hatred therefore of diuers discourses which the
Waldenses haue written against the luxury, auarice, pride, and errors brought in by the Pope, they haue alwaies persecuted them to the death.
The meanes they haue vsed vtterly to exterminate them, haue been in the first place their thunderbolts, curses, cannons, constitutions, decrees, and whatsoeuer else might make them odious to the Kings, Princes,
[Page 3]and people of the earth, giuing them ouer, asmuch as lies in their power, vnto Satan, interdicting them all communion and society with those that obey their lawes, iudging them vnworthy and vncapable of any charges, honours, profits, or to inherit, or to make willes, or to beburied in common church-yards, confiscating their goods, dis-inheriting their heires, and where they could by any meanes apprehend them, they haue condemned them to be deliuered to the secular power, their houses to be razed, their lands and moueables confiscated, or giuen to the first conquerour. And of all these sentences we haue at this day the scedule, giuen by the Popes,
These sentences are to bee seen in the manuel of the Inquisitors, with the letters of Pope Alexander the thirteenth & of diuers other Popes which succeeded him. with the instruments which they haue imployed to such executions, as also of the commands which they haue giuen vnto Kings, Princes, Magistrates, Consuls and People, to make an exact inquisition, to shut the gates of the Citty, to craue the assistance, and best helpe of the people, to ring the Tol-bell, to arme themselues: and if otherwise they cannot be apprehended, to kill them, and to vse all manner of violence, which they shall see needfull in such a case: Giuing to the accusers the third part, or some other portion of that which shall bee confiscated, all councellors and fauourers of them being condemned to the same punishment.
And forasmuch as no Prince or Magistrate, or any other had any power to frame a proces against any in the fact of pretended heresie; commandement was giuen to the Bishops, euery one in his iurisdiction, to make an inquiry into their flockes, and take notice how euery particular person was affected, to the ordinances of the Popes, and the Church of
Rome. So when
Waldo began to complaine and to cry
[Page 4]out against the corruptions, of the said Church of
Rome. Alexander the third then Pope, enioyned the Archbishop of
Lion to proceed against him; and forasmuch as the said Prelate did not banish him according and as soon as he desired,
This Councel was held at Latran. 1180. See the 27. Chap. he speedily assembled a Councell, where he excommunicated
Waldo, and all those that followed his doctrine, though it were vnder other names.
But this meanes was thought to be too easie for so pressing an action as this of the
Waldenses was, who ceased not for all those thunderbolts, to preach, that the Pope was
Antichrist, the
Masse an abomination, the
Hoste an idoll, and
Purgatory a fable. Points that being receiued were sufficient to ouerthrow all the authority of the Pope, & to drie vp all the riuers of gaine and grease of the Clergy. And therefore
Innocent the third, who succeeded Pope
Celestine the third of that name, about the yeer 1198, tooke another course then that of the ordinary Bishoppes, to frame the proces against the
Waldenses, and others whom he called Heretickes. He authorized certaine Monkes, who had the full power of the Inquisition in their hands, and framed the Proces, deliuered to the secular power, by a full and absolute authority, and a far shorter way, but much more cruell, deliuering the people by thousands into the hands of the Magistrates, & the Magistrates to the executioners; whereby in a few yeers, all Christendome was much moued by those pittifull & lamentable spectacles, to see all those burnt or hanged, that did trust only in one Lord Iesus. Christ for their saluation, and renounced the vaine hopes inuented by men, & for their profit, which was all the fruit of that aforesaid Inquisition, which we shall speake of in the Chapter following.
CHAP. II. Of the Inquisition: by whom it was first put in practise: by what subtilties and cruelties the VValdenses haue been vexed by it.
IN the beginning of the prosecution of the Popes, vtterly to exterminate the
Waldenses, they were content with the meanes aboue mentioned in the precedent Chapter, but either because the busines went but slowly forward, or because notwithstanding those meanes, the number increased in such manner, of those that beleeued, that these meanes were foūd to be weake, it was resolued by Pope
Innocent the third, to assay whether by the way of preaching hee could obtain that, which by violence he could neuer doe. He sent therefore certaine Bishops and Monkes, who preached in those places of the
Waldenses that were suspected to professe their religion; but as he saith, that writ the
Treasure of Histories,
The Treas▪ of Hist▪in the yeere 1206. the said Preachers conuerted not any, but a few poore people, but for the most part (saith he) they still persisted in the profession of their faith. In
Gallia Narbonensi there were imployed two Monks, that is to say,
Pierre de Chateauneuf, and
Dominique born at
Calahorre in
Spaine,
Lib. Inquisit. cap. de non d
[...] cidendo. fol.
100. Sic fuit occifus Sanctus Petrus de Ordine fra. trum Praedicatorum. to whom they ioyned a certain Abbot of
Cisteaux, and in a throng, as it were together, there came many other Priests and Monkes, & amongst the rest a certain Bishop of
Cestre. The Monke
Pierre de Chateauneuf was slain in this busines, and for that canonized for a Saint.
Dominique
[Page 6]continued in his persecution of the
Waldenses both in deed and word. This Monke seeing himselfe to bee in authority,
Moynes qui mandient. instituted an Order of
begging Monkes, who after his name were called
Dominicans, and the said Monke was canonized, and his Order confirmed by Pope
Honorius, being warned (saith hee) to doe it, by a dreame. For it seemed to him, that the Church of
Rome was falling, and that
Dominique vpheld it with his shoulders, in recompence whereof, the said Pope commanded that the said Order should haue the first place among the
Mendicants.
Mandians.
It is said of this Monke,
The Martirologe in the life of Dominique. that his mother when shee went with childe with him, shee did dreame, that shee had in her wombe a dogge that cast out flames of fire out of his throat. His followers interpret this to his aduantage, as if hereby we were giuen to vnderstand, that hee should be that dogge, that should vomit out that fire, which should consume the Heretikes: But on the contrary, they whom hee euery day deliuered vnto death, might well say that hee was the dogge, that had set on fire all Christendome, and that the flames that came out of his throat, doe note vnto vs, those fiery and infernall sentences which he pronounced against the Christians. Howsoeuer hee caried himselfe so well in these affaires, that before hee died, he built many goodly houses in
Languedoc, Prouence, Dolphine, Spaine, and elswhere, by which hee had obtained great reuenewes, either from the liberality of those that affected his Order, or the Confiscations of the
Waldenses, by which the Count
Simon of Montfort gaue him great priuiledges and almes, as cutting large thongs of another mans leather.
He laboured in the Inquisition as the chiefe, with
[Page 7]such contentment to the Popes, that from that time forward, the Monkes of his Order, haue been alwaies imployed in the Inquisition.
The power giuen to these Monkes Inquisitors, was without limits. For they could assemble the people, whensoeuer it pleased them, by the sound of a bell, proceed against the Bishops themselues, and send out proces, if there were need, to imprison, and to open the prisons without controle. All manner of accusations was auailable enough: A Sorcerer, a Harlot were sufficient witnesses, without reproch, in the fact of pretended heresie. It was no matter who did accuse, or whether by word of mouth, or by tickets cast in before the Inquisitor, for without any personall appearance, or confronting one another, the the proces were framed, without party, without witnesse, and without other law, then the pleasure of the Inquisitor. To be rich was a crime neere vnto heresie, and he that had any thing to lose, was in the way to bee vndone, either as an Hereticke, or at the least, as a fauourer of heretikes. One bare suspition stopped the mouthes of fathers and mothers, and kinsfolke, that they durst not intercede for punishments to come, and he that did intreat for the conuey of a cup of cold water, or a little straw to lye vpon in some stinking dungeon, was condemned for a fauourer of Heretickes, and brought to the same or worse extremities. There was no Aduocate that durst vndertake the defence of his nearest kinsman or friend, or Notary that durst receiue any act in his fauour. And that which was more, after that a man was once intangled within the snares of the Inquisition, he could neuer liue in any assurance, for hee was alwaies to beginne
[Page 8]againe: For if any man were set at liberty, it was only for a time till they might better consider of it. Death it selfe made not an end of the punishment, for they haue left vnto vs certaine coppies of their sentences against the bones of the dead, to dis-interre and to burne them, yea thirty yeeres after the decease of the party accused. They that were heires had nothing certaine, for vpon any accusation of their fathers or kindred, they durst not vndertake the defence of their owne right, or possesse their owne inheritance, without the crime or suspition of Heresie, and that they rather inherited their bad faith and opinions then their goods. The people, yea the most mighty and richest amongst them, were constrained, in a manner, to adore these Monkes the Inquisitors, and to bestow vpon them great Presents for the building of their Couents and dotations of their houses, for feare to bee accused of Heresie, and not to be estemed zealous for the faith of those holy fathers. And the better to entertaine men with an apprehension of these things, they sometimes made shewes and brauadoes of their prisoners, leading them in triumph at their Processions, some being enioyned to whip themselues, others to goe couered after the manner of S
t.
Benedicts, that is to say, with certaine red Cassockes with yellow crosses, to signifie that they were such as had been conuinced of some errour, and that at the first offence they should afterward commit, they were already condemned for Heretickes. Others appeared in their shirts, bare-foote and bare-headed, with a with about their neckes, a torch in their hands; that being thus prepared and furnished, they might giue terror to the beholders, to see such persons of all estates and sex,
[Page 9]brought to so miserable a condition, being all forbid to enter into the Church, but to stay in the porch, or to cast an eye vpon the Hoste when it was shewed by the Priest; vntill it was otherwise determined by the Fathers the Inquisitors.
And for the full accomplishment of the contentment of the said Fathers, their accused were exiled for a penance, into the holy Land, or enrolled for some other expedition against the
Turkes or other Infidels, leuied by the command of the Pope, to serue the Church for a certaine time at their owne charge: and in the meane time, the said holy Fathers tooke possession of the goods of the poore Pilgrims; and that which was worst of all, at their returne, they must not enquire whether the said Monkes had in their absence any priuate familiarity with their wiues, for feare lest they should be condemned for back-sliders, impenitent, and altogether vnworthy of any fauour.
Now these violences being executed from the yeer a thousand two hundred and six, which was about the time that
Dominique erected his Inquisition, to the yeere one thousand two hundred twenty eight, there was so great a hauock made of poore Christians, that the Archbishops of
Aix, Arles, and
Narbonne, being assembled together at
Aingou, in the said yeere 1228, at the instance of the said Monkes the Inquisitors, to confer with them about diuers difficulties in the execution of their charge, had compassion of the misery of a great number that were accused, and kept in prison by the said Monkes the Inquisitors, saying:
It is come to our knowledge,
See the Catal. of the Test. of the truth. pag. 534. that you haue apprehended so great a number of the
Waldenses, that it is not only not possible to defray the charge of their
[Page 10]nourishment, but to prouide lyme and stone to build prisons for them; we therefore counsell you (say they) that you defer a little such imprisonments, vntill the Pope may bee aduertised of the great numbers that haue been apprehended, and that he doe aduise what pleaseth him to bee done; if not, there is no reason you should
take offence for those that are impenitent and incorigible,
Vous tuissies. or that you should doubt of their relaps, or that they should escape away, or hauing their liberty should infect others, because you may condemne such persons without delay.
There needs no other proofe then this of the aforesaid Prelats, to make it appeare that the number of those whom the Inquisition had deliuered vnto death, was very great. For touching the question moued by the said Inquisitors, whether they that haue frequented the company of the
Waldenses, and haue receiued the Supper of the Lord with them, are to be excused, because they say they offended out of ignorance, not knowing that they were
Waldenses: The the answer of the said Prelats was, that they were not to be excused; Because (say they) who is so great a stranger, as not to know that the
Waldenses haue been punished and condemned for these many yeers since, and who knoweth, not that for a long time they haue been pursued and persecuted at the charge and trauell of Catholikes, this pursuit being sealed by so many persons condemned to death; if it cannot be called into doubt.
And yet neuertheles, the speech of the said Prelats being conferred, with that which
George Morell, in the yeer a thousand fiue hundred and thirty, hath written, it would be none of the least wonders that God hath
[Page 11]wrought, that notwithstanding the bloody persecutions after
Waldo his time, in the yeere a thousand one hundred sixty, there were according to the report of
Morel,
George Morel in his memorials. pa. 54. aboue eight hundred thousand persons that made profession of the faith of the said
Waldenses.
As touching the subtleties of the said Inquisitors, we should not haue had any knowledge thereof, but from such as haue escaped from the Inquisition of
Spaine, but that it was the will of God that their cunning trickes should not bee so closely hid, but that wee had examples thereof euen from themselues.
Behold then the crafty subtleties of the Inquisitors, which serued them for a rule in the framing of their proces against the
Waldenses.
It is not expedient to dispute of matter of faith before lay-people.
No man shall be held for a penitent man, if he accuse not those that he knowes to be such as himselfe.
He that accuseth not those that are like vnto himself, shall be cut off from the Church, as a rotten member, for feare lest the members that are sound, should be corrupted by him.
After that any one hath been deliuered to the secular power, great care must bee taken, that hee bee not suffered to excuse himselfe, or to manifest his inn ocencie before the people: because if be he deliuered to death, it is a scandall to the lay-people; and if hee make an escape, there is danger of his loyalty.
Good heed must bee taken, not to promise live vnto him that is condemned to death, before the people, considering that an Heretike will neuer suffer himselfe to bee burnt, if hee may escape by such promises.
[Page 12]And if he shall promise to repent before the people, if he haue not his life granted vnto him, there will arise a scandall amongst them, and it will be thought that he is wrongfully put to death.
Note (say they) that the Inquisitor ought alwaies to presuppose the fact, without any condition, and is onely to enquire of the circumstances of the fact, as thus: how often hast thou confessed thy selfe vnto Heretickes? In what chamber of the house haue they layen, and the like things.
The Inquisitor may looke into any booke, as if he found there written, the life of him that is accused, and of all that he enquires of.
It is necessary to threaten death to the accused, if he confesse not, and to tell him the fact is too manifest, that it is fit he should thinke of his soule, and renounce his Heresie, for he must die, and therefore it shall bee good for him to take patiently whatsoeuer shall light vpon him. And if he shall answer; since I must die, I had rather die in that faith I professe, then in that of the Romish Church, then conclude for certaine, that before he made but a shew of repentance, and so let him suffer iustice.
Wee must not thinke to vanquish Heretickes by learning or by the scriptures, inasmuch as men that are learned, are rather confounded by them, whereby it comes to passe, that the Heretickes fortifie themselues, seeing they are able to delude the most learned.
Againe, great heed must bee taken that the Heretikes neuer answer directly, and when they are pressed by frequent interrogations, they haue a custome to alledge for themselues, that they are simple and foolish
[Page 13]people, and therefore know not how to answere. And if they shall once see the assistants to bee moued with compassion towar
[...]s them, as if they should doe them wrong, thinking them to be simple people, and therefore not culpable; then they gather heart, and make a shew of shedding teares like poore miserable creatures, and flattering their iudges, they endeauour to free themselues from the Inquisition, saying: Sir, If I haue been faulty in any thing, I will willingly doe penance, but yet giue me your aide and assistance to deliuer me from this infamy, into which I am fallen by the malice of others, not mine owne fault.
But then the couragious Inquisitor must not yeeld for all these flatteries, nor giue any beliefe to those dissimulations.
Moreouer the Inquisitor must tell them, that they shall gaine nothing by swearing falsly, because they haue enough to conuince them by witnesses; and therefore they must not thinke, that by meanes of their oath they shall auoide the sentence of death; but they must promise them (say they) that if they will freely confesse their error, they shall haue mercy; for in such perplexities, there are many, that confesse their error in hope to escape.
Thus you see the subtilties of the Monkes the Inquisitors, such as they practised in times past, against the
Waldenses throughout all Europe: It remaines that we now see what their practise hath been in euery particular Realme and Prouince, so far forth as is come to our knowledge. And first we will begin with
Dauphine, because it is the Prouince into which
Waldo and his followers retired themselues at their departure from
Lion.
CHAP. III. Of the Waldensian Churches in Dauphine, and the persecutions which they haue suffered, which are come to our knowledge.
THe
Waldensian Churches in
Dauphine, haue been for these many hundred yeeres spread abroad throughout diuers parts of the Prouince. For they haue had Churches in
Valentia,
Valentinois. where at this present there are places, wherin times out of mind, the faith of the
Waldēses hath been receiued from the father to the sonne, as the place
des Faulques, and
Beauregard in
Valentia, and
La Baulme neere
Crest; out of which places there are come to our hands certaine proces against some particular persons of the same places, for being accused by the Inquisitors as adhearing to the faith of the
Waldenses aboue three hundred yeeres since. But the more famous Churches of the saide Prouince, are those of the Valley of
Fraissiniere, neere
Ambrun, of
Argenterie, of the Valley
Loyse, which for the
VValdenses sakes was called
Val lute, as if there had been nothing in the said Valley but a Brothel-house, and receptacle of all manner of dissolute liuing and villany. This was vtterly rooted out. On the other side of the Alpes, there is a valley called the Valley of
Pragela, where they haue inhabited time out of minde. A Valley that is in the iurisdiction of the Arch-bishop of
Turin, peopled euen at this present with those that are descended from the first
Waldenses, of whom mention
[Page 15]hath been made heretofore. They were the inhabitants of this Valley that peopled the
Waldensian Valleies of
Piedmont, La Perouse, Saint Martin, Angrongue and others; as also those of the
Waldenses inhabited in
Prouence, and
Calabria, are come out of those places of
Dauphine, and
Piedmont. In said Valley of
Pragela, there are at this day, six goodly Churches, euery one hauing their Pastor, and euerie Pastor hauing diuers villages, which belong to euery one of these Churches, all filled with those that haue descended from the ancient
VValdenses. They are Churches truely reformed time out of minde. For although in the said Valley, there are at this present old people, and not a small number that draw neere, yea and some that are aboue a hundred yeere old, yet these good old men, haue neuer heard of their fathers, or grand-fathers, that masse was euer sung in their times in that Country. And though perhaps the Arch-bishops of
Turin, haue caused it to be song in the said Valley, whereof the inhabitants haue had no knowledge, yet there is not any amongst them, that makes profession of any other faith or beleefe, then that the confession whereof we haue heard in the former booke.
For all those bookes before mentioned, haue bin receiued by the Inhabitants of the said valley, which hath been in times past, one of the safest retiring places that the
Waldenses had in all Europe, enuironed on all sides with mountaines almost vnaccressable, within the caues whereof they retired themselues in times of persecution.
Le Sieur de Vignaux who was one of the first Pastors that preached to his people, long before
[Page 16]the exercise of the reformed Religion was free in
France, could not satisfie himselfe with the liberall speech, integrity, and piety of these people, whom he found altogether disposed to receiue the dispensation of the word of God, which their fore-fathers had cherished, and in which they had instructed their posterity. And it was worthy the obseruation, that notwithstanding they were weakned on all sides, and enuironed with the enemies of their Religion, in danger to be apprehended when they went out of their dores, yet was there neuer any worldly respect that had power to alter their holy resolution, from the father to the sonne to serue God, taking his word for the rule of their faith, and his law for the rule of their obedience. And in this designe it was, that they haue been blessed of God, aboue all Christian people throughout Europe, insomuch that their infants were hardly weaned from their mothers breast, but their parents tooke a singular delight to instruct them in the Christian faith and doctrine, vntill they were able to confound many persons dwelling elswhere well strooken in yeeres, and ouerwhelmed with ignorance.
To this passe their Pastors brought them, who not being content to giue them exhortations vpon the Sabboth daies, went also in the weeke-daies to instruct them, in the villages and hamlets thereabouts, not sparing themselues for the roughnes of the rockes, the coldnesse of the ayre, the inciuility of the country, where they were faine to clime vp high mountains to visit their flocke, and to carry vnto them the foode of their soules; euen at those times when the people in the heat of summer were keeping their cattell vpon the high rockes, and there they many times teach and instruct
[Page 17]them in the open fields. There you may see those that heare the word of God with attention and reuerence: There is discipline exercised with fruit; There the people pray with feruency of zeale, at their retaine from their labors, at night when they go toe their rest, & in the morning before they vndertake any worke; First in their priuate houses, then in the Temple they begge the assistance of the Lord in all their actions, thoughts, words, and deeds, and so betake themselues to their labours, vnder the protection of the liuing God, whom they loue, and honour and adore. There you may descry more zeale, and more simplicity, then in many other places, that abound in the delights and pleasures of this world; neither are they so rude and blockish, but that they haue diuers amongst them that can reade, and deliuer their mindes in good tearmes, especially they that trauell sometimes into the lower Countries for their commodities; they haue Schooles wherein their children are taught and nurtured, neither doe they want any thing they thinke necessary to aduance the glory of God amongst them.
The first persecution that is come to our knowledge, was that, which was moued by a certain Monke Inquisitor of the Order of the Frier-Minors, named
Francis Borelli, hauing a Commission in the yeere 1380,
Anno 1380. to make inquiry and to informe touching the Sect of the Waldenses, in the Dioces of
Aix, Arles, Ambrun, Vienna, Geneua, Aubonne, Sauoy, the
Venetian County,
Dyois, Forests, the Principality of
Orenge, the Citty of
Anignon and
Selon,
This Bull was taken out of the Chamber Country of Grenoble. as his Bull gaue him authority, which he receiued from
Clement the seuenth, who then was Resident and ruled in
[Page 18]
Anignon. By reason of the neerenes of his Court to the habitation of the
Waldenses; hee thought good to purge
Dauphine, of those that held him to bee Antichrist; and for this cause he commanded the Bishops of
Dauphine, Pronence, and other places, to which his power did extend (for there was then a schisme, and all Europe was diuided, partly for
Vrbani the sixt, and partly for this said
Clement) to watch in such sort ouer their flockes, that there might not any liue amongst them that was of the Sect of the
Waldenses.
This Monke cited to appeare before hin at
Ambrun, all the inhabitants of
Erassiniere, Argentiere, and the valley
Pute, vpon paine of excommunication. They appeared not, nor any for them, & were therefore condemned for their contumacy, and in the end shut out of the Church, by the last and most direfull excommunication of offenders: and in the space of thirteene yeeres, during which time he alwaies caught one or other, he deliuered by sentence to the secular power to be burnt at
Grenoble, that is to say, of the valley
Pute, William Marie of
Vilar, Peter Long, alias
Chastan; Iohn Long, alias
Truchi, Albert Vincens, loane the wife of
Steuen Vincens, and diuers others; that is to say, to the number of one hundred and fifty men, diuers women, with many of their sonnes and daughters well strooken in yeeres, whose names we haue not heere inserted because we would not grieue and weary the Reader.
Of the
Valley of
Argentiere and
Frassinieres, Astine Berarde, Barthelemie the wife of
Iohn Porti, and others of both sexes, to the number of eighty, who were all condemned to be deliuered to the secular power; in such sort, that whensoeuer any one of them was apprehended, he was presently brought to
Grenoble, and
[Page 19]there without any other shew of proces, burnt aliue.
This last sentence was pronounced at
Ambrun in the Cathedrall Church, in the yeere one thousand three hundred ninty three, to the great gaine and commodity of the Monkes the Inquisitors, who adiudged to themselues two parts of the goods of the said condemned, and the rest to the temporall commanders, with inhibition to their bordering neighbours, to assist them in any manner howsoeuer, to receiue them, visit, defend them, or to minister reliefe or sustenance to any of them, or to conue
[...]se with them in any sort, or to doe them any fauour, or giue them any aide or counsell, vpon paine to be attainded and conuinced for a fauourer of Heretickes, they being declared vnworthy of all offices, and publicke charges and counsels; forbidding euery man to vse the feruice of any of them in matter of testimony, they themselues being iudged vnsufficient to make a will, or to succeed in any inheritance. And if any of them should bee iudges, that their sentences should be of no force, and no causes should be called before them. And if any of them be Aduocates, that their defences and pleas bee not receiued; if Notaries, that their instruments be of no effect, but cancelled and defaced; If Priests, that they be depriued of all offices and benefices, with inhibition to all Ecclesiasticall persons, to minister the Sacrament vnto them, to giue them sepulture, or to receiue from them any almes or oblations, vpon paine of deposition from charges, and depriuation of their Benefices.
This Monke reserued to himselfe, by the said sentence, the reuiew and examination of the proces of some dosen that he named therein; and they were those which he would willingly haue to passe by the
[Page 20]golden gate. For in the proces that are come to our hands, there are many that complaine, that they had neuer been entangled in the snares of the Inquisitots, but for their goods; beeing well knowne that they neuer had any knowledge of the Beleefe of
Waldenses.
As touching the
Waldenses of the valley of
Pragela, they were assayled by their enemies vpon the side of
Susa a towne in
Piedmont,
1400. about the yeere a thousand foure hundred: and forasmuch as they had many times assaulted them in vaine, at such times as they could retire themselues into the high mountaines,
Vineaux in his Meuoi. fol. 6. and caues or hollow places thereof, from whence they might much indamage, and hinder those that came to assaile them, the said enemies set vpon them, about the Feast of the Natiuity of Christ, a time when these poore people neuer thought, that any would haue durst to haue past the mountaines being couered with snow, who seeing their caues and cauerns taken by their enemies, they betooke themselues to one of the highest mountaines of the Alpes, named afterward the Albergam, that is to say, the mountaine of retrait, and running together in troopes with their wiues and children, the mothers carrying their cradles, and leading their infants by the hand, that were able to goe, the enemy followed them vntill night, and slew many before they could recouer the mountaine. They that were then slaine had the better bargaine. For night comming vpon these poore people which were in the snow, without any meanes to make any fire to warme their little infants, the greatest part of them were benūmed with cold, & there were found in the morning fourescore small infants dead in their cradles, and
[Page 21]most of their mothers mothers died after them, and diuers others were giuing vp the last gaspe.
The enemies being retired in the night, into the houses of these poore people, they ransacked and pillaged whatsoeuer they could carry to
Susa, and for the full accomplishment of their cruelty, they hanged vpon a tree a poore
Waldensian woman, whom they met vpon the mountaine
de Meane, named
Margaret Athode.
The Inhabitants of the said
Valley, hold this persecution to be the most violent, that their fathers haue related vnto them, that in their times or the times of their grand-fathers they haue euer suffred; and they talke of it at this present, as if it were a thing lately done, and fresh in memory; so often from the father to the sonne, hath mention been made of this vnexpected surprise, the cause of so many miseries amongst them.
Now in the meane while, the
Waldenses of the valley
Frassiniere, that remained and had escaped this aforesaid persecution, were againe violently handled by the Archbishop of
Ambrun their neighbour in the yeere 1460, that is,
1460. in the time of Pope
Pius the second of that name, and of
Lewis the eleuenth King of
France.
This Arch-bishop named
Iohn, made a Commissioner against the said
Waldenses, a certaine Monke of the order of the Frier-Minors, called
Iohn Vayleti, who proceeded with such diligence and violence, that there was hardly any person in the vallies of
Frassiniere, Argentiere, and
Loyse, that could escape the hands of the said Inquisitor, but that they were apprehended either as Heretickes, or fauourers of them.
They therefore that knew nothing of the beleefe of the
Waldenses, had recourse vnto King
Lewis the eleuenth, humbly beseeching him, to stay by his authority the course of such persecutions. The King granted vnto them his letters, the which wee haue in this place thought good to insert at large, because by them it shall be easie to know what the will and desire of the said Monkes was, who intangled in their proces many of the Romish religion, vnder colour of the Inquisition against the
Waldenses.
The Letters of King Lewis the eleuenth.
Lewis by the grace of God, King of France, Dauphin de Vienois, Conte de Valentinois, and Dioys; to our well-beloued and faithfull Gouernour of our Country of Dauphine, health and dilection.
TOuching that part of the Inhabitants of the valley Loyse, Frassiniere, Argentiere,
and others of our Country of Dauphine,
it hath been certified, that notwithstanding they haue liued, and are desirous to liue as becommeth good Christian Catholikes, without holding, or beleeuing, or maintaining any superstitious points, but according to the ordinance and discipline of our mother the holy Church; yet
[Page 23]neuerihelesse, some religious Mandians,
who call themselues the Inquisitors of the faith, and others thinking by vexations and troubles, to extort from them their goods, and otherwise to molest them in their persons, haue been desirous, and still are, to lay false imputations vpon them, that they hold and beleeue certaine Heresies and superstitions against the Catholike faith; and vnder this collour, haue and still doe vex and trouble them with strange inuolutions of proces, both in our Court of Parliament in Dauphine,
and in diuers other Countries and iurisdictions.
And to come to the confiscation of the goods of those whom they charge with the same offence, many of the Iudges, yea, and the said Inquisitors of the saith themselues, being cōmonly religious Mandians,
Mandians.
vnder the shadow of the office of Inquisitors, haue sent, and euery day do send forth proces against those poore people, without reasonable cause; putting some of them to the racke, and calling them in question without any precedent information, and condemning them for matters whereof they were neuer culpable, as hath bin afterwards found, and of some, to set them at liberty, haue taken, and exacted great summes of money, and by diuers meanes haue vniustly vexed and troubled them, to the great preiudice and hinderance, not
[Page 24]onely of the said Suppliants, but of Vs and the Wealepublicke, of our Country of Dauphine.
Wee therefore being willing to prouide against this mischiefe, and not to suffer Our poor people to be vexed and troubled by such wrongfull proceedings, specially the Inhabitants of the said places affirming, that they haue alwaies liued, and will liue, as becommeth good Christians, and Catholikes, not hauing euer beleeued, nor held other beleefe, then that of our mother the holy Church, nor maintained, nor will maintaine, or beleeue any thing to the contrary, and that it is against all reason, that any man should be condemned of the crime of Heresie, but onely they, that with obdurate obstinacy wilstubbornly maintain and affirme things contrary to the sincerity of our faith. Wee haue by great and mature deliberation, and to meet with such fraudes and abuses, vniust vexations and exactions granted to the said Suppliants, and doe grant, and of our certain knowledge, and speciall consent, full power and authority royall, & Delphinale; VVe haue willed and or dained, and doe will and ordaine by these Presents; that the said Suppliants, and all others of our Country of Dauphine,
be freed from their courts and proces, and whatsoeuer proces any of them shall haue sent forth, for the causes aboue mentioned; We haue of our certaine knowledge, full
[Page 25]power and authority royall and Delphinale, abolished, and doe abolish, made, and doe make of none effect by these Presents, and we will that from all times past vnto this day, there be nothing demanded of them, or wrong offered, either in body or goods, or good name. Except neuertheles there bee any, that will obstinately and out of a hardned heart, maintaine and affirme any thing against the holy Catholike faith.
Moreouer, we haue willed and ordained, and doe will and ordaine, that the goods of the said Inhabitants Suppliants, and all other of our Country of Dauphine,
that for the causes aboue mentioned, haue been taken and exacted of any person, in any manner whatsoeuer, by execution or otherwise; shall by the ordinance or command of our Court of Parliament of Dauphine,
or any other whatsoeuer, as also all bils and obligations, which they haue giuen for the causes aboue said, whether it be for the paiment of fees for the said proces or otherwise, shall againe bee restored vnto them, vnto which restitution all such shall be constrained, that haue in any thing, either by sale or spoile of their goods, moueables or vnmoueables, by detention or imprisonment of their persons any way wronged them, vntill they haue restored their goods, and things aboue mentined, and obeyed; otherwise to bee inforced by all due and resonable
[Page 26]meanes requisite in such a case, notwithstanding all appellations whatsoeuer, which our will is in any manner be deferred.
And because that by reason of those confiscations, which haue been heretofore pretended, of the goods of those whom they haue charged and accused in this case, diuers more for couetousnesse, and a desire of the said confiscations, or part of them, then for iustice, doe and haue put many people in sute, and to come to the end of their confiscations, haue held diuers tearmes against iustice. VVe haue declared, and doe declare by these Presents, that we will not from hence forward, for the said cause, haue any confiscations taken, leuied, or exacted, for vs, or by our Officers; and whatsoeuer right may come vnto vs, we doe acquit our selues off, and remit vnto the children or other inheritours thereof, against whomsoeuer shall pretend aright to those confiscations. As also to meet with those fraudes and abuses, offered by the said Inquisitors of the faith; we haue forbid, and doe forbid, that any man suffer any of the said Inquisitors of the faith, to proceed from hence forward against any of the said Inhabitants of our country of Dauphine,
nor restraine any of them for the cause aboue mentioned, without expresse letters from our selfe touching that matter. Moreouer we haue forbid, and doe forbid,
[Page 27]for the cause aforesaid and the like, any of our Iudges and Officers of our Subiects to vndertake any iurisdiction or knowledge, but all causes and proces in the said case, to be sent vnto vs, and those of our grand Counsell to vs; to whom, and not vnto others, wee haue reserued the hearing and determination. Wee therefore command and directly enioyne you, that our Letters be put in execution from point to point, according to the forme aboue said, and not other waies, as in such case is requisite. For it is our pleasure it should bee done; and to doe it we giue you full power and authority, and commission, and speciall commandement. We charge and command all our Iustices, Officers, Subiects, Commissioners, and Deputies,
1478.
to giue their assistance for the due obedience thereunto.
Giuen at
Arras
the 18 of
May, 1578.
The Arch-bishop of
Ambrun ceaseth not to proceed against the accused, yea he was much more animated then before, grounding himself vpon that clause of the aforesaid Letters;
If there bee not any found rebellious and refractary, and that obstinately harden themselues in their opinions. And therefore he pretended not to doe any thing against the aforesaid Letters, because they that had obtained them, made not their appearance in iudgement, for their iustification, verifying that they were neither obstinate nor rebellious. Moreouer, the Arch-bishop extorted from the one
[Page 28]part of the Inhabitants af
Frassiniere, Argentiere, and the valley
Loyse, a disclaiming of those requests presented to the King, declaring that there were no people in
Dauphine lesse free from Heresie, then they that were most forward to purge themselues before the King: He caused information againe to be made, and that which we haue obserued in the said informatiōs is, that the witnesses produced by the Arch-bishop were almost all Priests or Officers of the said Arch-bishop, as namely
William Chabassal Canon of
Ambrun, Francis Magnici, Priest of the valley
Loyse, Rostain Payan, Curat of Saint
Marcelin, Anthony Garneri Priest,
Aimar Raimond Chaplin,
Michael Pierre, Curat of
Frassinieres, al which deposed, that all they that had recours vnto King
Lewis the eleuenth were
Waldenses. The Arch-bishop being thus strengthned, by their disclaime, and these witnesses, and the assertion of one
Iohn Pelegrin, who was corrupted with siluer, to accuse the
VValdenses of such ancient calumnies, as long since haue been laid vpon the Christians of the Primatiue Church, that is, that they assembled themselues together in darke places, to commit whoredom, the candels being put out; he sent to the Court, to iustifie himself against those informations giuen to the King, that the pursued the
Waldenses, rather to get their goods, then for any zeale hee bare to the Catholicke faith: but this onely witnes preuailed but little, against many other, who would neuer depose any thing against their cōscience, that they had euer seen amongst the
Waldenses, any thing that had but the least appearance of that villany wherewith the aforesaid false witnes had charged them. Neuertheles the Arch-bishop ceaseth not to annoy the foresaid accused to the
[Page 29]vttermost of his power, in such sort, that wanting meanes to defray the charge, the greatest part of them betooke themselues to flight, there being only amongst those that were persecuted, one
Iames Patineri, who openly auerred the vniust vexation, to the preiudice of the Letters obtained of his maiesty, and demanded a coppy of the proceeding, that hee might right himselfe by Law. The Arch-bishop leaues him in peace, pursuing those that wanted courage to oppose themselues against his violences. But the Consuls of
Frassiniere, Michael Ruffi, and
Iohn Girand, sped not so well: For hauing been cited to appeare before the said Arch-bishop to answere both in their owne name, and of the inhabitants of their Valley; hauing answered that they had nothing to say before the said Arch-Bishop, because their cause was then depending before the King and his Counsell, which they then openly auerred, and demanded a Coppy off: being pressed to answere, notwithstanding their protestations, and auerment to the contrary,
Michael Ruffi answered in his owne language, and nodding his head,
Veici rages, and vpon a new instance or importunity
veici vna bella raison; the Arch-bishop being strangely moued against the said Consuls for this their contempt, sent them to the fire without any other Indictment. But the Arch-bishop staied not long after them; for he died, and not without an euident proofe of the iustice of God, presently after the said execution. Thus ended the persecution of the said Arch-bishop, and his Commissioner
Iohn Veileti in the yeere one thousand foure hundred eighty seuen.
1487.
Now we may obserue one notorious villany in the proces framed by this Monke
Veileti: For hauing
[Page 30]the said proces in our hands, we found certaine bils or tickets, in which the said Commissary tooke the answeres, of those that were accused, simply as they were taken from their mouthes; but wee haue afterwards found them strangly stretched and extended in the proces, and many times quite contrary to that which was in the
sumptum as they call it, inuerting and altering the intention of the said accused, making him to say that which hee neuer thought of; as for example: Inquire whether hee beleeued, that after the words of the Sacrament were pronounced by the Priest in the Masse, the body of Christ was in the Hoste, in as grosse a manner and as great, as it was vpon the crosse; If the
Waldenses shall answere no;
Veileti sets downe the answere thus;
That hee had confessed, that he beleeued not in God, or at least wise his Scribe, he dictating it. Againe, Inquire whether wee ought not to pray vnto Saints; If he answere no: they set it down, that he railed and spake ill of the Saints. Inquire whether we are to reuerence the Virgin
Mary; and pray vnto her in our necessities; If hee answere no: They set it downe in writing, that he spake blasphemy against the virgin
Mary. Behold here the fidelity of the said Monkes inquisitors, in an action so important, and it could not be without the great prouidence of God, that such impiety should be conserued and kept vnto this present time, that men might see with what spirit they were led, that cut the throats and burnt the faithfull of the Church, after they had oppressed them with impostures, demanding of vs neuertheles, where these faithfull of the Church were, which they haue massacred before these times wherein we liue.
And if the Reader desire to know, how such Proces,
[Page 31]and Indictments are come to our hands; here hee may see againe, that it hath not been without the great prouidence of God, that they themselues that haue committed these cruelties and villanies, are they that haue kept the said papers and proces in their libraries, and places wherein their Records are laid; as namely the Arch-bishops themselues of
Ambrun; Iohn and
Rostain and others vntil the time that this City being recouered out of the hands of the Conspirators, in the yeere one thousand fiue hundred eighty fiue, and brought vnder the obedience of the King,
1585. by
Monsieur the
Mareshal de l'esdignieres; all the said proces and proceedings attempted, and intended for many hundred yeeres together, against the said
Waldenses, were cast into the street, by reason that the Arch-bishops house was set on fire, by the enemies themselues, with an intent to defend a tower, called
Tour Brune, whether they were retired, and to cut off a Gallery of wood, by which the Arch-bishop had passage to the said Towre. The Lord
de Calignon of happy memory, and whilest he liued being Chancellor of
Nauarra, being there; and the Lord of
Vulcon at this present, Counseller to the King in his Court of Parliament at
Grenoble, they caused the said Indictments long since framed against the
VValdenses to be gathered together, from whence we haue collected that which concerns the cruelties, and lewd cariage of the said Monkes Inquisitors, and their adherents, as also, that which hereafter followeth touching the
Waldenses in
Dauphine, and the persecutions of the Arch-bishops of
Turin against the
Waldensian Churches of
Pragela by their Commissaries.
Hitherto we haue not found that any haue hotly pursued the
Waldenses by war; but
Albert de Capitaneis, Arch-deacon of
Cremona, sent against them by
Innocent the eight, in the yeere one thousand, foure hundred,
1488. eighty eight, began to intreat the assistance of the Kings Lieutenant in
Dauphine called
Hugnes de la Paln, who for this seruice leuied troopes of men, and marched to those places, where the said
Albert told him there were any of the
Waldenses, namely in the valley of
Loyse. And to the end the busines should seeme to be vndertaken according to a forme of iustice, and to giue the better authority to that which by them should be executed, the said Lieutenant of the King tooke in his company a Counseller of the Court, named M
r.
Iohn Rabot. Being arriued at the said valley
Loyse, they found none of the Inhabitants, to whom they might speake a word; for they had all retired themselues into their cauernes into the high mountaines, hauing carried thither with them their little children and whatsoeuer was most pretious vnto them, and fit for nourishment. This Lieutenant of the King caused a great quantity of wood to be laid at the entrance of their caues or cauernes, and fire to be put vnto it, in such manner that either the smoake by smothering them, or the fire by burning them, constrained a great number, to cast themselues headlong from their cauernes vpon the rockes below, where they ended their liues, being broken in peeces, and if there were any amongst them that durst to stirre, hee was presently slaine by the souldiers of the said County of
Varax, Lord of
Paln. This persecution was very extreame; For there were found within the said cauernes foure hundred small infants, stifled in
[Page 33]their cradles, or in the armes of their dead mothers. It is held for a certaine truth amongst the
VValdenses of the neighbouring Valleis, that there then died aboue three thousand persons, men and women of the said Valley. And to say the truth they were wholly extirpated, in such sort, that from that time forward, the said Valley was peopled with new Inhabitants, there was no family of the said
Waldenses that euer tooke footing there; which is a certain proofe that all the Inhabitants thereof of both sexes died at that time. This Lieutenant of the King, hauing destroyed the said Inhabitants of the Valley
Loyse, fearing lest the
Waldenses should settle themselues there againe, & to the end they might not one day be troubled againe to chase them out, he gaue the goods and possessions of the said Valley, to whom it pleased him, which was no sooner parted amongst them, but the
Waldenses of
Pragela, and
Frassinieres had prouided for their safety, attending the enemy at the passages, and narrow straites of their Valleies, in such manner, that when the said Leiutenant of the King came to inuade them, hee was constrained honestly to retire.
Albert de Capetaneis being called elsewhere by his Commission, surrogated a certaine Monke of the Order of Saint
Francis, named
Francis Ploieri, who began to informe anew against the
Waldenses of
Frassiniere, in the yeere one thousand foure hundred eighty nine.
1489. He citeth them to appeare before him at
Ambrun, and for not appearing, he excommunicateth them, curseth and recurseth them, and in the end condemned them for Heretickes, partinacious, and backsliders, to be deliuered to the secular power, and their goods confiscated. To this iudgement there
[Page 34]in
Dauphine, a certaine Counceller thereof named
Ponce, to the end that this mixt iudgement might be without appeale. The sentence was pronounced in the great Church at
Ambrun, afterward fastned vpon the doore of the said Church in a great Table, in the lower part whereof, there were thirty two Articles of the beleefe of the said
Waldenses, that is to say, against the Masse, Purgatory, the Inuocation of the Saints, Pilgrimage, the obseruation of Feasts, distinction of Viandes vpon certaine daies, and other matters that were affirmed by the said
Waldenses.
But this Inquisitor added to the Articles of their beleefe, that they held, that for the augmentation of humane kind, a man might company with his owne sister, neece, or other in any degree of proximity whatsoeuer, because God hath said, Increase and multiply.
Againe, that euery man that burneth in lust, may carnally know any woman whatsoeuer, without sinning, because the Apostle saith, that it is better to marry then to burne, and because it is said in the Gospell
(qui potest capere capiat) interpreting it thus, catch hee that catch can.
Now the informations vpon which they grounded their sentence being come to our hands, this imposture hath been dicouered to their owne condemnation: for there is not any witnes, or at least wise the greatest part of those that were heard; but they were Priests or Monkes, who being demanded by the said Monke, whether they knew this beleefe contained in the aforesaid Articles to be true, answered, that they neuer knew, amongst the
Waldenses any such things either taught or practised.
In the same bundle or bag of proces against the
Waldenses, there is there one framed against two Pastors, who were takeu,
Su
[...] le colde coste Plane.
about the hill in the side of the Plaine, the one named
Francis Gerondin, the other
Peter Iames, in the yeere one thousand foure hundred ninety two.
1492. Being demanded why the Sect of the
Waldenses grew and increased so fast, and for a long time together had spred it selfe into so many places. This Monke thus sets downe the answere of the Pastor
Gerondin; That the dissolute life of the Priests was the cause, and because the Cardinals were couetous, proud, luxurious, being a thing knowne vnto all, that there was neither Pope, Cardinall, nor Bishop, that kept not their whores; few or none that had not their youth for Sodomy: and therefore it was an easie matter for the
VValdensian Pastors, to perswade the people, that the Religion of such scandalous persons was not good, since their fruits were so bad. And presently after, the said Pastor being demanded, what they taught touching Luxury: They make him to answer, that luxury is no sinne, except it be betwixt the mother and her childe. As if it had been possible that the Pastors could haue drawne the people from the Church of
Rome by condemning the luxury of the Priests, if they themselues should teach, that luxury was no sin. Againe, being demanded why the incest of the childe with the mother was a sin, they make him to answere; because God hath forbidden it; And being asked, where hee hath forbidden it, they make him to say, that Christ Iesus said vnto
Iohn before he ascended vp into heauen,
Garde to doue ser ay failli vna volta non tornar piu. That
[Page 36]is to say, Take heed thou enter not into that place from whence thou once camest. And all this was thus set downe and subscribed, not onely by the dictat and appointment of the said Monke, but by the approbation and signature of the Councellor
Ponce, and one
Oronce Iudge of
Briancon. Wherin appeares the priuat conspiracy, and vniust confederation of the said Inquisitors, in that they were not content to persecute them with violence, but to oppresse them with calumnies, making the said Pastors to answer so vnaptly & childishly touching those things wherein (as it shall appeare in it due place, that is to say, in their exposition vpon the sixt Commandement) the said Pastors were throughly exercised in the Scriptures, and therefore that it is a plaine imposture which they haue forged, and an idle tradition, in which exposition they leaue nothing to say against luxury and incontinency of all that is taught vs in the word of God.
This persecution was very extreame: for the
Waldenses being condemned by the Inquisitor as Heretickes;
Ponce the Counseller, and
Oronce Iudges, sent them to the fire without appeale; and that which multiplied the number of those that were persecuted, was, that whosoeuer did any way mediat for them, whosoeuer hee were, whether it were the child for the father, or the father for the child, he was presently imprisoned, and his indictment framed, as a fauourer of Heretickes.
In the yeere one thousand foure hundred ninety foure,
Anthony Fabri Doctor and Canon of
Ambrun, and
Christopher de Salliens Canon Vicar, and Officiall of the Bishop of
Valence, had Commission from the Pope to commence suit against the
VValdenses
[Page 37]in
Dauphine, otherwise called
Chagnards. Fabri the Inquisitor, and one
Gobandi Notary of
Ambrun and Secretary to the said Inquisitors carried to
Ambrun a certaine indictment framed against
Peironette of
Beauregard in
Valentinois, the widdow of one
Peter Berand, of whom we doe not make mention for her constancie, but because shee deliuered in her answeres many things that may adde some things to this History.
Being therefore demanded whether shee had seen, or vnderstood of any of the Pastors of the
VValdenses, shee answered at the first, that shee had not, being resolued to answere to all interrogatories negatiuely. The Inquisitors ordained, that because shee had not satisfied their demands, shee should bee conueied to the prison of the Bishop of
Valence, who being threatned to be further vrged touching the question, confessed that about some twenty fiue yeeres since, there were two men clothed in gray, that came to her husbands house, & that after supper, the one of them asked her,
N'aues vous iamais auui parlar d'un plen pung de mond, que si non era tot lo monde seria afin. That is to say, Whether shee had heard any speech of a handfull of people that are in the world, without which the world must haue an end. Hauing answered that shee neuer heard any speech therereof, but of one
Monsen Andre, Parson of
Beauregard, who often told her, that there was a small number of people in the world, without whom the world must perish; and that then he likewise told her, that he was now come thither, to confer with her about that little flocke, and to giue her to vnderstand, that they were the men, that had learnt by the Commandements of God, how to serue him, & that they trauelled about the world to instruct men,
[Page 38]how they ought to adore and honour him, and to reforme the abuses of the Churche of
Rome. Againe, that among other things he told her, that we ought not to doe any thing to another, which wee would not haue done vnto our selues; That wee are to worship one onely God, Who is onely able to helpe vs, and not the Saints departed; That wee ought not to Sweare; That we are to keep faith in marriage, and to keepe holy the Sabboth day, but that theee was no necessity of obseruing other Feasts. That Ecclesiasticall persons were too rich, which was the cause why they maintained their strumpets, and liued scandalously; and that of the Pope hee said in his language;
Autant crois & autant maluais es lo Papa coma neugun autre, & per co non ages de poissansa. That is to say, that the Pope is as bad, or rather worse then any other, and therefore he hath no power. Againe, that hee taught that there was no Purgatory, but only Paradise for the good, and hell for the wicked. And therefore all the singings and suffrages for the soules of of the dead, by the Priests, auaile nothing; nor the walkes, and goings and commings of the Priests about the Church-yards, singing
Kirieleison. As also, that it was better to giue to the poore, then to offer vnto Priests, and that it was a vaine thing to bow the knee before the images of Saints.
Shee was sent backe to prison, and the next morrow called againe: but persisting in her former speach, shee added, that the said Pastors has told her, that the Priests that receiued mony for the Masses they sing, were like
Iudas that sold his Master for siluer; and they that gaue mony for their Masses, were like the Iewes, that bought Christ with mony.
These Inquisitors discharged this
Peironette, vntill they were otherwise aduised, hauing first drawen from her, whatsoeuer shee knew, of the assemblies of the
Waldenses, of such persons as frequented them, of the places and times, which afterwards brought great trouble to the said Churches of the
Waldenses, and gaine and prey to the Inquisitors.
In the yeere of our Lord,
1597. one thousand foure hundred ninety seuen, the Arch-bishop of
Ambrun, named
Rostain, would know at his arriuall, how things had passed vntil then, against the
Waldenses of his Dioces, and finding that they that dwelt in the valley of
Frassiniere, had been excommunicated by the Inquisitors that had then framed their indictmēts, & that they had deliuered them to the secular power, nothing hindring the execution of the sentences pronounced against them, but their flight, he would not enter into the said Valley, though he were earnestly requested, by one
Fazion Gay, an inhabitant of the said Valley, saying, that they had been condemned
authoritate Pontificis Romani, and therefore he might beginne his iourney vnto them
inconsulto Pontifice: but when our holy father
laxabit mihi manus (saith he) and their absolution shall be plaine and apparent vnto me, I will go to visit them.
Fazion Gay speaking in the behalfe of the said Inhabitants, that made profession to liue like good Catholikes (say they) answered, that the King had released of such punishments, prouided that they liued like good Catholikes for time to come.
The Arch-bishop replied, that hee would doe nothing vntill he had sent to the Pope, and that to that purpose he had deputed a Master in Theology, called Frier
Iohn Columbi, and he would write to the Pope
[Page 40]and Cardinals, and send them a verball report of what had passed against them, and he would request their aduise, how to carry himselfe in this businesse. But he gaue them afterwards to vnderstand, that he could receiue no answere. Hereupon King
Charles the eight of that name, King of
France, being departed this life, the said Arch-bishop tooke his iourney to the Coronation of King
Lewis the twelfth, in the yeer one thousand foure hundred ninety eight,
1498. which being come to the knowledge of the said Inhabitants of
Frassiniere, and knowing too well, that they had no reason to expect, that any thing in their fauour could come from
Rome, and that the Arch-bishop would be easily intreated, to enioy those goods that had been confiscated by his predecessors, and that hee would be vnwilling to make restitution of those goods which they had annexed to his Arch-bishopricke, they resolued with themselues to send to King
Lewis the twelfth, and to become humble petitioners vnto him, that hee would be pleased, to take some order for the restitutiof their goods, the which the said Arch-bishop, the Monkes Inquisitors, and diuers others detained from them. The King committed this busines, to his Chancellor and his Counsell: The Chancellor speaking therof to the Arch-bishop, he answered, that the restitution that they demanded, concerned not himselfe, because the said goods were confiscated by the Inquisitors long time before he was called to the Archbishoprick of
Ambrun: but there were then at
Paris (saith he) the President of
Grenoble, and the Chancellor
Rabot, that were able to answere to the said Article, they being the men that had condemned them.
The
Waldenses on the other side, were very earnest that the said Arch-bishop namely, and especially might be enioyned to make restitution of their goods, because many parcels of the said goods were annexed to the demaine of the said Arch-bishop, and that whensoeuer they demanded them, he sent to the Pope, to the preiudice of that, which the late deceased King had ordained.
The grand Counsell hauing taken knowledge of this businesse, ordained that nothing should be innouated, in that which concerned the
Waldenses of
Frassiniere, the King hauing written to the Pope, that there might be Apostolicall Commissaries joyned with the said Arch-bishop as Ordinary, to make an end of this busines for this time.
For the prosecution of the said ordinance, there were named for Apostolicall Commissioners, a certaine Confessor of the Kings, and the Officiall of
Orleans, who came to
Ambrun, in the yeere one thousand fiue hundred and one, and the fourth of Iuly.
1501.
Here let the Reader iudge of the capacity of the said Arch-bishop, by those memorials that he hath left, and which wee haue heere written out word for word▪
The Gentlemen, (saith he) the Confessor, and the Officiall of
Orleans, being arriued at
Ambrun, sent vnto mee a Post for the Packet to bring the Letter missiues of the King, to the which being receiued by me, I obeyed, and sent vnto them to intreat them, that they would be pleased to lodge with me as Monsieur the Confessor had promised to doe at
Lyon, and presently I sent some of my people, to offer them a lodging, and sent them of my wine: to whom they answered,
[Page 42]that I should no more send any thing, to the end that they of
Frassiniere, should not haue them in suspition, and that therefore they would not accept of my lodging. And after dinner I went to their lodging, accompanied with Monsiuer the Abbot of
Boscaudon, some of my Canons, and other Officers, and to the said Commissioners I offered againe my house, doing them honour and reuerence, as to Apostolicall and Royall Commissioners, and for the honour of their charge and persons; Then the said Commissioners p
[...]esented vnto me the said Apostolicall and Royall Commissions, requiring of me, as being ioyned in the said Commissions, and as ordinary, to take notice of it. The Commissions being viewed and read, I presently offered my self, with all honor and reuerence, to giue them all the aid and fauour I could possibly, and that for my part, there should nothing bee wanting, but that the said Commission should be fully accomplished, offering vnto them all the proces and indictments that I had, as they demanded them, notwithstanding a great part of the said proces were remaining in the great Counsell, from the time of that Monsieur the Chancellor
Adam Fumee (who caused my predecessor and his Secretary to be arested) at
Lion vntill the said
Adam Fumee had the originall of the proces, which
were about the charge of a moyle, not suffering the said Secretary to retaine any writing, as the said Secretary
medio iuramento, in their presence deposed. Afterwards Monsieur the Confessor began to blame those Commissioners, which in former times had been imployed therein. And did charge and admonish
(semel, bis, ter, sub poena excommunicationis latae sententiae, trina & Canonica monitione praecedente)
[Page 43]that I should shew, and that incontinently, all the indictments that I had touching this matter, for he was to spend in this businesse but a few dayes, being to returne vnto the Court, at the Feast of our Lady in
August to the King, who expected him, as his Confessor, notwithstanding, that before I had offered to deliuer him the said proces. But when I saw that he proceeded against all forme of Law, and that hee purposed to proceede against the dignity Episcopall, rather by suspensions then excommunications, and that I was a Iudge as well as he, and more then that, Ordinary, I asked the Copy of their Commissions,
& terminum ad respondendum, according to the forme of the Law written. Then Mousieur the Confessor answered, that he had vsed the said Censures and Commands not long before against the Masters of the Parliament of
Grenoble, and that therefore he might vse it against my selfe.
Replying also vnto me, You petty Clarkes know nothing but two
C. C. Codice, & Capitulo, and two
ff. Digestis, and will take vpon you to suppresse Diuinity, and that he heard the King speake it out of his owne mouth, that the Arch-bishop of
Ambrun would oppose himselfe against his Commission, and bee an open accuser of the
Waldenses. To whom I answered, that hee must pardon me, for I did not beleeue but that the King had a better opinion of me, because in this matter I had neuer trauelled but to a good end, as I alwaies intended to doe. Then Monsieur the Confessor continuing in his discourse; spake these words;
Vos ad me in modum Scribarum & Pharisaeorum Christum accusantium ad Pilatum accessistis, cum tantis viris Ecclesiasticis ad terrendum me: sed nihil teneo sub
[Page 44]vobis aut domino vestro, & de nihilo vos timeo. That is to say; You are come vnto mee as the Scribes and Pharisies, when they accused
Christ before
Pilate, and with so many Ecclesiasticall persons, to terrifie mee, but I hold nothing vnder you or your dominion, and I feare you not at all. To which I answered, that I brought no more with mee, then those that were accustomed to beare mee company walking through the Citty. And suddenly he commanded the lay-people to auoid the chamber, then reuoked the sentences which hee had thundred out against mee, against all forme of law, saying; that it was expedient to vse those rigorous tearmes in the presence of the lay-people, and especially there being some of the
Waldenses present, as more at large touching the kind carriage of Monsier the Confessor, and of matters aboue spoken of, it appeares by a publike instrument.
Thus you see part of the notes of the Arch-bishop
Rostain set downe word by word, wherein we finde fundry falshoods, as for example: He writ in great griefe, that the said Commissioners, heard not aboue three or foure witnesses, and we finde in the said bundle of writings for remembrance, of the Arch-bishop
Rostain, a Coppy of informations wherein there were foure and twenty witnesses heard and examined.
Againe he saith, that they asked no other question, but if they were good Catholikes or no, to which being well taught, they answered yea, and with that answere the Commissioners contented themselues: And yet it appeareth that they demanded diuers questions touching the Eucharist, Purgatory, Inuocation of Saints, and diuers other points.
Againe he saith, that the witnesses were fearefull
[Page 45]and durst not speake, and yet it plainly appeareth, that the witnesses produced, were for the most part Priests and Monkes, of the faction of the Arch-bishop, exhibited by him.
Againe, that they suffered nothing to be set downe in writing; whereas it appeareth, that there are no Indictments where there is more written, then in those that were framed by the said Commissioners.
But that which troubled the Arch-bishop most, was that the said Commissioners gaue sentence of absolution touching Contumacy,
sine praeiudicio causae principalis & iuris cuicunque acquisiti; against which the Arch-bishop protested, and would not yeeld his consent to seale the said sentence, complaining that Monsieur the Officiall of
Orleans had made knowen by his proceedings, that he fauoured the said
Waldenses, especially hauing said openly at his lodgiug at the signe of the Angell in
Ambrun, that he desired to be but as good a Christian, as the worst of
Frassiniere.
But the greatest hurt came to himselfe, for he saw that hee must restore diuers viniards belonging to the said
Waldenses, situated at S.
Clements, S.
Crespin, and at the place
Chanteloube, and diuers inheritances at
Chateau-Roux, which his Predecessor named
Iohn, had ioyned to the Demaine of his Arch-bishopricke.
The Confessor of the King hauing reported vnto him and to his Counsell, what he knew touching the
Waldenses, and how they were absolued of their contumacy, did ordaine that the goods of the said
Waldenses should be restored, whereupon these Letters following were granted by King
Lewis the twelfth of that name.
Lewis by the grace of God, King of France, &c.
FOr as much as it is come to our knowledge, that the Inhabitants of Frassiniere
haue endured great troubles and vexations, punishments, and trauels, VVe desiring to releeue them, and that they should be restored to their goods, moueables, and immoueables, do by these Presents command all those that detaine the said goods, that incontinently and without delay, they desist and renounce the said goods, and restore them to the said Suppliants, or their Atturneies for them, euery one in his place and ranke. And in case of opposition, refusall or delay; Wee hauing regard to their pouerty and misery, wherein they haue a long time, and now are detained, without power to obtaine iustice, desiring withall Our heart it should bee administred vnto them, Our will is to take notice thereof in Our owne proper person, warning all those that shall oppose themselues, or make delay, to appeare before Ʋs at a certaine competent day, &c.
Giuen at
Lion
the twelfth of
Oct. 1501.
These Letters being executed, it was the opinion of most men, that since the fairest and best part of the goods of the said
Waldenses was possessed by the Lord Arch-bishop, that there was great reason, that hee
[Page 47]should giue example vnto others; seeing especially, that that which they held, came vnto some of them as a sallary or fee for their punishments, and by the hands of the Arch-bishop
Iohn his Predecessor.
The Arch-bishop
Rostain answered, that he held none of the goods of the
Frassinieres: onely certaine goods had been annexed to his Arch-bishopricke vpon good and iust cause, and incorporated to his Church, by his Predecessor, the said goods being within the territories and iurisdiction thereof, in which no commandement of the King hath euer been accustomed to be executed, and therefore it is not to bee beleeued, that it commeth from the will of the King, being Protector of the Churches, and following the example of his great predecessors: But yet neuerthelesse, the said Arch-bishop being willing to please our Lord the King, will bee content to yeeld vnto the said Inhabitants of
Frassiniere the said vineyards, vpon condition that other the Lords and Masters of
Dauphine, deliuer that which they haue of the said goods, and then the Arch-bishop will be content to restore that which hee and his Church doe possesse.
Thus these poore people were frustrated of their attempt. For there was not any one that would restore any thing of that which he detained. And therefore they summoned before the King and his counsell the said Arch-bishop, Master
Pons Counsellor of the Parliament at
Grenoble, Peter de Rames, Esquier, Lord of
Poit, Faix de Rames, the Master of
Montainard, and of
Argentiere, Arrouars de Bonne, and diuers other ordinary Atturnies, Priests and Burgeses of
Ambrun, and
Briancon. They sent to the Court, and
[Page 48]hauing there more friends and credit, then the Inhabitants of
Frassiniere. Their excuse was receiued, wherein they declared, that it was not in their power to restore the said goods, before the Pope had absolued them.
And the Arch-bishop protested, that hee for his part, was ready to restore all that his Predecessors had vnited to his Church, prouided that they had the aforesaid absolution. This occasioned such as were lesse affected and constant, to assay this way, and to send to Pope
Alexander the sixt of that name, then Bishop of
Rome: But they were compelled rather not to goe to
Rome, but to fetch a writ of absolution from the Cardinall Legat in
France, George of the title of Saint
Xist; which would suffice, and might be obtained with lesse charge. For the obtaining whereof they had the Commissary, the Kings Confessor. They sent therefore one
Steuen Roux, who who brought two Bulles, one by which he gaue absolution for Simony, theft, murder, vsury, Adultery, dedention of Benefices, destruction of goods Ecclesiasticall, violence against Clerks, by beating them, vnlawfull oathes, periuries, Fraudes, yea Apostacy, and Heresie, and whosoeuer had committed any crime, were it neuer so hainous, this Cardinall absolued them from all, by his Apostolicall authority.
And forasmuch as his Arch-bishop might pretend, that the said Bull did not absolue the said people of
Frassinieres, hauing been condemned by the said Apostolicall authority, by Commissioners and Inquisitors deputed by the Pope, and therefore his mouth was stopped, he brought another Bull, in which there was especially this clause;
Hauing power from
[Page 49]the Pope to decide or determine any matter, that any other, that hath been deputed by that holy Sea, or substituted can doe, yea where there hath been an appeale, absoluing all that haue in any manner been condemned.
This poore man thought he had gotten much; and proceeded far in this busines; but the Arch-bishop
Rostain flouted his Bulles, saying that they were obtained with too great a price and importunity, and that he must haue an absolution from the Pope himselfe. And so resolued with himselfe to restore nothing, and all the rest followed his example. And notwithstanding they had had absolution from the Pope, yet they would haue restored, nothing for he knew well inough that in those daies, all things were sold at
Rome, witnesse those Latine verses which were writtena gainst the said
Alexander the sixth.
Vendit Alexander cruces, altaria Chrislum,
Emer at ille prius, vendere iure potest.
Pope Alexander sold altars, Christ, and his crosse,
He bought them, had he not sold, had liued by the losse.
Againe,
Templa, Sacerdotes, Altaria, Sacra, Goronae,
Ignis, Thura, Preces, Coelum est venale, Deusque.
Temples & Priests, Altars & Crowns, they sell for pelfe,
Fire, Frankincense, Prayers, heauen, and God himselfe.
which is to be vnderstood of their breaden god in the Masse.
The Arch-bishop therfore, was the cause, why others kept still those goods in their possession, without any restitution; and though some particular persons were afterwards called into question, as namely
Le Sieur de Montainar, de Rames, and others, yet they could neuer haue any remedy.
In the yeere one thousand fiue hundred sixty, the
Waldenses of
Frassiniere and
Pragela,
1560. had their Churches furnished with Pastors, who held them in the exercise of their religion, at that time wherein they persecuted vnto death all those that made profession of reformation. The President
Truchon made an Oration to the States of
Prouence assembled the same yeere, the sixt of Nouember, of purpose to exterminate the said
Waldenses of
Frassinieres and
Pragela, saying, that it was necessary to purge the old and ancient Leuen, likely to make soure the whole Country of
Dauphine, if some course were not taken to preuent it. By these States it was reresolued by open force to extirpate them, and by armes, and to this purpose Commissions were giuen forth to leuy troopes of men, and to passe into the said Valleies: but so soone as the drumme was strooken vp, and the men in armes throughout
Prouence, the vnexpected death of King
Francis the second of that name altered the designe, and afterwards the said
Waldensian Churches in
Dauphine continued, as still they doe by the singular fauour of God.
CHAP. IIII. Of the Waldensian Churches in Piedmont, and those persecutions they endured, that are come to our knowledge.
THE
Waldenses haue had famous Churches in the Valleis of
Piedmont, Angrongne, la Perouse, the Valley Saint
Martin Lucerna, and other bordering places for time out of minde. It is held for certaine amongst them, that they are a part of the
Waldenses of
Dauphine, Pragela, Frassinieres, and other places their neere neighbours; and that in time being multiplied in so great abundance, that the Country could not feed them, they were constrained to disperse themselues at length and at large, where they might best settle themselues. So deare like brothers, haue they been one to another, and notwithstanding they haue been alwaies oppressed with troubles, yet with a most hearty loue and charity, they haue euer succoured one another, not sparing their liues and goods for their mutuall conseruation.
The first troubles that the
Waldenses of
Piedmont endured, came from the report of certaine Priests, sent thither by the Arch-bishop of
Turin, who informed that the people that were committed to their charge, liued not according to the manners and beliefe of the Church of
Rome, neither offering for the dead, nor caring for Masses, or absolutions, nor to get any of theirs out of the paines of Purgatory by any of their
[Page 52]vsuall meanes. The Arch-bishops of
Turin haue persecuted them, as much as lay in their power, making them odious to their Princes, who vnderstanding of the good report that their neighbours gaue of their milde & honest conuersation,
Vignaux in his memorials fol. 7. and that they were a simple people, fearing God, of a good carriage, without deceit or malice, louing integrity and plaine dealing, alwaies ready to serue their Princes, and that very willingly they yeelded vnto them all dutifull obedience, and that with alacrity: Being in such grace and fauour with the people their neighbours, that they endeauoured to bring into
Piedmont to their seruice, their yong people, and to prouide their nurses amongst them to bring vp their yong infants; the said Princes continued a long time in a purpose not to molest them: but the Priests and Monkes that were frequent amongst them, gaining nothing by this their beliefe, charged them with an infinite number of Calumnies, and whensoeuer they went into
Piedmont vpon occasion of businesse, they alwaies caught one or other, and deliuered him to the Inquisitors, and the Inquisitors to the executioner; In such manner, that there was hardly any Towne or Citty in
Piedmont in which one or other of them was not put to death. For
Iordan Tertian was burnt at
Suse; Hypolite Roussier was burnt at
Turin; Villermin Ambroise was hanged at
Meane; as also
Anthony Hiun, Hugh Chiampe de Fenestrelles being taken at
Suse, was conueied to
Turin, where his bowels were torne out of his belly, and put into a bason, and hee afterwards cruelly martyred: among which the seruants of God, there were some who haue maintained that truth, which they haue knowne for aboue two hundred and
[Page 53]fifty yeeres, and others aboue a hundred and fifty. But amongst all the rest, the constancy of one
Catelin Girard is worthy the remembrance, who being vpon the blocke whereon hee should bee burnt at
Reuel in the Marquisate of
Saluces, he requested his executioners, to giue him a coupple of stones into his hands, which they refused to doe, fearing he had a purpose to fling them at some one or other, but hee protesting the contrary, at the last they deliuered them vnto him, who hauing them in his hands, said vnto them;
Vignaux in his memorials, fol. 7. when I shall haue eaten these stones, then shall ye see an end of that religion for which you put me to death, and so cast the stones vpon the ground.
The fires were kindled vntill the yeere one thousand foure hundred eighty eight,
1488. at what time they resolued to assault them by open force, because, besides that they perceiued that the constancy of those whom they did publikely put to death, drew a great number of others to the knowledge of God, they likewise found that by this meanes they should neuer come to their purposed designe. And therefore they leuied men to ioyne with
Albert de Capitaneis, one put in Commission by Pope
Sixtus the fourth, and
Innocent the eight. There were eighteene thousand souldiers mustered, besides a great number of the Inhabitants of
Piedmont, who ran to the pillage from all parts. They marched all at once to
Angrongne, Lucerne, la Perouse, Saint Martin Prauiglerm, and
Biolet, which is in the Marquisate of
Saluces, as also they raised troopes in
Vaucluson in
Dauphine, ouerrunning the Valley of
Pragela; to the end that being bound to their owne defence, they might not be able to fauour their neighbours, the
Waldensian Churches
[Page 54]in
Piedmont. All this was guided by the singular prouidence of God, in that they diuided their troopes by bands, rather out of their pride then for their better expedition. For notwithstanding they were all imployed in their owne defence, and could not succor one another, yet the enemy by this diuision did so diminish their forces, that they were euery where beaten, but especially in the Valley of
Angrongne, where they made their most violent assault. For as this leuy of men could not be raised, without some aduertisement that it was against themselues, so accordingly they prepared themselues to receiue them, keeping themselues to the straight passages, where few men were able to make any assault, being armed with certaine long targets of wood, that did wholly couer them, and wherein the arrowes of their enemies strooke, without any hurt to themselues: The formost being thus armed and couered, the rest did good seruice, and with good aduantage, with their bowes and crossebowes vnder the couert of the said targets, and as the enemy thought to draw neere to the passages, the women and children being spectators, vpon their knees cried out in their owne language,
O Dio aiutaci, &c. O God helpe vs. Whereat the enemies making themselues merry, amongst other one Captaine
Saquet, counterfeiting the said women, was slaine, and cast headlong from the mountaine into a deepe bottome, which to this day is called the Gulfe of
Saquet. At the same time, a certaine Captaine named
le Noir de Montdeni, cried out to the women that prayed vnto God,
imiei, i miei faranno la passada, as much to say, as the souldiers cried out to them to put them to death, was killed with the shot of an arrow in the throat;
[Page 55]which the souldiers perceiuing, and that the rockes, the stones and the arrowes couered them, they betooke themselues all to their heeles, and the greatest part of them, cast themselues downe from the rockes. This people obserued another effect of the prouidence of God, and that is, that the enemies approaching to the strongest place by nature, which is the Valley of
Angrongne, called
le Pre de la Tour, where they might haue fortified themselues, and made themselues masters of the said Valley; God sent so thicke a cloud, so darke a fogge, that the enemies could hardly see one another, insomuch that they had no leasure or meanes to know the goodnes of the place, or to stay there; whereupon the
VValdenses gathering courage, followed the chase in such manner, that being all dispersed, and not seeing which way they went, the greatest part fell headlong downe the mountaines, and put themselues vnto flight, quitting themselues of their armes and their booties, which they had gotten at their entrance in the Valley, where they had powred out their wine, their corne, and loaded their seruants with their most precious moueables.
It pleased God to touch the heart of their Prince with some compassion of this poore people. It was
Philip the seuenth of that name, Duke of
Sauoy, and Prince of
Piedmont; who said, that he would not haue that people, that had been alwaies true and most faithfull and obedient vnto him, to be rigorously handled by way of Armes; being contented that a dosen of the principall amongst them, should come to
Pignerol, where hee was, to aske pardon for all the rest, for that they had taken armes in their defence, which he gaue them to vnderstand by a certaine Bishop whom
[Page 56]he sent to
Praisut; they deputed the said dosen, to do whatsoeuer his Highnesse required of them; Hee receiued them louingly, and forgaue them all that was past during the warre, paying a certaine summe of money for the charges thereof. And forasmuch as he had been informed, that their young infants were borne with blacke throats, and that they had foure rowes of teeth, and hairy, hee commanded that some of them should be brought to him to
Pignerol, which was presently executed, and seeing them all faire and perfect creatures, hee was much displeased with himselfe, for that he was so eafily perswaded to beleeue, that which was reported vnto him touching this people, declaring withall, that his pleasure was, that from thence forward they should liue with the selfsame liberties and prerogatiues, as in former times, and as all his other subiects of
Piedmont did.
Notwithstanding all this, the Moneks the Inquisitors, sent out proces euery day, for as many of them as they could apprehend, especially they kept themselues in ambush in a certaine Conuent neer vnto
Pignerol, from whence they deliuered them to the secular power. This persecution endured to the yeere,
1532. one thousand fiue hundred thirty two, at what time they resolued to order their Churches in such sort, that that exercise which was before performed in couert, might be knowne of euery one, and that their Pastors should preach the Gospell openly, that is to say, without any apprehension of persecutions that might happen vnto them.
His Highnesse was speedily aduertised of this change, and much moued therewith, in such sort, that hee commanded one
Pantaleon Bersor, to speed
[Page 57]himselfe into the said Valleys with his troopes of men, which hee so readily performed, that before the people were aware of it, hee was entred their Valleys with fiue hundred men, part on foot, and part on horsebacke, ransaking, pillaging, and wasting whatsoeuer was before them. The people leauing their plough and tillage, put themselues into their passages, and with their slings, charged their enemies with such violence, that they were constrained to flie, and to abandon their prey, many of them remaining dead vpon the ground. This newes came presently to his Highnesse, being likewise told him that experience had taught them before, that it was not the way to reclaime and subdue these people by armes, the places of their habitation being so fauourable vnto them, they knowing better the straites and passages of the Country, then the assai
[...]nts; and therefore there was nothing to bee gotten, when the skin of one of the
Waldenses must bee bought with the losse of the liues of a dosen of his other Subiects. Hee thought it therefore not good to molest them any more by armes; but onely that they should be taken by retaile, one by one, as they came into
Piedmont, and examplary iustice executed vpon them, if they changed not their beliefe, that so by little and little they might be destroyed, to the astonishment of all others that dwell in the said Valleys, and so their ruine might be procured insensibly, and without the danger of any other the Princes Subiects.
All this hindred not, but that they still persisted in their resolution. And to end that all things might bee done in order amongst them, they assembled themselues together, out of all their Valleys, to
Angrongne
[Page 58]in the yeere one thousand fiue hundred thirty fiue,
1535. and the twelfth of September; that is to say, all the heads of euery families with their Pastors; where by of them it was certified, that their brethren the
Waldenses of
Prouence and
Dauphine, had sent into
Germany their Pastors,
George Morell, and
Peter Masson to confer with
Oecolampadius, Bucer, and other the seruants of God, who there preached the Gospell, touching the beliefe which they haue had from the father to the sonne, time out of minde: that they had found that God had been very mercifull and gratious vnto vs, in that he hath preserued vs vndefiled in the middest of so many Idolatries and superstitions, which haue infected all Christendome in the ages past, vnder the tyranny of
Antichrist of
Rome. They haue encouraged vs by holy aduertisements and reasons giuen,
This admonition or remonstrance giuen by
Oecolamp. and
Bucer to
George Morrel and
Pet. Masson is in the Memor. of the said Morel fol. 5. and exhorted vs not to bury those talents which God hath imparted vnto vs: finding it an euill thing, that we haue so long delayed the time to make publike profession of adhearing to the Gospell, and causing it to be preached in the eares, and to the knowledge of euery one, leauing the euents vnto God, of whatsoeuer it shall please him shall fall vpon vs by procuring his glory, and the aduancement of the Kingdome of his Sonne. And afterwards hauing read the letters of the said
Oecolampadius and
Bucer, which were sent vnto them, as to their Brethren the
Waldenses of
Prouence and
Dauphine, the Propositions or Articles following, were ordered, reade, and approued, signed and sworne to by all the assistants, with one minde and consent, to conserue, obserue, beleeue, and retaine amongst them inuiolably, without any contradiction, as being conformable to the doctrine,
[Page 59]which hath been taught them from the father to the sonne for these many hundred yeeres, and taken out of the word of God.
ARTICLE I. That Diuine Seruice cannot bee done, but in spirit and in truth; For God is a spirit, and whosoeuer will pray vnto him, must pray in spirit.
II. All that haue been, or shall be saued, haue been chosen of God before all worlds.
III. They that are saued, cannot but be saued.
IV. Whosoeuer holdeth free-Will, denieth wholly the Predestination and the grace of God.
V. No worke is called good, but that which is commanded by God; and no worke is euill, but that which is forbidden by God.
VI. A Christian may sweare by the name of God, not any way contradicting that which is written in the fift Chapter by Saint
Matthew, prouided, that hee that sweareth, take not the name of the Lord in vaine. Now that man sweareth not in vaine, whose oath redoundeth to the glory of God, and the good of his neighbour. Also, a man may sweare in iudgement, because he that beares the office of a Magistrate, be he Christian or infidell, hath the power of God.
VII. Auricular Confession is not commanded of God, and it is concluded according to the holy Scriptures, that the true confession of a Christian consisteth in confessing himselfe to one onely God, to whom belongs honour and glory. There is another kinde of confession, which is, when as a man reconcileth himselfe vnto his neighbour, whereof mention is made in the fift of Saint
Matthew. The third manner
[Page 60]of Confession is, when as man hath sinned publikly, an all men take notice of it, so he confesse and acknowledge the fault publikely.
VIII. We must cease vpon the Lords day, from all our labours, as being zealous of the honor and glory of God: for the better exercise of our charity towards our neighbours, and our better attendance to the hearing of the word of God.
IX. It is not lawfull for a Christian to reuenge himselfe vpon his enemy, in any manner whatsoeuer.
X. A Christian may exercise the office of a Magistrate ouer Christians.
XI. There is no certaine time determined for the fast of a Christian, and it doth appeare in the word of God, that the Lord hath commanded, or appointed certaine daies.
XII. Marriage is not forbidden any man, of what quality or condition soeuer he be.
XIII. Whosoeuer forbiddeth marriage, teacheth a diabolicall doctrine.
XIIII. He that hath not the gift of continency, is bound to marry.
XV. The ministers of the word of God, ought not to be changed from place to place, except it be for the great benefit of the Church.
XVI. It is not a thing repugnant to the Apostolicall communion, that the ministers should possesse any thing in particular, to prouide for the maintenance of their families.
XVII. Touching the matter of the Sacraments, it hath been concluded by the holy Scriptures, that we haue but two Sacramental signes, the which Christ
[Page 61]Iesus hath left vnto vs; the one is
Baptisme, the other the Eucharist, which wee receiue to shew what our perseuerance in the faith is, as wee haue promised when we were baptized, being little infants: As also in remembrance of that great benefit, which Iesus Christ hath done vnto vs, when hee died for our redemption, washing vs with his most pretious bloud.
These Articles being resolued vpon by them, astonished the Priests that were amongst them to gather vp the reuenewes of their Cures, being out of all hope to see those people reclaimed, and brought vnto the obedience of the Church of
Rome by any force, much lesse of their owne acord; and perceiuing the dore to be shut against their gaine, they retired themselues without speaking a word. Vpon this their retrait, the Masse vanished of it selfe in the Valleys of the said
Waldenses; And because they had onely the new Testament, and some bookes of the old, translated into the
Waldensian tongue, they resolued speedily to send to the presse the whole Bible, their bookes being onely manuscripts, and those but a few. They sent therfore to
Newcastle in
Suitzerland,
Suisse. See the Ecclesiasticall History of the Churches of France, pag. 37 where they gaue fifteene hundred crownes of gold to a Printer, who brought to light the first impression of the French Bible which was seen in
France: and incontinently in the yeere one thousand fiue hundred thirty six, they sent to
Geneua, one
Martin Gonin,
1536. to prouide a large supply of such bookes which he should see to bee fit for the instruction of the people: but they were frustrated of their intent, because this good man was apprehended for a Spy, passing ouer the hill
de Gap by a certaine Gentleman named
George Martin,
[Page 62]Lord
de Champolion, and so soone as hee was knowne to be a
Waldensian, he was sent to
Grenoble, and there kept in prison,
In the booke of Martyrs of our time,
lib. 3
fol. III. and afterwards in the night-time cast into the Riuer
Lyzere, for feare lest hee should speake of his beliefe before the people: for the Monke Inquisitor, that deliuered him to the secular power, told them, that it was not good that the world should hare him, because (saith hee) it is to bee feared, that they that heare him, may become worse then himselfe.
There happened warres in
Piedmont, betweene King
Francis the first of that name, and the Prince of
Piedmont, which fell out happily for these poore people, for so long as those confusions continued, they were at quiet, vntill Pope
Paul the third of that name, sollicited the Parliament of
Turin to take some violent course against them, in doing iustice vpon them, as vpon pernicious Heretickes, whensoeuer they should bee deliuered into their hands by the Inquisitors. This Parliament caused a great number to be burnt at
Turin, in immitation of other Parliaments in
France, who burnt in those times, those they called
Lutherans.
They had recourse vnto the King, presenting vnto him their petition, that they might not be persecuted by the said Parliament for the profession of that Religion, in the which they and their ancestors had liued for many hundred yeeres, and that by the permission of their Princes. But they made it worse with them then it was before; for the King enioyned them to liue, according to the laws of the Church of
Rome, vpon paine to bee chastised as Heretickes. He likewise commanded the Court of Parliament at
[Page 63]
Turin, to cause all his Subiects within their iurisdiction, to professe his religion; Adding withall, that he did not burne the
Lutherans throughout his whole Kingdome of
France, to make a reseruation of them among the Alpes.
The Parliament endeuoured speedily to put the commandement of the King in execution, and for that cause enioyned them vpon paine of their liues, to quit themselues presently of their Ministers, and to receiue Priests to sing Masse, liuing after the manner of other the Kings subiects. They answered, that they could not obey any such commands against the commandement of God, whom in what belonges vnto his seruice, they would rather obey then men. But had not the King at that time had other imployments elsewhere, without all doubt this Parliament would haue made them doe that by force, which they would not be brought vnto by simple commands. They therefore contented themselues to prosecute them by the Inquisition, and to receiue from the Monkes, those they condemned to the fire. But afterwards in the yeere 1555, they increased the persecution.
1555. For hauing condemned to the fire, one
Barthelmew Hector a Stationer, who was executed at
Turin, because hee died with admirable constancy, insomuch that hee edified the assistants and standers by, in such manner, that he drew teares from their eyes, and words of compassion from their mouthes, iustifying him with a mutuall applause, which they gaue of his good speeches and prayers vnto God. The Parliament tooke occasion herupon, to do their best endeauor to ouerthrow this profession in the very source, and to vse the authority
[Page 64]of the King, to enforce this people to liue vnder the lawes of the Church of
Rome,
In the Booke of the martyrs of our time.
lib. 8.
fol 122. or miserably to perish. To this end and purpose, the Parliament of
Turin deputed a certaine President of Saint
Iulian, and a Collaterall named
de Ecclesia, to transport themselues vnto those places, and there to put in practice whatsoeuer they thought good, either to reduce or to exterminate the said people, with promise to assist them, with whatsoeuer shall be needfull to this purpose, according to the aduise and counsell they should receiue from them.
This President with his Collaterall, ttooke their iourney to
Perouse, and caused Proclamations publikly to be made in the name of the King, that euery one of the Inhabitants was to goe to Masse, vpon paine of his life. Afterwards, they came to
Pignerol, where they cited many to appeare before them. Amongst others, there appeared a poore simple labouring man, whom the President commanded to cause his child to be re-baptized, which had lately been baptized by the minister of Saint
Iohn neere
Angrongne. This poore man requested so much respite, as that he might pray vnto God before hee answered him. Which being granted with some laughter, he fell downe vpon his knees in the presence of all that were there, and his prayer being ended, he said to the President, that hee would cause his childe to be re-baptised, vpon condition, that the said President would discharge him by a bill signed with his owne hand, of the sinne which he should commit in causing it to be re-baptized, and beare one day before God the punishment and condemnation which should befall him, taking this iniquity
[Page 65]vpon him and his. Which the President vnderstanding, hee commanded him out of his presence, not pressing him any farther.
Now hauing framed diuers indictments against some particular persons of the said Valleys, and made some collections of whatsoeuer the President could imagine might hurt the people, hee assayed also to winne them by the preachings of the Monkes, whom he brought with him into the Valley of
Angrongne. Being therefore come vnto the place where their Temple was, he caused one of his Monkes to preach in the presenee of the people, who made vnto them a long exhortation to returne vnto the Church of
Rome, of which hee reported many things which the people beleeued not. After that the Monke had said as much as he would, and that he held his peace, the greatest number of the people required, that the Pastors that were there present, or some one of them for all, might be permitted, louingly and mildly to answer to the discourse that had been made by the Preacher; but the President by no meanes would giue way thereunto, whereupon there followed a certaine rumour or muttering among the people, which strooke the President and his Monkes with an astonishment, in such sort, that they could haue been content to haue been elsewhere: but dissembling their feare, the President retired himselfe, without a word speaking, to
Turin, whether being come, hee related to the Parliament what hee had done, and withall signified vnto them the difficulties that were, to winne this people by extremities, because if any attempt should bee made to take them by violence, they were resolued to defend themselues, and the
[Page 66]places of their abode being fauourable vnto them, it was to bee feared, it would cost a great deale of labour, and much blood would bee shed, before they could either bee brought into the Church of
Rome, or out of the world. That is was the worke of a King to roote them out, and a King of
Franc; and therefore it was necessary to send the reports, and to commit vnto his owne will and pleasure, the issue of so troublesome an enterprise. This aduice was followed, the indictments and reports were sent to the King, but as the affaires of the Court cannot be finished but with long time, there passed a whole yeere, before there was any other course spoken of, or taken against them, then that of the Inquisitors, who alwaies deliuered some one or other to the secular power; but the yeere being expired, there came from the Court expresse commands of the King to make them to doe that by force, which they would not be brought vnto by words, or friendly vsage. The Parliament re-sent the said President of Saint
Iulien, who so soone as hee was arriued at
Angrongne, he commanded them in the name of the King to goe to the Masse, vpon paine of Confiscation of bodies and goods. They demanded a Copy both of his commission and his speech, promising to answere him in such a manner, that he should haue reason to rest contented: but nothing could giue the President satisfaction, who still pressed vpon them to change their religion, but in vaine. For they answered him, that they were not bound to such commands, against the commandement of God. Hee commanded that twelue of the pricipalln amongst them, with all the Ministers and Schoole-masters
[Page 67]should presently yeeld their bodies to the prisons of
Turin, there to receiue such sentence as reason shall require, and hee enioyned the
Sindics of the said Valleys to dismisse and suffer to depart presently all strangers, and from thence forward not to receiue any Preachers or Schoole-masters, but such as shall be sent them by the Diocesan. They answered, that they could not nor would not obey any such commands as were against God, and that they would not make their appearance at
Turin, because they could not doe it without danger of their liues, and to be molested for their beleefe.
This Parliament of
Turin was in such sort incensed against them, that as many as they could cause to be apprehended in
Piedmont, and the frontiers of the Valleies, so many they burnt at
Turin; among others M.
Ieffrey Varnigle Minister at
Angrongne was burnt in the yeere one thousand fiue hundred fifty seuen,
1557. by whose death at
Turin in the place of the Castle, the people were much strengthned and edified, there being present a great number, that saw him to persist in the inuoucaton of the name of God vnto his last gaspe.
During these grieuous persecutions, the Protestant Princes of
Germany did intercede for them, beseeching King
Henry the second, to suffer them to liue in peace, in the profession of that Religion wherein they had liued from the father to the sonne for some ages past. The King promised to haue regard to this their request, and indeed they continued quiet, vntill the peace was made betweene the King of
France and of
Spaine, and that the Duke of
Sauoy was
[Page 68]restored to his estates, that is to say, in the yeere one thousand fiue hundred fifty nine.
The yeere after the said restitution of the Country,
1560. the Popes Nuntio reproued the Duke of
Sauoy, for that he followed not the steps of the Kings of
France in his zeale, who affecting the Catholike
Romish religion, had with all his power persecuted the
Waldenses and
Lutherans of the Valleys of
Angrongne, and other their bordering neighbours; and that if he did not ioyne his forces in what possibly hee could to bring them into the bosome of the Church, or to take them out of world, that his Holinesse should haue great reason to suspect him to bee a fauourer of them. The Prince of
Piedmont promised to vse all the meanes he could, for their reduction or vtter subuersion; in pursuit whereof, hee commanded them to goe to the Masse, vpon paine of their liues, and to see their Valleys laid open to fire and sword. To which command they not yeelding obedience, he set vpon them by open force, and gaue the charge of this warre, to a gentleman named
le sieur de la Trinite; And in the meane while at the selfesame time he caused them to be pursued by the Monkes the Inquisitors,
Iacomel, and
de Corbis.
This war is printed in a treatise by it selfe. And it is likewise set downe in the 8. booke of the history the Martyrs of our times. fol. 532.But forasmuch as the History of this warre, is brought to light elswhere, we will not enter into any large discourse thereof, onely we may here obserue, that after
la Trinite had been well beaten with his troopes, seeing that the Lions pawe could stand him in no steed, he couered himselfe with the Foxes skin, telling them that what had passed, had befallen them for want of parley and communication, rather
[Page 69]then for any ill will that his Highnesse bare vnto them; and that if his souldiers had exceeded their bounds, it was because of that resistance which they found, and that hereafter hee would bee an instrument for their conseruation, and as desirous to procure their peace, as at the beginning he shewed himselfe earnest to procure their trouble. And therefore he counselled them to send certaine of the principall amongst them to his Highnesse, by whom he would send his commendatory letters, both to the Prince, and Madam
Margarit Duchesse of
Sauoy, and only sister to
Henry King of
France, and that he did assure himselfe that his Highnesse would blot out the remembrance of all that was past: But yet he thought it necessary, that aboue all things they should giue some testimony of obedience to their Prince; who in other places was enforced by the Pope to establish the Masse in all his territories, and therefore they should permit that the Masse might be song in
Angrongne, which was but a thing indifferent vnto them, since he did not require their presence at it, but onely that hee might write vnto his Highnesse, that they were his good and obedient Subiects. And moreouer, to the end, that his Highnesse might not still persist in his opinion, that any strange minister did make his abode within his Prouinces, that it was in their power to intreat them, to retire themselues vnto
Pragela for some few daies, and that afterwards when his Highnesse should be pacified towards them, they might call them home againe. It cost him a great deale of labour to gaine thus much of them; for if we intreat our Pastors to retire themselues (say they) it will be a counsell of the flesh, and God will not blesse it; for our
[Page 80]enemies when they shall haue gotten this aduantage of vs, and that we haue no man left to comfort vs, to counsell vs, to reproue, to exhort vs, they will endeauour no doubt to the vtmost of their power, euer to shut the gates against the returne of our good Pastors, by wose ministry, we haue been so worthily instructed, and fortified against a world of temptations. And therefore to the end we may not be accused as Rebels for recalling them home againe, it shall bee better for vs not to depriue our selues at all of the fruit of their ministry, and from hence forward to be reputed for such in seruing of God, as preserue those whom he hath sent to preach his word vnto vs. He is as powerfull to preserue vs, as he hath been heretofore in times past, and vngratefull wretches wee are to doubt of his assistance, and not to thinke that we so miserable a flocke, the dogges being chased away, shall not bee deuoured by the wolues. Those and diuers the like were the speeches and motions of those that were most cleere sighted, and more zealous then the rest, but yet this could not hinder others from intreating their Pastors to retire themselues for some few daies to
Pragela, a Valley neer vnto theirs, & peopled with their brethren the
Waldenses of
Dauphine. Here a man might perceiue the heauy iustice of God pon them, and the beginning of misery, euery one to melt into teares, the rockes resounding and calamities, with cryes and lamentations, when euen women and infants, conducted their Pastors to the high mountaines, to passe ouer to the other part of them. And from other parts, when they saw the principall amongst them, to take their iourney to
Turin, to the middest of their enemies, many presaged the euill
[Page 81]that would ouertake them, and it seemed vnto them that God had foraken them, at that time when they had forsaken him in the person of his seruants. It came to passe euen as it had been foretold, by those that could not allow of those counsels of the flesh. For being arriued at
Turin, they were presently lockt vp in strong prisons, their indictments framed as against Heretickes, the passages garded to hinder any that might giue aduertisement of the vsage and intertainment they receiued, that were deputed to this seruice. And in the meane time,
la Trinite told them, that he knew that his Highnesse had agreed to all that they demanded, and that he had written vnto him, that he detained them for no other cause, but to assure him of their promises for time to come, to which purpose he likewise raised a Fort which he built neere to
Angrongne. Which made them to thinke hardly of their affaires, in that they could heare no newes of their poore prisoners, and much lesse would
la Trinite suffer them to send any thither. In the end, hauing a long time consulted with themselues what they should doe, seeing a Fort built which might curb and bridle them for euer, if they should suffer it to be brought to perfection; and on the other side, fearing if they should enterprise any thing against those that laboured therein, that it should cost them their liues that they sent to
Turin, they were in great and extreme perplexities, not knowing what course to take; for they found, that they had been mocked by that Prater
de la Trinite, and therefore it stood them vpon to commit the euent to the prouidence of God, and to reconcile themselues to him by prayer and fasting, which when they had done, they called home
[Page 72]their Pastors, implored the assistance of their neighbours of
Pragela, who came vnto them with their armes, entred into the Temples, wherein
la Trinite had caused them to build Altars, and to place images, and ouerthrew the Altars, and laid them leuell with the ground, rased vp the foundations themselues, brake downe the images, besieged the Fort and tooke it, killed as many as made resistance, beate the succours that were sent to the said Fort, put them to flight and slew a great number of them. The Prince
Emanuel Philibert being much offended herewith, would haue reuenged himselfe vpon those that hee kept in prison; but Madame
Margarite interceeding for them, pacified the Prince, shewing that is was necessary for them to consult with themselues touching that vsage and intertainment, his Highnesse had giuen to those that were deputed, and that seeing themselues in the way to a totall destruction, they had taken this oblique meanes to relieue and to helpe themselues. His Highnesse therefore by the aduise and instigation of the Popes Nuntio, had enforced the said deputies to goe to the Masse, and there to aske pardon of God, the Pope, and their holy mother the Church of
Rome, with promise to liue according to the Lawes thereof; and afterwards sent them to prison, attending the perfection of his Fort. But seeing himselfe frustrated of his expectation, he followed the course proposed by Madame
Margarit, vnder which they haue liued vnto this present, which agreement we doe not here insert, because it is elswhere set downe in their History. True it is, that afterwards they suffered at sundry times, sundry persecutions, which they bare patiently, and with much zeale.
[Page 73]Among the rest, that in the yeere 1570,
1570. was very extreame. For their Prince being entred into an offensiue league against the Protestants, with many other Princes of Europe, he began to trouble and to vexe his said Subiects of the Valleys of the
Waldenses: First by forbidding them to haue any commerce with the
VValdenses of
Dauphine, vpon paine of their liues; and secondly to assemble themselues in any Synod or Consultation, but in the presence of the Gouernour of
Castrocaro; for the fulfilling whereof, he failed not to be present at the first Synode, which they called at
Bobi. The Pastors and Ancients that were there, signified to the said Gouernour, that his assistance in their Synods was no way displeasing vnto them, because the matters that were to be handled, were such, as if the whole world were a witnes vnto them, the more should their piety towards their God appeare, and fidelity to wards their Prince, being to deliberate of nothing, but what might tend to the glory of God, and their obedience to their superiours: And that forasmuch as his Highnesse tooke occasion to distrust them, it must needs be the false information of some of their enemies, and therefore assuring themselues in their owne consciences, that they had neuer deserued it, they could not but take this nouelty for a manifest breach of the treatie and agreement he had made with them, and and a persecution shaking the free exercise of their religion. They intreated therefore the Gouernour of
Castrocaro, to retire himselfe, and not to molest them by any such innouation, and swarming from the former treaties, at leastwise vntill that they hauing iustified themselues before his Highnesse, it might be otherwise ordered and prouided by him. The Gouernour stands still resolued to stay there. The Pastors and
[Page 74]Ancients declare against the said the nouelty; The Gouernour also for his part protesteth, not to enterprise any thing herein, but by the expresse commandement of his Highnesse, and that they should be better content, that he had that charge then any other, because he was willing to doe them any good might lye in his hower, made a good interpretation of all their actions, and would not faile to make a true report vnto his Highnesse of the fidelity he perceiued to be in their cariage.
He was therefore admitted into their Synode, at the end whereof, he vsed this subtilty, that is, he attempted to sow enuy and iealousie amongst the Pastors, giuing good words in generall, that hee had found their order faire and good, and that he neuer had belieued, that they had proceeded with such zeale, order, and charity; but yet there was no reason hee should wonder that his Highnesse had been iealous and distrustfull of strange Ministers, because he knew very well, that they were more violent in their opinions, then the home-bred of the Country, at leastwise the greatest part; for he made exception of M
r.
Steuen Noell, whom he knew (saith he) to be a peaceable man, and more affectionated to the contentment of his Highnesse; and therefore that since his Highnesse had resolued not to permit any stranger to inhabite within his Lands, hee could not belieue, that Ministers were more exempted then other men, and therefore to the end he might not be constrained to vse his power and authority, to enforce them to withdraw themselues out of those Countries, that they should doe well, if of their owne accordes, they departed somewhether else, which would be far better
[Page 75]and more honourable for them, then that they should stay, till the Prince should enforce their departure out of his Countries by banishmnet. They answered, that they could not belieue, that his Highnesse had any such meaning, as the Gouernour would seeme to perswade them. But that they might bee the better informed of the truth thereof, they would depute some amongst them to go to his Highnesse.
The Gouernour being much moued, that they would giue no credit to his words, nor doe any thing by his perswasions, suffered the souldiers of
Castrocare, to compasse the temple, at what time the Preacher was in the Pulpit, and to doe diuers insolencies, shooting off their gunnes, and astonishing those who were disarmed, and thought themselues surprised. Master
Steuen Noel was intreated to write to Madame
Margarite, which he did: but the Letters by which Madame assured them, that the Gouernour had commandement from his Highnesse to keepe himselfe within the limits of the treaty passed betwixt his Highnesse and the people, remained still in the hands of the said Gouernour, and in the meane time, whilest these things were afoote, the Massacre executed in
France in the yeere 1572 happened,
1572. which in such a manner puffed vp the pride, and increased the courage of the said Gouernour, that there was no meanes to stay his violences; For the bone-fires of ioy being made throughout all
Piedmont, because of this effusion of bloud, this Gouernour perswaded himselfe, that he should shortly see the like persecution in the said Valleys, and therefore the people hearing the Cannons that were shot off, and the great contentment that his Highnesse tooke, they perswaded themselues
[Page 76]that they should not long continue in peace, and therefore they thought their surest course was, to conuey those goods that were most precious vnto them, vnto the toppe of the Alpes, into the hollow caues whereof, they had been accustomed to retire themselues in troublesome times. His Highnesse being aduertised, that his people were resolued, and ready to defend themselues, thought it not wisdome to hazard the liues of his other subiects, to bring them into obedience, and so contented himselfe, that hee had made them to feare; giuing command in the meane time, that whensoeuer vpon any occasion they came into
Piedmont, they should bee apprehended and executed as Heretickes; whereof the people being aduertised, they sought such commodities as were fit to maintaine life in
Dauphine, in the Valleys of their brethren of
Pragela and
Valcluson. Afterwards his Highnesse and Madame
Margarite being departed this life,
Charles Emanuel their sonne and Prince of
Piedmont hath maintained them in peace, vnder the treaty made with their said Highnesse, his father and mother. Notwithstanding the which, the Inquisitors haue been alwaies watchfull to apprehend one or other, especially to hinder them from speaking of their beliefe, when they came downe into
Piedmont. For in such a case, (prouided that it appeare, that they haue held any discourse) they haue alwaies condemned them for teaching strange doctrines, and swaruing from the agreement, whereby it is enioyned, that they broach no new opinions.
The last that hath been persecuted for this cause, was a certaine merchant of
Lucerna, whose History
[Page 77]we will here insert, because by his constancy he did much edifie the people; & that it may appeare vnto the world, that the Popes cease not to shew how odious vnto them, the doctrine of the Gospellis, and that if it were in their power to rule the hearts of the Kings and Princes of Europe at their pleasure, the fires at this present should still be burning in all those places where they haue any power or authority.
It was in the yeere 1601, that
Barthelmew Copin a
Waldensian of the Valley of
Lucerna,
1601. was at
Ast in
Piedmont with his merchandize, at a Faire that should be the next morrow, and being at table in the euening at supper, with diuers other Merchants, there was one that began a discourse of the diuersities of Religions, and spake many things tending to the dishonor of the
Waldenses of the Valleys of
Angrongne, and their bordering neighbours.
Copin hearing him to speake of his brethren lesse modesty then became those that professed themselues to bee Merchants, and of their Religion, to the dishonour of God, hee thought it would be a fault in himselfe, if he should make no reply to those blaspemies that he heard: He therefore answered the party that held this discourse, in fauour of his Religion; And what (saith he that had been reprehended by
Copin) are you a
Waldensian? He answered, Yea. And doe you not belieue, that God is in the Hoste? No, saith
Copin. Fie vpon you, replies the other, what a false Religion is yours? My Religion (saith
Copin) is as true, as it is true that God is God, and as I am sure I shall die. The next morrow
Copin was called before the Bishop of
Ast, who told him that he had been aduertised of certaine scandalous discourses and opinions, which but the day before hee
[Page 78]held in the euening at his lodging, and that hee must acknowledge the offence, if he would obtaine pardon, otherwise he would take order for his punishment.
Copin answered, that he had been prouoked thereunto, and howsoeuer, he had said nothing, that he would not maintaine with the danger of his owne life; that hee had some goods in the world, and a wife and children; but he had lost the affection he bare vnto those things, neither were they deare vnto him, to the preiudice of his conscience: And as touching his behauiour (saith he) if it would please the Bishop to enquire of the Merchants of
Ast, who all knew him, whether he were an honest man, they would all witnesse for him, that he had neuer wronged any man, In that whole time he had traded and conuersed with them; and that being a Merchant, he was to be dismissed for that cause, for which he was then in that place, that is, for trafficke, and therefore not to bee molested. That if Iewes and Turkes were permitted to come to Faires, and to trafficke throughout all
Piedmont, much more should he be permitted who was a Christian, especially, since that in that discourse of Religion he did but answere to a question moued vnto him, and that it was lawfull for any man to answere, and to giue a reason of his faith, to whom and in what place soeuer, euen by vertue of that treaty and agreement betweene the
Waldenses of the Valleys and his Highnesse, which forbids them to broach new opinions, but takes not from them the liberty to answere, to whomsoeuer shall aske any questions of them.
The Bishop harkened not at all to these allegations, but gaue commandement, that he should bee sent to prison. The morrow after, the Bishops Secretary
[Page 79]came to visit
Copin, and making great profession of loue towards him, he said vnto him, that hee would haue him know as from his friend, that if he did not acknowledge his fault, he would be in great danger of his life.
Copin answered him, that his life was in the hands of God, and he would neuer desire to preserue it to the preiudice of his glory, and forasmuch as he had but two or three paces to walke in his iourney to heauen, his hearty prayer vnto God was, that he would be pleased to giue him the grace, not to turne back. Some few daies after, he was examined by a Monke Inquisitor, in the presence of the Bishop, who tormented him a long time with sweet and gentle perswasions, endeauouring to winne him by faire words, to the abiuration of his beliefe: but
Copin alwaies conuinced him by the word of God, alleadging vnto him, that if he should be ashamed of Christ Iesus, or deny him before men, Christ would be ashamed of him, and deny him before his Father in heauen. The Monke ended his disputation with these and the like threatning speeches; Goe thou waies thou cursed Lutheran, to all the diuels in hell; and when thou shalt be tormented by those vncleane spirits, thou wilt remember those good and holy counsels, which we haue giuen thee, to bring thee to saluation; but thou haddest rather go to hell, then to reconcile thy self to our holy mother the Church. It is long agoe (saith
Copin) that I was reconciled to our mother the Church.
After many violent incounters, they caused his wife and a sonne of his to come vnto him, promising him liberty, and to depart with them if hee would amend his fault by confessing it. They suffered his
[Page 80]said wife and sonne to sup with him in prison, which time he spent in exhorting them to patience, the wife for that shee should want a husband, the childe a father, but yet should assure themselues, that God would be their father, and more then a husband; and for his owne part he was not bound to loue either wife or children more then Christ, & that they should hold it to be no small happinesse, that it hath pleased God to do him that honour, as to be a witnesse vnto his truth, with the losse of his life, and that he hoped that God would be so fauourable vnto him, as to giue him strength to endure all manner of torments for his glory. He committed to the care and charge of his wife, his sonne and his daughter which they had in marriage, enioyning her to bring them vp in the feare of God. He commanded his sonne to obey his mother, for so he should drawe downe vpon him the blessing of God, he prayed them to pray for him, that God would be pleased to strengthen him against all temptations, and so hauing blessed his sonne, and taken leaue of his wife, they were dismissed out of prison, and he locked vp where he was before. His wife and child shedding fountaines of teares, and crying out in such a lamentable manner, as would haue moued the hardest hearts to compassion. This good man not being content with what he had said vnto them by word of mouth, writ vnto her this Lettre following, the originall Copy whereof shee deliuered vnto vs, written▪ and signed with the hand of the said
Copin, the superscription whereof was this:
To my louing Companion,
Susan Copin. At the Tower of
Lucerna.
MOst deare Companion, I haue receiued much comfort by your comming into this place, and so much the more, by how much the lesse I expected it: And I thinke it was some comfort to your selfe, that you had the meanes to sup with me, as it came to passe but yesterday being the fifteenth of September, in the yeere 1601,
being Saterday. I know not the cause why this was permitted, but all things are in the hand of God, and whatsoeuer were the cause; I doe not thinke we-shall euer eate together againe. And therefore pray vnto God to be your comforter, and put your trust in him, who hath promised neuer to forsake those that trust in him. You are wise, and therefore gouerne our house in such sort, that you keepe our children Samuell
and Martha
in obedience, whom I command, by that authority that God hath giuen me, to be faithfull and obedient vnto you, for then God will blesse them. For the rest, be not grieued concerning my selfe, for if God haue appointed, that I am come to the end of my daies, and that it pleaseth the Almighty God, that I shall render vp my soule, which hee
[Page 82]hath long time lent me, my trust in him is, that out of his abundant mercy, hee will receiue it into heauen, for the loue of his Sonne Christ Iusus, by whom I belieue, that our sinnes are blotted out, euen by his precious death and passion; And I begge at his mercifull hands, that he will accompany mee vnto the end, by the powerfull assistance of his holy Spirit. Bee alwaies carefull to pray vnto God, and to serue him, for so God will blesse and serue you. Take no care to send me any thing for these three weekes, and then you may send me, if you please, some money to pay the Iaylor, and some thing else to succour me, if I liue till then. Remember also that which I haue often told you, that is, that God prolonged the life of King Ezechias
for fifteene yeeres; but that he had prolonged mine a great deale more, for it is a long time agoe, that you haue seen me in a manner dead, and neuerthelesse I am yet aliue, and I hope and hold for certaine, that hee will still preserue mee aliue, vntill my death shall be better for his glory and mine owne felicity, through his grace and mercy towards me.
From the Prison at
Ast,
Sept. 16. 1601.
The Bishop of
Ast was much troubled, what to determine concerning this poore man: For if he should let him goe, they feared a scandall, and that
[Page 83]many would gather heart and courage, to speake with a loud voice against the Romish Religion. On the other side, there was a clause in the treaty made betweene his Highnesse and the
Waldenses, which cleared him from all offence, in these words.
And if any question shall bee mooued vnto them, touching their faith, being in Piedmont with other his Highnesses Subiects, it shall be lawfull for them to answere, not incurring thereby any punishment reall or personall. Now he was asked the question, and therefore to be quit from blame: But the Bishop would not haue it said, that hee had committed him to prison vniustly. To the end therefore, that his death might not bee imputed vnto him, and it might not be thought, that he sent him away absolued, he sent his indictment to Pope
Clement the eight, to vnderstand what course hee should take herein. It could neuer be knowne what answere the Bishop had; but shortly after hee was found dead in prison, not without some appearance, that he was strangled, for feare least if he should haue been publickly executed, he might edifie and strengthen the people by his confession and constancy. After his death he was condemned to be burnt, and so being brought out of prison, his sentence was read in the same place, and cast into the fire. And this was the last of the
Waldenses, that is come to our knowledge, that hath been persecuted to the death for his beliefe.
CHAP. V. Of the Waldenses inhabiting in the Valleys of Meane and Maites, and the Marquisate of Saluces, and the last persecutions that they suffered.
AT what time the
Waldenses of
Dauphine dispersed themselues in
Piedmont, there were some that made their abode in the Marquisate of
Saluces, in the Valleys
Maties and
Meane, and the parts thereabouts. These were not forborne during the grieuous persecutions which their brethren of the Valleys of
Angrongne, Saint
Martin, and others suffered. All their refuge was to flie into the said Valleys, namely when the said Gouernours of the said Marquisate persecuted them by the commandement of the Kings of
France, who condemued to death, within their Realmes all such as made profession of the same beliefe that they did. Now the deceased King of Happy memory
Henry the Great and fourth of that name, hauing giuen to his Subiects an edict of pacification, the
Waldenses that liued in the Marquisate, inioyed the same priuiledges, that the other Subiects did of the same Realme; but when afterwards by the treaty with the Duke of
Sauoy, la Bresse was changed for the Marquisate of
Saluces, the poore
Waldenses were depriued of the free exercises of their Religion, within the iurisdiction of the said Marquisate, for at the instance of the Nuntio of Pope
Clement the eight, the free liberty of their Religion was
[Page 85]not onely interdicted; but by a new edict all they were banished, that within the said Marquisate, made profession of any other Religion, then that of the Church of
Rome: and for the better furtherance of their speedy departure, there were sent to the said Valleys and Marquisate, a great number of Monkes Inquisitors, who went from house to house; examining the consciences of euery one, by which meanes there were aboue fiue hundred families banished, who retired themselues into the Realme of
France, but especially into
Dauphine. And to the end, that in those places into which they were come, it might not be cast in their teeth, that they were banished out of their Countries, for some wickednesse that they had committed, but that it was onely the zeale they bare to their religion, that had made them wanderers in the world, they made this Declaration following, in the yeere 1603.
1603.
The Declaration of the
VValdenses of the Valleys
Maties and
Meane, and the Marquisate of
Saluces, made in the yeere 1603.
FOrasmuch as time out of minde, and from the father vnto the sonne, our Predecessors haue been instructed and nourished in the doctrine and Religion whereof from our infancy we haue made open profession, and haue instructed our families, as we haue learnt of our fore-fathers; As also that during
[Page 86]the time, that the King of
France held the Marquisate of
Saluces, it was lawfull for vs to make profession, not being disquieted or molested, as our brethren of the Valleys of
Lucerna, la Perouse and others; who by an expresse treaty and agreement, made with our Soueraign Prince & Lord, haue inioyed vnto this present, the free exercise of the reformed religion; but his Highnesse being perswaded by euill councell, and ill affected people, rather then his owne will, hath resolued to molest vs, and to that end hath published an edict: To the end therefore that it may be made known to all men, that it is not for any crime committed, either against the person of our Prince, or for any rebellion against his edicts, or the committing of any murthers or theft, that wee are thus tormented, and spoiled of our goods and houses; Wee declare, that being certainly assured and perswaded, that the doctrine and Religion taught and followed in the reformed Churches, as well of
France, Switserland, Germany, Geneua, England, Scotland, Denmarke, Suedia, Polonia, as other Realmes, Countries, and Signories; whereof we haue vnto this present time, made open profession, vnder the obedience of our Princes and Soueraigne Lords, is the onely true doctrine, and Christian religion, ordained and approued of God, which onely can make vs agreeable
[Page 87]vnto him, and conduct vs to saluation: Wee are resolued to follow it, with the losse of our liues, goods and honours, and to continue therein the remainder of our liues. And if any shall pretend that we are in an error, we require him to make vs see our error, and offer incontinently to abiure, and do likewise promise, to follow that which shall be proued vnto vs to be the better, desiring nothing so much, as with an assured and safe conscience, to follow the true and lawfull seruice, which we poore creatures owe vnto our Creator, and by that meanes to attaine to the true and eternall felicity. But if any shall goe about, by force and constraint to cause vs to forsake, and abandon the true way of our saluation, and to enforce vs to follow the errours and superstitions, and false doctrines inuented by men, wee desire a great deale rather to abandon our houses, our goods, and liues too. We therefore humbly beseech his Highnesse, whom we acknowledge to bee our lawfull Prince and Lord, not to suffer vs to molested without cause, but rather permit vs to continue so long as wee liue, and our children and posterity after vs, in that obedience and seruice, which vnto this day wee haue rendred vnto him, as faithfull and loyall Subiects; and so much the rather, because we demand no other thing of him, but that we yeelding faithfully vnto him, that which
[Page 88]we are bound vnto by the expresse commandement of God, it may likewise bee lawfull for vs, to render vnto God, that homage and seruice, which wee owe vnto him, and he requires at our hands in his holy word.
Beseeching in the meane time (in the middle of our exile and calamity) the Reformed Churches to hold vs, and acknowledge vs, to bee true members therereof, being willing to seale with our blood (if God will haue it so) the Confession of faith made and published by them; which we acknowledge in all things, and throughout, conformable to the doctrine, taught and written by the holy Apostles, and therefore truely Apostolicall. Wee promise to liue and die therein. And if so doing, we be afflicted and persecuted, we yeeld hearty thanks vnto God, who hath done vs that honour to suffer for his name; leauing the issue of our affaires, and the iustice of our cause, in the hands of his diuine prouidence, who will deliuer vs, when and by what meanes it pleaseth him. Humbly beseeching him, that as he hath the hearts of Kings and Princes in his hands, he will be pleased to mollifie the heart of his Highnesse, to take pitty of those, that haue neuer offended him, or purpose to offend him, to the end hee may hold and acknowledge those to be more faithfull, loyall, and obedient to his seruice, then they are that
[Page 89]prouoke him to such persecutions. In the the meane time that hee would bee pleased to support vs in the middest of these temptations, and strengthen vs with Patience and Constancy, to perseuere in the profession of the truth vnto the end of our liues, and our posterity after vs,
Amen.
This persecution hath cotinued vnto this present time, at the instance of Pope Paul
the fift, and his Nuntio, who still troubleth and vexeth this poore people, by his Monkes the Inquisitors. They haue made some to alter their opinions, who had no power to quit themselues of their goods, but haue accommodated themselues to the world: but the greatest number persisted constant in calling on the name of God, chusing rather to be banished here on earth, from their natiue countries, then to be depriued of eternall life; hating their Possessions, their Country, their Houses, being the places where they could not inhabit, whithout the deniall of Christ and his truth.
CHAP. VI. Of the Waldenses inhabiting in the New Lands, and the persecutions which they haue suffered.
THe
New lands of which wee are here to speake, are in the Alpes, in the Frontiers of
Piedmont, Dauphine, and
Prouence, of which the cheefe Citty is
Barcelona or
Barcelonetie. Within the said Lands, there are certaine
[Page 90]Villages, which haue been peopled by the
Waldenses time out of minde, placed in the best part of the said Lands amongst others
Iosiers. These places haue continued a long time, the Princes of
Piedmont nothing regarding the abode of the said peoples within their Prouinces: but the Priests made them odious to the world, because they were vnprofitable vnto them, by not liuing after the manner of other people, who contributed vnto them for the liuing and for the dead; in such sort, that when his Highnesse persecuted in his state, those that had quit themselues of the Lawes of the Romish Church, these were not forgotten, especially when the Gouernours of the said Valley opposed themselues against them. These were therefore of the number of those, that were summoned in the yeere 1576, to goe to the Masse, or to forsake his Highnesse Country;
1576. wherein they found not better meanes to helpe themselues, then to ioyne themselues vnto others, who being threatned with the same banishment, had recourse to the Protestant Princes, beseeching them to intercede for them to their Prince, that he would be pleased, not to trouble them in such manner for their beliefe, which they had made profession off, from the father to the sonne, for many hundred yeeres; during which time, their Princes haue not had any Subiects, that haue yeelded vnto them more faithfull obedience then they, not giuing place vnto any other in their duties, submissions, and contributions, which they haue alwaies most willingly payed to their Princes, as they were still ready to continue, yeelding obedience to their commands, onely that that they might not be troubled in their consciences.
The Prince
Palatine of the
Rhine delegated to the Prince of
Piedmont a Counseller of his State, with certaine other honorable personages. Being arriued at
Turin, they saluted his Highnesse in the name of the said Prince
Palatine, and deliuered their Letters of Credence. He was heard by the Prince
Emanuel Philibert, very peaceably. This Councellor gaue him to vnderstand, that the onely charity of their Master towards Christians of the same Religion that he professed, had moued him to mediate for them, that his Highnesse would bee pleased to suffer them to liue peaceably in the exercise of their Religion, not offering any violence to their consciences: That he would account this benefit as done vnto himselfe, and hee should oblige vnto him all the Protestant Princes of
Germany, who likewise made the selfesame request by their mouthes. That he should haue God the more fauourable, and his Subiects the more faithfull, if he did not shew himselfe inexorable; That the confusions that haue happened in all the States of Kings and Princes, that haue indeauoured to raigne and reclaime the soules of their Subiects by armes, and to reduce them by violence, may make wise all other Princes, which were not yet come to such extremities; That forasmuch as they that haue not vsed rigorous courses, haue won the hearts of their people to be more faithfull vnto them, this meanes being in his power, they humbly beseeched him to imitate herein the most debonaire and gentle Princes.
It appeared by his Highnesse answere, that he took but little pleasure in this intercession, but much more by the effects that followed. For hee answered, that notwithstanding that for his part he made no enquiry
[Page 92]how the Prince
Palatine of the
Rhine, and other Princes of
Germany, gouerned their Subiects, and being a Soueraigne Prince, he was not to yeeld an account vnto any, of his courses and resolutions, yet neuerthelesse he thanked the said Prince, and all the rest that were thus charitable towards him, his Estate, and his Subiects, as to wish their content and peace: but that the miseries and calamities that haue happened amongst them, by the diuersity of Religions, had made him to desire to haue in his State but onely one, and that must be that which he there found, and in which he had been alwaies brought vp, for feare lest vnder the mantle of Religion, and liberty of conscience, he must dispute with his subiects as a companion, of those things which by iust title were in his power to determine as a Master; as it had happened to other Princes in Europe, that in this case had no power to rule their Subiects as Soueragines. And that in might appeare vnto them, that he loued peace, he had maintained his Subiects the
Waldenses dwelling in his State in the Valleys of the Alpes, vnder an edict which he caused to be obserued vnuiolably. That if without the said Valleys he had in his State any itching busie spirits affecting nouelties, those he caused to be punished as Rebelles. That he thought, that as the said Princes had compassion of his Subiects, that they might enioy the exercise of their Religion, so he assured himselfe, that they would not take it in ill part, (so iust and iudicious they were) if he prouided for his surety, and preseruation of his State, by punishing the seditions, that he would inquire, in consideration of this their intercession, more narrowly into the estate of his Subiects, making profession of their Religion,
[Page 93]and would giue them some refreshing.
And because they had spoken particularly of a certaine Minister named
Giles, whom he detained locked vp in a dungeon, he caused him to be brought forth and placed in a chamber, and after inquiry made of what he was accused, that is, that he had writ to those of
Geneua to the preiudice of his seruice, he set him at liberty. He disclaimed a certaine captaine of a Castle of the Valley
Meane, for some thing he had done against the
Waldenses of the said Valley, but for the rest, the Counsellor was hardly gone halfe his way home-ward, but the persecution grew greater then it was before. Amongst others, the Gouernour of the New-lands in the end of Nouember following, proclaimed with the sound of a trumpet, that whosoeuer would not within the space of a Moneth goe to Masse, were to auoide the Lands and Territories of his Highnesse within that time, vpon paine of confiscation of body and goods. These poore people of the New lands, they could conuey themselues to no place without danger of their liues. For in
Prouence they burnt those whom the Parliament of
Aix called
Lutherans. In the Territories of
Honorat Earle of
Tendes, they were deliuered into the hands of the Executioners.
Gonsague Duke of
Neuers, commanding for the King of
France, in the Marquisate of
Saluces, put them to death. In
Dauphine, as many as the Archbishop of
Ambrun could apprehend, so many he caused either to rot in the dungeons, or to perish in the Tower
Brun, with cold and famine; and out of
Piedmont they were banished. There remained no other succour but in the dead time of winter, to make their passage by night ouer a high mountaine almost
[Page 94]inaccessible, couered with ice and snow, into the Valley of
Frassiniere, if possibly they could. They therefore betooke themselues vnto the mountaine, about the feast of the Natiuity of our Lord, in the coldest time of all the yeere: But before they could come to the height thereof, the greatest part of the women and children were benummed with cold, and the night ouertaking them, being in the top of the hill, they were inforced to lie vpon the ice, where a great part of them in the morning were found dead. They that escaped the danger, retired themselues into the Valley of
Frassiniere. Now after that the houses of these poore people had remained for a time void of Inhabitants, there was no man that would seise or take possion of their Lands, much lesse till and husband them, and therefore their Gouernours permitted the said
Waldenses to continue there, and to tolerate them, making profession of their beliefe; onely they were to depart out of the confines of the State of the Prince, for the exercise of their Religion. They haue re-peopled the said Valley. Thus you haue heard as much as is come to our knowledge, touching their sufferings, howsoeuer they haue been persecuted from time to time, from the father to the sonne, as the rest of the
Waldenses in
Dauphine and
Piedmont, but their indictments are not come to our hands.
CHAP. VII. Of the Waldenses dwelling in Calabria, and the persecutions which they haue suffered.
ABout the yeere of our Lord 1370, the
Waldenses of the Valleys of
Pragela and
Dauphine,
1370. grew to so great a number in so small a Country, that they were enforced to send away a certaine number of their yonger people to seeke some other Country to inhabite in. In their trauaile they found in
Calabria certaine waste and vntilled land, and ill peopled, but yet very fertile, as they might well iudge, by those parts neere adioyning. They therefore finding the Country fit to bring forth corne, wine, oyle of Oliues and chestnuts, and that there were hilles fit for the breeding and nourishing of cattle, and to furnish them with fuell and timber fit for building; they came vnto the Lords of those places to treate with them touching their abode in those Countries. The said Lords receiued them louingly, agreed to their lawes and orders, to the great aduantage of these new Inhabitants, came to an agreement with them, touching their Rentes, Tenthes, Toles, penalties, in case there fall out any differences or offences amongst them; and so hauing assigned vnto them certaine quarters or parts of the Country, they returned for the most part of them, to aduertise their parents of the good aduenture, that had happened vnto them, in a rich country, likely to abound in all temporall benedictions. They
[Page 96]brought backe with them from their parents and friends, whatsoeuer it pleased them to bestow vpon them, to begin their house-keeping; many of them married, and brought their wiues into
Calabria, where they built certaine small Townes and Citties, to which their owne houses were as walles, as namely Saint
Xist, la Garde, la Vicaricio, les Rousses, Argentine, Saint
Vincens, and
Montolieu. The Lords of the said Countries thought themselues happy, in that they had met with so good Subiects, as had peopled their Lands, and made them to abound with all manner of fruits; but principally because they found them to be honest men, and of a good conscience, yeelding vnto them all those duties and honours, that they could expect from the best Subiects in the world. Onely their Parsons and Priests complained, that they liued not touching matter of religion, as other people did, they made none of their children Priests, nor Nunnes, they loued no chaunting, tapers, lampes, belles, no nor Masses for their dead. They had built certaine Temples, not adorning them with images, they went not on pilgrimage: they caused their children to be instructed by certaine strange and vnknown School-masters, to whō they yeeld a great deale more honour then to them, paying nothing vnto them but their tithes, according to the agreement with their Lords: They doubted, that the said people made profession of some particular beliefe, which hindred them from mingling themselues, & ioyning in alliance with the naturall home-borne people of the Land, and that they had no good opinion of the Church of
Rome. The Lords of those places began to feare, that if the Pope should take notice, that so neere his Seate, there
[Page 97]were a kinde of people that contemned the lawes of
Romish Church, they might chance to lose them, detained their Priests from complaining of these people, who in euery thing else shewed themselues to be honest men, such as had enriched the whole Country, yea and the Priests themselues, for the onely tithes which they receiued of that great abundance of fruites, which arise from those lands, out of which in former times they receiued no profit at all, were such as might very well giue them reason to beare with other matters; That they were come to inhabit in those places from far Countries, where perhaps the people were not so much giuen to the ceremonies of the Church of
Rome; but yet since in the principall they were faithfull and honest, charitable towards the poore, and such as feared God, they were very willing they might not be molested, by any more particular enquiry into their consciences. These reasons wrought much with those that bare them ill will. For the Lords of those places, stopped the mouthes of their murmuring neighbours, who could by no meanes draw them into any alliance with them, and who saw their goods, their cattell, and all that they possessed blest after a more particular manner then other mens, that they were a temperate people, wise, not lewd or dissolute, not giuen to dancing, or haunters of Tauernes, and out of whose mouthes, there did neuer proceed any blasphemy; and to be briefe, liuing in a Country where the Inhabitants were giuen to all manner of wickednesse; they were as precious stones in a common sinke, and therefore both enuied and admired, but yet alwaies maintained by their Lords, who comparing these subiects and vassals with others
[Page 98]that they had, could not satiate themselues with their praises. Thus were they maintained by their Lords against all enuy, and that maugre the Priests, vntill the yeere 1560,
1560. at what time they could no longer defend them against the Popes thunderbolts.
The occasion was, because they then vnderstood, that in their Valleys of
Pragela and
Piedmont, there were Pastors, that with a loud voyce did preach the Gospell: For they had sent to
Geneua to be furnished with teachers, and they sent them two, that is to say,
Steuen Negrin, and
Lewis Paschal, who at their arriuall, did their best endeauours to establish the exercise of their Religion. Pope
Pius the fourth of that name, being aduertised hereof, the Colledge of Cardinals was assembled, and presently concluded and resolued vpon the vtter ruine and extirpation of this people, who so neere the Popes Seate, durst to plant the Religion of the
Lutherans.
The charge of this persecution was giuen to Cardinall
Alexandrin, a violent man, if there were euer any amongst the Cardinals. Hee chose two Monkes of his owne humour, to be his Informers, that is to say, one
Valerio Maluicino, and a Dominican Monke, named
Alphonsus Vrbin, who began with the Inhabitants of Saint
Xist. Being in the place, they assembled the people, giuing them good speeches, and protesting that their comming thither, was not any way to molest them, but onely louingly to aduertise them, that they were not to heare any other Doctours and teachers, then those which should be giuen vnto them by the Prelats of their Diocesse. That they knew well, that they had receiued teachers from
Geneua, but by quitting themselues of them,
[Page 99]and liuing hereafter according to the lawes of the Church of
Rome, they should haue no cause to feare any thing: but if they presumed to keepe their said teachers amongst them, they did put themselues in danger to lose their liues, their goods and honours, because they were to be condemned for Heretickes. And that they might the better know who they were, that had wholly forsaken the lawes of the Church of
Rome, they caused a bell to be rung to Masse, inuiting the people to goe thither; but in steed of going to the Masse, they quit themselues of their houses, and with their wiues and children that could follow them, they did flie into the woods, leauing onely within the Citty some few decrepit men and women, and little children. The Monkes dissembled this flight, that they might the better intrap them all at once. They went to
la Garde, not threatning any one of those that stayed in Saint
Xist. Being there, they caused the gates of the Towne to be locked, and the people to be assembled. They told them, that they of Saint
Xist had abiured their Religion, and being gone to the Masse, had asked pardon at Gods hands, promising them, if they would doe the like, that no man should offer the least hurt that might be. These poore people thinking the Monkes had spoken a truth vnto them, they were content to yeeld to whatsoeuer they would haue them doe: But when they had vnderstood, that their brethren of Saint
Xist had refused to goe to Masse, and that they were fled into the woods, they were ashamed of their weaknesse, and much displeased with their reuolt, and therefore instantly resolued with themselues, to goe with their wiues and children, to their bretheren of
[Page 101]Saint
Xist: but the Lord of the place
Saluator Spinello would not suffer them to retire themselues in so miserable a manner, promising to defend them against whomsoeuer; prouided (saith he) that they caried themselues like good
Romish Catholikes. In the meane time the Monkes sent after those of Saint
Xist two Companies of foote-men, who ran after these poore people, as after wild beasts, crying out,
Amassa, amassa, that is, kill, kill. They slew diuers of them. But they that could get to the top of the mountaine, being on the hight of the rockes, intreated they might be heard; which being granted, they beseeched them to haue pitty vpon them, and vpon their wiues and children; that they would call to minde, that they had inhabited in those Countries, from the father to the sonne for some ages, and that in all that time, there was not any that could complaine of their conuersation; and yet neuerthelesse, if they could not continue in their houses, in that beliefe wherein they had liued to this present, if they might be permitted to betake themselues, either by sea or by land, to the protection of God, with their onely persons, and some few commodities; and so retire themselues whether it should please the Lord to conduct them, they would very willingly forsake all their goods, rather then to fall into any idolatry, promising both for themselues and all theirs, neuer to returne to their houses againe. They beseeched them euen for Gods cause, not to driue them to such necessities, as that they must be enforced to defend themselues, for if they should be once out of all hope of mercy, it would be dangerous for themselues, who had driuen them to these extremities. The souldiers were the more
[Page 101]stirred vp against them, and presently made a violent assault vpon them, which bound these poore people to a iust defence, and so being assisted by God, they slew the greatest part of the Souldiers that pursued them, and put the rest to flight. The Monkes the Inquisitors, writ to the Vice-roy of
Naples, that he should speedily sendsome companies of Souldiers, to apprehend certaine Heretickes of Saint
Xist, and
la Garde, who were fled into the woods, and that in so doing, he should doe that which was pleasing to the Pope, and meritorious to himselfe, if he shall deliuer the Church from such contagion. The Vice-roy came himselfe with his troupes. Being arriued at Saint
Xist, he caused to be proclaimed by the sound of a trumpet, that the place was condemned to be exposed to fire and sword. But in the meane time before his arriuall, the women had leasure to returne to Saint
Xist, whether they ran together, to seeke for victuall to feede their husbands and children, which were in the wood. The Viceroy caused it to be proclaimed throughout the Realme of
Naples, that all banished people that would come to the warres against the Heretickes of Saint
Xist, should be pardoned all their offences formerly committed; whereupon great numbers gathered themselues together, and were conducted to the woods, where the fugitiues of Saint
Xist were, and they gaue them the chase in so rigorous a manner, that in the end, after the slaughter of diuers of these poore people, the rest of them being sore wounded, retired themselues into the caues vpon the high rockes, where the greatest part of them died with famine. The Monkes Inquisitors made shew of much discontent, and that they were much
[Page 102]displeased with that which had happened, and being retired to
Cossence, where the
Sindic of Saint
Xist appeared before them, they wished him speedily to withdraw himselfe, for feare lest the Viceroy should know of his being there, and so apprehend him. This brought those of
la Garde a sleepe, who being cited by a publike proclamation to appeare before the said Inquisitors at
Cossence, or before the Viceroy at
Folcade, they were easily perswaded to beleeue the promises and faire speeches of the said Inquisitors. For being arriued at
Folcade, there were seuenty of them apprehended, and being bound, were brought to
Montaud before the Inquisitor
Panza, who put them all to the racke. Amongst others, he tormented one
Steuen Charlin with such violence, that his bowels brake out of his belly, and all to extort from him, this confession and imposture, that is, that they sometimes assembled themselues by night to commit whoredomes, and damnable incestes, the candles being put out. But notwithstanding his extreame torture, they could neuer get from him the confession of so great a wickednesse.
There was another called
Verminel, who with the extreame paine he endured vpon the racke, promised to goe to Masse; The Inquisitor thinking, that since the torment of the racke, had enforced him to forsake his Religion, that redoubling the violence thereof, he might draw from this feeble and tired person, the confession of the former imposture. And so caused him to be tormented in such a manner, that many times he left him eight houres together vpon the racke, but yet could neuer get from his mouth so horrible a calumnie.
Another named
Marcon, being stript starke naked, was beaten with rods of iron, afterwards drawen through the streets, and burnt with fire-brands. One of his sonnes was killed with kniues, the other was brought to a high tower, where there was offered vnto him a Crucifix, with promise that if he would kisse it, his life should be saued. He answered, that hee would rather die, then commit idolatry, and though he were cast headlong from that tower, as he was threatned, yet he had rather his body should be broken to peeces here on earth, then by denying Christ and his truth, his soule should be cast into hell. The Inquisitor being much enraged with this answere, commanded him to be cast from the tower, to the end (saith he) we may see whether his God will protect him.
Bernard Conte was condemned to be burnt aliue, and as he was led to the fire, he cast to the earth a certaine Crucifix, which the Executioner had fastened to his hands. The Inquisitor hereupon commanded him to be sent backe to prison, to the end his paine might be aggrauated, and so sent him to
Cossence, where he caused him to be couered with pitch, and so burnt. Besides, this Inquisitor
Panza, cut the throats of fourescore, as a butcher doth his muttons; afterwards he caused them to be diuided into foure quarters, and commanded that the high waies from
Montald to
Chasteau Vilar should be set with stakes for the space of thirty miles, and caused a quarter to be fastened to euery stake; and in a place called
Moran, he caused to be hanged and strangled, foure of the principall men of
la Garde, that is to say,
Iames Ferner, Anthony Palomb, Peter Iacio, and
Iohn Morglia, who died very constantly. A certaine yong man named
Samson,
[Page 104]defended himself a long time against those, that would haue apprehended him; but in the end being wounded, he was taken and led to a high tower, where he was willed to confesse himselfe to a Priest that was there present, before he should be cast from the tower, which he refused to doe, saying, that he had confessed himselfe to God. So the Inquisitor commanded him to be cast ouer. The next day the Viceroy passing below by the tower, he found this poore man languishing, hauing his bones broken, and imploring the mercy of God, to whom he gaue a kicke on the head with his foote, saying,
Is this dogge yet aliue, cast him out to the hogges.
Threescore women of Saint
Xist were brought to the racke, and vsed with such violence, that the cordes pierced into their armes and legges; in such sort, that in their wounds there were ingendred a great quantity of wormes, which fed vpon them being aliue, they not knowing how to remedy it, vntill some one or other hauing compassion on them, gaue them secretly lyme, which caused them to fall from them. They died almost all miserably in prison. Nine of the chiefe and hansomest amongst them were lost, and it was neuer knowne what became of them, after they were deliuered to the Fathers of the Inquisition.
This Inquisitor retired himselfe to Saint
Agathe, where hee deliuered a great number to the secular power; and if any man offered to intercede for them, he caused him to be put to the racke, as a fauourer of Heretickes; in such sort, that in the end there was not any that durst to open his mouth in their behalfe.
Pope
Pius the fourth of that name, sent for their
[Page 105]destruction, the Marquis of
Butiane, with promise that if he would doe that good office to the holy Sea, as to cleere
Calabria of those
Waldenses that had there taken footing, he would giue vnto his sonne a Cardinals hat. The Marquis tooke no great paines to execute his Commission, for the Monkes the Inquisitors, and the Viceroy of
Naples had almost put all to death that they could apprehend, hauing sent to the Galleys of
Spaine the strongest of them, and condemned to perpetuall banishment the fugitiues, sold demned to perpetuall banishment the fugitiues, sold and killed woman and children.
As touching their Ministers,
Steuen Negrin was sent to prison at
Cossence, were he died with famine:
Lewis Paschal was carried to
Rome, where he was condemned to be burnt aliue. Pope
Pius the fourth, would needs feede his eye with this last punishment of him, that had maintained him to be Antichrist, being present at his death with many of his Cardinals. But the Pope could haue wished himselfe elswere, or that
Paschal had been mute, or the people deafe. For he spake many things against the Pope out of the word of God, which gaue him a great deale of discontent. Thus did this good man die, calling vpon God with an ardent zeale, that he much moued the standers by, and made the Pope and his Cardinals to gnash their teeth for anger. Thus haue you seen the end of the
Waldenses of
Calabria, who were wholly exterminated; For if any of the fugitiues be returned, it is vpon condition that they liue according the lawes of the Church of
Rome
CHAP. VIII. Of the Waldenses inhabiting in Prouence, and the persecutions which they haue suffered.
THe
Waldenses inhabiting in
Prouence, in the parts of
Cabrieres Meriudol, la Coste, and other places neere adioyning, haue been held for the originall of-spring of the
Waldenses inhabiting in
Dauphine and
Piedmont, as it may very well appeare by the families of the same name; as also there are amongst them, that can proue their progeny or of-spring. And vpon this occasion it was, that they of
Calabria soiourned in in
Prouence, that is, to disburden their Valleys of the great multitudes of people that were there. And though in the beginning of their arriuall in
Prouence, the Country where they made their abode was a desart, yet they made it in few yeeres fertile and fit (by the blessing of God) to yeeld Corne, Wine, oyle, of Oliues, Chestnuts, and other fruits, and that in great aboundance.
The first persecutions which they suffered, are not come to our knowledge, notwithstanding we finde euen at this day, the Commissions that haue been giuen by the Popes and Anti-popes residing in
Auignon, very neere to the place of their abiding, against the
Waldenses inhabiting in
Prouence; as that of the Arch-deacon of
Cremona,
See before in the 3. Chap.
Albert de Capitaneis, and of the Monke frier Minor
Francis Borelli,
1380. hauing Commission against them, in the yeer 1380, to make
[Page 107]inquiry of the
Waldenses in the Diocesse of
Aix in
Prouence, Arles, and
Selon. As also when they were retired into the said Prouince in the yeere 1228,
1228. when the Arch-bishop of
Aix, Arles, and of
Narbonne were assembled at
Auignon to giue aduice to the Inquisitors touching the
Waldenses, who then said (as you haue heard before) that the Inquisitors had apprehended so great a number,
See Chap. 2. that there was not onely a want of victuall to feed them, but of lyme and stone to build their prisons. It is most certaine, that then the
Waldenses of
Prouence, dwelling as it were, in the very gates of the Popes Palace, and about their Earledome of
Auignon were not forgotten: But forasmuch as we haue no Copies of instruments, that may make good the said persecutions, we will insert into this discourse nothing but what we shall be able sufficiently to proue.
The first persecution is that, whereof we haue the History in the time of King
Lewis the twelfth, about the yeere 1506, That is, that this good King being informed,
1560. that there were in
Prouence a certaine kind of people, that liued not according to the lawes of the Church of
Rome, but were an accursed people, committing all manner of wickednesse and villanies, euen such, as the very memory of them strooke a horrour into mens hearts, and the Christians in the primitiue Church had been vpbraided with; he gaue Commission to his Court of Parliament in
Prouence to take knowledge thereof, and to chastise them according to their merit. Whereunto the said Court hauing diligently attended, so soone as the King vnderstood, that diuers innocent persons were put to death, he limited the authority of the said Court, and would
[Page 106]not suffer them to continue their executions, vntill he were truely informed,
Ʋesembecius in Oratione de Waldensibus. what kind of people they were, that to him had been reported to be so wicked. To this purpose he sent Master
Adam Fumee, his Master of requests, who told him at his returne, that what had been giuen him to vnderstand, touching the
Waldenses of
Prouence, was very vntrue; for they were not any way tainted, either with sorcery, or whoredome, but that they liued like honest men, doing hurt to no man: they caused their children to be baptized, taught them the Articles of their beliefe, and the Commandements of God, they carefully kept the Lords day, and the word of God was purely expounded vnto them.
Vesembecius in Orotione de Waldensibus. His aud
[...]tis Rex iureiurando addito me, inquit, & caetero populo meo Catholico meliores illi viri sunt. A certaine Iacobin Monke, named
Parui, confessor to the King, witnessed as much, who by the King was ioyned in Commission with the said Master of Requests. Which the King hauing vnderstood, he said, and bound it with an oath, that they were honester men then himselfe, or the rest of his Catholike people. This persecution being staied by King
Lewis the twelfth, they continued in peace vnto the raigne of King
Francis the first of that name, and at what time there was some speech in
France of a reformation of Religion, they sent two of their Pastors, that is to say,
George Morel of
Frassinieres in
Dauphine, and
Peter Masson of
Burgundy, to
Oecolampadius Minister at
Basse; to
Capito, and
Martin Bucer at
Strasbourg, and to
Berthand Haller at
Berne, to conferre with them about matters touching their Religion, and to haue their aduice and counsell about many points wherein they desired to be better satisfied. The Letters which
Oecolampadius and
Bucer sent vnto them, are set downe at length in the first
[Page 109]Booke of this History, the Sixt Chapter, where I endeauoured to make it appeare vnto the world, that many great personages amongst them, that made profession of reformation, haue giuen testimony of their piety and probity; which is the reason why we insert them not againe in this discourse, onely we will produce those of the
Waldenses in their own language, and afterwards in English.
Salut a Monseignor Oecolampadio.
CAr moti racontant, asona a nostras oreillas, que aquel que po totas cosas, &c.
The Letter of the Waldenses of Prouence to M
r. Oecolampadius.
Health to Master Oecolampadius.
FOrasmuch as diuers haue giuen vs to vnderstand, and the report is come vnto our eares, that he that is able to doe all things, hath replenished you with the blessings of his holy Spirit, as it well appeares by the fruites, we who liue farre distant from you, haue thought good to haue recourse vnto you, and with ioyfull hearts we hope and trust, that the holy Ghost will illuminate vs by your meanes, and will satisfie vs, concerning many things, whereof we are now in doubt, and are hidden from vs, because of our ignorance, and negligence, and as it is to be feared to our great hinderance, and the people whom
[Page 101]we teach with great insufficiency. For that you may know at once how matters stand; Wee, such as we are, weake instructers of this little flocke, haue remained for aboue foure hundred yeeres in the middest of sharpe and cruell thornes, and yet in the meane time, not without the great fauour of Christ, as all the faithfull can easily testifie; for this people hath many times been deliuered by the fauour and mercy of God, being gored and tormented by the said thornes. And therefore we come vnto you to be counselled and confirmed in our weaknesse.
They writ another Letter to the same purpose, to
Martin Bucer, the which for breuities sake we omit, wherein they relate, that they had addressed themselues for the selfe same cause to their brethren of
Newcastle, Morat, and
Berne, which shewes how carefull the
Waldenses were, to seeke out all manner of meanes, that their vnderstandings might be enlightned in the mysteries of piety for the saluation of their soules, especially seeing, that then they sought the meanes to aduance and order their Church in the open view of the world, when the fires were kindled throughout all
France, against those of the same Religion that they were, who in those times were called
Lutherans: The greater therefore that their zeale was, the more they stirred vp their enemies against them, and plunged themselues into the greater dangers. But as all are not victorious by faith, but there are alwaies some weake, who take counsell of the flesh, and perswade themselues without reason, that they can crooch and bow themselues, in those places where God is offended by idolatry, and yet keepe the heart pure and
[Page 111]neate vnto God;
Oecolampadius from thence takes occasion, to write that which followeth, to be deliuered to those dissemblers, which walke not with an vpright foote before God.
The Letter of Oecolampadius, written to the VValdenses of Prouence, who thought they could serue God, by prostituting their bodies before Popish Idols. Written in the yeere 1530.
Oecolampadius desires the grace of God the Father, by his Sonne Iesus Christ, and his holy Spirit, to his well-beloued Brethren in Christ, who are called VValdenses.
WEe vnderstand, that the feare of persecution hath made you to dissemble in your faith, and that you hide it. Now we beleeue with the heart to righteousnesse, and confesse with the mouth to saluation; but they that feare to confesse Christ before the world, shall not bee receiued by God the Father. For our God is truth, without any dissimulation, and as he is a iealous God, he cannot endure that they that are his, should ioyne together vnder the yoake of Antichrist; for there is no communiō of Christ with Belial: And if you communicate
[Page 112]with the infidels, in going to their abominable Masses, you cannot but perceiue their blasphemies against the death and passion of Christ: For when they glory in themselues, that by the meanes of such sacrifice, they satisfie God, for the sinnes of the liuing and the dead, what can follow, but that Iesus Christ hath not sufficiently satisfied, by the sacrifice of his death and passion, and consequently that Christ is not Iesus, that is, a Sauiour, and that he died for you in vaine. If then we haue communion at this impure table, we declare our selues to be one body with the wicked, how irkesome so euer it be vnto vs. And when we say Amen to their prayers, doe we not deny Christ? What death should we not rather chuse? What paine and torment should we not rather suffer? Nay, into what hell ought we not rather to plunge our selues, then to witnesse by our presence, that we consent vnto the blasphemies of the wicked. I know that your weaknesse is great, but it is necessary, that they that haue learned that they are bought by the blood of Christ, should be more couragious, and alwaies feare him, that can cast both body and soule into hell. And what shall it suffice vs, to haue a care of this life onely? shall that be more precious vnto vs, then that of Christ? And are we contented to haue tasted the delights of this world onely? Crownes are prepared for vs, and shall we turne backe againe? And who will beleeue, that our faith hath been true, if it faile and faint in the heat of persecution? Let vs therefore pray vnto God to increase our faith. For certainly it shall be better for vs to die, then to be ouercome by temptations. And therefore brethren, we exhort you to diue into the bottome of this businesse.
[Page 113]For if it to be lawfull to hide our faith vnder Antichrist, it shall be likewise lawfull to hide it vnder the Empire of the Turke, and with
Dioclesian to adore
Iupiter and
Venus, nay, it had been lawfull for
Tobit to adore the calfe in
Bethel. And what then shall our faith towards God be? If we honour not God as we should, and if our life be nothing but Hipocricy and dissimulation, he will spew vs out of his mouth, as being neither hot nor cold. And how doe we glorifie our Lord in the middest of our tribulations, if we deny him? Brethren it is not lawfull for vs to looke backe when our hand is at the plough, neither is it lawfull to giue eare to our wiues entising vs to euill, that is to say, to our flesh, which notwithstanding it indure many things in this world, yet in the hauen it suffereth shipwracke.
These godly admonitions preuailed much for the confirmation of the more weake, and they came in very good time for those who presently after were sifted with many tempestuous outrages, and euen one of those that brought the Letters made good vse of them, that is to say,
Peter Masson, who was apprehended at
Diion, where he was condemned to death for a
Lutheran. George Morel saued himselfe with his letters and papers, and came sound and safe into
Prouence, where he bestowed much paines, and with happy successe, in the establishing of the Churches of the
Waldenses, of which the Court of Parliament at
Aix did euery day apprehend one faithfull member or other, whom they either condemned to the fire, or sent to the gibbet, or dismissed with
markes in their foreheads;
1540. vntill that in the yeere 1540, the Inhabitants
[Page 114]of
Merindol were summoned, in the person of fiue or six of the principall, at the earnest importunity of the Kings Atturney in the Parliament of
Aix, and the sollicitation of the Arch-bishop of
Arles, the Bishop of
Aix other Ecclesiasticall persons. A sentence was giuen against them, the most exorbitant, cruell, and inhumane, that euer was in any Parliament, like in all things, to that edict of King
Assuerus, granted at the instance of
Aman, against the people of God, as it is written in the History of
Hester. For besides that, the men and women that were summoned for contumacy, were condemned to be burnt aliue, by the said sentence, their children and families outlawed, it was decreed that the place of
Merindol should be altogether made vnhabitable, the woods cut downe, two hundred paces round about it, and all this without any audience or leaue granted to any to speake a word.
The King being informed of the rigour of this Edict, sent into
Prouence the Lord
du Langeai to enforme him of the manners and beleefe of the said
Waldenses, and vnderstanding that many things were laid to the charge of this people, which they were not guilty of, King
Francis the first of that name, sent Lettes of grace and fauour, not onely in behalfe of those that had offended by contumacy, but all the rest of the Country of
Prouence, expresly commanding the Parliament from thence forward, not in that case to proceed so rigerously, as they had done in times past. These Letters were supprest. They that were personally summoned made request, that it might bee lawfull for them to answere by a Proctor.
Francis Chai, and
William Armand appeared for all the rest, requesting in their names, that it might be made to appeare vnto them in what they had erred, and that by the word of God; being ready to abiure all heresie, if once they might know that they were fallen into any. And for this cause they deliuered vnto them in writing, a confession of their faith, to the end if they found any thing worthy reprehension by the holy Scriptures, they might be instructed concerning that which they were to recant; or if they found nothing that they could reprehend, that they might be no more molested by so many and so grieuous persecutions; for feare lest thinking they made warre onely against men, it should appeare that they made it against God and his truth, and those that maintained it.
All their petitions serued to no other end, then to prouoke them the more; for the Iudges being possessed with an opinion, that they were Heretikes, refusing to take the paynes to know and examine the truth, they made all their Acts in fauour of the Priests that accused them. In such sort that when the Cardinall of
Tournon had obtained at a high price Letters from the King for the execution of the aforesaid Decree, notwithstanding the pardon and reuocation before obtained, it was executed.
This was in the yeere 1545,
1545. that the President of
Opede, Gouernour of
Prouence in the absence of the Earle of
Grignan, deputed for Commissioners, the President
Francis de la Fon, Honoré de Tributiis, and
Bernard Badet Counseller, and the Aduocate
Guerin in the absence of the Procurator Generall. He dispatched sundry Commissions, and proclaimed the
[Page 116]warre with sound of trumpet, both at
Aix, and at
Marseilles. So the troopes being leuied, and the fiue ensignes of the old bands of
Piedmont ioyned with them, the army marched to
Pertuis, and the next day being the fourteenth of Aprill, they went to
Cadinet, and the sixteenth, they began to set fire to the Villages of
Cabrieres, Pepin, la Mothe, and Saint
Martin, belonging to the Lord of
Sental, then vnder age. There the poore labourers without any resistance were slaine, women and their daughters rauished, some great with childe murdered, without any mercy; The breasts of many women were cut off, after whose deaths the poor infants died with famine,
d'Opede hauing caused Proclamation to be made vpon paine of the with, that no man should giue any reliefe or sustenance to any of them. All things were ransacked, burnt, pilled, and there were none saued aliue, but those that were reserued for the Galleys. The seuenteenth day,
Opede commanded the old bands of
Piedmont to draw neere, and the day following hee burnt the Villages of
Lormarin, Ville Laure, and
Trezemines, and at the same time on the other side of
Durance, le Rieur de la Rocque, and others of the Towne of
Arles burnt
Gensson and
la Roque. Opede being come to
Merindol, he found not any there, but onely a yong lad called
Morisi Blanc, a very simple fellow, who yeelded himselfe prisoner to a Souldier, with promise of two crownes for his ransome;
d'Opede finding none other vpon whom he might wreake his anger, payed the two crownes to the Souldier, and so commanding him to be bound to a tree, caused him to be slaine with hargubuse shot: Afterwards, he commanded the said Towne to be pilled, sacked, and
[Page 117]vtterly razed and laid leuell with the ground, where there were aboue two hundred houses.
There remained the Towne of
Cabrieres compassed with walles, which were beaten with the Cannon; These poore people being sicke within, who were about some threescore boores or Pesants of the Country, called vnto them, that they needed not to spend so much powder and paines to batter the Walles, because they were ready to open the gates vnto them, and to quit themselues of the place and Country, and to depart to
Geneua, or into
Germany with their wiues and children, leauing all their goods behind them, onely that their passage might be free.
The Lord of
Cabrieres treated for them, that their cause might be determined by iustice, without force or violence: But
Opede being within the Town, he commanded the men to be brought into a field, and to be cut in peeces with swords, these valiant executioners striuing who could shew the best manhood in cutting off heads, armes, and legges. He caused the women to be locked vp in a barne full of straw, and so put fire vnto it, where were burnt many women great with childe. Wherewith a Souldier being moued to compassion, hauing made an ouerture for them, they were beaten backe into the fire with pikes and holberds. The rest of these men, that were found hidden in the caues, were brought into the Hall of the Castle, where they were horribly massacred in the presence of the said
Opede. As for the women and children, that were found in the Temple, they were exposed to the chiefe Bauds and Ruffians of
Anignon, who slew about eight hundred persons, without distinction of age or sexe. About the end of this execution
[Page 118]
le Sieur de la Coste, kinsman to
Opede, came thither, who intreated him to send him some men of warre, offering to bring all his souldiers into
Aix, and to make as many breaches in the wall as hee would; which was granted by word of mouth, but not wholly performed. For three Ensignes of foot men were sent thither, who pillaged whatsoeuer seemed good vnto them, burnt a part of the Towne, rauished women and their daughters, and killed some Boores, not finding any resistance. In this meane time the rest of those of
Merindol and other places, were in great extremities in the mountaines and rockes, persecuted by
Opede and his army. They intreated him, that hee would permit them to retire themselues to Geneua, with the rest of their wiues and children, promising to leaue behind them all their goods. Hee answered, that hee would send them all to dwell in the Country of hell, with all the diuels, them, their wiues and children, in such a manner, that there should be no memory left of them.
King
Francis being aduertised of those cruelties that were executed in pursuit of the said arrest, was much displeased therewith, in such sort, that at the very point of death, being wounded with some remorse of conscience, principally because it had all passed vnder his name and authority, being sorry because hee could inflict no punishment vpon them before his death, that had shed so much innocent blood, hee gaue in charge to his sonne
Henry to bee reuenged on them, in prosecution whereof, after the decease of his father, hee sent out his Letters Patents in the yeere one thousand fiue hundred forty
[Page 119]nine, by which hee tooke vnto himselfe and into his owne hands, the cause of the said
Waldenses of
Prouence: but there was none but the Aduocate
Guerin that was hanged, because hee had falsty informed the King, when hee kept backe the reuocation of the first retention of the cause of those of
Merindoll, whereupon presently followed the execution of the Arrest of the Court of Parliament of
Aix. And all the rest that were faulty, escaped vpon this consideration, that it was to no purpose to attempt any more against the
Lutherans at that time.
Touching the rest that escaped this massacre, some there were that retired themselues to
Geneua, others into
Switzerland, others into
Germany, and others continued neere thereabouts, tilling their land by stealth; and so by little and little, returned home to their old habitations, which they built and repaired at such times as they could by the benefit of the aforesaid Edicts; and were afterwards the seed of many goodly Churches, which at this day are gathered together, flourishing in all piety and zeale, as other Churches in the Kingdome of
France.
CHAP. IX. Of the Waldenses that did flie into Bohemia, and those persecutions which they suffred, that haue come to our knowledge.
DIuers haue written,
Albertus de Capitaneis lib. de origine Waldensium. Thuanus in historia sui temporis, pa.
457. Petrus Valdus eorum Antesignanus, patria relicta in velgium venit, at
(que) in Picardiam quam hodie vocant, multos sectatores nactus cum inde in Germaniam transisset per Vandalicas ciuitates diu diuersatus est, ac postremo in Bohemia consedit.
See what is said of these two Barbes before in the first booke Chap. 9. that
Waldo at his departure from
Lion, came into
Dauphine, and from thence (hauing erected and ordered some Churches, and laid the foundations of them, which haue been miraculously preserued vnto this present time) he went into
Languedoc, and there he left excellent Pastors, who ordered and instructed those Churches, that afterwards cost the Pope and his Clergy so much to destroy; and from thence he went into
Picardy, from whence being chased, he tooke his iourney into
Germany, and from
Germany he retired himselfe into
Bohemia, where (according to the opinion of some) he ended his dayes. The
Waldenses inhabiting in
Dauphine, Piedmont, and
Prouence, haue had communion and intelligence with their Brethren retired into
Bohemia, for proofe whereof, we haue the message of
Daniel de Valence, and
Iohn de Molin Pastors in
Bohemia, who did much hurt to the Churches of that Country, by reuealing vnto the aduersaries those flockes or companies, which before were hidden and vnknowne, because of the great and grieuous persecutions that then were.
We haue also a certaine Apology of the
Waldenses of
Bohemia in the
Waldensian tongue,
Vineaux in his memor. fol. 15 in the forme of a
[Page 121]Letter, which they wirt to King
Ladislaus, wherof the Inscription is.
Al Serenissimo Princi Rey Lancelao. A li Duc Barons, & a liplus veil del Regne. Lo petit tropel de li Christians appella per falce nom falsament Pauuers o Valdes. Gratia sia
[...]en Dio lo Paire & en Iesus lo Filli de luy.
This Letter makes proofe of the Communion which the
Waldenses of
Dauphine haue had with those of
Bohemia, in that they haue had in their language this Letter, which containes a iust Apology against those impostures, and other faults which in former times haue been imputed to the one and to the other, and haue been common with the Christians of the primitiue Church. We haue also in the same volume a treatise, the inscription whereof is this.
Aico es la causa del nostre despartiment de la Gleisa Romana. That is to say; This is the cause of our separation from the Church of
Rome. Causes which haue been common with all those, that haue withdrawen themselues from that Church, for feare of participating of her plagues.
The Author of the Catalogue of witnesses of the truth,
Flat. Ill. in catal. test. verit, p.
116. makes mention of a certaine forme of Inquisition, which was practised against the
Waldenses of
Bohemia vnder King
Iohn, which was about the yeere 1330. As also in another Inquisition this is noted, that the
Waldenses of
Bohemia sent into
Lombardy to the
Waldensian Doctors, those whom they would haue trained vp in the profession of Diuinity.
In the treatise of the beginning of the Churches of
Bohemia,
Lib. de origine Ecclesiaris Bohemiae. pa.
273. Sed cum oppressae tyrannide Pontificia conuentus publicos nullos haberent ne
(que) scripta horum extarent vil
[...], ignotae nostris prorsus fuerc. Esrom Rudiger in narratiancula de Ecclesijs fratrum in Bohemia Valdenses ad minimum CCXL. annis originem nostram antecedunt. at what time the doctrine of
Iohn Hus was there receiued, the Pastors, Ancients, and faithfull of
Bohemia say, that the
Waldensian Churches of
Bohemia, had been oppressed by the tyranny of the Pope, in such manner, that they had no more assemblies, and that there were no more of their writings to be found in
Bohemia.
Esrom Rudiger in his treatise of the Churches of
Bohemia, saith, that the
Waldenses haue had their Churches, at the least two hundred and forty yeeres before those of the
Hussites, and though he confesse that their beliefe was one and the same, yet he affirmeth that there was not in their times any memory of their Churches, but onely of those that were in
France at
Merindoll, and the places neere adioyning. And that when they sent to
Bohemia to ioyne themselues vnto them in the confession of their faith, they enquired of them, whether they made any publike profession of the truth: and when they had vnderstood, that there were some amongst them, that sometimes frequented Papisticall Churches, and were present at those idolatries that were there committed, they did bitterly reprehend them for it.
And therefore they that haue answered vnder the name of the
Waldenses,
See the Confession of the Waldenses
in the Catalogue
[...]erum expetendarum. Lib. de orig. & confess. Eccl. Bohem. Scimus quod multi boni viri, & veritatis Euangelicae instaurata cult
[...] res & sectat
[...] res pij seducti & indicationibus falsis & criminationib.aduersariorum, pro Valdensib. nos habeant. Ibid. Hoc quidem constat, multum in ipsis lucis fuisse & de pleris
(que) eos rectè sensisse & docuisse, & propter vcritatem grauissima perpesso. in Galli
[...] in primis.
Aeneas Siluius in his history of the Taborites. and haue brought vnto light their confession, which at this day is to be found in the Catalogue of things to be desired, are not any of the
Waldenses, but one of those that by way of reproach were afterwards so called, and they haue not been ashamed of that name, assuring themselues of the purity of their doctrine. And this notwithstanding, they reuiue againe this common opinion when they
[Page 123]affirme that they know well, that there are many good men, that follow and loue the truth of the Gospell, who being deceiued by false markes and notes, whereby they haue described vs (say they) haue held vs for
Waldenses.
And euen there to; they giue this testimony of the
Waldenses; that there is in them much light and knowledge, and that they haue well vnderstood and purely taught many things, yea and that they haue suffered much for the truth, especially in
France; And so they desired to be distinguished from them, to the end that if it were obserued, that the
Waldenses had done much for the establishment of the truth in their times, that it might likewise be knowne, that the
Hussites haue not done little in their time.
Aeneas Syluius reporteth of one
Iames de Misne, and
Peter de Dreze disciples of the
Waldenses, that they went into
Bohemia in the time of
Iohn Hus, and that hauing conferred with him, he made profession of their doctrine, and they themselues deny it not: for thy say that
Wicklif was assisted to shake off the yoke of the Pope, by example of the
Waldenses, and that
Wicklif was the instrument which God had vsed for the instruction of
Iohn Hus, who taught in
Bohemia, and that therefore they haue thought themselues much bound to the Churches of the
Waldenses, because whatsoeuer good there hath been in the said Churches, they say, was transported vnto theirs; and so haue they been in some sort, the beginning of theirs.
CHAP. X. Of the Waldenses inhabiting in Austria, and the persecutions which they suffered.
THe number of the
Waldenses that inhabited in
Austria was very great, who were there grieuously persecuted, as may appeare if we had no other proofe then the Chronicle
Hirsauge; where it is obserued that about the yeere one thousand foure hundred,
See the Chronicle of Hirsauge. there were burnt a great number in the Citty of
Creme, which is in the said Dukedome of
Austria. But more then that, that which troubled the heads of the persecuters a great deale more, was the speech of one of them, who being executed at
Vienna, the principall Citty in
Austria, said at his execution, that there were in that Country, of the same beliefe that he professed, aboue fourescore thousand.
About the yeere of our Lord, one thousand foure hundred sixty seuen,
1467. the
Hussites reforming their Churches, and separating them from the Church of
Rome, they vnderstood, that there were in
Austria Churches of the ancient
Waldenses, vpon the frontiers of
Bohemia, in the which there were great and learned men appointed for Pastors, & that the doctrine of the Gospell flourished amongst them. That they might know the truth thereof, they deputed two of their Brethren, amongst their Pastors, and two Ancients, with charge to enquire and know, what those flockes or cōgregations were, for what cause they had
[Page 125]forsaken the Church of
Rome, their principles and progression, that they should make knowne vnto them the beginnings of their carriage, or demeanor in
Bohemia, and giue a reason why they were seperated from the Romish Church.
These men being come thither,
Ioachimus Cam: in hist. de Ecclesiis Fratrum in Bohemia & Moraut
[...]. p.
104. and hauing carefully inquired into the state of those Churches of the
Waldenses, and hauing found them, they told them, that they did nothing but what was ordeined by our Lord Iesus Christ, and taught by his Apostles, holding themselues wholly to the institution of the Sonne of God in the matter of Sacraments.
It contented the
Waldenses very much, to vnderstand that there were in
Bohemia a number of people, that had giuen vnto God the glory, and remoued from them the abuse and idolatries of the Church of
Rome, exhorting them in the name of God, to continue in that which they had so wel begun, for the knowledge and maintenance of the truth, and for the estabishment of a good discipline; and in witnesse of the great ioy they receiued, and that holy Society and Communion, that they desired to haue with them, they blessed them in praying for them, and laying their hands vpon them.
Afterwards the said
Waldenses related vnto them, how God had miraculously preserued them, for these many hundred yeers, notwithstanding the diuers great and continuall persecutions which they had endured; And so they louingly and gently tooke their leaue of their said brethren, and at their returne related whatsoeuer they had seen or done in that their voyage, from whence they receiued vnspeakable contentment, and from that time forward, there continued
[Page 126]a holy affection and desire to communicate together as oft as they could, for their common edification. In prosecution whereof, the brethren of
Bohemia visited by Letters the
Waldenses of
Austria, giuing them to vnderstand, that they had receiued great comfort by their last communication they had with them; but yet as they desired not to be flattered in any defect or fault whatsoeuer, so they could not dissemble without some defect of charity, what they had found in them, worthy reprehension; And that was, that they yeelded to much to their infirmities, since that hauing once knowne the truth, they neuerthelesse frequented Papisticall Churches, being present at those idolatries, which they condemned, basely prophaning and polluting themselues; that wee are not onely certainly to beleeue with the heart, but wee must likewise make confession with our mouth to saluation. Moreouer they told them of another fault, which they had taken notice of, and that was, that they were too carefull in heaping vp gold and siluer, for though the end were good, that is, to helpe and comfort them in time of persecution; yet forasmuch as euery day brought with it affliction enough, and that such cares are not befitting those that are to looke only before them, and to lay vp a treasure in heauen, they condemned that which was superabundant in them, and which in the end they would principally rely vpon.
Joachim
[...] Cam. in Hist. de Ecclesijs fratrum in Bohemia & Morauia p.
105The
Waldenses of
Austria did heartly thanke them, intreating them to continue this holy affection towards them, and for their part to doe their best endeauour to further their communion, and to appoint a
[Page 127]day and place of meeting and conference: for they hauing a long time knowne those their defects, which they had taken notice of, as yet they had not power to prouide conuenient remedies for the same, but their hope was, that being altogether, they should be able better to resolue with themselues, as also touching many other points of greatest moment. Now when it was euen vpon the point to send to the place where they had agreed to meete and to assemble themselues, they began to doubt that the businesse might be discouered, and it might be dangerous to all of them. And besides that, they considered with themselues that they had been supported, notwithstanding their assemblies and beliefe were sufficiently knowne, and therefore they should put themselues into extreame danger, if they should ioyne themselues with other people. These considerations made their former designes and purposes of their mutuall communications to vanish away; as also in the yeere following, that is, in the yeere one thousand foure hundred siixty eight,
1468. the persecution increased against the said
Waldenses of
Austria, for there were burnt a great number at
Vienna. Among others, the History makes mention of one
Steuen an ancient man, who being there burnt, confirmed many with his constancy. They that would escape this persecution, retired themselues into the coast of
Brandebourg, where they stayed not long, being also there exposed to fire and sword: Amongst those, there was one named
Tertor, that retired himselfe into
Bohemia where hee ioined himselfe to the Churches of the
Hussites,
Ioach. Cam. in hist. de Ecclesijs. Fratrum in Bohemia & Morauia. p.
117. and finding that a man might there remaine in peace both
[Page 128]of body and soule, he returned into his Country, and perswaded many to goe to
Bohemia, and to inhabit there, who were louingly entertained; and after that time there haue been no assemblies of the
Waldenses in particular, but they haue ioyned themselues vnto the Churches of the
Hussites.
CHAP. XI. Of the Waldenses inhabiting in Germany, and the persecutions that there they suffered, whereof we haue the proofes.
NOtwithstanding that incontinently after that
Peter Waldo with those that followed him, came into
Germany, there was so great a persecution along vpon the
Rhine by the incitement and instigation of the Archbishops of
Mayence and
Strasbourg, that there were burnt in one day & in one fire,
Dubranius in the history of Bohemia. to the number of eighteene, yet wee find that in the time of the Emperor
Frederic the second, about the yeere one thousand two hundred and thirteene,
Germany, and especially
Alsatia was full of the
VValdenses. The searchers were so diligent and exact,
Coistans vpon the Reuel. that they were inforced to disperse themselues into other places to auoide the persecution. This flight turned to the great benefit of the Church, because hereby many learned Teachers were scattered here and there, to make knowne vnto the world the purity of their Religion.
In the yeere one thousand two hundred thirty,
1230. a
[Page 129]certaine Inquisitor named
Conrad de Marpurg,
Vignier in the 1. part of his Bibli. Historiale. was ordained by the Pope, Superintendent of the Inquisition. He exercised this charge with extreame cruelty, against all sorts of persons, without any respect euen of the Priests themselues, whose bodies and goods he confiscated. He tried men with a hot iron,
Trithem in Chron. Hirsaugiensi. Godefridus Mon▪ in A
[...]nalibus saying, that they that could hold an iron red hot in their hands and not be burnt, were good Christians; but on the contrary, if they felt the fire, he deliuered them to the secular power. In these times the
Waldenses had in the Diocesse of
Treues many Schooles, wherein they caused their children to be instructed in their beliefe, and notwithstanding all the Inquisitions & persecutions executed vpon their flockes, yet they aduentured to preach, calling their assemblies by the sound of a bell,
Krautz in Metropol. l.
8. §
18. & in Saxon. l.
8. ca.
16. maintaining in
publica statione (saith the Historiographer) publikly that the Pope was an hereticke; his Prelates Simonaicall and seducers of the people. That the truth was not preached but amongst them: and that had not they come amongst them to teach, God before he would haue suffered their faith to perish, would haue raised others, euen the stones themselues, to enlighten his Church by the preaching of the word. Vntill these times (say they) our Preachers haue buried the truth, and preached lyes: we on the contrary preach the truth, and bury falshood and lyes; and lastly we offer not a feined remission, inuented by the Pope, but by God alone, and according to our vocation.
Mathew Paris an English writer obserueth,
1220. Math P
[...]ris in Henry
3. anno
1220. that abou the yeere 1220, there were a great number in a part of
Germany, that tooke armes, where the
Waldenses
[Page 130]were cut in peeces, being surprised in a place of great disaduantage, hauing on the one side a marish ground, and on the other the sea, in such sort that it was impossible for them to escape.
1330.
Vignier in his third part of his Historicall Biblio. in the yeere 1330.About the yeer 1330, they were strangely vexed in many parts of
Germanie, by a certaine Iacobin Monke Inquisitor, named
Echard: but after many cruelties executed vpon them, as hee pressed the
Waldenses to discouer vnto him the reasons for which they were seperated from the Church of
Rome, being vanquished in his owne conscience, and acknowledging those defects and corruptions which they alleaged to be in the Church of
Rome to bee true, and not being able to disproue the points of their beliefe by the word of God, he gaue glory vnto God, and confessing that the truth had ouercome him, hee became a member of that Church which hee had a long time before persecuted to the death. The other Inquisitors being aduertised of this alteration, were much displeased, and they sent presently so many after him, that in the end hee was apprehended, and brought to
Heidelberg, where he was burnt, maintaining that it was iniustice and wrong to condemne so many good men to death for the righteousnesse of Christ, against the inuentions of Antichrist.
In the yeere 1391,
1391. Krautz in Metrop. l.
8. p.
18. & in Sax. l.
8. cap.
16. the Monkes Inquisitors tooke in
Soxony and
Pomerania foure hundred forty three
VValdenses, who all confessed, that they had been instructed in that beliefe for a long time by their ancestors, and that their teachers came from
Bohemia.
1457.In the yeere one thousand foure fifty seuen the Monkes Inquisitors of the Diocesse of
Eisten in
Germany
[Page 131]discouered many
VValdenses, which they put to death. They had amongst them twelue Pastors that instructed them.
We must not ouerpasse the thirty fiue Burgesses of
Mayence, that were burned in the Towne of
Bingue, because they were knowne to be of the beliefe of the
VValdenses; nor the fourescore which the Bishop of
Strasbourg caused to be burnt in one fire; nor that which
Trithemius recounts, that they confessed in in those times, that the number of
VValdenses was so great, that they could goe from
Cologne to
Milan, and lodge themselues with hostes of their owne profession, and that they had signes vpon their houses and gates, whereby the might know them.
But the most excellent instrument amongst them, that God imployed in his seruice, was one
Raynard Lollard, who at the first was a
Franciscan Monke, and an enemy of the
VValdenses, but yet a man carried with a sanctified desire to finde the way of saluation, wherein he had so profited, that his aduersaries themselues were constrained to commend him.
Iohn le Maire in the 3. part of the diff. of Schismes in the 24. scisme. For
Iohn le Maire puts him in the ranke of those holy men, that haue foretold by diuine reuellation, many things that haue come to passe in his time. This worthy man taught the doctrine of the
VValdenses, was apprehended in
Germany by the Monkes Inquisitors, and being deliuered to the secular power, was burnt at
Cologne.
This man hath writ a Commentary vpon the Apocalipse, where hee hath set downe many things that are spoken of the Romane Antichrist. This was he of whom the faithfull in
England were called
Lollards, where he taught; witnesse that Towre in
London
[Page 132]which at this present is called by his name
Lollards Tower, where the fatihfull that professed his Religion were imprisoned.
CHAP. XII. Of the VValdenses that haue been persecuted in England.
ENgland hath been one of the first places that hath been honoured for receiuing the Gospell, for not long after that
VValdo departed from
Lion, there were many condemned to death as
VValdenses, that is to say, eleuen yeeres after the dispersion of the
VValdenses of the Citty of
Lion. For
Waldo departed out of
Lion, in the yeere one thousand one hundred sixty three,
1163.
Math. Paris in his History of England, the said yeere. and
Mathew Paris reports, that the Monkes Inquisitors caused some of the
Waldenses to be burnt in
England, in the yeere 1174. And
Iohn Bale makes mention of a certaine man that was burnt at
London,
1174. in the yeere 1210, that was charged with no other matter,
1210.
Iohn Basle in the Chronicles of London. then that hee professed the Religion of the
Waldenses. Thomas Walden an
English man hath writ, that in the time of
Henry the second the
Waldenses were grieuously persecuted, and that they were called Publicans:
Thomas Walden in his sixt volome of things sacramentall tit. 12. chap. 10 And as for those in whom they found not cause enough to condemne vnto death, they marked them in forhead with a burning key, to the end they might be knowne of euery man. This beliefe of the
Waldenses was better known in the time of the wars against the
Albingenses, insomuch that (as
le Sieur de la
[Page 133]Popeliniere hath well obserued) the proximity of the lands and possessions of the E
[...]rle
Remod of
Tholouze,
La Popiliniere in his History of France l. 1. with
Guienne, then possessed by the English, and the aliance of the King of
England, brother in law of the said
Remond, made the way more easie to the English, not onely to succour one another in their wars; but also to take knowledge of the beliefe of the said
Albingenses, which was no other but that of the
Waldenses, to the end that they might support them, though the violence were vniust and extreame against those whom the English were many times constrained to defend against those who vnder the pretence of Religion, inuaded his lands. Frier
Rainard Lollard was then the most powerfull instrument, which God vsed by exhortations, and sound reasons, to giue knowledge to the English of the doctrine, for which the
VValdenses were deliuered to death. This doctrine was receiued by
Wicklif, as it is noted in the Booke of the Beginning and confession of the Churches of
Bohemia, who thereby obtained much helpe for the increase of his knowledge in the truth. He was a renowned Theologian in the Vniuersity of
Oxford, and parson of the parish of
Luterworth, in the Diocesse of
Lincolne; an eloquent man, and profound Scholler. He won the hearts of many English, euen of most honorable of the land, as the Duke of
Lancaster vncle to King
Richard, Henry Percy, Lewes Gifford, and the Chancellor the
Earle of
Salisbury. By the fauour of of these great personages, the doctrine of the
VValdenses, or of
Wicklif tooke footing, and had free passage in
England, vntill
Gregory the eleuenth persecuted those that receiued it with allowance, by meanes of
[Page 134]his Monkes the Inquisitors; the fiers being kindled in
England for many yeeres, to stay the course thereof: but it was all in vaine, for it hath been maintained there maugre Antichrist, vntill his yoke was wholly shaken off. True it is, that the bones of
Wicklif were dis-interred aboue thirty yeeres after his death, and condemned to be burnt, with such bookes as his aduersaries could recouer; but he had before enlightned so great a number, that it was beyond the power of his enemies altogether to depriue the Church of them. For by how much the more they indeauoured to hinder the reading and knowledge of them by horrible threats, and death it selfe, the more were the affections of many sharpned to reade them with greater ardency: It is likewise said, that a certaine Scholler hauing carried into
Bohemia one of the books of the said
Wicklif, intituled His Vniuersals, and deliuering it to
Iohn Hus, he gathered that knowledge from it, that made him admirable in
Bohemia, and edified all those, who together with him, did very willingly free themselues from the seruile yoke of the Church of
Rome.
Lib. de Origine & Confes. Eccl. Bohemia. Wiclefus a Waldensibus adiutus Hussium nostrum excitauit. pa. 264. From hence it was said to the
Husites, that
Wicklif had awakened their
Iohn Hus. This
Wicklif writ aboue a hundred volumes against Antichrist or the Church of
Rome, the Catalogue whereof is in the booke of the Images of famous men, that haue combated with Antichrist.
CHAP. XIII. Of the Waldenses that did flie into Flanders, and were there persecuted.
S.
Aldeg. in his 1. Table of the diff. fol. 149.
Iohn Dubrauius in the Hstory of Bohemia. lib. 14.
AFter the great persecution of the
Waldenses in the time of
Phillip the faire, Historigraphers make mention of their repaire into
Flanders, whether he pursued them, and caused a great number to bee burnt. And because they were constrained to retire themselues into the woods, to flie from those that pursued them, they were called
Turlupins, that is, dwellers with wolues,
See before l. 1. c. 1. as you haue heard before in that Chapter, where we haue shewed what names were giuen vnto them.
Math. Paris in the life of
Henry 3.
Mathew Paris saith, that a certaine Iacobin Monke, named
Robert Bougre, had liued amongst the
Waldenses, making profession of their Religion, but hauing afterwards forsaken them, became a Monke, and a very violent persecuter, in such sort, that he caused many to be burnt in
Flanders. Now his owne friends hauing taken knowledge, that he much abused the power and authority of his office, laying to their charge many things whereof they were innocent, and executing his authority against many that were altogether ignorant of the beliefe of the
VValdenses, he was not only depriued of the office of an Inquisitor, but cast into prison, and being conuicted of diuers crimes, was condemned to perpetuall prison.
CHAP. XIV. Of the VValdenses that were persecuted in Poland.
ABout the yeere of our Lord 1330, there were many that made profession of the Religion of the
Waldenses in the Kingdom of
Poland.
1330. The Bishops had recourse to the meanes established by the Pope, that is to say, the Inquisition, whereby they deliuer many of them into the hands of the executioner.
Flac. Illy. in his Catol. of the wit. pa. 539. The Author of the Catalogue of the witnesses of the truth hath written, that he hath lying by him, the forme of the Inquisition, which the Inquisitors made vse off in this persecution.
Vignier in his Biblio pa. 130. In his History lib. 1.
Vignier saith, that at their departure out of
Picardy, many of them that were persecuted there, retired themselues into
Poland.
Le Sieur de Popeliniere hath set downe in his History, that the Religion of the
Waldenses hath spred it selfe almost into all parts of
Europe, enen amongst the
Polonians, and
Lutherans; and that after the yeer one thousand one hundred, they haue alwayes sowed their doctrine, little differing from that of the moderne Protestants, and maugre all the powers and Potentates that haue opposed themselues against them, they haue defended it to this day.
CHAP. XV. That many Waldenses haue been persecuted at Paris.
IN the yeer 1210, foure and twenty
VValdenses were apprehended at
Paris,
1210. The history of Languedoc. 1.
Forier. 10 l. 7. wherof some were imprisoned & some burnt. It happened also, that during the one & twentieth schisme, and during the time of Pope
Iohn, the one and twentieth of that name, the persecution was great throughout all
France, against the
VValdenses, but especially at
Paris.
Againe in the yeere 1304, the Monkes Inquisitors, appointed for the search of the
VValdenses,
1304. 1. Tab. pa. 152▪ apprehended at
Paris a hundred and fourteene, who were burnt aliue, and endured the fire with admirable constancy.
1378 The Sea of histories in the yeere 1378.We find also in the Sea of Histories, that in the yeere 1378, the persecution continuing against the
VValdenses, there were burnt at
Paris in the place
de Greue a very great number
CHAP. XVI. Of the Waldenses inhabiting in Italy, and the persecutions which we can proue, they haue there suffered.
IN the yeere 1229 the
Waldenses were spread abroad in great numbers throughout
Italy.
1229 Sigonius de regno Ita
[...]c
[...] lib.
17.
Valcamonica onely they had Schooles, and from all parts of their abode they sent money into
Lombardy for the maintenance of the said
[Page 138]Schooles.
Vignier in the 3 part of his Bibl. hist.
Rain. in summa fol. 18.
Rainerius saith, that about the yeere of our Lord, one thousand two hundred fifty, the
Waldenses had Churches in
Albania, Lombardy, Milan, and in
Romagina;
2250 as also at
Vincence, Florence, and
Val Spoletine. In the yeere of our Lord 1280,
1280 there were many
Waldenses in
Sicile,
Le Sieur de Hail. in the
[...]ife of Phil. 3. as
le Sieur de Haillan obserueth in his History.
In the yeere 1492,
1492
Albert de Capitaneis Inquisitor and Arch-deacon of
Cremona, apprehended one of the Pastors of the
Waldenses,
It appeares by the Inditemēt of the said Pasto
[...], the orginal whereof is in our hands named
Peter de Iaeob, passing ouer a mountaine in
Dauphine called
le Col de Costeplane, as he was going to
Pragela in the Valley of
Frassinieres. Being asked from whence he came, he answered, that he came from the Churches of the
Waldenses in
Italy, where he had been to performe his duty to his charge, and that the had passed by
Gennes, where he told them,
Genoa. that the
Waldensian Pastors had a house of their owne, which agreeth with that which
Vignaux noteth in his Memorials.
Vignaux in his memorials fol. 15. That is, that a certaine Pastor, named
Iohn of the Valley of
Lucerna, was suspended from the office of a Pastor, for the space of seuen yeeres, for some fault he had committed, and that during the said time, he remained at
Gennes, where (saith he) the Pastors had a house, as also they had a faire one in
Florence. Besides all these testimonies of the abode of the
Waldenses in
Italy, we haue those of
Calabria,
Chap. 7. of whom there was question before. The persecutions that they haue suffered in
Italy were continuall, vntill they were wholly rooted out. The Emperour
Frederic the second of that name, did grieuously persecute them by Edicts,
In the cōstitutiō which begins
Jnconsu
[...]ilem tunicam. by the Inquisition, by constitutions, especially by that which condemneth
Gazaros, Patarenos, Leonistas, Speronistas, Arnoldistas,
[Page 139]&c. where hee bewailes the simplicity of those whom he calleth
Patareniens, as if he should say, exposed to passions and suffrings, in that they prodigally yeelded their liues to contempt, affecting martirdome; whereas if they would peaceably maintaine the faith of the Church of
Rome, they might (saith he) liue peaceably amongst other men, who acknowledge her to be their mother, and the head of all the Churches in the world. It was his pleasure that they should be seuerely and speedily punished, for feare lest they should farther spread themselues; seeing also that they had begun to inhabit in
Lombardie, and within his Realme of
Sicile, where he commanded they should be persecuted with all rigour, to the end they might be driuen out from thence, and the whole world together.
Roger King of
Sicile, made also constitutions against them, and caused them to be persecuted.
Pope
Gregory the 9. did grieuously persecute them.
Sigonius de regno Italic
[...] li.
17. A Legat of his, banished them out of all
Italy Citties, and Countries, and gaue command that their houses should be razed. He appointed in the Citty of
Milan two Preachers, who by the authority of the Arch-bishop, made a strict enquiry of the
Waldenses, and where they could apprehend any, they caused them to be brought by the Pretor, to the place where the Arch-bishop had appointed, and that at the publike charge.
Pope
Honorius caused them to be grieuously persecuted vnder the name of
Fraticelli, that is to say, shifting companions: for some doe hold, that as many as were so called in
Italy, were no other but
Waldenses. In the time of
Boniface 8, they were charged with the
[Page 140]same calumnies, as the
Waldenses of
Dauphine, and the Christians of the primitiue Church. The Monkes Inquisitors haue alwaies made in
Italy an exact search, that they might deliuer them to the secular power; and not being content to condemne the liuing, they framed indictments against the dead, dis-interred their bodies, burnt their bones, and confiscated their goods.
Paul. Aemil. in Charles the faire.
Paulus Aemilius speakes thus of these shifting fellowes. In the time of
Charles le Bel (saith he) there were many great spirits and men very learned. That age flourished in learning, and some there were that were truely holy; others who endeauouring vnseasonably, and without measure to out-strip others, became wicked; others whose manners and institutions were doubtfull; as for the best and holiest, the wicked of those times bare them a grudge, afflicting them, not speaking a word, or telling them wherefore: And as for those whom they called
Fraterculos, Shifters, the Preachers condemned them, both by word and writing,
cest escarlotte,
I vnderstand the words but not the sence.
ces biens, ceste domination, and taught, that they agreed not with the Religion of Christ. They were said to be of the same beliefe with the
Waldenses, because such was their doctrine.
One amongst the rest, named
Herman, being buried at
Ferrara,
See the Sea of histories in the yeer 1300. was condemned twenty yeeres after his death to bee dis-interred, and his bones to be burnt, notwithstanding that w
[...]ilest hee liued, hee were accounted a holy man. Also there was another named
Andrew, and his wife
Guillaume, that were dis-interred, and their bones burnt.
CHAP. XVII. That some of the Waldenses did flie into Dalmatia, Croatia, Sclauonia, Constantinople, Grecia, Philadelphia, Digonicia, Liuonia, Sarmatia, Bulgaria, and were there persecuted.
THe Monke
Rainerius in his booke of the forme of proceeding against the Heretickes,
Rain. de forma haereticādi. fol.
10. in that Catalogue that he made of the Churches of the
Waldenses, or poore people of
Lion, notes that there were in his time, that is to say, in the yeere 1250,
1250. Churches in
Constantinople, Philadelphia, Sclauonia, Bulgaria, and
Digonicia.
Vignier saith,
Vignier in bis 3 part of his historiall Bib. pa. 130.
Math. Paris in the life of Hen. 6▪ king of England. that after the persecution of
Picardie, were dispersed abroad in
Liuonia and
Sarmatia.
Math. Paris saith, that long since they were gone as far as
Croatia, and
Dalmatia, and that they had there taken such footing, that they had won vnto them diuers Bishops: He saith moreouer, that there was one
Barthelmew, who came from
Carcassonne, vnto whom they all yeelded obedience. And that he stiled himselfe in his Letters,
Barthelmew, the seruant of the seruants of the holy faith, and that the created Bishops, and ordained Churches. Here may be some imposture, in that he attributeth to his owne person, that which is attributeth to the Pope, that is, that he called himselfe the seruant of the seruants, and yet neuerthelesse had taken vpon him a kind of Soueraingty, contrary to the order enioyned by the Sonne of God, and followed, and practised
[Page 142]by his Apostles.
Albert. de Cap. lib. de origine Waldensium. p.
1. As also in that
Albertus de Capitaneis saith, that the
Waldenses had their great Master in the Citty of
Aquillia in the Realme of
Naples, vpon whom they absolutely depended. For there is not one word in all their writings, that aimes at that end: Only we alleage the saying of this Historiographer, to proue the extent of those places, where the
Waldenses exiled themselues, to auoid the persecution.
Antonin relateth, that the
Waldenses called in
Italy Fratecelli,
Antonin. part. 3 Tit. 2. were in his time burnt in diuers parts of the world, insomuch that many of them forsaking
Italy, retired themselues into
Greece, especially one amongst them of principall note, named
Lewis de Baniere, and that two Monkes or grey Friers were burnt for adhearing vnto them, that is to say,
Iohn Chastillon, and
Francis de Hercatura.
CHAP. XVIII. Of the VValdenses inhabiting in Spaine, and that they were there persecuted.
IN the time of the warres against the Earle
Remond of
Toulouze, and the Earle
de Foix, and comming when the
Waldenses were persecuted by the Popes Legates, many of them went into
Catalogne, and the Realm of
Aragon. This is that which
Math. Paris sets down,
Math. Paris in the raigne of
Henry 3. saying, that the time of Pope
Gregory the 9, there were a great number of
Waldenses in
Spaine, & about the yeer 1214, in the time of
Alexander the fourth,
1214. who complained in one of his Bulles, that they had bin suffered to take such footing
[Page 143]& that they should haue so much leasure as to multiply as they had done. For in the time of
Gregory the 9. they so far forth increased in number and credit, that they ordained Bishops ouer their flockes, to preach their doctrine, which the other Bishops taking notice off, there followed a grieuous persecution.
CHAP. XIX. The Conclusion of the History of the Waldenses.
BY that which is contained in this first and second Booke, it appeareth that the Christians called
Waldenses, haue opposed themselues against the abuses of the Church of
Rome, and for these foure hundred and fifty yeeres and vpward, they haue been persecuted, not by the sword of the word of God, but by all kind of violence and cruelties, besides many calumnies and false accusations. Which inforced them to disperse themselues here and there, where they could haue any abiding, wandring through desert places; and yet neuertheles, the Lord hath in such sort preserued the remainder of them, that notwithstanding the rage of Satan, they haue continued inuincible against Antichrist; to whom they haue offered a spirituall combat, destroying him by the blast of the spirit of God. Crying with a loud voice, not onely throughout all
Europe, but in many other parts of the earth, that it was time to depart out of
Babylon, lest wee participate of her plagues. This is the people that haue enforced themselues
[Page 144]to re-establish the true and pure seruice of God, by the power of his word, a contemptible people, euen as the filth of the world, by whom neuerthelesse the eternall God, hath wrought wonderfull things, restoring and re-establishing by them his Church: First in
France, afterwards, as it were from a new
Sion, causing the riuers of his holy Law, and pure doctrine to distill and drop downe vpon the rest of the world, gathering together his elect, by the preaching of his holy Gospell. And that which is most admirable in this so great a worke is, that the doctrine which they haue beleeued and preached, hath been likewise miraculously preserued amongst them, in the middle of all their grieuous and continuall persecutions, which they haue suffered for righteousnesse sake: As it is also worthy admiration, that their aduersaries haue kept a register of the euils, which they haue caused them vniustly to suffer. It hath been their glory that they haue shed that blood, that crieth for vengeance; exiled the Church for a limitted time in the wildernesse, and made knowne by their Histories, that the Dragon hath done but that which was granted vnto him, that is, to make warre against the Saints: but being deliuered from their great tribulation, and their robes whitned in the blood of the Lamb, they haue been conducted to the liuing fountaines of water, and God hath wiped all teares from their eies.
LAVS DEO.
Reuelation 21.7.
He that ouercommeth, shall inherit all things,
and I will be his God, and he shall be my sonne.
FINIS.