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 COLLECTION OF PURITAN AND 
 ENGLISH THEOLOGICAL LITERATURE 
 
 I 
 
 LIBRARY OF THE THEOLOGICAL SEMINARY 
 
 PRINCETON, NEW JERSEY 
 
9 
 
Digitized by tine Internet Archive 
 in 2014 
 
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~ SOME <^^^ 
 
 REMARKS. 
 
 UPON <ii;^m^J^^ 
 
 The Ecclefiafticai Hiftory 
 
 OF THE 
 
 o F 
 
 PIEDMONT 
 
 
 
 By ^P. ALLJX, D. D. 
 
 Imprimatur. 
 
 iLptJc. L.o»a. a otLcris. 
 
 LONDON, 
 Printed for Richard Chtfwf 11, at the Rofe.and €row2 
 o;^ in St. PmuPs Chmch'TArd, M DC XC. 
 
TO THE 
 
 K I Kt G. 
 
 May it pleafe Your Majafty, 
 
 F Your Majejly:^ folloimg the Ex- 
 ample of Jour Glorious Ancejlors, 
 did not thinJc it m Honour to 
 maintain the ^formed ^ligmy 
 I P^ould ni^Ver have undertaken 
 to' prefent jiour . Maj^fiy with a 
 Tmttfe of this mturc. Tins Defence of the An- 
 cient Churches of the Valleys of Piedmont , Is a 
 kind of Jpolo^y for the, ^formatld}\ hrouiht about 
 m the Cenrwy Ufl pa/l ^ In ^'hlch thofe 
 A 1 Hero's 
 
The Epiftle Dedicatory. 
 
 Hero's of your Name ^ had great a part. 
 Hoe ^formation , rightly conjidered^ confifls only 
 in the rejeSi'mg of what for many Jges has been 
 fuper added to the Chrtfllan Religion, Jhe ConduEl 
 of the ancient Qhurches of the Valleys of Piedmont 
 hai ferVed for a SModel to our Reformers , and has 
 juftificd their Undertaking ; feeing they haVe aU 
 waies preferred -amongft them the Sacred Truths 
 of the Qmflian (Religion committed to thetn, as 
 they had received them from the Difciples -of the 
 Apojlles; and rejeEled the (Corruptions thereof 
 according as by degrees .they broke forth in the 
 Weft. Tins hath been the only thing that hath 
 made them the ObjeH of the Hatred of the 
 Church of Rome, and hath dra^i^n upon them, 
 for fo many Ages, fttch prodigiom Floods of Ter- 
 Jecution. 'Tis Very true that the Wretched 
 mains of thefe Ancient Churches, appear too con- 
 tmptible to attraB the Eyes of the Trinces of 
 the Earth towards them ; their prejcnt Defolation 
 feemtng fo univerfal, that the World looks upon 
 them no otherwije thm . irrecoverably lofi \ and 
 finally dejlroyed. ^ut all Europe knows y 
 That your Majefly does not judge of things 
 according to the Corrupt Maxims of the World }^ 
 hfit the True L^ht of the Gofpel, which informs 
 
 U6, 
 
TheEpiftle Dedicatory. 
 
 uSy Jh/it outward Tro/perity is not oUailed on the 
 True Church ; 7 hat Je/us Chnfl owns thfe only 
 for his Vtfciples, Tpho take up their Qrofs^ and 
 foUo^V him ; That he knows how to fruftrate the 
 hopes of their J'crfecutorSy by miraculoufly [up* 
 porting and continuing his Churchy whilefi they fup- 
 pofe thetnfclves to have finally triumphed oyer it, 
 Jhis is that Tour Majefty gaVe a high proof of 
 tfiheny from Your %oyal Throne^ Ton were pleajed 
 to cajl an Eye on the yiiiferable EJlate of that 
 little Flock of dijperfed Chriftians , in affording 
 tijem an happy retreat in Tour Dominions, as to 
 the Ancient Trofe/fors of Ture Cbrijlianity, and 
 the faithful Witnejfes of thofe faVmg Truths, which 
 all Troteftants do profefs. What Marks of Tdur 
 Charity and Compaffion haVe they not received f 
 Aid of what Efficacy J?ath not this great Ex^ 
 ample of Your Majejly been, to oblige Tour Sub' 
 je^i to give them frejh Inflances of their 'Bro^ 
 therly LoVe and JffeBion towards them> Thus^\ 
 Great Sir, whilefi You make good the CharaSier 
 ^ a Prince, who draws the Eyes of e.ll the World 
 upon Him, by the greatnefs of Hts Exploits, by 
 the fleadimfs of His QoyiduH, ami by the Mo^ 
 deration of His Government ; You, at the fame time, . 
 har the tmprefs of a ^rme truly 0?r if hm , full 
 
The Epiftle Dedicatory. 
 
 of Zeal for tU hiterejls of Hts SaVtour^ and of 
 (^ompjfjtGn for thoje wIto fuffer for the Jake of 
 his Cofpel. Tins being a Truth fo generally 
 owtmly I haVt taken the holdnejs to lay at lour 
 Majejifs Feet , and publip under Tmr Jugufi 
 Nme-, the Defence of theJe illuftriousConfeJfors of 
 the Truth, whom thetr Emmies hal'e endeavoured 
 to bear down with their Qalurhnies, after hivi?ig 
 horn them down with the 'violence cf their horrid and 
 bloody Terjecutions. God hath fo miraculoufly 
 raifed Your Majefty for the refcuing of the ^ro= 
 teflant ^ligmty from the DeJltuHton ready pre- 
 pared for it, and which had been infallible, with= 
 out the Vigilance and Fleroical Courage of Your 
 Majcf-y ; that thofe who fuffer for it, fuppofe 
 they may haVe leaVe thus to aidrefs Your Ma* 
 jeffy, whdi'fl they comfort themfehes in their fuf 
 ferings, with the profpeH of that powerful fafcguard 
 and jupport God hath proVided for his poor dtfinf- 
 fed and afflicled Churchy in the ^crjon cf Your 
 Majefty , as an eVulcnt Mark of his Favour and 
 TrotcEfion. Miy the great God, it>}?o}?as fotert" 
 derly preferred Your Majefty againft all the At' 
 tempts and Machinations of Your Enemies, and hi' 
 therto has made You triumph with fo much Glory 
 oyer them, continue to pour forth m Your Majefty 
 
 the 
 
1 he Epiftfe Dedicatory. 
 
 the choicejl of his 'Bkjfings and Favours j Qrown 
 with a glorious Succe/s the gnat UnJertakinp of 
 Your Majejly for the good of Your SuhjeHs, for 
 the Mv ant age of Europe, and for the comfort of 
 all thofe who profefs the Truth : are the ardent 
 Prayers cwiftantly prefented to God by him "^ho isy 
 with a moji profound refpetly 
 
 Your Majeftys 
 
 Mofl: humble and obedient 
 
 Subjed and Servant, 
 
 P. ALLIX. 
 
 THE 
 
THE 
 
 CONTENTS. 
 
 C H A P. I. 
 
 Concerning the Firft Rife and Origiual of the 
 Churches of Italy. Pag. i. 
 
 C H A P. ir. 
 
 The State of the Chriftian Religion in the Dioccfs 
 of Italy, until the end of the Fourth Century. 
 
 CHAP. HI. 
 
 Opinions of Authors of the Diocefs of Italy^ in the 
 Fourth Century, concerning Matters of Faith and 
 Worfhip. /». 14 
 
 C H A P. IV. 
 
 Concerning the Faith of the Churches of the Dio- 
 cefs of Italy during the Fifth Century. ^. 2j 
 
 CHAP. V. 
 
 Opiaions of the Chur^h^s of Italy during the Sixth 
 Century. "^"J 
 
 ( a ) CHAP. 
 
V?e CONTENTS. 
 
 CHAP. VI. 
 
 Opinions of the Diocefs of Italy, during the Seventh 
 Century. p- 33 
 
 CHAP. VIT. 
 
 Some Refledions upon the Liturgy of this Di:ocefs, 
 called the Ambrofian Liturgy. p. l6 
 
 CHAP. vni. 
 
 Opinions of the Churches of Italy, during the Eighth 
 Century. />. 45 
 
 CHAP. IX. 
 
 Opinions of the Church of Italy, during the Ninth 
 Century. - />. 57 
 
 CHAP. X. 
 
 The Faith of the Churches of Italy m the Tei.tii 
 Century. /'..So 
 < ^ly-y- CHAP. XI. 
 
 An Enquiry into the Opinions of GunAulphm and 
 his Followers, befora the year 1026. ' 93 
 
 CHAP. XII. 
 
 Refle£l:ions.upon fbme Pra&ices of tiie Churches of 
 the Diocefs of //"/t/y. /». loi 
 
 C H A P. XIII. 
 
 That the Piocefs of Italy vizs an Independent' D'io- 
 a^ls, till after the midft of the Eleventh Century. 
 
 f. 109 
 
 CHAP. 
 
Tf?e CONTENTS. 
 
 CHAP. XIV. 
 
 Concerning the Separation of the Churches of the 
 Diocefs of h.'i/v, from the Church of Rox^e ; anid 
 of the Faith of the Patenms. />. 1 18 
 
 CHAP. XV. 
 
 Concerning the Belief of tlie MAnichees^ of their rife 
 in lidy^ theh* growth, and their eftabhrhment. 
 
 /». 129 
 
 CHAP. XVI. 
 
 Concerning the C^M^r/ fpoken of by Evervinus and 
 St. Bernard.:, and their Diftinftion from the P^- 
 terines. p. 129 
 
 CHAP.- XVII. 
 A Continuation of the Hiftory of the Cathnri in Itdy, 
 as ellewhere , and their Diftinclion from the 
 Paterines. /• '49 
 
 CHAP. XVIII. 
 
 That the Pater ims and Subalpini were not Manieheesy 
 as is evident from their Writings, and from their 
 Opinions in the Twelfth Century. ^ 59 
 
 CHAP. XIX. 
 That the Churches of Italy- were ix)t founded by Peter 
 Waldo. p. 175 
 
 CHAP. XX. 
 Wliether the IValdeufes were at firft only Schifma- 
 ticks. />. 185 
 
 C H^ A P. x:ii. 
 
 epncerning the State of the Church of Ror?iey2i.t thcv 
 time ofthe Separation of the Paterines or Walden- 
 fes ; together with the Accufations charg'd upon 
 (a 2 ) them . 
 
The CONTENTS. 
 
 them by the faid Church, and the Idea they had 
 conceived of her. ^.198 
 
 CHAP. XXII. 
 
 Concerning the Belief andCondu6l of the Walefe?tfes 
 in Bohemia, " p. 211 
 
 C H A P> XXIII. 
 
 Some inftances of the Arguments which the WaU 
 denfes of Bohemia waged in their iDifputes with the 
 ' Church of jRfjw^. /. 221 
 
 cn At. XXIV. 
 
 Concernins the Government of the Churches of the 
 Waldenfts, and of the fucccflion of their Minifters. 
 
 CHAP. XXV. 
 
 Concerning the Perlccutions which the Waldenfes 
 have fuffered fince the XI. Century. f • 2 56 
 
 CHAP. XXVI. * 
 
 An Inftance of the Calumnies of feme Inquifitors. 
 
 p. 269 
 
 CHAP. XXVII. 
 
 That the Church of the Valleys of P. edmom have con- 
 ftantly perfeverd in tlie fame Faith, until the Time 
 of the Reformation. />. 280 
 
 C H A P. XXVIII. 
 
 Containing the Conclulioa of this Treatife. 292 
 
 T O 
 
THE 
 
 PREFACE. 
 
 r^~~^//£ Effhop of Meaux has lately puhltffjed 
 
 I a Treatife, tntituUd [ The Hiftory of the 
 
 i Variations of Proteftants.] He had formed 
 the draught of it feme Y^^rs ago, to engage 
 the French Court to reed the Edict of Nantes, without 
 any Scrufle or Hefitation. The pretence feemed very 
 plauJibUy the Clergy^ who were both Party and Judge 
 againfl the Protejlants, were to declare, That forafmttch 
 as the French Protejlants had changed their Belief \ the 
 Court was no longer obliged to the Obfervation of 
 an EdiBy which Henry IV. had granted to their An-3lfcf ^fia.»Jcj f*^^ 
 cejlors, who were of other Principles. But thisEdi^t hJ^^ f^f'^,^'^^^''^ 
 being recalled before the Bifljofs work was fini(hedjand the ^ ^^^f 
 French Court, which is not guilty of being overfcrupulous, 
 not thinking it f elf to fiand in need of fo vain a pretence , 
 the Bi/kop was fain to employ his Work to another ufe.His 
 Dejign therefore in the prefent pftbli[hing thereof is , to 
 deceive thofe^who by ways of P^iolence have been made to 
 enter into the bofome of the Romijh Church, and whow 
 the fame violence keeps there, againjl the fenfe of their 
 Confcience. 
 
 This Prelate had before endeavoured in his Expofi- 
 tion of the Roman Faith, where he employs his utmoji 
 Artifce to fveelen, difguife and dijfemble the matters 
 and difficulties in Controverjie, to abufe the Protejlants, 
 tn order to make them morr enftly digcji the Roman Reli- 
 gion, than they are apt to do, when they view it in its 
 
 ( U) natural 
 
The PREFACE. 
 
 natural colours. And now in this his Hiflory of their 
 Variations^ he endeavours to reprefent to them the Belief 
 of the Reformers^andmojl illuJtrioHS Protejlant Dollars, 
 tn the Jirangefl colo rs imaginable \that thoje whom the 
 Dragoons have converted to the Romnn Faith, might 
 look ufon the force that has been made ufeof to drive 
 them from fo detejlable a Communion, as a faving and 
 charitable violence. It is always the fame Spirit of fal' 
 Ji^cat ion and juggling that animates and guides him. 
 
 In this his lajl Dejign^ it had been natural for him^ had 
 his Intention been right, to have endeavoured te> make out, 
 That the Protejlants, or their Teachers, were divided in 
 their Belief of the Articles of the Creed, about the obje5i 
 of Prayer, and the neceffity thereof about the necejftiy of 
 Obedience to the Commands of God, as well as the extent 
 of that obedience ; and about the Do5lrine and number of 
 the Sacraments: for inthefe Points it is, that the Pro- 
 tejlant s make the Ejfence of their Religion to conftjl Now 
 it is well known,, that in all thefe they do agee\ the 
 Q^efiions that are ventilated among them, being like thofe 
 Queflwns that remain d amongthe Primitive Chrifltans, 
 upon fever al points of Divinity ; and fome of them be- 
 ing n-^ ether than meer Controverfies about whtch the Pro- 
 tejlant s have learnt to divide them.felves in imitation of 
 the Schools of the Rami fij Divines, But had the B:JJjop 
 followed this method, he would have failed of his end', 
 wherefore he thought it fufficient for his purpofe, flight ly 
 to touch the matters in Costroverfie, and to put into good 
 French, whatfoever he could rake together, from the 
 voritings of thofe of his Communion, to expofe the frjt 
 Reformers, and to make the Reformation odious. 
 
 It would be an afront put upon the Age we live in, to 
 imaginthat this thick layiNg on of Paint ,fhould be caffa- 
 hle to impofe u^on any, that have never fo little Judg- 
 ?nent left. The Bijhop maypleafe to flatter himf elf with 
 
 the 
 
The P R E FACE. 
 
 the Juccefs of his frfl Work, the Exfojition of the R<9- 
 wiflf Faith : hut 1 believe him too fincere not to ovofty 
 That he has made no impreffion upon the Spirit of any 
 Froteftants, jave fuch only nho were ready to embrace 
 the frji pretences that were offered, to rid themfelves 
 of a Religion^that expos'* d them tofomanyMiferies ; or 
 the profeffion whereof hindred their fettlement in the 
 World. Thofe who have been fori d to hesome Papijls 
 againjl their Confciences, have found by experience, That 
 it was not fifjficient for than to fubfcrihe the Expofition 
 of the B/Jhop of Meaux : A^o ! their Perfecutcrs were 
 not at all minded to make them of his Religion ; but they 
 were fain to fvallow whole and entire the Profeffton of 
 Faith drawn up by YmslW , 
 
 Jnd we may ajfure the Bifbop, That the fame wtllbf 
 the Lot of this prefent Work which he has entitled^ 
 Tlie Hiftory of the Variations of the Proteftants in 
 Matters of Faitic For let us fuppofe that this Prelate 
 'has very well proved what he pretends to make out, what 
 will follow from heme ? But only this. That the Re- 
 formers were not infallible, that they did not at frfl re" 
 jeci all that deferved to be cerifird as Popery ; that fome 
 difficulties have been met with in the Hypothefis of thofe, 
 who were not happy enough, to refne and clear fuch cor- 
 rupt matters ; in a word, That they did not at firjl 
 dtfcover all that was tobe kno^vn and believed as to fe- 
 ver al Points of Divinity^ and that they were fain to take 
 a great deal of pains in the dif cover y of that Truth, which 
 the Roman Ch:irch had taken fomuch pains to oh f cure- 
 and con f on fid. We^llf uppofe a P rot eft ant Caf uift at t^is 
 time to write about Matters of Confcience-, and, for want 
 of examini/ g with fujficient care the Dec i [ions of Licen- 
 tious Cajuijisy to follow fome of them, being feducd by 
 the falfe Principles of thefe Roman ilafuifls, which the 
 Bifljop of Meaux condemns'., will it foUoiv, That an 
 ( b 2 ^ hundred 
 
The PREFACE. 
 
 hundred and fifty years after this^ fome other Bijhop of 
 Mcaux will have right to frofofe under the title of 
 Protejiant Variations, the mijlaken Opinion of this 
 Cafmji^ though afterwards his V arty ^perceiving the De- 
 lufon^ have declared Againjl his Opinion ? 
 
 The Bfjhop is very pleafant in forbidding the Pro- 
 tejiant s to make ufe of the way of Recrimination againjl 
 the Church of ^om,^^ in this Point of Variation, though 
 indeed one only injlance of Variation in Faith^ of 
 fifty rvhereof m can convince them, he a fufficient 
 Conviction of a Church, which pretends her felf to be 
 immoveable, becaufe infallible. But being very fen- 
 fible of the weaknefs of his caufe in this Point, he found 
 he fhould be obliged, either to acknowledge that his 
 Church is a falfe Church, and much more deferving that 
 cenfure, than the Protejiant ^ as having been fubjeci to a 
 far greater number of V ariations in her Belief ; or elfe 
 that he would be obliged to make ufe of the f ime anf ver ire 
 do, in renouncing the infallibility of his Church. But it is 
 no matter of wonder, if- by degrees only we come to the per- 
 feU knowledge of the Truth. 
 
 Moreover, is it not a very pleafant Method, to reduce 
 the Difpute to the Examination of fome Pr^eltminaries, 
 whereas the ground it felf has been dijputed above t he fe 
 I 50. Tears. 
 
 In a word, whatfoever the Reformers may have been^ 
 •vet "'tis but jufi that the Church of Rome, being ac- 
 cufed of Herefie, Idolatry and Tyranny,Jhould clear her 
 felf of thefe Accufatimn. Whatfoever may have been 
 tffe Carriage of Con^2innnus Copronymus, can 
 the Manners of that Emperor be concerned in the 
 flitejiion, Wheriier the worlhipping of Images be 
 contrary, to the Law of God The Reformation of 
 Jeliu Kjng c/ni acl, did it ceafe to be a Reforma- 
 tion from Ahab'/ Idolatry, though he himjelf were a, 
 
 wicked 
 
The PREFACE. 
 
 mcked per f Oft J And an Hypocrite y and t ho he did the thing 
 hut imperfe^ily, i 
 
 In truth, the care the Bijhop of Meaux has taken in 
 his Preface and whole Book, to reprefent to tu the Immn' 
 tability of his Church-, and her Conjlancy in matters of 
 Fai h and W or (hip, has opened fo fair a field to his Anta- 
 g^onijls, whom he attacks ahont the History of the Refor- 
 mation in the feveral parts of Europe, and particular^ 
 ly in France, that he could not reafonably expect hut to- 
 he opposed by them on all fides, with all the vigor imagina- 
 ble, There are flill /tJ^w^- Luclierans^ who have already 
 mads it appear, they Ae not at all afraid of the Reproaches 
 of a Party, rvhofe H-eud that condemned them, Leo X, 
 was an avowed Atheijl, and who lookt upon the Gofpel to 
 he no better than a Fable. Tiere are Frencli Proteitants 
 left fill, whom Providence has delivered from the bloody 
 hands of the Bijhops (j/Francc, to maintain the Inter eji of 
 the Reformation neither does England want able Di- 
 vines fufficient to repel all the BijJjop of Mqrux' s Slan- 
 ders. After all, I hope the Bijbop will give us leave, to 
 exanun a little the Confiancy of his Church, as to her 
 Faith and Worfbip. 
 
 In expectation therefore that the feveral Authors, 
 whom the Bi/hop of McdiU)i has been plcajed to alfaulr^ 
 will give him full f it is faction ; which as u is no hard 
 matter for them to do, fo I queftion not but they will 
 do it vexy fuddenly : I thought I might take to task one 
 cf his Books, viz. the XI. wherein he treats concerning 
 the Albigenies, and the Waldenfes : and forafmuck as- 
 therein he has carried Calumny to the highefl degree ima- 
 ginable, I thought it was my duty, in examirmig this part 
 of his Book T to give a fc ant ling of his fair Dealing, and 
 the Sincerity he employs tn delivering the Hijlory of thbfe 
 two ancient Churches, to whom the Reformed Party are 
 fo much obliged. 
 
The PREFACE. 
 
 I know vfell enough that the jtrengtb of our defenee 
 does not defend on the piftifying ofthofe Churches. Let 
 the Albigeaies have been Manicliees, ^sthe Bijhoppre- 
 tends to prove them ; let the Waldenfes have been only 
 a company of Schifmaticks^ as the Bifljop is p leafed to 
 call them: the Grounds of the Reformation mil remain 
 jujl and fr-mfor all that, if the Foundarion of our Reafons 
 Mdsgood^ and if the Church of KomQ be ouilty of the 
 Errors^ Idolatry, and Tyranny whereof ire nccafe her. But 
 I conceived, i. That it was mil becoming a ChriJliaf$to 
 undertake the defence of Innocence, oppreffed and overborn 
 by the blackejl Ca lumnies the Devil could ever invent. 
 2. That ive jhould be ungrateful torvards thofe rvhofe Suffe* 
 rings for Chrijl have been fo beneficial to his Church, 
 jhould we not take care to jujlifie their Memory, 
 when we fee itfo malicioufly bef pattered and torn ■ 3 . 7 hat 
 tfiju/t/fe the Waldenfes Albigenfes, is indeed to de- 
 fend the Reformation and Reformers-, they having fo long 
 before usy with an exemplary Courage endeavoured to pre' 
 ferve the ancient Chrijlian Religion, which the Church of 
 Rome all this while has endeavoured to aboli/h, by fib- 
 fiitutinga BaJiardandfuppofititi$usChriJ}iMnity injiead 
 thereof Whilft the Minijlers of the Church of Rome 
 think ft te follow his Conduct, who was a Liar and Mnr- 
 therer from the beginning \ Innocence ought at leaji to 
 have leave to defend her f elf again fi their Calumnies, 
 whiljl fhe willingly refigns to God the vengeance of the 
 In'yiftice and Violence ofthofe who have opprejl her, 
 
 'Tis not my defgn here to write the whole Hijlory of the 
 Waldenfes 4;?^ Albigsnles ; that has teen done already in 
 fever al parts, by four or five famom Authors, whofe 
 'Books are in all hands ; / mean ChalTagnon, Perrin, 
 the mofl learned Archbifljop of Armagli, Giles Legei", 
 tind Morland. If any thing may be added to their 
 Writings, it is concerniug the Original of thofe Chur- 
 
The PREFACE ^ 
 
 ches^ their condition before the Twelfth Century, and 
 their total ruine about ttfo or three years ay^o. 
 
 Tts for thofe that live w the Neighbourhood 0/ Pied- 
 mont, and who have received into their bofom the mife' 
 rable Remains of thofe fa fare and fo ancient Churches^ 
 
 ^ to f re ferve the memory oj {0 dreadful a Def elation. 
 
 ihofe alfo that their Piety and %jal will })romft them to 
 I e arch with all the exalinefs fojfible^ for y ha' mayferve 
 to continue the Sequel of the Hijlory of the Churches of 
 the V. lie ys of Vitdmont^ fince the time where Morland 
 and {.(^gej- end their Works. J am perfnaded alJo,that 
 thofe >vho have undertaken to write an,accotint of the ruin 
 of the Churches of ¥v2J\Cdvill not forget to fet down the 
 particulars of that Perfecution^which has dejiroyd thefiou- 
 rifhing Flocks of the Province of \j2ingi\cdoc^ a Country 
 where the Reformation met with fo eafie a Reception at 
 frjly becaufe of the Remainders of the Doclrin of the 
 A Ibigenfes, who had dwelt there for fo log a time. 
 
 What I undertake in thefe my Refeciions^ is only this'. 
 To fet down the true AntK^uity of both thefe Churches^ 
 who were fo famous in the Thirteenth Century, becaufe 
 of the oppofition they made f-gainjl the Ccrruptions which 
 the^<:>\x\\^\Church had introduced in matters of Faith, 
 Wor^jip, and the Government of the Church. And as 
 they then maintained., That they derived their Original 
 from the Apoflles, fo I hope to make out, 1 hat in fo 
 doing they advanced nothing whish is not exactly conf&r- 
 mable^to the Hiftory of the Ages paji, from the time of the 
 Apoflles, to the Thirteenth Century. This is that I fhall 
 endeavour., by making out the Succeffion of thefe Churche-s, 
 aswellwtth refpe^ to their Do '^lrin and Worfhip, as n'ith 
 refpecl to their Minifiry. 
 
 As this Defjgn will engage me in the dif&ftffion of 
 
 T ^ great number of Authors, v ho have lived from the 
 time of th Jpojlles to the faid Thirteenth Century ; fo 
 
 if 
 
The PREFACE. 
 
 ft mil be difficult to give fo Smooth a form to thefe Ob- 
 fervntionsy as might be expeSied in a coHtimed Hijlory. 
 In this cafe it is unavoidable y but the Difcourfe will prove 
 here and. there dry and rugged, what pains Joever may be 
 taken to the contrary. Bnt to make amends forthify we 
 may fromife that the Judicious Reader , who is only tn 
 qncjl of truth J will fnd abundantly wherewith to fatisjie 
 himfelf by examining the Matters of Fa^ fet down in 
 thefe Objervatwns. 
 
 I /hall treat of the Hijlory of each of thefe Churches 
 in particular y andobferve much the fame Method in the 
 one as the others And am not without hope, that the 
 Remarks I fljall make, will ferve to confound the inju- 
 fiice of thofey who though they know that what the Pro- 
 teftants believe and praBtfe, is truly Apoflolical, ceafe 
 not to wrangle and prevaricate, upon pretence that we 
 cannot (hew t hem atty Church before the Reformation, or 
 at leaft before the Twelfth Century, which has abfolutely 
 defended the f tme Opinions as we do. This alfo will be 
 of ufeto jlrengthen the f aith t?/ Proteft^nts, who wHl 
 perceive from thence, that God, according to his Pro- 
 wife, hath never left himfelf without Wttnefs, as ha- 
 ving preferved in the bofom of thefe two Churches, mofi 
 lllujlrious Profejfors of the Chrijlian Religion, which 
 they held in the f^me Purity with which their Predecejfors 
 had received this precious Pledge from the hand ofthofe 
 ApoftoUcdl Men, who at frjl planted thefe Churches a,' 
 ■mong the Alpes and Pyrenaian Mountains, tBat they 
 might be expofed to the view of four or five Kjngdoms 
 all at once. I begin with the Churches fj/ Italy . 
 
 SOME 
 
SOME REMARKS 
 
 UPON THE 
 
 Ecclefiaftical Hiftory 
 
 Of the Ancient 
 
 Ctiutc]^ of peDmottt 
 
 C H A p. I. 
 
 Concerning the Firfi ^ife and Original of the 
 Churches of Italy. 
 
 BY Italj, I do not underftand here the feveral 
 Countries which, at this day , bear that name, 
 but only the Seven Provinces to which that 
 name was given, by way of diftindion , and 
 which conftituted a particular Government, being particu- 
 larly under the care of the Lieutenant of the Wertern 
 PriBtorian Prefe(5t. Thefe Provinces were LlgurU , ^mi- 
 
 /ia, FUminia^ Venetia, the Alpes , both Cottian and Greek^^ 
 
 and Rhoetia, or the Country of the Grifons. Tliere were 
 three Legions amongft the Troops of the Empire, whicli 
 peculiarly had the name of hulicl^, becaufe probably at firfl 
 they had been raifed in that Diocefs ; whereof MiUn was 
 
 B the 
 
2 ^'S^marks upji the 
 
 the capital City, and die place of Refidence of the Lieute- 
 nanr, we have juft now mentioned. 
 An. 51. n. 54. Baremns takes ir for ail undoubted trutlii That St. B^r- 
 raitM,. the famous (Companion of Sr. Paul in the Work 
 of the Miniftry^ was the firft Founder of the Church of 
 .'^ila-fj, and of the Churches of Li^ttria, which he referrs 
 to the year n of our Saviour Jefus Chrift 5 that is, to the 
 49 year, if we reditie his Chronology- In defending this 
 his Opinion, he grounds himfelf. on very fure Traditions, 
 as he reckons upon the Records of tlie Church of A^i- 
 ian, and upon the Teftimonies of many Authors. Vghel- 
 Im is of the fame mind, and Bifimoyn'ms , who iiath writ- 
 ten the Hiftory of that Church, from the beginning there- 
 of, and fexs down- all he could get togjathec for fupport 
 of this Opiniofii. But to fpeak my fenfe plainly concer- 
 ning this Opinion o^SAromus, and' tliofe that follow him 
 therein j I believe they have abufed themfelves by fol- 
 lowing late Authorities, and fuch as cannot make out fo 
 antient a matter. All this fo fure Tradition, and thefe 
 Monuments of the Church oi' Milan owe their Rife to the 
 foolilh Vanity, which the Emulation of the JVefiem Pre- 
 lates, for precedency and jurisdi(5tion, has given birth to, 
 lince the VIll. Century : fndeed, fincc that time, there is 
 fcarcely a confiderable Church in Italy, France^ Sfa'w , or 
 E>iglandy that did not challenge fome Apoftle, or Difciple 
 of the Apoflles, for their Founder. 
 jLirurg.pamcl. I acknowledge, That the Liturgy, which bears the n^me 
 P^- 385. Qf s,-^ Amhrofe, fuppofes St. Barnaboi to have been the firft 
 Bifhop of Milnrt but tliat alone is fuffkient to make it 
 appear, That that Liturgy, as well as others of the fame 
 nature, hach fuffered great alterations, fince its firft re- 
 ception in that Diocefs. The later Ages iiave made a 
 great part of ti ieir Piety to cbnlift in inventing thefe Fa- 
 ble- and the ignorance and blind zeal of People hatli 
 prompted them to entertain impertinent Legends as Articles 
 of Faith, whereof th.e leaft footftep is not to be found in 
 the firft Monuments of Antiquity. The Learnedft men of 
 die Church of /i<?»f<? have, in a manner, wholiy banillied 
 
 thefe 
 
Ancmt Qhnrch of Piedmonc. 
 
 3 
 
 thefe Apoftollcal Originals into the Lnnd of Fable?, from 
 whence they all proceeded at Hrft-, thbr-gh fome fooner, 
 otliers later, yet all of them fince the Vlll. Century •, as 
 we have hinted. Baronius therefore ought t^have called 
 to mind here that Judicious Maxim , with r&fereiice to • 
 Hiftory, which he himfelf alledgeth €tk\\\\tiQ, Qtiod fm 
 amtquo Amhore dicitury contemnitur i Whatfoever is aflerted 
 without the teftimony of fome ancient Author , ought to 
 be defpifed. 
 
 Though it is plain, I might draw fome advantage in 
 the fequel of my difcourfe, from the confeflion of Baronins 
 and other Authors that have writ the Originals of the Chur- 
 ches of L'l^urtaj yet I fhall take heed of making ufe of it, 
 my aim being not to gain any thing by the ignorance or 
 fabuloufnefs of our Adverfary, hut exactly to fearch out 
 Truth. Accordingly I find, i.That the ancient Ecciefia- 
 ftical Hiftory doth not give us the leafl: hint, that ever 
 St. Barnabas preached in Italy, properly fo called. Seve- 
 ral Authors, as Origen and St. Chrj/ofiome, give not him the Eufeb.hift. 
 
 fame allotment that the later Hiftoriaus of Milan have done. ^- ^- 
 i. I find it was a thing wholly unknown in the time of 
 
 St. Iretttfts and TertHlUan^ as alio CO Pope Imccent the Firft, De Prasfcripr. 
 
 in the beginning of. the Fifth Century, ^dlj^ I do not ?37'^ 
 find that any of the Authors who lived in that Diocefs, ^^J^^ 
 as St. Amhrofe, S:. Muxmus , and others , have ever fet 
 forth the Glory of this Apoftolical Foundation of the 
 
 Churcll of Milan by Sr. Bam.ibas. 4/T, Petrus Dami.inws 
 
 might alone have ferved to corteil tiVis erroneous Opi- 
 nion of Baronius: for being fent to perfwade the Church 
 of Milan to fubmit to that of Rome, he doth not at all 
 take notice of the Clergy of Milan, pretending to dtk^nd 
 from Sr. BamabM 5 'but maintains to their Face, opufc5.p.52. 
 that they had received tl-fe Gotpel from the Billiops 
 of the Church of Rome. There is . no man of any Judg- 
 ment, who is never fo little verfed in the Hiflory of the 
 Church, on wliom his Remarks wilt not make a greater 
 imprelTion, than all thofe Fables oiv which Baremns, and 
 
 B ^ others 
 
4 ^'m.irks upon the 
 
 others like him, have built, in cider to eftablifli their pre- 
 tended Tradition. 
 
 I ain not ignorant , that fince the Thirteenth Century, 
 Raytierius reports, That the Churches of the wuldenfes main- 
 tain'd , that they were Apoftolical Churches : but the 
 word y^pofiolical muft then be taken in the fenfe Tertullim 
 gives it in his Book of Prefcriptions, which I have juft: 
 
 now alledged, Nafientes ex matricibus Jpofiolkis depittantHr 
 
 ut foboles ApoftoUcarum Ecclefiaruw. Indeed, they are never 
 the lefs Apoftolical, becaufe they did not receive tlie Do- 
 drine of the Gofpel immediately from the Apoftles them- 
 felves. It is fufficient to make them deferve the name of 
 Afoftolicaly that they received the Dodrine of the Apoftles, 
 as a pledge from the liand of their firft Difciples, which 
 they preferved fo very tenderly throughout the following 
 Ages. 
 
 It is hard to determine whether it was in the firft 
 Century that thefe Apoftolical men planted the Chriftian 
 Religion at AdUan, and the Diocefs thereunto belonging v 
 or whether it were done in the fecond Century ^ forafmuch 
 as Milan was a confiderable City in thofe Primitive times, 
 and we find that the Churches of Liom Vienna wtxQ 
 already famous in the fecond Age , by reafon of their 
 Martyrs, Apoflolick men having firft of all preached in the 
 capital Cities, that- the Gofpel from thence, as the head 
 Spring, might diffufe it felf throughout tlie whole Diocefs, 
 and fo facilitate the propagation thereof. I am very much 
 inclined to believe, either that the fame Preachers who 
 came from Greece, out of the bofom of the Apofiolick- 
 Church, to plant the Faith amongft the Gauls, did alfo 
 cultivate the Diocefs of Milan^ that belonged to Gallia. 
 Cifalptna : or, Tiiat the Difciples of the Apoflles St. Peter 
 and St. P^W, who for their Mafter Jefus Chrill had con- 
 quered the Cities neighbouring to Rme^pmtiid their Vidlo- 
 ries as far as Milan and its Diocefs. 
 
 I don't think any man can precifely define the time of» 
 their preaching, thofe firft Difciples having been much more: 
 
 careful 
 
Ancient Church of Piedmont. 
 
 careful to preach the Gofpel, than to wrife the Hillory 
 of it. For, we cannot relie much upon what they tell us 
 concerning the firft Succefibrs of St. Bamdoi at A-flLv:, no 
 more than we can upon that which they affert , That 
 St. BarnabM was the Founder of that Church. Laft- 
 ]y, I do not think it necelTary to fhew , ( as fome refor- 
 med Divines do) That the BagmAa^ of whom mention 
 is made in tiie time of Dioclefian^ were the Predeceflbrs 
 of the fvaldenfesy and tliat they were both Chriftians and 
 Martyrs. It is true, that they build this their Opinion 
 upon the Martyrdom of Sr. Maurkr, and of the The'Mm 
 Legion, which feems to be confirmed by the life of SlBh- 
 liile>iHSj publifhed by chlffietins at the end of BeJe. But 
 this Foundation is of no ftrength. The Martyrdome of 
 the Thihan Legion, is no more than a ridiculous Fable, 
 unknown to all the ancient Hiftorians of the Church 5 
 publilhed by fome Impoftor, under the name of St. E»chg- 
 rifts : and the Life of St. Babolenus^ is a ridiculous Legend, 
 being no waies fit to confirm fo great an adion of that 
 antiquity. We need only read what is fet down by thofe 
 ancient Authors, who make mention of thefe i?4^W4r,and 
 it will be found, that we cannot with reafon make Chriftians 
 of them. 
 
 But, however it may be, and though we fliould acknow- 
 ledge, that the Church of Milan was founded by the care 
 of the Succefibrs of St. Peter and St. Paul at Rome • yet 
 it is of importance to obferve,_that this can give no Right 
 to the Bifliop of Rome, over him of Milan, no more than 
 St. Poljcarf acquired any Right over the feveral Dioceffes, 
 amongft the Gaules , whofe Churches were founded by 
 thofe whom he had fent abroad to preach the GofpeL 
 Pope Innocent the Firft complains, in his Epiftle to Dece»- 
 tius, That the Biftiops of his own Province did not follow 
 the Cuftoms of the Church of Rome. If this happened in 
 his own Province, which without doubt had been conver- 
 ted i)y the endeavours of his PredeceHors we may - very 
 well judge, that the firft Preachers of Milan and its Dio' 
 cefe, had not fubjeded MiUn to theBillwp of Rome. 
 
6 
 
 (^marks upon the 
 
 This is acknowledged by Pope the Second, who owns 
 in his Apology for the Romifh Church, written in the Year 
 i4>7. that before the Council of Nice^ fmall regard was 
 had to the Bifhop of Rome. It is very neceflary tliat this 
 truth (liould be folidly proved, which accordingly I de- 
 fign to do in the Sequel of this Work j and to fhew tlie in- 
 dependence of that Diocefe on the Bifliops of K^me ^ My 
 bufinefs at prefent is to lay down the Belief and VVorfhip 
 of thofe Churches, which were planted by the Difciples of 
 the Apoftles, and will be the Subjed of the following 
 - Chapters. 
 
 CHAP. II. 
 
 Ti?e State of the Chrift'mn ^Itgion in the "Di^ 
 ocefs of Italy, wit'd the end of the Fourth 
 Centwy. 
 
 FOrafmuch as we have fcarce any Author of this Dlocefs, 
 during the Three hundred and fifty firft Yeai-s after the 
 Birth of Jefus Chrift, whofe Writings are (iiil in being 5 
 it will be impofTible for us to give an account of the State 
 of the Chriftian Religion in that Diocefs, any other way 
 than by confidering the ftate of the Neighbouring Dior 
 ce0es, and moft other. Churches during that interval.' 
 But with this alTiftance we may be able to fupply tliewanc 
 of thofe Authors, whofe nfiemory Time hatli buried in Obli- 
 vion, or wliofc Writings have been deftroyed by Perfecu^ 
 tions or by Barbarifnis. 
 
 V\^e cannot doubt but that the Principal Articles of tlieir 
 Faith, were contained in the ApQftles Creed, which tjiougli 
 it were not written by the Apoliile$, yet .was received witii 
 a general approbation, as appears from what Teriniiioit and 
 
 Sc./rr- 
 
Ancient Church of Piedmoar. 
 
 St.Iremm rellus. Neither did they, without doubr, own 
 any other Tradition, befides rliat of StJr€n<tus, that no- 
 thing ought CO be laid down for certain truth, but wliat 
 Jefus Chrift hath uught, or the ApoJiles written, and leftr 
 to the Apoftolical Churches as a Sacred Depcftttm. 
 
 'Tis undoubtedly (ure, that this was the In{^ru(5lion, 
 which was given to the Catecwmeni, who after private 
 jnfl:rU(5tions were earneftly exhorted to read the Writings 
 of the Evangelifts and Apoftles, to confirm and advance 
 themfelves in the knowledge of the Truths of the Chri.- 
 iHan Religion. And it is as fure that the Strangei-s, 
 who came with this Profelfnn, were received as Bre- 
 thren, and they lookt upon as Hereticks who advanced 
 any Dodrine contrary to the Abridgment of the Chriftian 
 Eaith. 
 
 The Bifhops when they preached, took the Hoi f Scri- 
 pture for the Subjed of their Sermon; they explained 
 the Myfteries thereof. The Priefts -and Deacons did as 
 much afterwards, by order of the Bifliops, in the feveral 
 places where they were fetle'd ^ the one as well as the 
 other, being called to their Offices by the confenc 
 of the People, without which their Miniftry was not 
 acknowledged, or owned. 
 
 They admitted the Catechumenl, after an exad infirrudion, 
 and baptized them on Eaji^er-day and whitfundAy^ and pre- 
 pared them for the receiving of chat Sacrament, by long 
 continued Fafts, which were prefcribed them, and which 
 the Church obferved with them, to witnefs to them the 
 concern they took in their Converfion. 
 
 The Catechumem did not affirt at the Celebration of the 
 Eucharift, but were admitted to it, after that they had 
 received Baptifm, and before tivir, were to make confelTion 
 of their fins, in token A their Contrition. 
 
 It was not till fome time after the Apoftles,- yea even 
 till after rhe Second Century, that anointings were added 
 to\ the Ceremony of Baptifm , as well before as after 
 the receiving of it; which was the charge of the Bidiops, 
 ^vho gjive the Clirifm to the new Baptized, together \vich 
 
 the 
 
8 
 
 Remarks upon the 
 
 the Impofition of hands. The new- baptized were clothed 
 in white, eight days after their Baptifm before which fhey 
 gave them Salt to tafle, and Milk and Hony to drink. 
 Thus by little and little did they ftufFout this Holy Cere- 
 mony, as if it were come too plain and homely out of the 
 hands of our Saviour and his Apoftles. 
 
 They received the Lord s Supper , immediately after 
 Baptifm, and the People offered Bread and Wine on the 
 Table whereof they communicated. All that were pre- 
 fenc, were obliged to communicate. The Deacons pro- 
 claimed the Surfum Corda, which was a fufficient hint that 
 they were to feek Chrift with their hearts in Heaven, and 
 that they lookt upon that Ceremony as a Commemoration. . 
 Both Men and Women received the Sacrament in their 
 hands, without any adoration exhibited toir^ and they com- 
 municated all under both kinds. 
 
 We don't find that they prayed ^ to any , but God 
 through Jefus Chrift i They prayed to him for the Penitents, 
 for Believers, for all the nece/fities of the Church and the 
 World, for the Converfion of the Heathens, Jews and 
 Hereticks, for the Emperours and for the Governments 
 They bleflfed God for the Triumphant Death of the Mar- 
 tyrs ; and in procefs of time they prayed for the Dead, 
 that God would be pleafed to make them Partakers, of the 
 firft Refurredion, w'hich was not till after the Dodrine of 
 die Temporal Reign of One thoufand Years was in- 
 troduced 
 
 They carried the Eucharift to the Sick, and thofe that 
 ^vere abfenr, and they called it the Viaticfim-^ a name 
 which would better have fuited with Extreme Un(5tion, had 
 that been the laft Sacrament of the Church. 
 
 The Bifliops were every one of them Heads of their 
 Churches, but they adled nothing without the confent of 
 the Clergy of their Cliurch, and the People- The 
 Priefts adminiftred the lefter Churches, but fo as that 
 their behaviour , as well as their ordination , depended 
 on ttie BiOiop and his Clergy , who exercifed Difcipline 
 upon tlie Delinquents. They were the Bilhops Counfel, 
 
Ancient Church of Piedmont. 
 
 9 
 
 they preached, they baptized, they celebrated the Eucha- 
 rift, they governed the Parilhes, as well thofe that were 
 in the City, as in the Country j They had Deacons, 
 who expounded alio the Gofpel, who diftributed the 
 Eucharift, who carried it to thofe that were abfenc, who 
 baptized, and who fometimes, in lefs confiderable places, 
 had the overfight of Churches. They were ordinarily thofe 
 that vifited the Sick and Prifoners, and that took care of 
 the temporal concerns of the Church. 
 
 In procefs of time the number of Church- Officers 
 was multiplied, there were Sub-deacons, Acolythi, Rea- 
 ders, Exorcifts, Chorifters, Porters and Men that buried 
 the Dead-, all thefe were reduced under the title of 
 Church-Officers ; whereas before, the Bifhops and Priefts 
 performed the duty of Exorcifts, which confifted only in 
 praying orer the heads of thofe that were believed to be pof- 
 fefled of the Devil, or , which were overtaken with mala- 
 dies that were looked upon as Poflfeffions. The Diaco- 
 nefles who were of Apoftolical Inftitution , and received 
 the impofition of hands, and who together with the Vir- 
 gins and Widows, made, as it were, a part of the Clergy, 
 were employed to inftrud the Women in their HoufeS; 
 to vifit the Prifoners, and to prepare and difpofe thofe of 
 their own Sex for the reception of Baptifm. 
 
 They made a very exadt Scrutiny into the manners and 
 knowledge of thofe, that were admitted into the num- 
 ber of the Clergy but it was not required of them in 
 fome places, to forbear the company of their Wives, in 
 order to their admiffion, until the beginning of the 
 Fourth Century j neither was it approved' of by the Coun- 
 cil of Nice, in the Year Three hundred twenty five, which 
 left them at Liberty in that refped. In procefs of time they 
 rarely admitted any to Orders that were married, except 
 ihey made a Vow to abftain from their Wives. Pope SiH- 
 dus was one of the firft that endeavoured to introduce the 
 ufage of Ecclefiaftical Celibacy, and to make it pafs into 
 a Law for his Diocefs. 
 
 C The 
 
lO 
 
 Remarks upon the 
 
 The Church had at thefirft, divided fins into two forts: 
 there were fins, which whofoever was found guilty of, were 
 excommunicated for ever •■, thefe were Idolatry, iMurther 
 and Adultery the others did not exclude the Perfons guilty 
 for ever, from being reconciled to the Church, but only 
 ]aid a neceffity upon them of doing publick Penance, at the 
 Church-Gate-, which at R:i\ was done with Jefs feverity, 
 during the two fir ft Centuries-, but afterwards was made 
 fubjed to more ftrid and fevere Rules, and continued for 
 fome years together, the Church requiring thefe precauti- 
 ons, the better to bealTuredof the Sincerity of their Con- 
 vcrfion. The intercefTion of Martyrs and ConfelTors, or 
 the apparent danger of Death wherein the Penitents were 
 fallen, obliged the Churcii to remit fomewh^t of the feverity 
 of thefe Rules, which was called Indulgence. 
 
 The refpedt they had for Confeilbrs and for Martyrs, gave 
 them a great Authority, though n-^ny times they were only 
 Women or Laicks : oftentimes by their Sollicitations 
 Peace was granted to Penitents, efpecially if tliey were any 
 way related to them. The Memory of their Death was 
 celebrated with thankfgivings to God for their Triumph, 
 Avhich commemoration was renewed every Year. Their 
 Bodies were buried very carefully and the Church-yards 
 being often the moft fecure places for the aflemblies of Chrr- 
 ftians, they celebrated the Eucharift in the fame places, and 
 upon their Tombs. They boafted of their Communion 5 
 and, from an Heathenifli conceit, which crept in during the 
 Fourth Century , they confidered them as prefent, and 
 joining their Prayers with the Church, for the Salvation of 
 tliofe, who reforted to their Graves. The Veneration they 
 had for their Reliques, was carried fo far, after the midft of 
 the Fourth Century, that in divers places they lighted 
 Lamps, and Wax Candles on their Tombs, and brought 
 thither Bread and Wine, to eat and drink at their 
 Graves, and celebrate a kind of Feafc in honour of them, 
 ce-!ff. ub. 6. St. Afffii» In his Confelfions obferves that his Mother, 
 -•2. willing to obferve this >^/nV^/-' Cuflom at , . was 
 reproved tlierefore by St. Aixhrofe, as being a Hearheniili, 
 
 Cuftom, 
 
Anc'mn Church of Piedmont. 1 1 
 
 Cuftom, and that {he acqulefced in the Bidiops detei- 
 minacion. ^ 
 
 In the Fourtli Century Jmages began to be introduced into 
 fome Churches, vU. The Pictures of Martyrs .- but they 
 knew nothing yet of painting the Deity, or of giving the 
 Images any Religious worfliip. 
 
 They made the Sign of the Crofs on all occafions, as if 
 it had been an Abridgment of the Profeffion of Chriftianity, 
 amongft the Heathens, or a powerful Weapon againit the 
 Devils. 
 
 They did not bury any at firft, but in the Church-yards, 
 afterwards they began to bury in places adjoyning to the 
 Church, and at la(t in the Churciies rhemfelves. And it 
 was in thofe Church yards, ever fince the Third Century, 
 that they celebrated the Sacrament of the Eucharift, to 
 render thanks to God for tl\e deliverance of thofe, whofe 
 deceafe had been commendabl" and praife worthy. 
 
 In the Fourth Century they confecraced Churches but to 
 God alone, j'td dif^inguilb.ed them from thofe places, 
 where the Bodies of Martyi'^ vere buried. 
 
 They read only in the Chur.hes the Canonical Scriptures, 
 with the refpedt due unto 'he Word of God to which they 
 aftervvards joyned fome Hynms compofed by fome Men of 
 great renown, and the iiiffeiings of Martyis, whofe exam- 
 ples were of ufe to confirm the Faith of the Church. 
 
 The People fang in rheir AQ'emblies the Pfalms of David, 
 and this was the moft ordinary exercife of Believers when 
 they met together, before day, and at other hours fee apart 
 for publick Ads of Piety. 
 
 They almoft continually concluded the Sacrament of 
 the Lord's-Supper, with Feafts of Charity, to comfort the 
 Poor, and to entertain Brodierly Unity • amongii Be- 
 lievers. At the breaking up of theie Feafts, they gave 
 Alms, which were employed for the mai^itenance of the 
 Poor, and the Clergy, who had no other incomes, until 
 that Conflantinc had embraced the Chriftiaii Religion. 
 
 The/ 
 
(Remarks upon the 
 
 They celebrated Fafts that were very different as to their 
 duration foine ending after Three of the Clock in the 
 Afternoon, feme lafting the whole day,biit all of tliem con- 
 firted in a total abftinence from meat and drink. Some of 
 ihefe Fafts ^^•ere kepr every week, on Wedaefday and Friday 5 
 rb.e Church of Rome fafted al fo on Saturday. Thefe days of 
 farting iiaving not been inflituted by the Authority of the 
 Apqftles, according to the general confent of Antient 
 Chrifti:.ns , and every one ufing them with great Li- 
 berty. 
 
 The Body of the Chriftian Churches continued united 
 togethei:by theBond of one and the fame Faith, and by the 
 mutual cares every Bifliop took to keep up the fame 
 Zeal for the Purity of Manners, as for that of Faith* 
 If there happened any difference, the Bilhops and the 
 Prieft of tlie fame Province affembled, and determined the 
 matter, without any Appeal : and it was not till the midft 
 of the Fourth Century, when die DiocelTes were better 
 formed, that the Council of SardUa granted to Pope JhHw, 
 Bifbop of Rome, the priviledge of examining afrefh allcaufes 
 that had been determined in the Provincial Synods *, which 
 however never took full effe<5l, all rht Greeks, and a great 
 part of the Latim having rejected that Canon. The Bilhops 
 of Reme endeavoured to attribute and prefer ve to themfcives 
 this Authority, though they could never bring it about, 
 but by means of the favour of the Emperours Theodofm, 
 at the end of the Fourth Age, and of Vale»timatt the Third, 
 in the midft of the Fifth Age. 
 
 This was the general ftate of the Cburdi, whilfl under 
 the Heathen Periecutions, and after having endured the 
 Furies of Arianifm, which almoft wholly laid herwafle, 
 during the Fourth Century. On which occafion I defire the 
 Reader to obferve, 
 
 Firjf, That the moft pare of the humane conilitutions 
 T liave mentioned, were not obferved widi that Rigour, 
 with which Rome impofeththem atprefent. 
 
 Seccmlj, That fome part of thofe. Church-Orders have 
 been changed 2nd abolilhed in proccfs of time. 
 
 Thirdij, 
 
Jnaent Church of Piedmont. 1 1 
 
 Thirti/j, That a confiderable part of thefe Cuftoms, un- 
 known to Scripture, liad their rife from a delign the Chri- 
 ftians had, of accommodating tliemfelves to the notions of 
 the fcTvs and te^thens. 
 
 Fcurth/jy That the Opinions amongft the Antient Qiri- 
 ftians upon many Quedions of Divinity being very dif- 
 ferent, they made ufe of great forbearance one with an- 
 other, as long as they did but agree in matters of 
 Faith. 
 
 Fifth/;, That although they received not Men, excom- 
 municated for fcandalous manners in another Diocefs 
 notwithftanding the Excommunications of one Diocefs, 
 did not hinder, but that thofe who could prove the in- 
 juftice thereof, might communicate with thofe, whom the 
 Bifliops of another Diocefs had Excommunicated. 
 
 Sixthly^ That every Diocefs was lookt upon, as being 
 independent of all other Authority ; fo that what refpecS 
 foever they might have for the Apoftolical Churches, yet 
 did not they think themfelves obliged to follow them, 
 in cafe they were perfwaded, that they had violated the 
 Purity of the Faiti 
 
 And now having made thefe general Obfervations, 
 which are to be applied to the ftate of the Diocefs of 
 Italy in particular, we lhall proceed to what farther in- 
 formation we can get from thofe Authors who have wrote 
 and lived in this Diocefs. 
 
 CHAP. 
 
^marks upon the 
 
 CHAP. III. 
 
 Opinions of Authors of theViocefs of Italy, in the 
 Fourth Qenturyy conctrmn^ nutters of Faith 
 and Worfnp. . 
 
 FOrafmucii as the Doflors of the Roman Church generally 
 acknowledge that the Church of this DIocefs conti- 
 nued pure until the Fourth Century, and that it enjoyed 
 the Communion of the Pope of Rome\ it will not be 
 needful particularly to examine, what was the Faith of that 
 Diocefs, about the Articles which the Church of Rome 
 rejeds or receives in common with -Proteftants. Our 
 bufinefs, to fpeak properly, being only to enquire concern- 
 ing thofe Articles and ways of worrt^p, which the Church 
 of Rome confiders, as making a part of their Religion, and 
 which the Proteftants reject, as being more proper to 
 corrupt, than perfed it. If it be then certain and evident 
 s that the Believers of tliat Diocefs, were either altogether 
 
 ignorant of, -or formally rejected ihofe Articles of Faith 
 and tiiat worfliip, which the Church of Rome prefcribes 
 to its People, and which (lie impofeth on the reft of the 
 World under pain of Damnation it will moft evidently 
 appear by this, that thefe Believers were not of theRo- 
 milli Religion, but that in refped of their Faith and 
 Worfliip, they were true Proteftants. 
 
 And of this it is eafie to convince an unprejudiced Reader, 
 by examining Century after Century the writings of the 
 Ecclefiaftical Authors of tliat Diccefe. I begin with 
 St. Anibrofe^ who died Anno 397. after having poffefs'd the 
 See of Milan T\\enty three Years. This great Man 
 (whole Elogy is (ec down by Cajpodore in three words 
 
 when hecaiis him r7rr»r;/r/J £pif(opttm, /Ircem FUei, Oratcrem 
 
 ■C^tklicuwj the Billlop of Virtues, the Caftie of Faith, 
 
Jficie)it Church of Piedmont. 
 
 the Catholick Orator) can inform us, whether or no bis 
 Diocefs embraced" thofe Maxims which the Proteftnnts in 
 conformity wirli the T^.-'Jcxfcsj do condemn in the Church 
 
 If we deC\re to know what he believed coacerning the 
 Fulnefs and Sufficiency of the Scripture, he maintains, 
 That there we are to learn that which makes the Object of 
 our Faith becaufe therein the Faclier, rhs Son, the Prophets 
 and the Apoftles, fatisfieand aiifvvcr the Qucitions of De-- 
 
 lievers. Lit?, l. de fide^adGratiaiO^c. ^. 
 
 Would you know, according to what Standard h.e be-' 
 liev'd the Verhons of the Scripture ouglit to be exami- 
 ned ? He will anfwer you , That it mud be by the Ori- 
 ginal. Llb.z. de Splr. S.QcLp.6. & dei>jcarnat, .C2i\\S. 
 
 If the Scripture, fecms any where obfcure, What is to be 
 done in this Cafe, according to his Judgment ? We are to 
 compare the fiveral paflages, Et-aperietur,(3iith he, »o« 
 alio, fed a Dei verbo and it (liall be opened to thee, noc 
 from another, but {jmx\ tlie Word of God, in PI Mm 1 1 8. 
 Sfrm. 8, 
 
 ' See here one of his Maxims, concerning what is main- 
 tained" at this day, about the Succeffion of the Biiliop of 
 'Rome, to the^vights of St. Peter : thofe who have not the 
 Faith of F^rfrjneither can they pretend to the Inheritance of 
 Peter, lib. i. de Poemt. "r. 6. And indeed, How could he 
 -have fpoke otherwife, after the Apoftafie ofZ/^m^^ tothe 
 Herefie of the y^r<^?«/ ? Neither do we find him acknow- 
 ledging any other Rock of the Church, belides jefusChrift, 
 or other Foundation of the Church, but the true Faith 
 for fo he exprelleth himfelf in Luc. i. c. c^. & lib. 
 Ef4. 32., 
 
 He confiders the Juftification of a Sinner, as confining in 
 the Remidion of Sins, De Jacoh. & vita beat a, lib. I. c. 5, (5, 
 and in other places. * 
 
 He leaves no room for the Merit of Works, and main- 
 rains, That all our Glory confifts in the Remlffion of our 
 Offences. De Bono Mortis, c.z. . 
 
i6 
 
 ^marks upon the 
 
 He maintains, That the alone Sufferings of JefusChrift 
 are the means of our Juftificaiion, without any concurrence 
 of o\ir own good Works : Ecce Aj^ms Dei qui toHit peccata 
 Mmdi, & idee nemo glorietur in operihus, qttitt nemo faSlis fuis 
 jufiifcabitur' Behold the Lamb of Gtd, vhich takes av^ay the Sins 
 tf the JVorld, and there/ere let no man glory in his hVork^s , becanfe no 
 man (hall be jufti^ed bj his orvn doings^ Epift. 71. Lib. 9. 
 
 Would you know whether St. Ambrofe did believe the 
 Seven Sacraments, as docs the Church of Rome 5 you need 
 only call to mind, that St. Attgnfiin, who had been his 
 Difciple , own'd only two, f j*. Baptifm^ and tlie Snffer of 
 the Lord. 
 
 He took care to diftinguifh that which is vifibly done, 
 from that which is invifibly celebrated 5 fo far was he 
 from tying Grace to tlie Sacraments themfelves, as the 
 Church of Rome does. Epifi. de fpiritn SanElo^ lib. 3. 
 
 cap. II. 
 
 Let any one judge, whether he did believe the Real 
 Prefence of J e s u s Christ in tHPEucharift, when he 
 wrote thefe words, in Luc. lib. 10. r. 24. Seek, thofe things 
 which are on high^ where fefus Chrift is feated at the right -hand of 
 
 God. And, left we fliould believe. That it is rather the 
 Duty of the Eyes, than of the Soul he here fpeaks of ; 
 
 He adds. Savour the things that are on high, and not thofe that 
 
 are $n the Earth. So then, it is not On the Earth , nor 
 in the Earth, nor according to the Flelh, that yve muft 
 feek him, if we would find him. Laftly, Stephen did not 
 look for Chrift upon Earth Stephen touched him, becaufe 
 he fought him in Heaven. Jefus Chrift is prcfent, ac- 
 cording to the manner of our feeking liim. 
 
 'Tis well known, that in his time the Church commu- 
 nicated under two kinds ■• Belides, he overthrows the 
 poflibilicy of a Body exifting in more places at once : 
 He maintains. That the Gofpel has only the hnage, and 
 not the 1 ruth ^ and in feveral places he explodes the Car- 
 nal Manducation, which the Church of Rome admits of. 
 
 This makes it very evident, that he knew nothing of 
 the Saciiiice of the Mafs: indeed, he formally oppofcs 
 
 the 
 
Jncient Church of Piedmont. 
 
 the fame, and maintains,//^, i.de Office. Thatfincc his 
 Paffion, he offers up himfelf only by way of reprefentation, 
 as being really and in truth in Heaven, where , as our 
 Advocate, he intercedes for us. 
 
 If we read the Death of St. Amhrofe, related by Pauli- 
 r.ns in his Life, we fhall find nothing there, either of Con- 
 feffion, or of Adoration of the Eucharift, when he received 
 ic, or of Extream Undion pradis'd there > no more than at 
 the deatli of a true Proteftant. 
 
 Would we know his Thoughts concerning the Reli- 
 gious Worfhip of Creatures, he is the Author of this Ma- 
 xim , That we may not ferve any Creature, a Foundation 
 to prove, that Jefus Chrift is God, becaufc the Scripture 
 teaches us, that we ought to worfliip him. T>e fde ad Gra- 
 tian. lib. i, r. 7. And 'tis with refped to the fame that he 
 proves. That the Holy Ghoft is God, becaufe he has Tem- 
 ples. DeSplr. San^ojik 3. c. 1 3. As to the ufe of Images in 
 Religious Worfhip,.fee how eloquently he exprefles himfelf, 
 
 de fhga feculi^c. Hu/y Rachel hid the Images , that is to faj, 
 the Church or Wifdom^ hetAufe the Church docs mt own the vain 
 Reprefentations and Figures of Irr.ages. He tells yOU , that 
 
 Helen worfhipt Jefus Chrift , and not the Wood of his 
 Crofs, which flie had found; for that is a Pagan Errour, 
 and a Vanity of Ungodly Men , Cone, de obitn Theodofii. 
 He maintains, T hat it is pure Paganifm to worftiip Stones, 
 and to implore the afTiflance of Images, that have no un- 
 derftanding, lib. i.de ogic. c. i6. 
 
 Do we fuppofe he attributed to Minifters the power of 
 pardoning Sins ? We m.ay undeceive cur felves, by hearing 
 him delrver himfelf like a Proteftant, thus: Menaford their 
 
 Minijlry for the Remijjion of Sins, bat do net c-xercife the Right 
 if anjf Potrer-, they pray, but God pardons, j. 3. de fpir.fan^o, C. 1 8. 
 
 'He a^Ter-ts, That the Miniftry may be in the hands of 
 Hereticks, and this without corrupting the Faith of the 
 People, the Ears of the People being more wife than the 
 Mouth of the Preachers 5 as happened at the time whet\ 
 Arianifm feemed to prcvail. In Pf^l. liS. fcrm. ly. 
 
 D ' He 
 
Remarks u^on tl^e 
 
 He fees dov\'n for a certain Maxim, That we are bound* 
 to feparace our felves from a Church that rejeds the Faith, 
 and does not poflefi the Foundation of the Preaching of the- 
 Apoftles. L!h, 6. M Lficam, cap.^. 
 
 We uiay fee, riiat lie was wholly eftrangcd from that 
 Maxim which tlie^Papifls have maintain'd (hefe lart 600 
 years, Tliat the Church hath the Power of depoling a 
 Prince who is turn'd Heretick for he maintains , That 
 the Church has rio other Arms but Prayers and Rt moaftran- 
 ces, or at the moft Excommunications. 
 r4.B./'.p.i2. I pafs on to Phllaflrius }:>\^o^ o{ Brcfcia, contemi-Wary 
 with St. Amdrofe, from wilofe Writings we riiay gather 
 ihefe following particulars. He did not believe that the 
 Church of Rome could authorize the Canon of Scripture, 
 as the Gfofs maintains for lie alferts, That the Apoftles 
 and their SucceHbrsdetei min'd the number of ti^eCanonical 
 Books, which only ought to be read in the Qmrch. i -<tr. 4c. 
 
 It is plain, he did not believe the Church of Rome to 
 be exempt from Error, if he minded what lie faid-, bc- 
 caufe, H^<-ref. 41, lie reje(5ls as Heretical the Opinion of thofe 
 who held the Epiftle to the Hebrews to have been writ 
 
 by Barndoi, by Clemens Romams , or by St. Zwi^^f, which had 
 
 given occafion to make the Authority thereof, fu{l)e(5ted and 
 doubtful in the Roman Church, which rejeded the fame. As 
 we may fee by the Teftimony of St. Jerome. 
 
 He did not believe, that it belong'd only-to the Giurch 
 of Borne ro condemn Herefies, which power ll^ arrogates 
 to lier ftlf at this day; becaufe he obferves, concerning 
 feveral Hcrefie<;, That the particular Billiops or Counciis 
 of the Diocefs, where the Herefiefirft appeared, had right 
 to condem.n them. 
 
 So little did he think , that it was the Right of the 
 Church of Rome only to canonize the Veriions of Scripture 
 by her Authority , that he fixeth the Brand of Herefie 
 upon the Opinion of thofe who did not receive the Ver- 
 lion of the Septu4gi;jt ^ whercas it was the only Verfion the 
 Church adnaitted of in his time, H^ref. 8^,50. One may 
 
Jncicnt Church of PieJmoiK. 
 
 '9 
 
 fee by this whether he was like to liave rejected tlie fame 
 upon the Popes det erniin.uion. 
 
 We catinoc find tliat lie believ'd Tranfubftantiationjfor 
 giving an account of the Herefie of the Artotyrites, who ce- 
 lebrated the Eucharirt with Bread and Cheele, he doth nor, 
 to condemn them, make ufe of the Ilea Ions which a 
 Tranlubrtantiator might Iiav'e alledged , Hoiref. 27. And 
 we ought to make the fame Reflection on the loth. Here- 
 (ie of the Ai{uani, who celebrated t!ie Eucharift v^ith ^A'a- 
 cer only, which at leaft they might defend by way of Con- 
 comitance-, but miglit, on the other hand, be raoreftrongiy 
 attack'd, by the Idolatry which would have been committed 
 by adoring the Water in the Sacrament. 
 
 He would never have imployed in defence of the Real 
 Prcfence, the Aifls of St. Andr.rp, which they now adays 
 object to us, to eftablilh the Carnal Prefence of Jefus Chrift, 
 forafmuch as he maintains, H^ef. 40. that thofe Acts had 
 been feigned by the Manichees. 
 
 W^e hnd not, when he fpeaksof Jetins, Haref. 25-, that 
 he lookt upon his Opinion againft Prayers for the Dead, to 
 be an Herefie. 
 
 It is evident, he did not approve of the Principles ofldol- 
 worlliippers, becaufe he calls their Opinion an Herefe, 
 who thought that man was the Image of God, according to 
 his Body,and not according to his Soul. Hxref. 49. 
 
 It appears from Ht^-f/^ J 3. that he did no: admit of the 
 Komiili Divinity, concerning the Punilhments properly fo 
 called, which God, fay they, makes his Children to fuflfer 
 during the courfe of this life. 
 
 He lays it down for a Rule, Hxref. 60, 61, That the Chri. 
 /flan Faith is more ancient than the fem/h 5 which can no 
 longer now be maintained, fince the Church of Rome has 
 been pleafed to add fo many Articles to the Creed, and 
 incroducediiTtoits Worlliip fo many Pradices contrary to 
 the Law of God- 
 He declares exprefly^ That the Sacrifice of the Church 
 is a Sacrifice of Bread in My/kerifm chrifii, to be a Myfte- 
 3 ry of JefusChrift. fi^eref. ^6. 
 
 D i He 
 
 > 
 
20 
 
 ^tUArks upon the 
 
 He was fo fenfible with the Proteftants, that the Chil- 
 dren of Believers have a Right to the Covenant , that he 
 iiuintains, H^:ref. 69 That formerly the Patriarchs, Judges, 
 and other Believers, were fandtified in their Mothers Belly. 
 A Doctrine which has fo extreamly difgufted the Romipj 
 Cenfors, that they thought fit to guard the Margent with 
 
 a Cc.Hte lege. 
 
 He aderts, H^tref. 74. That he who call'd upon the Fa- 
 ther, before Chrift^s coming in the Flefh, was thereby freed 
 from the condemnation of the Wicked 5 which does not 
 feem to agree very well with the Popifli Do(Srine of a 
 himhus Patrum or elfe it mufl: be owned, Tiiatthe Lirnbtu 
 muft take place as well under the New Teftament, as under 
 the old : becaufe he makes ufe of the words of Jefus Chrift, 
 or, atleaft,makesaplain allufionto them. 
 
 He overthrows the Do6trine of Merit, in maintaining, 
 H^ref. 77. That it is by the fole Mercy of Jefus Chrift we 
 are faved, mn vh-me & jfi/litia condigm, not by any condign 
 Virtue and Righteoufnefs of our own. 
 
 It does not appear that he own d a Purgatory, fuch as 
 the Romanifis do, becaufe, Hrfrf/; 73.he faith, That the Soul 
 of Man i whether good or bad, whether godly or ungodly, 
 is conducted by an Angel to its appointed place, there to re- 
 ceive according to what he has done in this Life. It is evi- 
 dent from the Epiftle of St. Gaudemim to BemvoUs , that 
 he . believed a Fire, through which the moft Righteous, 
 even the Apoftles and Bleffed Virgin her felf, were to 
 pafs, at the end of the World : Which Opinion has been 
 fince reje(5led in the wefi. 
 
 It appears from H^r^-/: 5)7. That the number of Fafts was 
 very fmall in his time •, he takes notice only of four, that of 
 
 Chrifi?va6j Epiphanjy Eajier, and Whitfumde^ befides that of 
 
 Lent, the reft were left to the Devotion of Believers And 
 there is great probability that thefe Fafts were only obferved 
 ©n the Eves before the Communion. 
 
 True it is, that he fpeaks of a local defcent of the Soul 
 of our Saviour Jefus Chrift into Hell, haref. 22. butinHx- 
 ref.7^. he terms their Opinion an Herefie, who maintain, 
 
 Thac 
 
Ancient Church of Piedmont. 
 
 2:1; 
 
 That afcer his Death he defcended into Hell, and preached, 
 the Gofpel, that the Souls there receiving the fame,mightbe 
 iaved : Which was the Opinion of moft of the Ancients, 
 both before and after him. Whence' we may judge, whether- 
 this Article, about wb.ich fo much pains-has been taken to 
 explain it in a good fence, was a Doctrine which the Apo-^- 
 files had left in the Church or, whether it was not drawn, 
 from fomepaflages of Scripture, ill underftood in the Second 
 Century, as we affert, bccaufe the Fathers did not at all 
 times, in all places, and with all agree therein 5 which is the. 
 Charaifterofa Dodrine truly Catholick, according to the. 
 
 famous Maxim of rwcemius Llrinenfts. 
 
 And, forafmuch as St. Gaudentlus fucceeded PhiUfir'iHSy 
 whom he calls a moft Apoftolical Man, 'tis no wonder to find 
 him fo dofely following his fteps h for we find him every 
 where of the fame opinion with St. Gafidentius, in the points 
 he treats of-, as I iiave already made it appear from hisEpi- 
 file to Benevolus ; for. Writing to him a confolatory Letter,, 
 upon oceafion of his Sicknefs, he treats the matter altogether 
 like a Proteftant, without mingling any Popifli Notions- 
 therewith, fuch as are, the conlidering of the Afflictions of 
 Believers, as puniihments and fatisfadions God exacts from * 
 them as a Judge •, as may be feen in that Epiftle. It is true^ 
 that amongfl: other things he obferves. That they ferve alfa 
 to leflen the force of the purgative fire of the laft Judgment. 
 But I have (hewed what he meant by that, and the fame is, 
 acknowledged by the Learned of the Roman Church. He ' 
 lays down two things in the fame Epiftle, the one is, That 
 the Bofom of Abraham fignifies Eternal Life, ^^ hicb does 
 no fervice to the Popiili Polemical Writers •■, the other is. 
 That neither Angels nor Mea know the Secrets of Confci- 
 ence, that being the Priviledge of God only •■, which Maxim 
 wholly overthrows the Invocation of Angels, as well as the 
 Authority the Priefts arrogate to themfelves of pardoning 
 Sins, as Judges. But we'll pafs on to his Sermons, and inr 
 ftance in fume other of his Opinions. 
 
 He tells us plainly in his fijft Sermon, That we fhallnoc 
 cat the true Mama, which is Jeius Chrift, till after the 
 
21^ 
 
 ^marks upon the 
 
 Refurredion in Heaven, where we fliall drink of the Roek, 
 which is Jefus Chrift, cleaving to the feet of that immacu- 
 late Lamb. Is this the Language of a man that believes the 
 Carnal Prefence ? 
 
 Ihe whole of his fecond Sermon is fpent in explaining 
 the Doctrine of the Euchaiift, where at the firft he lays 
 down, That the Figure is not tb,e Truth, but an imitation of 
 it. He faith, Jefus Chrift has fnffered death for all men, 
 and that he feeds them in all the Ciiurches But how ? In 
 
 r)tyflerio j^anis vim reficit immolatus .vivificat creditus 5 Here" 
 frejheth^ beiytg efered tip in the A^yflery of Bread and Wine 5 and 
 
 quickens^ being believed on : So that he is Only offered up in 
 figure, and not truly, and only quickens thofe that believe 
 bis Word. And he explains himfelf, by declaring, That the 
 Do(5trine of Jefus Chrift is the Flelli of that immaculate 
 ■Lamb, the whole body of the Scriptures containing rlie 
 Son of God. He explains that Phrafe To receive the Bo- 
 dy cf tke Son of God , by receiving with the Mouth the 
 Myftery of the Body and Blood of the Lord. He maintains, 
 That it was of the confecrated Bread that Jefus Chrift faid, 
 ^ Thli is my Body 5 which, according to the Dodors of Rome^ 
 overthrows Tranfubftantiation. Laftly, he maintains. That 
 Jefus Chrift made choice of the Bread and Wine, to make 
 them the Sacraments of his Body and Blood, that riiere 
 miglic be no Blood in this new Sacrifice, and to figure 
 the Body of the Church, which iscompofed of many Be- 
 lievers, as the Bread is made up of many Grains. Can 
 any thing be faid more contrary to the Maxims of the 
 'Church of ^ome > 
 
 In iiis third Sermon he afTerts, That the Church refem- 
 bles the Moon, which encreafes in times of Peace, and de- 
 creafeth in times of Perfecution that (lie decreafeth with 
 frefped to her fulnefs, but not with refpedl to her bright- 
 nels. He feems after her fulnefs, to which (lie was arrived, 
 to fbrefee her wain and decreafe, which he had already had 
 a view of, during the Reign ol Arlanifm. 
 
 CHAP. 
 
Jncient Church of Pkdmonr. 
 
 C H A P. I V. 
 
 Qoncernmg the Faith of th Churches of tJ?e Diocefs 
 of Italy, during the Fifth Century* 
 
 ONe of the moft illuflrlous Witnefles we have of the 
 Belief of the Qiurches of Italy, at the beginning of th^ 
 Fifth Age, is Presby ter Aquileia. 
 
 As for the Rule of Faith, which is the Scripture , Rufi' 
 nus fets down a Catalogue of the Books of Holy Writ, the 
 fame that is at prefent received by the Proteftants, calling 
 the Books that we reject Apocryphal*, a^ud Cypr, p. 552, 
 & SS3' which is an evident mark, that the Church of 
 Italy made a more accurate diftindion of tiie Canonical 
 Books from the Apocryphal, than the Ciiurch of Eome at 
 that time did. So that Rnfihus, in this refped, knew more 
 than Innocent I. who began to confound the Canonical Wri- 
 tings, by a mixture of the Apocryphal. 
 
 As for the Creed, which is an Abridgment of the Ar- 
 ticles of oar- belief, we cannot meet with a more Ortho- 
 dox Explication of it, than is that of Rnfinits ; and, would 
 to God the Ciuirch of Rome, would keep to that, for then 
 we ihould be foon agreed, at leafi:, in Co doing flie would 
 not propofe any thing to Chriftians, u hich was not owned 
 for the Creed of the Ancient Church ^ whereas fince She 
 has added new Articles, altogether unknown to Ruf^ffr, 
 and the Bilhops of that Diocefs. In a word , we may 
 fay it is moft certain, that there is as much difference be- 
 tween this Treacife of RHfms and the Catechifm of the 
 Council ofTVf^f, as there is between the Catechifm of the 
 Proteftants and that of tiie Papifts. 
 
 I own, That Rafims in this Explication of the Cree J aflercs 
 a local defcent of Jefus Chrift into Hell : But we are to ob- 
 fetve, that though already in his time this was lookt upon 
 asaa Article of F^icli , yet the Fachers> as well thofe that 
 
^4 
 
 ^marks upon the 
 
 went before, as thofe that followed after, had fuch diffe- 
 rent notions concerning it, that the Church of tae-, which 
 at this day follows one of thofe Opinions, but had not that 
 Article in her Symbol , in Rufinus his time can fcarcely 
 draw any advantage from thence, except only againft thofe 
 who hold, that this Article is only an allegorical Explication 
 
 of the Article, He was hurled. 
 
 v^.. 8. But however , we may obferve, that Rufimis exprefly 
 notes, at the beginning of this his Expofition of the Creed, 
 That Believers received the Sacrament of the Lord's Supper 
 ' with an extraordinary refpedt, maxima cum ohfervmia , but 
 not worihipping it, as • the Church of Rome does at this 
 day. 
 
 Though W^e have no remains of St. Chromatins Bifhop of 
 '^qui/eia, fave only fome Commentaries and Homilies - yet 
 from thence we are fufficienily informed how far his Divi- 
 nity dilfer'd from that which is now profeffed by the Church 
 of Rome. He plainly aflerts the perfpicuity of the Scriptures, 
 "when he accufes the Hercticks and Jews of darkening it by 
 their perverfe Explicationsi Serm. 2. pag. i6i. Accordingly 
 he alfo maintains, That the Lord's Prayer contains all things 
 iiecefiary to Salvation, p. 175. which is not very agreeable 
 to the Palate of the Doftors of Rome, who furnilli us with a 
 far greatei' number. He afferts. That the Prifon from whence 
 there is no coming out until the laft Farthing be paid, is Hell, 
 ■ which does nor at all fuit with Popifti Purgatory, 1 66. Con- 
 formably tathis, he lays down, That the Afflidions which 
 iiappen to the Faithful, are either to corred their Defers, or 
 to try their Faith, or to prepare them for Glory •■> not a word 
 concerning the life the Roman Ciiurch puts them to, viz:,, for 
 the expiation of Sin,and for a facisfacflion properly fo called.He 
 acknowledges indeed, that the Chrijiian Chunh is typified by 
 aCicy* fituated upon a Mountain^ but we do not find him 
 concluoing from thence its equal vilibility, no more than 
 St. Ambrofe. We arc not to forget here, that St. Chromatins 
 hadfo little deference for the Authority of the Church of 
 ri?ow, that Rtifims having been condemned by Pope Anafta- 
 :fins, becaufe he feemed to favour the Origenifis^ St. Chromatins 
 
Ajicient Church of Piedmont. 
 
 took no notice of this Proceeding, but received him to his 
 Communion, as before an abundant Teftimony that the 
 Thunderbolts of Rome, at that time, reached no further than 
 the ten Provinces in fubjedion to the Pope, St. C hromatius's 
 Biflioprick being without them, and confequently, that he 
 did not own the Pope for the t^ead of the Church, out of 
 whofe Communion Salvation was not to be hoped for. 
 
 He plainly aflcrts, That Marriage is fo wholly diflblved 
 by Adultery, that it is lawful for the innocent Party to 
 marry again. Which was the Opinion of the Romifli Church 
 till after the Tenth Century, f.i6S. A. B. He maintains 
 it to be a piece of Impiety, to fwear by any Creatures ; 
 which is-not the Faith of Rme at this day, fug. 1 65>. A. He 
 owns no other Union in the Church, but the Unity of the 
 Catholic '< Faith, ihid. /». 1 5 8. We find, by all his Exprefli- 
 ons, that the Carnal Prefence was unknown to him : Firft, 
 He propofeth Jefus Chrifl as the Meat and Drink of the 
 Believer, that comes hungry to it. Cone. i. 157. Second- 
 ly, he holds, That a change is made when tx eo qnod fuit 
 
 inaUam ffeciemgeneratur ^ out of that which waS before, 2 
 thing of another kind is generated. Thirdly, He applies, 
 fag. 174. our daily Bread to the Body of Jefus Cbrift, but 
 he confiders it fpiritually, which makes it appear what no- 
 tion he had of the Manducation or eating of it, and that 
 the expreflion he ufeth of a cor fore Domini fefarari, fignifies 
 nothing elfe but the exclufion from the Sacrament. 
 
 Moreover, if we find, that he has been a Guide of the 
 M'aldenfef, towards truth, it will not be amifs withal to ob- 
 ferve, that he feems to have fuggefied to them a wrong un- 
 derflanding of the Scripture. For this great man maintains, 
 That theGofpel abfolutely forbids fwearing, fag. \6Z. and 
 the Letter of Scripture fo far impoied upon him, that he 
 pretends we are obliged, according to the Law of Jefus 
 Chrifl, to offer the other cheek to him that has already 
 ftruck us,^I5<?,&♦7o. 
 
 Nice 04 Bilbop of AquHeia, who lived Amo 420. has 
 a very remarkable expreffion in his Book ad Virginem Uf- 
 ptm^ which wc find in the Works of St, Ambrofe, Stick, 
 
 E clofe 
 
^marks upon the 
 
 clofe to the exercife of RepentaKce, till the end of thy life, and never 
 think ofoht^ining Pardon ab Immano die, becattfe he who has made 
 thee make this Promife, has deceived thee. As thou hafl froperly 
 finned againfi the Lerd^ fo feek. thy Remedy only at his hands.. It is 
 
 evident, that thefe words either are the Expreflions of a 
 downright Novatian, which we cannot fufped him of, after 
 the many Teftimonies we have of his foundnefs in the Faith, 
 or that they reprefent a very different notion from what has 
 been entertained at Rome, fince their efpoufing the Secret of 
 Auricular Confeflion, and the prieftly power of pardoning 
 Sins, as Judges properly fo called. 
 
 Tlie remaining part of this Century was terribly agitated 
 by the Difputes raifed upon occafion. of Nejloriaaifm and 
 Eutychianifm, infomuch as the Bifliops were all divided, 
 and the Council of Chalcedon was unable to appeafe their 
 Differences. The Diocefs of Italy was at the fame time ra- 
 vaged by the i^^ms. AttiU rafed A^uileia^ deflroyed Milan, 
 Pavia, and divers other places. Some years after, od'jacer 
 invaded the faid Diocefs j and not long after, the Goths mar- 
 ched through it under the Command o( Theodoric{, fo that 
 fcarcely was there any place left for learned men to write, 
 during the inundation of thefe barbarous Nations. - Procted. 
 we therefore to die following Century.. 
 
 CHAP. 
 
Ancient Qnirch of Piedmont. 
 
 27 
 
 CHAP. V. • 
 
 Olmtom of the Churches of Italy, chnn^^ the ' 
 Sixth Century. 
 
 ON E of the fii-ft that can give us any Information 
 herein, is Lauremius^ who was tranflated from the 
 Billioprick of NovAra to that of MiUn^ about the year jo/. 
 We have three of his Pieces, which he preached upon his 
 return to his See, after the deftru^^lion of MlUn^ and his own 
 Banilhment. 
 
 The firft is a Sermon upon the Cam^mp? Woman, his 
 delign therein being to adminifter comfort to repenting 
 Sinners, and to affure them of the eafinefs of God s Mercy. 
 Mtblllon, who publillied them, tells us as much. I Hiall fee 
 down fome of his Propofitions or Dotftrines which he bor- 
 rowed from St. Chrjfoftom. • 
 
 I. He requires nothing as neceffary for the Remiflion of 
 Sin, five only a lively corapundtion, without fo much as one 
 word of the Priefts Abfolution, fn^. 24. [ Sed Mas, feci pec- 
 
 cata TMu/ta Qr magna. Et q^nis efl de homlmb^u qui non peccet ? ^ 
 
 Th die •, erravi fuper omnes homines, fufficit mihi in Sdcrificio ifi* 
 
 confelfi$. Die tn prins iniquhates tuoi, ut jnfiificeris : csgnofce 
 
 qmmam peceatores 5 habe trifiitiam cum c$nverteris \ efto Jl 
 
 defperatus & moejlus, fe d <^ lachryrnxs compunSlus ejfnyide Nimquid 
 
 ialiud aliqaidfuit in Meretrice, qUitm Uchrymarum effHjio} C?" ^.v 
 
 hac profufione invenit prijidium, O' accept a (idnci.-i acceffJt adfo>i- 
 
 tern Don;inumJefnm.'] ' But thou wilt fay, I have Committed 
 ' many and great Sins ; , And who is there amongfl men 
 'that linneth not ? Siy thou, 1 have linned beyond^all 
 'men, this confelllon is fufficient to me, for a Sacrifice. 
 ' Do tliou firfl: declare thy Iniquities, that thou maift be 
 ' iuftified acknowledge thy feif to be a Sinner : be full of 
 ' forrow in this thy Converfion ^ yea, be grieved, and as 
 * without hope: moreover, pour forth Tens of compundt- 
 
 E 3. ' on; 
 
i8 
 
 ^marks upon the 
 
 ' on. Do you find ought elfe in her that had been a com- 
 ' mon Harlot, but (hedoing of Tears, and by this her weeping 
 
 * flie found helpi and having received confidence, flie drew 
 ' near to tlie Fountain, our Lord Jefus. 
 
 He anfwers the unvvorthinefs of Sinners in thcfe words, 
 
 P^S- ^S' C qmmodo Aufa efi mulier Legis ignant^ tarn im- 
 qna , Jic abrufte accedere ad fotttem falutis ? Non fetiit fa- 
 cobuntf non rogavit fohannem , non acceffn ad Fetrnm \ fed hoc 
 intermittens, quid dicit } Non efi mi hi necejfariw fide- 
 jujfor : Sufcifit in fe fcenitentia fAtrocinium, & fola 
 curritj tenet enm in voce ac dicit ^ miferere mei Domine fili Da- 
 vid. . Ideo defcendifti , ideo carnem f»fcej>ifii, nt & ego lequar 
 
 ad te & cum fiducia fetam, &c7\ " But how durft a Woman 
 
 * ignorant of the Law, andbefides fo wicked, fo abruptly 
 
 * draw near to the fountain of Salvation ? flie did not in- 
 
 * treat James, nor ask fohn, neither came (he to Peter [ to 
 ' fpeak for her.] But leaving all this, what faith flic ? I 
 
 * have no need of a Sponfor. And taking upon her felf 
 
 * die patronage of her own Repentance, fhe runs to him 
 
 * alone, flops him with, her Voice, and faith, Lord have 
 'mercy upon me, thou Son of David, Therefore it is that 
 ' thou cameft down [to us,] therefore thou tookeft Fldh 
 
 * upon thee, that even I alfo might fpeak to thee , and 
 ' with confidence ask of tlice, &c. See here a very exadt 
 imitation of St. Chryfoflme, after NeBarhs had taken away 
 the ufe of Poenitentiary Priefts. 
 
 It is worth our taking notice how he fpeaks. of Prayers 
 
 without attention, f^^. 3 J. \_Smt multiqmdem qui intrant in 
 Ecclejiam, & firepmt in tratione, confuse atque intemperata voce 
 differgunt verba fua, & 'S^^ff^ fofas ohliti fmt omnia. Hi fmt 
 qui lahiis hinnimt, & corde non concifimt. Si ttt iffe diHa tua & 
 freces ignoras 5 quomodo te exaudit Deftsf] * There be many 
 ' indeed that come into the Church, and make a noife in 
 
 * Prayer, fcattering their words widi a confufed and rude 
 
 * bawling, who as foon as they are got abroad, quite forget 
 
 * all. Thefe are they who neigh with their Mouths . without 
 
 * conceiving in their Hearts. If thou thy felf doft not know 
 ! what thou fayeft or prayeft^ow fhall God hear thee ? From 
 
 whence 
 
Ancient Church of Piedmont. 
 
 ^9 
 
 w hence we may eafily judge, how he would have approved 
 of praying in an unknown Tongue, which neceffarily de- 
 ftroys Attention. 
 
 As concerning, the place where we ought to pray, that wc 
 may be heard, he exprefleth himfelf in this manner, as if 
 he had defigned to furnifh the ivaldenfes with an anfwer, 
 pag 35. [Grandis ferms efl mifereremei Dem y brevis qmdemfek 
 virtttte fltnus. Nam & fi forts fucf is ^ dama & dtc, tftiferere mei 
 Dens. C/ama, yion voce, fed mente 5 mm tacentes exandit 
 Dens. Nec tarn IccHs qusntUKj quantum f erf us. Hieremias in 
 Car cere confortatur 5 Daniel inter Leones exnltat 5 tres fueri in for » 
 nace tripudiant^ Job nudus fuh Divo triumphatj Paradifum de 
 Cruce Latro invenit. Quid ergo fifueris in publico foro > Or a intra 
 te. Noli quarere locum, locus ipfe f /, ibi ubifueris tra. Si fueris 
 'fM Balnea, era, & ibi templum efi.'] 'This is a great WOrd, 
 
 * Lord have mercy upon me ^ (hort indeed, bijt full of virtue. 
 'For though thou art abroad, yet cry and fay, Lord have 
 
 * mercy upon me. Cry, not with thy voice, but with thy 
 
 * mind, for God hears even thofe that are filent j neither 
 ' does he regard the place where, but our mind and atten- 
 
 * tion in Prayer. Jeremiah receives comfort in the Dun- 
 
 * geon ; Daniel rejoiceth in the Lyons Den j the three 
 
 * Young- men leap in the midft of the fiery Furnace 5 Job 
 
 * naked and de/litute, triumphs in the open Air s the Thief 
 
 * finds a Paradife upon the Crofs. What therefore though 
 
 * thou art in the publick Market ? pray within thy felf 5 
 
 * don't feek for another place,thou thy felf art a places wherefc- 
 
 * ever therefore thou art, there pray. If thou be in the 
 
 * Bath, pray there, for there alfo is the Ciiurch. And, p. 37. 
 
 {Nun quid homo eft Dens^ut laker e quaratur per loca diver fa ? Deus 
 eft qui adeft ubiquc} Si quaris hominem, dicitur tibi noM eft hie, 
 aut non illic vac at : non eft fic in caufa Dei; hoc taut um eft ut di- 
 cof, miferere mei 'Deus, & ipfe prope eft ut te liber et, & adhuc ' 
 loquente te dicity ecce adfum."] ' What ! is God a Man then 
 
 * that thou muft take pains to feek him in feveral pla- 
 
 * ces ? 'Tis God who is prefcnt every where. If indeed 
 *thouchanceft to look for a man, thou art anfwered, He 
 
 * is not here, or he is not at leifure : but the Cafe is noc 
 
^marks uf^on the 
 
 ' lb w ich God. Do thou only fay, Lord have mercy upon 
 ' me, -and he is near thee to deliver thee, and whilfl thou arc 
 '>et rpeaking, faith to thee, Behold here am f. 
 
 The fecond Homily publillied in BMothecaTatrum, 
 T 3. utterly overthrows the pretended Tribunal of Penance, 
 
 fAg. [_ Mox ut afcendifii de fonte, veflitus es vefig alha^ & unElus 
 es unguent 0 A^yflko faSia efl fu^er te invocatio , (jr venh 
 fufer te tKiv-A lirtus , eiuum vas mvum hac mv<t ferfudit 
 do^rlna, exinde teipfam tihi ftatnit judicem & arbltrnrri. ~\ 
 
 ' As foon as thou art come. up fl-om the Fountain, tliou arc 
 ' clothed with white Raiment, and anointed with the Myfti- 
 ' cal Ointment ■■, Prayers have been made over tiiee, and 
 ' the threefold Virtue is come upon thee •, after that thy new 
 ' veffel is once fill'd wit!i this new Dodrine, thenceforward 
 ' he has conftituted thee a judge and difpofer for thy ' 
 'felf. 
 
 In th.e third* Homily, which treats of Alms, he makes 
 
 ufe of this ExprefTlOn, Q /« fordMe Chriflus femel tinEins^ 
 fanHificAvh aquas^ in pauperihw antem femper ntaaet^ & af- 
 fidue ahhiit crimina largiemum.'] ' Chrift being once dipt in 
 
 ' ih^Kivt: Jordan, thereby fandified the Waters-, but he 
 ' always abides in the Poor, and continually wartieth away 
 ' the fins of thofe that give to them. This notion of the 
 Prefence of Jefus Chrifl: in the Poor, fufficiently makes out 
 the fenfe of the Fathers, when they fpeak of the Prefence of 
 Chrift in the Eucharift-, efpecially if wejoyn with it, that 
 exprelTion of his fecond Homily, f. 117. B. [_^fpergesme 
 
 a'.^uk filii tui facro [anguine mixt'a.'\ ' Thou wilt fprinklc 
 
 ' me with the Water mingled with the Holy Blood of 
 'thy Son. 
 
 The Opinions of Ennodim, Billiop of Pat^ia, . are evident in 
 feveral of his Works, wc lhall inftance the following 
 places. 
 
 We £nd in the Life of Sr. Epiphaninf Billiop of Pjivia, 
 W! it by Envodivs^ 2l reprefentation of the manner how that 
 Billiop did celebrate the Eucharift, wliich makes it apparenc 
 how far he was from adoring the Eucharift as. his God. 
 fuK^is pedihm ufque ad CvnfHmmationem n>)jtici operis flare 
 
Ancnt Clrmh of Piedmont. 
 
 fe dehere cottftititit^ ha ttt humsre vefligiorum locum [nptm de- 
 fingeret^ & hrgc affkitntihHS indicAret. * He had purpofed 
 
 *wich himfeif, (iith he, always to ftand flil], wich his Feet 
 
 * together, till he had finiflied that Myftical Work, fo that 
 
 * the moifture of his footfteps, deciphred the place of his 
 ' ftanding, and might be feen by thofe who were at a con- 
 ' fiderable diftance. It is but too vifible here, that St. Bp^hA- 
 tj'ius and Ennodiui knew nothing of thofe proftrations,which 
 now areufed before the Sacrament ^becaufe the one of them 
 prefcribed this conftant form to himfeif, in celebrating the 
 Eucharift ; and the other commends him for it, as a Mark of 
 his Piety. 
 
 At the end of the faid Life , Enmdita gives us an ac- 
 count of the Death of Sc. Epiphamw, much like that of 
 a Proteftant Bifhop. He had only this word in his 
 
 Mouth, Mi hi vivere Chriftyts efi^ & mori lucrum^ To me tO 
 
 live is Chrift, and to die is gain. He was heard to re- 
 peat nothing but Pfalms of Confolation, fuch as the- 
 88. Pfalm ^ and he breached his lafl in thefe words, /« ma- 
 nui tfias Domine commendo Spiritttm meumy Into tiiy hands,. 
 O Lord, I commend my Spirit taken out of Pfalm 30. 
 He tells us in plain terms, That his Soul returned to Hea- 
 ven, Ad fedem fnant caelefiis Anima remeavit ; his heavenly SouI - 
 returned to its own place. All which ferves to make 
 out that Prayer for the Dead, had not as yet the be- 
 lief of Purgatory for its foundation, as it hath at this 
 day. 
 
 And it was in- the fame mind that he compos'd the- 
 Epitaph of St. Vi^cr, Billiop of Noarre, where we read > 
 thefe Verfes 
 
 Hie reddens tumuUs cimres, ad celfa vocatus 
 SpiriiHS, atherea congandet lucidns arce 
 
 Having bequeath'd hisDuft toDuft, 
 His Soul is call'd on high; 
 Tliere bright and glorious, to partake 
 Thole Joys which never die. 
 
 AQd-:' 
 
3^ 
 
 ^marks uj)on the 
 
 And forafmuch as we fee chat he in divers places com-- 
 mends Sc. Jmbrofe and his SuccefTors for Orthodox Bi- 
 fhops, I (hall not trouble my felf to quote any more of 
 his Writings s and the rather becaufe the moft part of his 
 ! Works were Letters or Poems relating rather to outward 
 affairs, than any matters of Religion. 
 
 I know they are wont to cite a Paffage of Enmd'ms, 
 10 prove that the Pope cannot be judged by any one 
 but God. We find nothing more frequent fince the time 
 of Gratinn and the Canonifts, than to quote thefe words 
 of his Apology for Symmachas ; Altorum homimm caufas 
 ^DcHs voluit per homines term'wari^ fed. Roman<t fedis prtfuUm^ 
 ffto, fine qnafiione, refervavit arhitrio. ' Other Mens cafes 
 
 *God was willing (hould be determined by Men, buc 
 * as for the Biihop of Ktme , he has referyed his cafe 
 *for his own Cognizance, without expofiog it to a Judi- 
 *cial Tryal. But they fignifie nothing lefs, than what 
 they feem to exprefs thus feparate from the reft of the 
 Difcourfe. VJ\\z.iEnnodms by thefe terms would declare, is 
 : (imply this, That Pope SymmachHs his Adverfaries, not 
 having been able to convince him of the horrible Crime? 
 "whereof they had accufed him before King Theodonc^znd 
 afterwards before the Synod aflembled by Theadoric, for 
 examining his Accufation, his cafe had been remitted to 
 the Judgment of God as was cuftomary, when perfons 
 could not be convided by the ordinary courfe of Judicia- 
 ry proceedings. De Lamcry hath fo folidly proved that this 
 was EmodiHs his meaning, though of a long time it hath been 
 difguifed, that there is no need to infift further upon 
 it. T.i.Epifi.9. 
 
 Dacins, BiQiop of Mila»y has left fo little in writing, 
 that it may feem needlefs to fpeak of it j only it may be to 
 the purpDfe to obferve the Carriage of fafiiman towards 
 him, who finding him at ConflantinopU, would make him 
 (as well as the Pope's Referendary; fubfcribc the Edid 
 which he had publifhed : which (hews that he lookc upon 
 himfelf, as the Head of a Diocefs. which was asexemipc 
 and feparate from the Pope of Emes Jurifdi(^ion, as the 
 
 Dioccfes 
 
/indent Qhurch of Piedmont. 
 
 Diocefes of the Patriarchs of the Eaft ^vere. BAromus ad 
 
 Annum ^^6, ^. 46. 
 
 In the Year $90. the Bifliops of Italy and of the Orifons^ 
 to die number of Nine, rejeded the Communion of the 
 Pope, as of an Heretick, who had conlenred to the 
 abolifliing of the Council of Chalctdon, confenting undei^ 
 Jufiiman to the Condemnation of the Three Chapters, 
 as may be feen from their Letter to the Emperor Mau- 
 ritius ^ fee down by Baromus^ ad h. Annum ». 29., That 
 Emperour having ordered them to be prefent at the Coun- 
 cil of Bmt^ they were difpenfed with by the fame Em- 
 perour, upon their protefting that they could not com- 
 municate with Pope Gregffry the Firft. This Schifm had 
 already continued from the Year 5^3. and lafted near as 
 long after 5 fo little were they perfvraded at that time of 
 the Popes infallibility, that to loie Communion with them, 
 was to lofe the Communion of the Church, or that they 
 held their Ordinations from the hand of the Popes, and 
 from the Bifhops fubjedtcd to their Jurifdidiion. Let us 
 proceed now to the Belief of the following Century. 
 
 CHAP. VL 
 
 Opinms of the Diocefs of Italy, dw'mg the' 
 Seventh Century, 
 
 I Know only of two or three Authors that can inftru^l 
 us in this matter, the one is Biihopof Ravenna^ 
 
 who flourifhed in the midft of the VII. Century the other 
 Manfuetusy Bifllop of Milan^ ^^ho flouriflied towards the 
 end of it, vU. from the Year 677. Of the firit of thefe 
 we have an Epiftle againf^ the Momhelites, which has been 
 infected in the Council of Lateran, under ^^^rr/w the Firft, 
 
 P in 
 
^e?mirks ufon the 
 
 in tlie Year 649. AH:. 1. Of the fccond we have an Epiftic 
 to the Emperour Confluntlne^ f-t down in the fame Council. 
 The Union of them both, with tl^ Billiops of Rome, for 
 the defence of the Faith againft the MonothelUes, is a ftrong 
 alTurance of theit purity in the Faith. Their Opinions are 
 thefe that follow. 
 
 Maui-Hs who ftiles himfelf Servns fervorttm Dely precifely 
 q^ferves, that the Pope had invited him to be prefentac 
 Rome at the Council, but as a Bilhop without his Diocefsj 
 for otherwife he might, as being one of his Suffragans, 
 by his Authority have fummoned hinj thither. And in- 
 deed inftead of going to R«rf3e in Perfon, he fent in his 
 place A^aurusy Bilhop of Cefeua, with one of the Priefts of 
 uMiUn. ihid. pag, 6oi. He declares that the only means 
 of pi eferving the Purity of the Faitli, is, to keep to the 
 Dcdrine of the Apoftles, which the Fathers had fol- 
 lowed, with refpeit had to the fifth General Council. 
 The words he ufeth are thefe, T. 6. ( one. fag. 96. [V»{- 
 
 cum ommbus & ftngulare efi Rcdemftorts Dei, ^ Domini 
 noflri "fefu Chrijii concejfufn Remedium ad animArum noftrarum 
 faint eWy fit ea quit fer Apojlolorum fratdicatiortem perceptmusj_ 
 & Patrum doBrinam , proculdubio teneamus. ~\ 'The only 
 
 'and particular Remedy granted to all for the Salva- 
 ' tion of our Souls, by God our Redeemer, and the Lord 
 ' Jefus Chrift, is that, without all doubt, we hold faftthe 
 ' things we have received by the preaching of the Apoftles, 
 ' and the Dodrine of the Fathers. He declares that he 
 owns and admits the five General Councils, and that he con- 
 demns that which was held at Ceyjftantlnople in favour of the 
 Momthelites, being fupportedby the Credit of the Emperors. 
 
 Aiaxirr.HSj Bilhop of AqyAlei^i, exprefteth the fan^e Opi- 
 nions 5 and moreover exprelly condemns by name the Ma- 
 
 mthelite Bifliops, Cjm/, Sergim, Pynhu and p. 97. 
 
 Mmft^ctus, in his Epiftle to the Emperor ( onftMtir.e Pa- 
 g@mtus, declares, Firft, That it was Confiamm the Great, 
 who conven'd the Council, of Nice, which at this day is 
 very ftifly contefted by the Church of Rome-^ that the 
 Emperor Tkodofms Q\\k6. together the* fecond Council of 
 
 Con fi amino j^lc. 
 
Anc'mt Church of Piedmont. 
 
 35 
 
 Coyiflantimfle^ and that the Emperor Martianus did the flime 
 with regard to the Council o^Chalcedon, zndff^fttnian to the 
 fifth general Council. 
 
 He declares, That the whole Faith of his Church is con- 
 tained in the Apoftles Creeds whereof the ConfefiTion of 
 Faith by him Cent to the Emperor, is only an Explication. 
 Which makes it evident that the Church of Milan, and his 
 Diocefs, under the Reigns of Pertharit and Cmibert, Kings 
 of tlie Lombards , did not own any other Dodrine 
 to belong to the Faith and of neceffary Belief, lave 
 only what was contained in the Apoftles Creed much 
 lefs did his Church own that heap of Dodrines 
 which Pius the Fourth thought good of his own head to 
 fuperadd to it. 
 
 True it is that he praifcth the antient Dodlors of the 
 
 Church, Leo I. St. Gregory Nfi.3jiati3jen, St. Bafil, Scc ^ic- 
 <^uid hi docuermt, faith Uq, fapuerjint, fr-tdicuvermt^ vel def en- 
 fores extiterunt, mos eortm aBa vel flatuta ornni devotiofje 
 
 fufcipimus. ' Whatfoever they have taught, judged, preach- 
 * ed or defended, all that we receive with all devotion. 
 Yet however this is not fo general as it fecms to be, becaufe 
 his words have a particular reference to their Explications 
 concerning the Dodrine of the Trinity, againft the Here- 
 fies of the IV. and V. Century, which was the only mat- 
 ter in queftion then. 
 It is worth our while to take notice of the fingular 
 
 Elogy he gives to St. Amhrofe, whom he calls Veneranda 
 Corona Chrifti Confeffor ^mbroftis Mediolanenfis E'.clefic6 Prd- 
 
 fd. ' The Venerable Crown of Chrift, Amhofms the Con- 
 feflbr, Bifliop of the Church of MiUfi. What I have 
 here mentioned of Manfuetus is the more confiderable, be- 
 caufe it was done by him prefiding in the Synod of his 
 Diocefs. 
 
 Laftly, We may obferve that the Deputies of MAnfuetus^ 
 condemned Homrins, Biftiop of Rome^ ASl. 13. for being 
 a MoKothe/he and the matter at this time is no longer quefti- 
 oned. notwidiftanding Baromns, and fome after him, have 
 endeavoured to make it pafs for doubtful; whence it 
 
 F ^ appears 
 
g6 ^marks upm the 
 
 _ If 
 
 appears that in Itaty they held it for an |nvioIable 
 Maxim : i . 
 
 Firfiy Thac the Pope was liable to beconife an He- 
 retick. / 
 
 Secondly, That none were to continue in Cfommunion 
 with him, fave only fo far as he continued uhitedto je- 
 fus Chrift, as a true Believer •, fo far were they from fup- 
 pofing themfelves bound to cleave to the Church of Reme, 
 as they would continue in die Communion of our Lord 
 Jefus Chrift. 
 
 But though we have but few particular Authors, that 
 might inform us of the Opinions and Worfhip that took 
 place in that Diocefs yet have we fomething that feems 
 more authentick. viz,. The Liturgy which bears the name 
 of St. Amhrnje. And forafmucli as this piece was made 
 ufe of before this Century, and that fince that time it 
 has ferved for a Model of the Devotion of that Diocefs, 
 it will be of fome importance carefully to examine the 
 fame, and the rather becaufe though I fpeak of it only in 
 this place 5 yet. the Obfervations drawn from thence may 
 and ought to be applied to the foregoing Ages, as well as 
 thofe that follow after. 
 
 CHAP. VII. 
 
 Some ^pefiions upon the Lnur^y of this Diocefsy 
 called the Ambrofian Ltturgy, 
 
 ONE of the moft certain ways to be informed, con- 
 cerning the Faith of a Church, is, to confulc her 
 Liturgy. I am not ignorant that what fofephuj Vicecomes tells 
 us, concerning the Antiquity of the Ambrofian Liturgy, 
 ■vi^. Tiiac Sr. Bamdas was the Author of it, that ic was 
 
 afterwards 
 
Aicient Church of Piedmont. 
 
 afterwards augmented by Merocks-, and laftly, liaving 
 been revifed by St. Amhrofe, it obtained the name of Am- 
 hefiAn, is abfolutely falfe, and fo ridiculous a conceit, that ic 
 is wholly rejeded by Cardinal Bom, Neither am I ignorant 
 that the Miracle related by DnrAndus, Rational. Offic. L, 5-. 
 f.i. as of the Life of St. £«^^w«j, concerning the Ambrv^ 
 ffan Office, is juft fuch another Story which deferves no man- 
 ner 'of Credit, notwithftanding that Rifomemius has en- 
 deavoured to maintain ic. But however we cannot deny the 
 truth of what follows. 
 
 Firfl, That this Liturgy has the Pfalms, and divers 
 other Texts of Scripture of the ancient Verfion called the 
 
 Italick. 
 
 Secondly, That waUfrUm Straho, who lived in the midft of 
 the Ninth Century, has cited this Liturgy undejdae name of 
 the Liturgy of St. Amhrofe. Indeed it leems probable, 
 that as feveril Centuries before the Ninth they had in divers 
 Diocefes fixed a form of Divine Service,to be obferved in the 
 refpedtive Churches of the fame Diocefs whereas before, 
 M*. in the Fourth and Fifth Century every Bifliop had the 
 Liberty of prefcribing the form himfelf fothat of Milan^ 
 conform'd to the fame Rule, and the name of St. Amhrofe was 
 made nfe of by Pofterity, as being fo very famous, and be- 
 caufe that St. Ambrefe had probably dictated fcveral of 
 the Colledls therein contained Much in the fame manner, 
 as in the Eaft, they have given the nan^e of the Liturgy of 
 St. Bafil and St. Ckafejtom to the Liturgies which were 
 made ufe of in the Diocefes, where thde great Men once 
 flour ifhed. 
 
 'Tistrue, we have not this Liturgy now, preferved to us 
 exadly as it was ufed in the Primitive Centuries : it has been 
 varioufly changed by the raflinefs of thofe who fucceeded 
 thofe Primitive Authors, which has alfo happened to the 
 greateft part of thefe works 5 as is acknowledged by Car- 
 final Bona^ and MabiUon. It is likewife true, that fince 
 the Popes have been Sovereigns of the .Weft, they have 
 by themfelves, or by their Creatures, brought in a vaft 
 number of variations, in the Books of the publick Offices 
 
 which 
 
Remarks upon the 
 
 which changes have been introduced with more eafe,- 
 lince the Latin began to be lookt upon as a Barbarous 
 Language. 
 
 We liave an illuftrious proof h€reof,in the AmhroJ^aH Office, 
 for Good Fry day, where we find a Prayer for the Confe- 
 crating of a Crofs, precedent to its Adoration. For it is 
 certain that Pope Adriav the Fir ft, who lived towards the 
 end of the Eighth Century, declares that the Church did 
 not confecrate any Images : This being a practice that was 
 introduced long after, and we find in the Life of St. Lewis 
 a complaint of that Prince concerning this Subjed whence 
 it appears that thefe Prayers muft needs have been of a very 
 late Date. 
 
 We have another example hereof, which cann©t be 
 difputed ; ^ in the Canon, where we find at prefenc 
 
 thefe WOroSfkpro quibm tihi ejfer'mui, vel qui tihi offerum : 
 
 whereas thofe words fro qmbtis tiV offerimus were foifted in 
 ^. 301' in the Thirteentl>Century,as Hugo Menardus doth ingenuoufly 
 acknowledge upon the Book of the Sacraments o^^i.Gregory. 
 This Addition was made after that the Dodrine of the 
 Sacrifice of the Mafs was received, and indeed it was al- 
 together n^ceflary, fince without it, there .could be no 
 Oblation made by the Prieft in that pretended Sacrifice, 
 which was lookt upon as a Capital inconvenience. 
 
 A third proof hereof we have in theFeaft of S.-5^w^-«j',who 
 is accounted the firft Bifhop of MiUn, and to whom they 
 attribute the Curfing of the Heathen Temple at MvUn, 
 whereupon a part thereof fell down, and crufhed feveral 
 of the Idolaters under its rumes, which is a Story drawn 
 from Legends of no ancient ftanding. 
 
 But after all, it is eafic to prove that this Liturgy was not 
 at- firft tainted with any of thofe Errors, wherewith it 
 u-as filled in the following Ages, and in particular fince 
 the XII. Century, towards the end of which the Popes 
 took care to change or abrogate all Liturgies whatfoever, 
 that inftead thereof that of Rome might be introduced, 
 following therein the Spirit of Pope AdrUn^ who had 
 bsguo this Work,, being fupporced therein by the favoar 
 
Ancient Church of Piedmont. 
 
 39 
 
 of the Emperour Charles the Great, who firft introduced 
 this Spirit of change. 
 
 Firfi: of all then I maintain that this Liturgy had none 
 of the Confiteor of the Prieft, as we find it at this day in 
 the Roman Milfal, which Confiteor is at this day made to the 
 Bleded Virgin, Angels and Saints, as well as to God. 
 Now it is certain that thi»-cuftom is only of late Ages 5 
 we have an undoubted proof hereof in the Confiteor fee 
 down by Chrode^andus Bifhop of A^etz , who lived in the 
 time of Pepittj Father of Charles the Great. RejiuU Camnl- 
 corum caf. 18. Ad frimam Clero congregato don ant confejjiones, 
 fttas vlciffim dkentes, confiteor Domino & tibi Frater qaod fec- 
 cavi. ' At the firft Canonical hour the Clergy being af- 
 *ferabled, they make their mutual confeflions, faying, 
 
 * I confefs to the Lord, and thee my Brother^ that I have 
 
 * finned. 
 
 It is neceffary to obferve here, 
 
 I. That this Rule, for the moftpart of it, is borrow- 
 ed from that of St. Bemet^ who lived in tlie Popes 
 Diocefs. 
 
 zly-, That the fame has been almoft wholly tranfcribed 
 in the Ads of the Council of Aix la Chafelk, in the 
 Year 816.^ 
 
 3^, That thefe Confeflions to the Virgin, the Angels 
 and Saints, are not found in any of the ancient forms 
 of Confeflion, whereof we have a confiderable number, 
 which may be feen in the Notes of Ihgo Menardus upon 
 the Book of the Sacrament of Si.Gregory^ pag. 11/^. & fe<j. 
 
 Secondlj^ I maintain that there was nothing in this Liturgy, 
 which imply'd any direft Invocation of the Sjints,but only it 
 fuppofeth that they intercede for the Church. Wc own, that 
 fince the Fourth Century, the Church has avowedly demanded 
 fcveral favours of God, by the interceflion of Saints but we 
 do not find that ihey prayed diredly to them. It is true there 
 are feveral parages, in this Liturgy, wherein favours are beg- 
 ged of God per preces & merit a SanflorHm, by the Prayers and 
 Merits of the Saints. Bilt the word Merit, then, contains 
 nothing tliat caa offend us, if we take it in the fenfe of the 
 
 Primitive- 
 
4® 
 
 (^marks upon the 
 
 Primitive Church, as fignifying nothing elfe but godlinefs. 
 Thereare athoufand paflages that prove this invincibly, as 
 •well in St. Ambrofe^ as inthofc Authors that have fucceeded 
 him; and in this Liturgy by wmV and to merit the Church 
 <Iid not pretend to obtain by way of Juftice,but only to obtain 
 in general, as when we read in the Roman Office, O Foelix 
 cttlpa qH<e ta-rJtaw meruit falutemi O happy fault, whicli procured 
 {o great Salvation J 
 
 Thirdly, I maintain that we find therein no other Oblation 
 of the Bread and Wine to God in the Adion of the Sacra- 
 ment, but the Oblation of the Bread and Wine to the 
 Vrieft who officiated, which even to this day is yet pra(5tifed 
 by fome Men and Women at MiU», according to the account 
 given us thereof by Cardinal Bona and Mabilton-j for othet- 
 wife this was abfolutely impoffible, becaufe die expreffion 
 of proqttil>Moferlmus, pag. 301. made ufe of by the Prieft 
 to denote his a(5lion, was never put into the Roman Miflal 
 until the Thirteenth Century, as Menardutj a learned Bene- 
 <iiBmej doth own. Secondly, Becaufe this notion of offer- 
 ing the Sacrament for a Propitiatory Sacrifice, is a thing even 
 unknown to the moft antienc of the School- itien, as our 
 Divines have fufficiently proved from their filence on that 
 Queftion. And certainly this is fo ftrange a notion, that in 
 confequence of it we muft hold,That Jefus Chrift is facrificed 
 and offered up to himfelf^ for we find in the Prayers 
 of St. J>7felmj falfely attributed to St. Ambroje, thefc expref- 
 jlions, which are veryfingular, fug- 175. Vt offeram tihi Sa- 
 
 a ifJcium quod iftfiltuifii, &• offerri prxcept/li in commemorationem 
 tui pro falutenofirA'T fufcipevero ifiud, cjuafo, fumme Detts, di- 
 leFiifflme Jefk Chrifte pro Ecclefta tun fanSia. * That I may of- 
 
 ' fcr to thee the Sacrifice thou haft inftituted, and com- 
 'manded to be offered in remembrance of thee, for our Sai- 
 
 * vation : Receive it, moft high God, deareft Jefus Chrift, 
 
 * we befeech thee for thy Holy Church. It was neceftary 
 for them to change their words, after they had changed their 
 Opinion. It was only the belief of Tranliibftantiation, that 
 made way for the belief of t Sacrifice properly fo 
 ^led, as the Church of Rome believes at this day 5 now it 
 
Ancient Church of Piedmont. 
 
 is commonly enough -kncm'n, that the Romifh Church has 
 hatch'd that Article her felf; and the Hiftory of this change 
 is fo exa<5tly fet down, that it is needlefs to make any flop 
 at it. 
 
 Femhfy, This Innovation can be demonftratively proved, 
 from this /-'mbrojian Liturgy alone. And not to mention 
 now that it contain'd no office for the Fridays in Le»t, which 
 (hews, that at that time they believed that the receiving of 
 the Sacrament was a breaking of the Faft, upon which ac- 
 count alfo they call it Vitalia alimenta^ Food of life, and whol- 
 ly overthrows the notion of Tranfubftantiation. 
 _ We find there alfo this Prayer for the Poft-Commu- 
 nion, fag. 310. Pignmvita at erne caftentesJoumiUter tt Domitte 
 imfloramus^ ut apofiolicis fulti PAtrociniis , ^Hod in imagine con- 
 tigimtts Sacramenti, ntanifefia percepttone fttmdmus. * Having 
 
 ' received this pledge of eternal Life, we humbly befeech 
 *thee; O Lord, that being affifted with Apoftolical SufFra- 
 'ges, what we have now touched in the Image of the 
 
 • Sacrament, we may by manifcft perception take and rt 
 
 * ceive. This Prayer is found in the MifTal of GeUm^ 
 and in other ancient MifiTals. Now, according to the ob^ 
 fervation of Ratramnns, that which is a Pledge and Image, is 
 fo of another thing different from it felf. 
 
 We find there the Communion under both kinds, ^ 207. 
 as well as the prefervation of thofe two kinds, and their 
 mixture, p. 304. in fuch a manner, as quite overthrows the 
 notion of Concomitance received in the Church of 
 
 Rome, 
 
 We meet there alfo with this Prayer, H^nc eblationem 
 
 fufciftas in /nblimi altari tm, per manus Angelorum ttforftm^ fi- 
 cut fnfcipere dignattts es mnnera Pneri tui jufti Abel , &c, 
 
 ' Receive this Offering on thy high Altar, from the hands 
 ' of thy Angels, as thou waft pleafed to receive the Gifts of 
 ' thy Servant Righteous y^bel, pag. 302, 303. Which Claufes 
 have made the Schoolmen to fweat Blood and Water, in en- 
 deavouring to reconcile them with the notion of the Real 
 PrefencCc 
 
 G We 
 
41 
 
 (^marks upon the 
 
 We find there alfo this Prayer, whjcli abfolutely decides 
 
 the qu eft ion , tAiter/te Dew fuff licit er imp lor antes , ttt filim 
 tuns 'jejus Chriftns , qui fe in fine fecuU fuia promijit fideli- 
 bus affuturuMy & prufentii cor for alts Afyfieriisy non deferat qms 
 redemitf majefiatis fu£ bertefciis non relinquat. ' Befceching 
 
 ' thee, O eternal God, that thy Son Jefus Chrift, who has 
 
 * promifed to be with Believers to the end of the world, 
 
 * may not forfake thofe he has redeemed, with refpedt of 
 
 * the Myfteries •, he may not deprive thofe whom he has 
 
 * redeemed, of the Myfteries of his Corporal Prefence, nor 
 
 * leave them deftitute of the BlefTmgs of his Majefty. Ic 
 feems evident, that thefe words, the Myfteries of his Bodi- 
 ly Prefence, fignifie plainly, that Jefus Chrift is abfent, 
 with refped to his Flelh, though his body be prefent in its 
 Image, which reprefents it to us. 
 
 Lib. de Sa- 'jjs commonly fuppofed from the Teftimony of the Books 
 cram.c. 5. ^^^^^ Sacraments, attributed to St.Jmhrofe, that the Ambrofian 
 
 Liturgy had this Claufe : F^c Mohis hanc ehUtionem adfcriftfim^ 
 rationabilem^ acceptakilenij quod efl figura corporis & fanguinis Do- 
 
 ti noftri fefu Chrifii. ' Make this Offering to be imputed 
 us, reafonable and acceptable, which is a Figure of the 
 
 * Body and Blood of our Lord Jefus Chrift. And in^ 
 deed , though the word Figure be not found now , in Pa- 
 tn^lius his Edition of the Mrofian Liturgy. Neverthelefs, 
 firft, we find, that by a Marginal Note he refers his Rea- 
 der to St. Ambrofe himfelf, de Sacram. lib, cap. 5. Second- 
 ly , Pamelius, in his fixtieth Title, where he fets down the 
 words of Confecration , cites the place of St. Ambrofe. 
 with the w'oxdfigura. Thirdly, We find it fo in the Edi- 
 tion of St Ambrofe printed at Paris ^ in the year ijip*- 
 
 the words are thefe: Visfcire quia verbis coelefiibus cm/ecra- 
 tur, accipe que funt verba. Dicit facer dos, fac nobis, inquit, 
 hanc oblationem afcriftam, rationahilem & accept abilem^ quod efi 
 figura corporis ^ fanguinis Domini nojlri Jefu Chrifii. This 
 
 paftage has been corrupted in other Editions, but J'afchafius 
 his quoting of it in the year 835. in his Treatife of the 
 Body and Blood of our Lord, confounds the Authors of. 
 this Faliification- But to fpeak the truth, as 1 do not_ be- 
 
Jncient Q?Hrch of Piedmont. 
 
 lieve , that chefe Books of the Sacraments, were writ by 
 Sr. Amhrofe , thougli Mabillo^a aflures US , that they have 
 been found at St. Gal, under his name ■, fo neither have 
 I any certainty that this Prayer was taken out of tiie 
 Office or Liturgy of St. Amhrofe. Wiiat paflages I have 
 ah-eady cited, are fufficient to (lisw, that the Carn:il Pre- 
 fence was not then believed by the Diocefs of Italy. 
 They who are willing to examine the (aid Liturgy, will find 
 many other parages in it, that do invincibly confirm tlie 
 fame Truth. 
 
 By this we may judge what likelihood there is of finding 
 any thing in this Liturgy, concerning the adoration of the 
 Hoft after Confecration : Indeed, we are fo far from find- 
 ing any fuch thing there, that we meet with no hint there- 
 of even in the Ages after Pafchaftpu-j of which we can give 
 a demonftrative proof, viz,. That whereas at this day ufe , 
 is made of the Adoration of the Holl:, to pro\ e th.e Real 
 Prefence, none of thofe that difputed againft Berengarhis {ox 
 almoft loo years together, did mention one word of that 
 ^xoof, which lliould clearly make onty1\-\itBere»garlusz^d 
 Scotus were Innovators, by oppoling themfelves to a belief 5 
 which ferv'd for a Foundation toeftabliQi a Wotfliip, which 
 the Church had publickly own d and pradis'd. 
 
 I fay nothing here concerning that claufe made ufe of in 
 the Amhrcf.ir. Liturgy, wherein tiiey pray for the Dead, that 
 fleef the fleep of Peace. Thus much is evident, That tliat Prayer 
 is as contrary to the nodon of Purgatory, as thofe we find in 
 xho. Roman Liturgy, asour Audiors and Biondel in particular 
 
 have Oie A'ed. The Prayer for the DeaJ^pag. 298, vvllich th.-ft 
 
 /./r/vr?; contains,was founded upon ocherPrinciples,than thofe 
 which the Dodors of Roff:e at thiis day admit of 5 as hath 
 been made' out from rhe'^io.rfeffions ot the learned men of 
 th:i£ Communion themltives. The fubflance of thefe Pray- 
 ers is, that Fidelibm vita vifitatur^ non toUitur, & in Timort4 
 Dei ob{trvatione difmi}is domicilii'.Tn perpetus, fxticitatis accjdiri- 
 r»r. ' As to Believers, their life f by death] isonlychan- 
 ' ged, not tak'en away, and tiiat rite decealed, who have 
 Wived in the obfervance qf ih^; Fear of Ood, do acquire 
 G 1 'a Man- 
 
^marks upon the 
 
 * a Manfion of perpetual Felicity ; as we find the words in 
 the Prayer for many Souls, /'.451. Not to infift now, that 
 in the next following Prayer the Bofome of Abraham is taken 
 for the ftate of Glory, which the Church of Rome contradi(5ts 
 and rejeds at prefent. 
 
 I own, that in the Amhrofian Litur^^, pag. 341. we find 
 the anointing of the Sick and poflelled Perfons mention'd, 
 but only with reference to the obtaining the RemilTion of 
 their Sins, and their Cure, which cannot be the Roman 
 
 XXntllon. We find there this claufe ; Concede infufione SatiEhi 
 ffiritHSy dim tibi flacitam, frdfemls olei confirmes, nobilitefque 
 fnhftant'tAm, tit quicquidex eo in humam genere.tacium fueritj ad 
 naturam tranfeat mo x fu^ernam. ' Grant by the Infufion of 
 
 ' the Holy Spirit, fo to ftrengthen and enrich the fubflance 
 ' of this prefent Oil , formerly accepted of by thee, that 
 ^ vvhofoever of the Race of Mankind fhall therewith be 
 * touciied, may immediately be exalted to the nature that i» 
 ' from on high. 
 
 What we meet with there likewife concerning the 
 Confecration of "the Chrifm ufed in Confirmation, con- 
 tains nothing that can give us much trouble. We acknow- 
 ledge that it is a Ceremony which has been pra<ftis'd fince 
 the fourth Century, as an Appendix to Baptifrnj neither 
 do we look upon that Cereniony as blame-worthy, but 
 only fo far as the Church of Rome has pretended to make 
 a Sacrament of it, properly fo called, and thereby to make 
 a Ceremony, introduc'd by men, equal to that which was-, 
 inftituted by our Lord Jcfus Chrift himfelf. And I have 
 tlie fame thing to fay, concerning the Benediiftion of the Fire, 
 and the Wax Candles at Eajler^ the Benedi6tion of the Fonts, 
 and fome other Ceremonies we meet with there. 
 
 Moreover, we find thcrCj astw^jl.as. in the Roman Litur- 
 gy, a Prayer wherein RemiiTion Or Sins is beg'd of God, 
 
 calling him non aflimator meriti^ fed ve}n<e domtor 'j Not a re- 
 gnrder of Merit^but a giver of Pardon : Wilich expreffion One 
 
 "of the moft famous Schoolmen has lookt upon as abfolutely 
 contrary to the Do6trine of Merit, as it is held at prefent. 
 So likewife, pag, 2^8. we find thefe words, Jniquitates meat 
 
 ne 
 
Ancient Church of Piedmont. 
 
 refpexeris, fed fola tua wtfericordia mihi profit indigno. ' Do 
 
 ' not thou regard mine Iniquities, but let thy alone mercy 
 * help me unworthy. 
 
 After all, we muft continually remember, that this Piece 
 comes from very fufpeited hands ^ PaweHtu, who is the firft 
 that has printed it, confefleth himfelf to have cut off a great 
 part of it, which he pretends indeed to have done only to 
 avoid Repetition But, it is well known, that thefe fort of 
 Works muft be very exadtly infpeded, to be w-ell alTured of 
 the force of the exprelTions therein contained, and to be 
 able to pafs a certain Judgment concerning them. I re- 
 turn now to the method I have prefcrib'd to my felf 
 
 CHAP. VIII. • 
 
 Opinions of the Qmrcks of Italy , during the 
 Eighth Century. 
 
 WE may be informed concerning the ftate of thefe T. 7. CendL 
 Churches, firft, by the Council of ForojuHo, where- P* 1002. 
 in no other Creed is prefcribed to the People, but that of 
 the Apoftles, nor any other Prayer, but the Lord's Prayer 5 
 by which, in abftaining from wicked Works, men may 
 certainly arrive at Salvation. Secondly , By their Bifliops 
 aiTifting at the Council of Framfort, in the year 794. which 
 was a Synod of the Weftern Church. Patillnm BiQiop of 
 Aqtiileia, who was prefent there, wrote at the fam.e time a 
 Book againft the Dodrine of Foelix Biftiop of Vrgel^ and 
 Eltfandus Bifliop of Toledo, who maintained the Opinions of 
 Nefiorius. It appears, that he wrote this Book by the order 
 of Charles the Great, during the SefTion of that Council, p. ^y,^ 
 He plainly afferts in this writing, Firfi, That the Bifhops ' ^ 
 were conven'd thereby the orders q{ Charles the Great he 
 knew not that it belonged to the Pope alone to regulate 
 
 matters 
 
(^marks upon the 
 
 matters of Faith, and afifemble Councils .• Secondly^ Thac 
 what -he attributes to the Church, that She cannot be over- 
 come by Herefies, which are the Gates of Hell, has refe- 
 pjp. 5i^.& rence only to thellniverfal Church, very far from atcribu- 
 3«9- ting this Priviledge to the Popes, as being the Succeflbrs of 
 St. I'eter. Thirdly, That this Council did not exped their 
 Authority from the Pope s Confirmation, (ince they main- 
 tain, That firZ/.v and £//>W«/ ought to be excommunicated 
 fleMridi fynodi judhitm •, upon Judgment pall by a full 
 Council. 
 
 I acknowledge, that he feems to give gi eat deference to 
 the Authority of Pope Adrian , when he faith, That the fol- 
 lowers of'Fo'lix and Eli^andm ought to be excommunica- 
 ted with their Matters , Refervato per omma furls Privilegls 
 ftmnn Pontlfcis Domini & Patris mftri , Adriani, frirmt fedis 
 
 BeatlJJird Paf<& : ' The rigiitful Priviledges of the High Prieft 
 'our Lord an^ Father Adrian, the mofl: blefled Pope of 
 ' the principal See. being alwaies referv'd intire. But it is 
 plain, that he makes ufe of this Condelcention for no other 
 reafon, but becaufe Charles the Great had defned him to 
 confult Pope Adrian upon fo important a queftion though 
 indeed the Excommunication being already pronounced, 
 this, after all, could be notjiing more than a Ceremony, or 
 at the moft a wife Precaution, to hinder the Pope from en- 
 gaging himfelf with a bad party. 
 
 We have a certain proof hereof from the manner how 
 Paulinpis and the Bi(hops of Italy did agree to condemn the 
 Definitions of the Second Council of Nice, in the year 787, 
 as Idolatrous Definitions, notwithftanding that Pope /i'^irM« 
 had aflifted at that Council by his Legates, and though he 
 did his utmoft endeavours to maintain them. All Authors 
 of the IX. Century, and next follou ing, do unanimoufly 
 teftifie, That the Council of Framfo-.-t, w litre / auHnm and 
 his fellow- Deputies of the Diocefs of Italy were prefent,did 
 condemn the Second Council of Nice, notwithflanding that 
 TheofhjL-M and StephcK the Popes Legates afTifted at ir. Wc 
 may eafily conceive from liencOy what v^'as the Judgment 
 of the Bifliops of Italy^ with reference to the Pope, and 
 
 thofe 
 
Ancient Church of Piedmont. 
 
 47 
 
 xhofe that joiped with him : If they held any Com- 
 munion with the Pope , they did it only with defign to 
 bring him back again to the Truth-, fo that they aded 
 conformably to the Opinion of the Bilhops of Frawe, whicii 
 is exprcft by fo»as Biihop of OrUansy upon the fame occa- 
 fion,//^. I. f<<^. 54°- notwithftanding ]o»as pronoun- 
 
 ceth y4»athema 3ig3.m{i thofcthat Worfhip Images * 
 
 I fliall fay nothing concerning the Exhoitation which 
 St. PaHlinM addreflcth to the Billiops, towards the end of 
 his Book, that they would pray to God , by the inter- 
 celTion of the Holy Virgin and St. Peter, the firft Paftor of 
 the Church, and of all Saints, and 'by the Suffrages of the 
 Council, to defend the Emperour for we find after all, 
 that this is only a willi founded on this Suppofal , Thar 
 Saints, after death, may pray for the welfare of the Living, 
 which feems probable enough. 
 
 We find alfo what was the Do(5lrine of Paulinm Bi- 
 fliop of AqnUeia^ in the Book he wrote againft Faelix 
 Bifhop of Vrgel, at the requeft of Charles the Great. See 
 how he expreffeth himfclf concerning the Eucharift, in his 
 
 Dedication to Charles i\\QGxtli,f>Ag. 17 66. &c. initio. He 
 
 affirms, That the Eucharift conlifts of Bread he calls it, 
 BhcccIU & farticula pants, a morfel and bit of Bread : He 
 maintains. That it is either Death or Life in the Mouth 
 of him that eats it , according as he hath or hath not 
 Faith ; Than which, nothing could be fpoke more clear, to 
 prove, that the Euchariff is nothing but Bread and Sub- 
 ftance, and that Faith or Incredulity makes all the diffe- 
 rence that is found amongfl: Communicants. 
 
 He referrs and applies the Character of Priefi, accor- 
 ding to the Order of A^lchizedeek^, to the Incarnation and 
 Crofs of Jefus Chrift, and not to the Sacrifice of the Mafs. 
 He thunders out Anathemas againft all humane Satisfad:i- 
 ons, maintaining , That the Blood of none of thofe thar 
 have been redeem 'd themfelves, is capable to blot out the 
 leaftSin, and that that is the Priviledge of our Saviour Jefus 
 Gbrifl alone,/'^^..i75>,2. 
 
 He.- 
 
48 
 
 ^marks upon the 
 
 He lays ic down as a Rule, that the hun»ne nature in 
 Chrift is fo circumfcribed, as to be only in one place, 
 fag. 1833. Natura »amcjue altera^ hoc «jl hominisj er at in! terra 
 tantHTumodo ^ Altera tthique i» Coelo & in terra^ hoc efi divine. 
 Potfiit ergo quod dm era»t, divinum fc. & hummum aliud in CccU 
 & ul?iquee^e^& aliud in terra folrmmoda. Non tamen potnit 
 ille qui unui erat, filiiu videlicet Dei & hominis^ non totus ubiq-y 
 ejfe^in Cosbpariter & in terra, Vbi<i'^fane totus ^nia nmsefl & 
 omnipotens Deus \ urns idemq'^ omnipotent is Dei, hominis fHins, 
 Humana namq-j mtura non defcendit, nec fuit ihi prittfjuamy in 
 Deam ajfumpta, afcenderet corporaliter in Ccelurn. Filius antem 
 hominis cjuia mus idemq-^ tpfe efl fiHus Dei, & de Coelo defcendit^ 
 mde nmquam difcejferat, & in Coelo erat, cum loqveretttr in ter- 
 ra % & in t err am venit ubi erat, ^ in Ccelum afcenfurus erat per 
 id quod hom« eft, & ibi afcendit ubi erat prittSy per id quod Deus 
 eft. Domini namq'^ fmt verba dicentis *, I^emo afcendit in Caslum, 
 ftifi qui defcendit de Coelo , filius hominis qui eft in Coelo. 
 
 * One of his natures, the humane, was only upon Earth: 
 ^* the other, that is, the Divine Nature, was every where, 
 
 both in Heaven and on Earth : wherefore, becaufe thefe 
 
 * were two natures, viz. the Divine and Humane, the one 
 
 * of them could be in Heaven, and every where, and the other 
 
 * only on Earth. Yet notwithftanding, he who was the only 
 
 * Son both of God and Man, could not bot be wholly every 
 
 * where, both in Heaven and on Earth •, whole every where, 
 
 * becaufe he is the One, and omnipotent God s one and God 
 
 * Almighty, and the one Son of Almighty God and Man. 
 
 * For the Humane Nature did not come down from Hea- 
 
 * ven, neither was it there, till being taken up to God, it 
 
 * afcended corporally into Heaven. And becaufe the Son 
 ^ of Man is one and the fame with the Son of God, 
 
 * therefore he came down from Heaven, from whence he 
 
 * never departed, and was in Heaven while he fpokehere 
 'upon Earthy and he came down to the Earth, where he 
 
 * was before, and was to afcend into Heaven, as he was 
 ' Man, and as he was Go J, he afcended where he was be- 
 ' fore ; for they are the words of our Lord 5 No Man 
 ^ afcends up into Heaven> but he that came down from 
 
 : Heao 
 
Mann Church of Piedmont. 
 
 49 
 
 ' Heaven, even the Son of Man, who is in Heaven. Which 
 is.the fame opinion we find expreft in the Council of Foro- 
 juHo, in the year 791. in which Paulinuf Bilhop of" JqHilelx 
 
 preflded. T. 7. Cone. p. I CO I. 
 
 He a.Teirs, that in celebrating the Eucharif^, we feed 
 upon the Divine Nature of Jefus Clr.i(t, which cannot be 
 laid, but only with refpedt to Believers, and muit be un- 
 derftood metaphorically •, which plainly lliews what his 
 Belief was concerning the Oral Manducation of the Body 
 
 of Jcfus Chnft, p^^. 1836. Vel Cjtia ratione fi adoptivHS films 
 efty qui non manducat Carinem fHii homims, non hihit ejus 
 fan^uittenjy non habet vltam aternam ? Qni manducAt, inquic, 
 weam Carnem^ & hihit meum fan^uinem hahet vitam ateraam, 
 e^o rcf»fcituho eum in novifpmQ die. Caro mea, vere eft 
 cihus^ janguis meus vere eft pot us. R'efujcitandi in nevijjl/yio 
 die potejtas ^ nulli alio ni(i vero permanet Deo, Caro namque ^ 
 fangnls ad hamunam^ per qaarn \\lins homims eft, non ad divinam 
 referri potefl '.laturam. Et tamen fi ille fiUus hsminis cm h tc 
 Caro fanguis efi, pro eo qttod nnm idemq^ fit Dei hominis 
 filim, fi Dens verus non effete caro ejus & fanguis manducantibHS Gr 
 (7ibentih»s fe, nullo modo vitam praflaret aternam. Vnde Qr fo- 
 hannes Evangelifta ait, & fanguis filii ejus lavat nos ah omni 
 pcccato. Jiut cfijns caro & fa-^guis dat vitam manducantibus 
 & bihentihus fe, nifi filii hominis , quern T)eus fignavit Pater^ 
 qui eft verus & omnipotens Filins Dei. Nam ^ panis vivas pro 
 tiobis defcendit de Coelo, qui dat vitam mundo '■, quiq'^ ex e» 
 may:dt(caverit non moritur in diternum : ipfe enim dicit^ Egofam 
 p.tvis vivHS qui de Coelo defcendi. Sic quippe defcendit pants 
 vivMs de Caelo^ qui femper maneb.it in Coelo, ficut filins homi- 
 nis defcendit de Cock, qui qmniam unus idemq:, jrat Filius Dei, 
 
 nunqnam defemit Ccclftm. 'Or, How if he be an adopted 
 ' Son only ? Is it faid, that he who doth not eat the Flefli 
 
 * of tlie Son of Man, and drink his Blood, hath not eter- 
 ' nal Life? He th.it eats, faicii he, my Flefli. and drinks my 
 'Blood, hath eternal Life, and I will raife him up at the 
 
 * !aft day. My Flefli is Meat indeed, and my Blood is 
 ' Dcink indeed. The power of railing up at tl^.e laft day 
 ' belongs to none, but the true God , for the Flefh and 
 
 H 'Blood 
 
5'» 
 
 ^marks upon the 
 
 * Blood cannot be referred to his divine, but to his hu* 
 
 * mane Nature, by which he is the Son of Man : And 
 •yet if that Son of Man, whofe this Flefli and Blood is, 
 
 * ( for that one and the fame perfon is both the Son of 
 
 * God, and the Son of Man) were not true G.^d, his Flefli 
 
 * and Blood could not procure eternal Life to thofe that 
 
 * eat them. And therefore fohn the Evangelift faith , and 
 
 * the blood of his Son cleanfeth us from all Sin. Or, 
 
 * whofe Flefh and Blood gives life to thofe that eat and drink 
 
 * them, but the Son of Man's, whom God the Father hath 
 
 * fealed, who is the true and Almighty Son of God j for 
 
 * He, the Bread of Life, is come down from Heaven for 
 *us, who gives life unto the World, and whofoever cats 
 
 * thereof mall live for ever : for he himfelf faith, I am 
 
 * the Bread of Life that came down from Heaven : for 
 
 * this Bread of Life came down from Heaven, which al- 
 
 * fo alvvaies ftaid in Heaven, in the fame manner as the 
 
 * Son of Man came down from Heaven, who bccaufe he 
 
 * isalfo the Son of God, never left Heaven. 
 
 We cannot meet with a more Orthodox Explication of 
 the Office of Mediator and Advocate, than that is which 
 he fets down, or a greater precaution than he gives us, not 
 to look upon the Saints as Mediators, p^g. 1 790. -Media- 
 tor tgttur ab eo ejuod mcdinf fit intra utrafq; d^Jfidentinm parteSy 
 
 reconciliet ambos in mum, Demi^i, non Paulus A-fediaur^ 
 
 fed LegatHS fidelis mediateris \ /egationem, ifiquit, fungimur pro 
 Chrifio, reconciliamini Deo. jidvocatus mmq-y efi^ qui jam pro 
 reconciliatis interpellate quemadmodHm idem redemptor mfter fa- 
 cit, cftrn humanam Deo patri, in mitate Dei, homim/q-j perfena, 
 natttram oftendit. Hoc efi enlm Dettm patrem prt nobfs interpel- 
 lare. Joannes nen interpellare, fed ipfftm etiam efe prcpltiationem 
 
 f ro peccatis noflris declarat. ' Wherefore he is called the Me- 
 
 * diator, becaufe he is a middle perfon between both the 
 . 'difagreeing Parties,and reconciles them together inone,^r. 
 
 * Laftly,i'4»/is not a Mediator, but a faithful Ambaflador 
 
 * of the Mediator. We are AmbafTadors for Chrift, and 
 ' the Sum of our Amba^ is,Be ye reconciled to God. An Advo- 
 ' cate is owe that intercedes for thofe that are already re- 
 
 J conciled. 
 
Ancient Church of Piedmont. 
 
 * conciled, even as our Redeemer doth, when he fhews his 
 
 * humane Nature to God the Father, in the Unity of his 
 *Perfon, who is God man for this is truly to intercede with 
 
 * God the Father for us. Joh» doth not fay that he intercedes 
 *for us, but declares hira to be a propitiation for our 
 'Sins. 
 
 He clearly fhews in the fame place, pag. 1752. that he 
 did not look upon the Saints as Redeemers, but Jefus Chrift 
 alone, according to the fignification of his name 5 fince 
 none of them, who have been redeemed thcmfelves, are 
 
 able to blot out Sin. Eten'm omnl^itentis Dei filtuj, omnifotens 
 Lemims mfier^ quia frctio fanguims'fHt nos redemit^ jure redem- 
 ftoTy verus omnium redem^torum vocihus pr<edicatur,»oH inquAmi//e 
 redemptusj quia nunquam captivus j nos vero redem'pti, quiafui- 
 mus caftivi y renundati fuh feccato^ ohligati nimirumin eoChiro- 
 grafho decreti, quod ipfe tulit de medioj delens fanguine fuo^ quod 
 nullius alius redemptorum delere potuit fanguis adfixit iHud, pa/am 
 
 triumphans in femetipfo. * For the Son of the Almighty God, 
 
 * our Almighty Lord, becaufe he has redeemed us with the 
 
 * price of his Blood, is juftly called the true Redeemer, by all 
 
 * that are redeemed by him. He, I fay, was not redeemed, 
 'becaufe he was never captive^ but we are redeemed, who 
 
 * were Captives, fold under Sin, and bound by the hand- 
 ' \yiiting that was againft us, which he took away, blot- 
 ^ ting it out with his Blood, which the Blood of no other 
 
 * Redeemer could do, and fixed it to his Crofs, openly trium- 
 
 * phing over it in himfelf. 
 
 It plainly appears, that he had no other notion concerning 
 theobfcurity of Scripture, than we have, by his approaching 
 Foelix, tl-at he had done accorcing to St. Peters Difcourfe 
 concerning the Wricfngs of St. pag. & 
 
 1796. 
 
 He doth -not own, that the Church was founded on St. 
 Peter, but on Jefus Chrift, pag. 1800, & 180 r. £t licet ejfec 
 primtu in ordlr.e Apojlolcrum, idco tamen aiu filuit^ quia non Do- 
 minus quid an, pro quihtts [olm Pctrw refponjurus erat, fed quid 
 homines de filio hominis afiimarentj exptorare dignatus efi, 'And 
 
 ' though he were the firfl amongft the Apofiles,yet he did not 
 
 H X 'fpeak 
 
^^marks upon the 
 
 ' fpeak for fome time, becaufe the Lord did not enquire 
 ' what they, for whom only Peter was to anfvver, but whac 
 ' men thought of the Son of Man. 
 
 He lays it down as an inviolable Maxim of ChriRianiry, 
 that we cannot believe but in God only, in oppelition to 
 that which is taught by the Church of Rcme. 
 
 He wholly overthrows the immaculate Conception of the 
 
 Blefled Virgin, pas^. 18085 ad finem. Ipfe cjftlppe folfis ^ finga- 
 lariter de Spritu fanEi-o conceptus^ & natPts ex Virglne, a vulva 
 
 fine peccato prodi'it Deus & homo. ' For he alone being in a 
 ' fingular manner, conceived by the Holy Ghoft, and born 
 ' of the Virgin, came forth from the Womb without Sin, 
 * both God and Man. 
 
 If any one will take the pains to examine tlie Opinions 
 of this Bilhop, he will find it an hard thing not to take 
 notice that he denies what the Church of Rome affirms, 
 with relation to all thefe Articles-, and that he affirms what 
 ihe Church of Rcrne denies, and whatever colourable Arts 
 may be employed, it will be very hard not to perceive this 
 oppofition through them all. 
 
 i jv^in with St. Pau/i»ns ^^quileia, P^tu/.i) VL^cetiMs of tlie 
 
 fame Church, who, forafmuch as he was very famous to- 
 wards the end of the Eighth,and about the beginning of the 
 Nintli Century, we have reafon not to pafs over his Opi- 
 nions without fome notice taken of them and the rather 
 doth his Judgment deferve a more particular confideration, 
 becaufe . he was born in Lombardj, was Deacon of tte 
 Church of A<fmleia, whence he was removed by Charier the 
 Great, after his having taken De/ideritis, the la(t King of 
 the Lombards, Prifoner, and was honoured with the Favour 
 of Charles the Qreat. We have feveral of his Pieces, but 
 3 dial 1 content my felF with two of his Treatifes, the one 
 w hereof is the Life of Sr. Gregory the Great, becaufe the 
 Pjpilts believe they have found in that .Book an invinci- 
 l)le proof for Tranfubltantiation-, the other is, the Col ledti- 
 on of Homilies he made for all the Feftival dales of the 
 year, by the order of Charles the Great, and which that 
 Emperor authorized by his approbation. 
 
Ancient Church of Pied ra one. 
 
 5^ 
 
 He tells us, in the Life of Sc. Gregoyy, Tbat a Roman Li- 
 dy , wlw was us'd co make the Bread her felf, which (lie 
 offer'd for the Communion, fmiling when Sr. Gregory 
 offer 'd a piece of it to her in the Eucharift, St. Gre- 
 roty perceiving it, took back the piece of Bread, and gave 
 it to the Deacon, to keep it till the Communion was 
 over, at which time he demanded of her why (he had 
 laughed-, to which llie anfwered, That it was becaofe he 
 called that the Body of our Lord, uiiich (he knew to be 
 a piece of the fame Bread llie had offered. Whereupon 
 Sc. Gregory made a Sermon to the People, exhorting tliem 
 to beg of God-, that he would be plealed to manifeft that 
 to them, which that unbelieving Woman could not fee 
 vfith the Eyes of Faidi. After Prayer, he draws near to 
 tlie Altar, lifts up the corporal Pall that covered the piece 
 of Bread, and lliews them the top of his litcle finger flain'(i 
 
 with Blood, [_.^c mulieri dixit, difce, luy^uam, verhati vel mod» 
 jam credere CQnteft,%nii , fanis qnem ego do, caro meaefl, 0- fan- 
 gtiis nieHS vere efi potus. Sed frafcius conditor rtbfier infirrr/Uiitis 
 nofir<t,ea foteftate, quk cmElA fecit ex nihik^ Cjr corpus fMy 
 {arr.e femper virginis^ operante fancJofpiritu fa^ricavit, pA»em 
 vi mm aqua mix turn, mAnente propria fpeciein cxrngm dr fmgui)um 
 fnum, ad Catholic .".rA precem,ob reparationem mfiram, (pirit((sf<i»6ki 
 
 fan^ificatiofje coavertit:'] * and faid to the Womm h Learn.I fay, 
 *from henceforward at ieaft to believe Truch it felf, vvhitii 
 
 * faith, TTie bread which I give is myflefh^and my blood is drink, indeed^ 
 
 ' But our Creator forefeeing our weaknefs,by the fame power 
 'by which he made tlie World of nothing, and m»ad€ 
 'himfelf a Body by the operation of the Holy Ghoft,. 
 Vof the Flefh of tlie ever Virgin, has by tlie San;^^ifica- 
 ' tion of the holy Spirit, converted the Bread and Wine 
 'mix'd with Water, ffill .remaining under their own kind, 
 ' into his Fledi and Blood, at the Cacholick Prayer , for 
 ' our Salvation. This done, lie commanded all the People 
 
 to beg of Gcd, ut in' formam priflinam facrofanBum reforma- 
 ret mjtfierium , quxtenus mulieri ad fumendum f^iijfet foffibile 5 
 
 * that he would change that holy Myftery into the form it 
 'had before, fo as the Woman jpighc be able to take it 
 
 ' which. 
 
54 
 
 Remarks u^oji the 
 
 * which happening accordingly, ftrengthened the Faith of 
 
 * that Lady, and of all the People that were prefent. 
 
 I fhall not examine at prefent, whether this Hiftory be a 
 Fable or not*, fure it is, that moft of the particulars it 
 contains feem to be of that charader, oratleaft we find 
 none there, vvhofe truth is attcfted by witneffes that lived 
 at the time of St. Gregory, or foon after- But let this be 
 33 it will, I deny that thefe Miracles , whereof we have 
 (ome other inftances in the Book entituled Fita Patrum, 
 can be of any ufe to confirm the Doctrine of Tranfub- 
 ftantiation •, as MdUlon pretends in the Margin of this 
 Relation, and that confequently Panlus Diacemsy who relates 
 the fame, did not believe Tranfubftantiation. 
 
 Firfi, I deny that by the word Species , ever any dhc 
 fpeaking of Bread , underftood any other thing than the 
 Subftance of Brca^. Let them prove to us, that the word 
 Sfectes did ever heret^re fignifie the Accidents only this 
 being a notion which Tranfublhntiation gave birth to fome 
 Ages after that wherein Paulnj Diacoms lived. 
 
 Secondly, I deny that from this Apparition we can inferr 
 the Real Prefence 5 we may indeed from thence conclude a 
 Virtual Prefence, but nothing more. The confequence is fo 
 clear, that it hath been acknowledged by the Schoolmen, 
 whilft they were enquiring what might be concluded from 
 thefe kind of Apparitions , of the Flefli of a Child , of 
 Blood in the Eucharift. And indeed, if any fuch thing 
 were to be inferred from thefe Apparitions, we ought alfo 
 to conclude the contrary for, there have been Miracles 
 quite oppofite to thefe now related Fll inftance in a very 
 notable one: A Severia» Heretic^ha-vlng lockt up the Eu- 
 charift, that his Servant, who was a Catholick, had put 
 in his Trunk, as Mofch^s tells us» c 79. he found Ears of 
 Corn in the {lead of it : Was the Subflance of Bread 
 here return'd again, and did it afterwards bring forth Ears 
 of Corn ? Tiiofe of the Romllh Church are very far from 
 believing any fuch thing. We read alfo in the Life of 
 AieUmus Bidiop of Rhimes, that the Eucharift was chan- 
 ged into a Serpent, to puo;[li the Superftition of Marfnty 
 
Ancient Church of Piedmont. 
 
 who had preferr'd the keeping of a Faft, to the receiving 
 of the Communion, and that afterwards the faid Serpent 
 was changed into the Eucharift again at the Prayer of Me^ 
 Unins, and was then received by Marfus. 
 
 Befides, PanlHs DUccnus himfelf (hews us in his follow- 
 ing Relation, what he would have us to conclude from 
 this fort of Miracles. He tells us, That a great Lord 
 having fent his Ambaffadors to to obtain fome Re- 
 licks of the Apoftles and Martyrs, that St. Gregory^ inftead; 
 of the Relicks they defired, gave them only fome pieces 
 of confecrated Cloth , which he feverally put up into 
 Boxes, anddeliver'd them, unto the AmbafTadors, having 
 firft fealedthe Boxes with his own Seal. And adds. That 
 the Ambafladors being feiz'd with a curiofity, on thei? 
 journey homeward, to know what thofe Boxes contain'd, 
 they had been ftrangcly futprifed upon opening of them, to 
 find nothing there but fome fcraps of Cloth, which mads- 
 them return back to Rome to make their complaint, that 
 inftead of the Bones of Martyrs or Apoftles> they had 
 given them nothing but fon.e bits of Cloth. Upon thefe 
 complaints made by the AmbaflTadors to the Archdeacon 5 
 St. Greg»rj/ commandeth them to come to Church, and ex* 
 horted the People to pray to God j SluAtentu in hac re dig' 
 
 netur afertijfime fic fuam potentiam patefacere, ut quid meredtur 
 fides f evident ius minus creduli G" ignor antes foffint cognofcere-, 
 Et data oratione acceptt cultellum qui temeraverat Jigna, & fufer- 
 0Atare corporis fan^i Petriy acceptam unam fanni pertionem per 
 medium pungens fecuit, ex qua ftatim fanguis decucurn't, om- 
 nem eandem portiunculam cruentavit. Videntes autem fupra- 
 fcripti Legatarii , ^ tmnei populi ftupendum & arcanum [idei 
 facTA miraculum^ ceciderunt proni in terram^ adorantes Dominum^ 
 dicentes 5 Nirabilis Deus in fanElis fuis^ Deus Jf>tiel, ipfe da^it vir' 
 tutem & fort it fid: nem plehifu£, benedi^us Deus. Et faEio ftlen^ 
 tioj inter alia fJei decumenta ; dixit ad ess Beatns Gregorius, 
 qui ante has Tenerandat reliquiat parvi duxerant : Scitete^ fratres^ 
 qnia in confecratione corporis dr fanguinis Domini nofiri Jefu, 
 cum ob fa:i5iifcationew reliquiarum in honore Apoftolorum vel 
 martyrnm ipfus quibits fpeeialittr a^ignahntur fupra facrofanr 
 
5« 
 
 ^^marks upon the 
 
 Bum alMre Hbamina offevelfmtttr^fem^erUlortim fanguis hos pan- 
 
 * That he would be pleafed fo openly to declare liis po- 
 ' wer on this ocafion, that the Unbelievers and the Igno- 
 
 * rant might know what Faith is able to effect. And 
 
 * Prayer being ended, he took the knife wherewith the Seals 
 
 * had been broke open, and laying one of thofe pieces of 
 
 * Cloth upon the t 'oly Altar of St. reter, he ftruck the 
 ' Knife through it, from whence immediately Blood giifhed 
 ' forth, which rtained the whole piece of Cloth s where- 
 ' upon the Ambaffadors and all the People beholding 
 ' this aftonifhing and myfterious Miracle of Holy Faith, 
 ' fell flat down with their Faces to the Ground, and wor- 
 ' fliipped the Lord, faying, Wonderful is the Lord in his 
 ' SaintSj the God of Ifrael^ he ftiall give Virtue and Strength 
 
 * to his People, blefled be God. And after filence was 
 
 * made, amongft other inftru6lions in the Faith, St. Gre- 
 ^ gsry (aid unto them, who before had undervalued thefe 
 ' venerable Relicks, Know ye Brethren, that in confecra- 
 ' ting the Body and Blood of our Lord jefijs Chrift, when 
 
 * for the fandification of Relicks in honour of the Apo- 
 
 * ftles or Martyrs, vvhofe they were, Drink-offerings were 
 ' offered on the holy Altar, their Blood, which was (hed 
 'for the Name of Jefus Chrift, ahvaies entered thefe 
 
 * pieces of Cloth. This is that tliey call Brandeum, nien- 
 tioned by Slgehert, upon the year 441, when he fays, that 
 St. Leoh^d brought it intorequeft. " True it is, that this 
 Fable is of a fort unknown to all Antiquity j but howe- 
 ver it proves thus much, That thefe Apparitions of Blood 
 in the Ho ft, fuppote bo more than the virtue of the Blood 
 of Jg^js Chrift. 
 
 As to the Homilies of the Primitive Fathers, whereof 
 Paului DiaconHs made a Colledlon, 'tis very furprizing to 
 find not fo much as one inferted amongft them, whence we 
 can pick this Dodrinc of the Real Prefence, if he with the 
 Church of his time had conceiv'd this to have been the Do- 
 <Strine of the Primitive Church. We find indeed, in this his 
 Colic6llon (bme Homilies of St. Leo^ FnU 2 , 3, 4. and fome 
 
 Chrifli Domini »oflri. 
 
 Others, 
 
Ancient Qhurch of Piedmont. 
 
 57 
 
 others, which treat of th.e Sacrament of the Eucharift, 
 which Jefus Chrift fubftituted inftead of the PafiTover : But 
 we find this matter fo dryly handled in them, that it is 
 hard to conceive how chefe Expreflions of Antiquity could 
 fatisfie a man, who had been ting'd with the Dodrine of 
 
 PAfchAflHS. 
 
 As for thofe other Romifh Do(5krInes, which at this day are 
 made the leading points of Religion, we may boldly fay, 
 that we can find nothing of them in tliis Collection of 
 Homilies, amongft which there are many of Sc. Ami>roJe 
 Bifliop of Milan, and ^-^at/ww Bifhop of r«r/«, whofe Be- 
 lief we have already given a fufficient account of j the reft 
 of this Collection coniifts for the moft part of the Homilies 
 
 of Origen, St. Jerome, St. Anfiin, St. Chrjfofient^ and VCnera 
 
 hie Bede, whofc Opinions are well known, there being 
 fcarce any of thefe Authors, whofe Belief has not been 
 reprefented in particular, to make it appear how far they 
 were from concurring with the Opinions of the Church 
 of Rome, about the principal Dodrincs, which at this day 
 are the caufes of the Separation of the Proteftants from 
 thatQiurch. 
 
 C H A P. IX. 
 
 Oplnious of the Qhurch of Italy during the Ninth 
 Century, 
 
 WE are now come to the Ninth Century, wherein 
 after this Dioccfs had been fubjei^t to feveral 
 Princes, it came into the hands of Charier the Great and 
 his SuccelTors. We have already feen how the Prelates 
 of this Diocels , at the Council of Francfort, oppos'd them- 
 felves to Superftition, which then began to gather ftrength. 
 But we (hall perceive this more clearly in the fequel of \ 
 
 I chis 
 
^marks upon the 
 
 this Difcourfe. It cannot be denied, but tliat the ftate of 
 the Church in general was, as it were, wholly overthrown. 
 AngUhertw BlQiop of Mian, gives US a moft fad reprefen- 
 tation of it , in the relation which he gives to Ludovktu 
 Rip-mont. in Fins. ' To our great forrow, faith he, we have found, that 
 hii HiA. • fcarce ou^ht of Holinefe or Sincerity is left in the Church, 
 * and the Corruptions are crept into it which afterwards 
 he inftanceth in particular : and I doubt not but Ita/j had 
 her fl:are of the Infedion. Indeed Superftition could not 
 but encreafe under the flicker of fo profound a negligence 
 of the Paftors, as did then obtain : but the Divine Provi- 
 dence was pleafed to provide a Remedy againft it by means 
 of Claudius Bifliop of Turin. And fince Claudius had a great 
 lhare in defending of the Truth , in this Diocefs of Italj^ 
 where God had placed him , and that by this means he 
 ■ has been extreamly expofed to the Calumnies of the Rop- 
 mifli Party it will be very well worth our pains, to re- 
 prefent here thefe three tilings, his Charader, liis Writings, 
 and his Opinions. 
 
 This ClaudtHs was born in Spain, he had been aDifciple of 
 PW/at Bifliop of 'L'rgf/ j he was for fome years in the Court 
 of Ludovieus Pius amongft his Chaplains and being endow- 
 ed with great Talents for a Preacher, when Levpls being 
 advanced to the Empire, he caufed him to be ordained 
 Bifliop of Turin. It will probably be imagined that he had 
 borrowed from Fcellx Biihop of Vrgel, the Companion of 
 Ellpjtndusythe Opinions of Nefloriamfm but whofoever thinks 
 fo, will find himfelf miflaken j for his Character of a great 
 Preacher, which liad procured him the Efleem of the Em- 
 peror, and his long continuance in Lewis s Court, during tl;e 
 Life of Charles the Great, a Court where that Opinion, 
 fince the condemnation of Taelix and EHpmdus, at Francforr, 
 in 7P4, was very much had in deteftation, are fufficient to 
 purge him from any fuch Sufpicion. But over and above 
 all this, his Writings upon the Scripture, fliew him to 
 have been very far from that Opinion for we find in 
 feveral pafTages unqueflionable Evidences of his Ortliodox 
 Judgment in this point. What he faith upon tiie 25 of 
 
 SLMat'- 
 
Andmt Qhurch of Piedmonc. 
 
 59 
 
 St. Matthew ver. 3 1, is decifive in this matter, and yet he 
 exprefleth himfelf moreftrongly, if it be pofTibie, on Aiatt. 
 cli. 22. ver. 2. Neither is it lefs eafie to purge him of 
 another Calumny , which was caft upon him after his 
 death, by Jonai Bilhop of Orle ns, who in his Preface to King 
 Charles the Bald, accufeth him for having endeavoured to 
 revive the Sed of Arius. I thought, at firft, that this was 
 only a fault of the Tranfcriber, who had wric -'Ww for 
 Aer'iHs i but the manner of /oWs exprenTing himfelf has 
 made me retrad my firft conjedure iiowever, it is no lefs 
 eafie to refute this Calumny, than it was to clear him from 
 t!ie firft Sufpicion. In a word, we do not find any thing 
 like it in fo many Books writ by him, and we find tiiac 
 which is contrary to it on Mm. 12. ver. ij. Let them 
 make out to us, that any fuch thing was found amongfthis 
 PcJpers after his death, as ^onM feems to infinuate, and we 
 Ihill believe, tliat JonAs was not over apt to give credit to 
 thofe men, whofe only aim was, to befpatter the Reputati- 
 on of Clattdms, and to make it odious and deteftable to Po- 
 fterity, bscaufe he cried down their Superftitiort and Idola- 
 try. Except they perform this, we muft ftiil look upon this 
 accufation as a meer Calumny. 
 
 As for the Works of this Great Man, we may affirm, 
 there were few in his time who took fo much pains to ex- 
 plain the Scripture, or to oppofe themfelves againft the 
 Torrent of Superftition., 
 
 He wrote three Books upon Gemfis^ in the year 8 1 ) . He 
 made a Commentary on St. Matthew, which he pubiiQied 
 the fame year, dedicating it to fuflus Abbot of Chur- 
 
 Y'jHX. ^ 
 
 He* publillied a Commentary upon the Epiftle to the 
 
 Galatians, \[\ tl^iC year 8 1 ($, and dedicated it CO Druclcrammss a 
 
 famous Abbot, who had exhorted him to write Comments 
 upon all St. Paul's Epiftles. 
 
 He wrote a Commentary on the Epiftle to the 
 which he dedicated to Ludovkus Plus, who commanded him 
 ro-^omment upon Sr. P.wts Epiftles, which dedicatory Epi- 
 ftle of his has b^en publlihed by M.ihUh!. 
 
 I i He 
 
6o 
 
 Remarks upon the 
 
 He made a Commentary upon Exedus, in four Books, 
 which he publifhed in the year 821, dedicating them to the 
 
 Abbot Theodemirus. 
 
 He made alio another on Leviticus ^ w hich he publifhed in 
 the year 823, and dedicated it to the fame Abbot. Oudifi 
 tells us, he hath feen a Commentary of his on the Book of 
 Knthy in a Library in Bainanlt. 
 
 Of all thefe his Works, there is nothing printed but his 
 Commentary upon the Epiftle to the Galatia^s. The Moftk.s 
 of St. Germain have his Commentary upon all the Epiftlesin 
 MS. in two Volumes, which were found in' the Library 
 of the Abby of fUary, near Orleans. Jhey have alfo his 
 MS. Commentaries on Leviticus^ which formerly belon- 
 ged to the Library of Sr. Remj at Rheims. As for his Com- 
 mentary on St. Matthew, there are feveral MS. Copies of 
 it in ErjgUnd, as well as elfewhere. 
 
 We may judge in what credit and efleem the Dodrine of 
 Claudius was at that time, by the earneftnefs wherewith 
 the Emperor Ludovicus Pius, and the mofl famous Abbots of 
 thofe times, preffed him to explain the Holy Scripture in 
 his Writings. We may alfo conclude the fame from his 
 being promoted to the Epifcopal Dignity in a place, where 
 the Superflition in reference to Images obliged the Empe- 
 ror to provide them with a Billiop that was both learned and 
 vigorous for Jonas ot Orleans caunot diflemble, but that it 
 was upon this very confideration. That the Emperor made 
 a particular choice of Claudius to be cpnfecrated Bifliop of 
 Turin. Moreover, diis See was not an ordinary Bifhoprick, 
 but a very confiderable Metropolis in the Diocefs of Italy ^ 
 but it was not till fome time after that the Title of Archbi- 
 ihops was beflovved upon Metropolitans. 
 
 The time wiierein he was advanced to the Epifcopal Dig- 
 nity, is not certainly known. Father le Cdnte conjectures very 
 probably, that it was in the year 8 1 7. But whether that be 
 fo o\ no, fure it is, that Claudius in his Illuflration of the 
 Scripture plainly fhevved him.fclf to be very free from thofe 
 Errors which at this day are in vogue io Romifh Com^ 
 munion. 
 
 We 
 
Ancient Church of Piedmont. 
 
 61 
 
 We need only read his Comn:ientary upon the Epiftle to 
 the GAlatiam, to afTure us, that he every where aflerts the 
 equality of all the Apoftles with St. feter, though the occa- 
 fions fecm'd naturally to engage him to eftabliih the Prima- 
 cy of St. Peter, and that of his pretended Succeffors. This g p ^^-^ 
 we find in ten feveral pafTages of that Commentary he on- rif.r.i.i.-jip, 
 iy declares the Primacy of St. Peter to confift in the ho- 800,801,803, 
 nour he had of founding the Church both amongft the 80^,8015,807, 
 fews and Genti/es, p. 8i ©. And indeed every where through- s°9»8io, 8h 
 out his Writings he maintains, That Jefus Chrift is the only 
 Head of the Church. 
 
 He overthrows the Do(5trine of Merits in fuch a manner 
 as overthrows all the nice Diftin^tions of thePapifts on 
 that fubjedt. 
 
 He pronounces Anathemas againft Traditions in matter of 
 Religion, fo far was he from giving occafion to others to 
 fufped , that he made them a part of the Objed of his 
 Faith, as the Church of Pme at prcfent doth. 
 
 He maintains, That Faith alone faves us, which is the £^ p g^^^ 
 point that fo extreamly provoked the Church of Rome 
 againft Luther, who afferted the fame thing. 
 
 He holds the Church to be fubjedt to Error, oppofite ib. p. 829, 
 to what at this day the Romanifts pretend in fo unreafonable 
 a manner. 
 
 He denies, That Prayers after Death may be ofanyufe ib. p. 844. 
 to thofe that have demanded them. 
 
 He very fmartly iaflit the Superftition and Idolatry, which p. g^a. . 
 then began to be renewed, being fupported by the Autho- 
 rity of the Roman See. 
 
 Thefe things we find in his Commentary upon the Epi- 
 ftle to the Galatians s but the other Writings of this great 
 man, Manufcrlpt and Printed , (hew us yet more of his 
 mind. Indeed, we find him giving very publick marks of 
 his Zeal for the Purity of Religion in feveral points. Firft, 
 he propofcth the Do6trine of the Church, in reference to 
 theEucharift, in a manner altogether conformable to the 
 Judgment of Antiquity , following therein the moft illuftrioas 
 Dolors of the Chriftian Church, and (hewing that he was, 
 as to that matter, at the fartheft diftance from the Opinions 
 
 whici} 
 
V (B^marks upon the 
 
 which PafchaftHs Radbertfts advanced eighteen or nineteen 
 years after thit Claudius had- writ his Commentary upon 
 Sr. Matthew, c iaudlus\ own words, as chey were taken from 
 Lib.?, cap. 14. a IVtS. of Theyer, are thefe : 
 
 Ccenantibm autem eis^ accepit fefus famm & bene dixit ac fregit, 
 deditq\ difcipulis fuis, ait^ Accifite C^- Comedite, hoc eft cor- 
 fm meum.Fimtis pafch^ veteris folenmis quce in commemor-AtiQnem a?)- 
 tiq(i<e de JEgypto liber ationis populi Dei agebmtur j tranftit Ad no- 
 vim quodinfaeredemptiortis memori am Eccle[i am frequent Are 
 volebat : - Vt videlicet & pro came agni ac fanguixe fui csrporis 
 fanguimfq--y facr amentum fub ft it ueret^ ipfu/rf-j/e ejje moyiftraret, cul 
 piravit T>omiMw & mn pcenitebit eum : Ttt es facer do s in sternum 
 fecundum ordinem Aielchifedec, Frangit mtem iffe pancm quern 
 dijcipulis porrigit, ut oftendat corporis ftii fraBionem non abfq--, fua 
 fponte ac procuratiofie veyituram '■, fed ficut alibi dicit poteftatem fe 
 habere psnendi animam f uam^(^ poteftatem fe habere iterum fumendi 
 earn, ^uem videlicet panetn certi quoq'^ gratia facramentiy priufquam 
 frangeret benedixit.Qma natMram hnmanam c^jUam pajfurtu ajjumpfitj 
 ipfe una cumpatre & fpiritn fan^o gratia divirid virtutis implevit, 
 Bertedixit partem & fregit, quia hemiyiem affumptum ita mertifuhderc 
 dignatm efl^ ut & divina immortalitatis veraciter ineffe potentiam 
 demonBraret. Ideoq'^velocius etm a morte refufcitandum effe deceret. 
 Et accipiens calicem gratias eglt, & dedit i/lis, dice»s, Bibite 
 ex hoc omnes. Cum apprepinquare paffioni dicitur, accepto pane 
 C2' calice, gratiam egiffe perhibetur; gratias itay^ egit qui ftagtlU 
 (ilien<z iniquitatis fufcepit. Et qui nihil dignum percuffioni exhibuity 
 humiliter in percp.fftone benedi-\it , ZJt hinc videlicet often Jaty quid 
 unufquifque in flagcllo culp-a propri<6 facer e debeat fi ipfe <tqpta- 
 nimiter fl'tgella culp£ portat aliens 3 ut hinc oftendat, quid in cor- 
 reptione faciat fubditw , fi in flagello pofitm patri gratias agit 
 <tqualis. Hie eft enim fanguis mens novi Teftamenti qui pro 
 Multisiejfundetu,- in remiffionem peccatorum. Qtiia panis corpi^s con- 
 frmat , vinum vero (anguinem operatur in came 5 hie ad corpw 
 Chrifli myfttce^ illud refertur ad fanguinem. Verum quia & nos in 
 Chrifto^ & in nobis Chriftum manere oportet, vinum Dominici calicis 
 aqua mifcetur. Atteftante enim Johanne, aqu*. populi funt. Et r,e- 
 cjHc a..uam folam^ neq-^folum vinum , ficut nec g anum frumejtti 
 folum fine admixrione aqu<t & ccnfe^iione^ in panem cuiquam li- 
 cet ojferre^ ne videlicet ablatio talis quaft caput a metnbro Jecernen- 
 
 duin 
 
 I 
 
Ancient Church of Piedmont. 6t, 
 
 dum ffe fig»ificet,& vel Chrlfltim fine noftra redmftionis amore pati 
 potufjfe, vei.nos fine tlUus fajfione falvari ac Patri cjferri pojfe 
 confi/igiit. Quod atttem dicit. Hie eft fangnis mens novi Teftarr.ai- 
 ti, ad diflinElionem refpictt veteris Tefi amentia quod hircorfim 
 & vit filer um eft fangftine dedicatim j dicente inter afpergendHm 
 /egi flat ore ytiic efl fanguis Teftamenti quod mandavit ad vos Deus. 
 Necejfe eft enim exemplaria quidem verorum his mnnd^ri 5 Jpfa 
 autem Cceleftia meiioriliu hoftiis qaam iftis, juxta quod Jipoftolus 
 fer tot Am ad Hehrsos EpiftoUm^ inter Legem diftingnens ^ EvaH' 
 geiiHm, pulcherr'ima expojitione ac plenaria ratione decUrat^ Diet 
 autem vobis non biham amodo de hoc genimine vitis ufq\' in diem 
 ilium cum illud hibam vobifcum mvum in regno Fatris met. Fiter/t 
 five vineam Domini appellatam ejfe fjimgogam, ^ omnijfpar- 
 fim fcriptura & apertius teftatur Ifaias in Cantico de illo cantata^ 
 Vinea^ inquiens, Domini S/tbaoth, Domfu Ifrael eft, De qua ni- 
 mirum vinea Dominus multo tempore bibebat, quamvis pluribus ra- 
 mi/ in amaritudinem vitis allen(g, converfis, quod tamen etfi 
 multis in ilia plebe ex orbitantibus a re5lo fidei itinere non defuere 
 plurimi tets legis tempore, quorum pits cogitationibus fummifque 
 virtHtibus deleEiaretur Deus. i'erum pajfo in carne'Domino ac refur- 
 gente a mortuij^temptts fuit ut legalis ilia &figuralis obfervatio cejfa- 
 ret, at que ea ^ua Jecundum liter am gerebar.tur, in Spiritalem 
 tranflata fenfum , melius in novum Teftamentnm juvante SanSti 
 Spiritm gratia tenerentur. Iturm igitur ad Pajfionem Do- 
 minpu ait^ fam non bibam de hoc genimine vitis ufqne in 
 diem I ilium cum illud bibam vobifcum novum in regno 
 Patris met. jle fi aperte dieat : Non ultra Carnalibm Sjna" 
 gcgx Ceremfr/iiis deleBabor, in qui bits etiam ifta P aft: halls agni 
 facra lecum tenuere pracipuum : aderit enim tempus meji refur- 
 reB:ionis : aderit dies ille cum ipfe in regno Del pofitHS, id eft 
 gloria vit^ immsrtalis fublimafus, de falute populi ejufdem fonte 
 gratict fpiritalis regenerati , novo vobiftum gaudio perfundxr. 
 Item, quod ait, Non bibam amodo de hoc genimine vitis ufqu'e 
 in diem ilium cum illud bibam vobifcum novum in regno Patris mei, 
 vult intelligi hoc vetus ejfe,cum illud novum dicit ; quia ergo de pr> 
 pagine Adam qui vetus homo appelljitnr Corpta fufceperat , quod in 
 pajftone morti traditurus erat : unde etiam per vini Sacramen- 
 tum commendat fanguinem fuum^ quid aliud novum vinum 
 riift immortalHattm rcnovAttn-HJ» corperum intelUgcre dehemus f 
 
64 
 
 Remarks upon the 
 
 Quod CHtn dicit, Voh'ifcHm bibAm, etiam iffts reftirreEHofim Cor- 
 ftrum ad indaendam Immortalitatcm fremittit. Vobifcnm enlm 
 mr% ad idem tewpus, fed ad eandem t^nevat'tsnem diEtftm^ ac- 
 cifiendHm efl. Nam & ttos dicit Afojldlus refurrexife cum Chriflo 
 tit ffe rei future jam Utitiam fr£fentem ufferat : quod autem 
 de hoc genimine vitis etiam illnd novum ejfe dicit^ Jigmficat 
 utique eadem Corpora refurre^ura fecmdum infiovationem Ccs' 
 leflem., qtid nunc (ecuHdum vetuftatem moritura [u»t. Si har.c 
 vitem de cujtts vetuflate nunc pajponis Calicem bibit, ipfos fu- 
 daos inteRexeris. Significatum efl etiam ipfam getttem ad Cor- 
 fm Chrifli per novitatem vita accejfuram 5 cum ixgre^a plenitudint 
 gentium omnis Ifrael falvwfiet. Et hjmno diSlo exierunt in montem 
 oliveti'j hoc tfi quod in Pfalmo legimus, Edent pauperis & fa- 
 turabunturi & laudabunt Dominum qui requirunt eum : Petefi 
 4utem & hymnus etiam ilk intelligi qnem Dominns fecundum 
 fohannem patri gratias agens decantabaty in quo & pro feipfo 
 ^ pro DifcipuHs pro eis qui per verbum eorum credituri 
 erant, etevatis ochHs furfum precabatur, Et pulchre Difcipulos 
 facramentis ftti Corporis ac fanguinu imbutos^ &■ hymno pi<c 
 interceftonis patri cemmendatos, in mentem educit olivarumy ut 
 tjpice defignet nos per acceptionem facramentorum fmrum^ perque 
 *pem fuA Intercefftonisj ad altiora virtutum, ut carifmate SanUi 
 SpiritHS in corde perungamur, confcendere debere. 
 
 * The Apoftles being fate down at Tabic, Jefus Chrift took 
 
 * Bread, bleffed and brake it, and gave of it to his Difci- 
 
 * pies, faying to them, Take this and eat it, this is my Bo- 
 / dy. The ancient Ceremonies of the Antlent Palfover, 
 ^ which were ufed in memory of the Deliverance of the 
 ^ People of Ifrael being finimed , lie palTeth on to the 
 ^ New, becaufe he would have the fame to be celebrated 
 
 * in his Church in commemoration of the Myftery of her 
 ' Redemption, and to fubftitute the Sacrament of his Body 
 
 * and of his Blood, inftead of the Flefh and Blood of the 
 
 * Pafchal Lamb, and to flievv that it was he himfclf to vifhom 
 ' God had fworn , and fliall never repent of it 5 Thou 
 
 * art the Eternal Prieft according to the Order of Melchi- 
 *-^deck. Moreover, he himfelf breaks the Bread which he 
 
 * gives to his Difciples, that he might reprefent and make 
 
 * it appear, that the breaking of his Body would not be 
 
 t con- 
 
Ancient Church of Piedmont. 
 
 * contrary to his inclination, or without his willingnefs to 
 'die: But, as he faith elfevvhere, that he had power to 
 
 * give his life, and to deliver it up himfelf, as well as to 
 
 * take it again and raife himfelf from the Dead. He blef- 
 
 * fed the Bread before he brake it, to affure us, that he 
 ' intended to make a Sacrament of it ; and forafmuch as he 
 ' had taken humane Nature upon him, that he might fuf- 
 
 * fer, he with his Father and the Holy Spirit filled the fame 
 
 * with the grace of a Virtue which was altogether Divine 5 
 
 * and becaufe he was pleafed to fubmit the humane Nature 
 'he had taken upon him, to Death, he would make it ap- 
 
 * pear, that the faid Humanity was pofleft of a true and na- 
 
 * tural power to raife itfelf whereby he taught us, That 
 ' the fame would rife more readily from the Dead. And 
 ' taking the Cup, he gave Thanks to his Father, and gave ic 
 
 * them to drink, faying, Drink ye all of it. When he 
 
 * drew near to the time of his Death and PalTion; it is 
 
 * faid, that having taken the Bread and the Cup, he gave 
 
 * Thanks to his Eternal Father he therefore who had taken 
 ' upon him to expiate the Iniquities of others, gave Thanks 
 
 * to his Father, without having done aify thing that was 
 
 * worthy of Death : he bleffeth it with a profound Hu- 
 *mility, at the very time that he faw himfelf loadenwith 
 
 * ftripes 3 without doubt to inftrud us, what every one 
 
 * of us ought to do when we -find our felves lafhed with 
 
 * the whip and fting of our Confcience : For, if he who was 
 
 * innocent , endured with meeknefs and tranquillity the 
 
 * ftripes due to the Iniquity of others this was to teach 
 ' and inftrud us what he ought to do that is obnoxious, 
 
 * when he is corrected for his own TranfgrelTions. If he 
 
 * fufFered with an equal mind, the Scourge due for the Sins of 
 ' others, this teaches us v/hat a Subjed ought to do when un- 
 ' der the Divine CorreAions •■, when he who is equal to the 
 ^ Father, gave Thanks to him when under his Scourges.- For 
 
 ' this is my Bhed of the Net* Teftiiment, which JhalL he jhedfor you 4//, 
 
 */pr the remiJfmofSin-j becaufe he afliires us, that the Bread be- 
 
 * comes his Body , and that the Wine doth operate and 
 
 * produce his Blood in the Flefh. The Bread reprefents to 
 
 * us his Myftical Body, and the Wine is the Symbol of 
 
 K Miis 
 
66 
 
 Remarks upon the 
 
 ' his Blood. But, becaufe we muft abide in Chrift, and 
 ' Chrift muft abide in us, we mingle Water with tlie Wine 
 *in the Cup of the Lord. ^ And, as St. wicnefleth, the 
 
 * People are Water, and it is not permitted to any body to 
 
 * offer Water alone, no more than the Wine alone in 
 ' like manner as it#is forbidden to offer the Grains of 
 'Wheat, without their being mingled with Water, and 
 
 * fo reduced to Bread, for fear left fuch an Oblation might 
 ' fignifie, that the Head ought to be feparated from its 
 ' Members, and that Jefus Chrift could have fuffered, 
 
 * without an extreme love and defire of our Redemption ; 
 ' or that this Oblation did not give us ground to believe, 
 ' that wc might be faved, or offered up to his Father 
 ' without the Myftery of his Paflion. As for his faying, 
 
 ^ This is my Blood of the Nerv Tefiawent, 'tis that we might make 
 
 ' a diftin(5tion between the new Covenant and the old, 
 ' which was confecrated with the effufion of the Blood of 
 'Goats and Oxen, as the Lawgiver faid, at thefprinkling 
 'of if, this is the Blood of the Covenant which God 
 
 * has commanded you : For it is neceflary that the Patterns 
 ' of true things, fhould be purified by thefe ; but that 
 ' the Heavenly Places (hould be purified with more ex- 
 
 * cellent Sacrifices, according to what the Apoftle S. Pa»i 
 'declares throughout his whole Epiftle to the tUherfs^ 
 
 * where he makes a diftindion between the Law and the 
 ' Gofpel. He declares, by an excellent and ample Expli- 
 
 ' cation. Verily, verilji^this I fay unto yatt-, I will dri/t't^ no wore 
 cf the Vine, till I jhall drinks it new in the Kingdom of mj 
 
 Father. ' The wilole Scripture openly declares, That the 
 ' Synagogue is called the Vine of the Lord the Prophet 
 
 * Ifaiah Openly fets this forth in his Song, where he fpeaks 
 
 ' of it in Jhefe words "7 he Boufe o/Ifrael is the Lord's Hne. 
 
 ' Tis indeed of this Vine that the Lord drank large 
 
 * draughts, though many Branches tliereof were infeded 
 
 * with the bitternefs of a ftrange Vine-, and though in the 
 ' mean time many of the People are gone aftray from the 
 
 * true way of the Faith, yet there were ftill found a great 
 ' many, during the whole time of the Law, who glorified 
 
 * God by their holy and godly thouglits, and by ilie Pea- . 
 
Jncient Church of Piedmont. 6^ 
 
 * (ftice of their Heroical Virtues. But Jefus Chrift hav ing 
 TiitFered intheFlefh that was capable of fuffering, aiid being 
 
 ' raifed from the Dead, the time is come, that hath put an 
 ' end to thefe legal and figurative obfervations : All thofe 
 'things that were obferved according to the Letter, have 
 
 * been changed into a fpiritual fence, and have been con- 
 ' firmed in the New Teftament by the Grace of the Holy 
 'Ghoft. Jefus Chrift then going to fuffer, faith, I /haii 
 
 drink. «• ff^ore of this fuice of the Vine, until the day that I/hall 
 drink^it n$w with yoH in the Kingdom of my Father. * As if he 
 
 ' had plainly faid, I will no longer take delight in the car- 
 ' nal Ceremonies of the Synagogue, amongft the number 
 ' of which, the great Feftival of the Pafchai Lamb was 
 
 * one of the chiefeft i For, this fhall be the time of my 
 ' Refurrection-^ that very day I Hiall be lifted up to the 
 
 * Kingdom of fieaven ■■, that is to fay, to the Kingdom of 
 ' a new life of Immortality 5 I (hall be filled together with 
 ' you, with a new joy for the Salvation of my People, 
 ' which lliall be born again in the Spring of one and the 
 '£:me Grace. In like manner alfo when he faith, I /hall 
 
 ' mt drinl^ of this juice of the Vine, until the day that I fha.lL 
 ' drink^it new with you in the Kingdom of my Father. He WOuld 
 
 'beunderftood of the Old Teftament, when he calls it 
 ' New : And therefore fince he had taken a Body from 
 ' the Family of Adam, who is called the Old Man, and 
 
 * that this his Body was' now to be expofed to death 5 
 
 ' tis for this redfan that by the Sacrament of Wine he recom~ 
 
 ' mends to us his Blood. What are wc to uuderftand by this 
 ' Ne.v Wine, but the Immortality of our Renewed Bo- 
 ' dies ? For when he faith, I will drink it wich you, he 
 
 * promifeth to them alfo the Refurredion of their Bodies, 
 ' in order to their being clothed with Immortality. For 
 ' this word Vohifcum with you, muft not be taken as fpo- 
 ' ken of the fame time, but as importing that the Difci- 
 ' pics iTiould in time to come be renewed as weii as 
 
 * he. For, doth not the Apoftle fay, that we are all raifed - 
 ' again with Ctirift, that our future Reluirev^lion might af- 
 'ford us prefent Joy? And whereas he faith of this fuice 
 
 '■ of the Vi»e, and calls ic alfo new, th.is for certain fig- 
 
 K 2 'nifies 
 
68 
 
 ^marks upon the 
 
 ' nifies, that the fame Bodies mud be ralfed again, accor- 
 
 * 4ing to the Rules of an altogetlier Heavenly Renovati- 
 ' on, though at prcfent they muft die, according to the 
 
 * Old Man. If you underftand the fews by this Vine, from 
 ' the oldnefs of which,he at prefent now drinks the Cup of his 
 'Paflion^ it hath alfo been fignified to us, That that 
 ' Nation muft approach to the Body of Jefus Chrift, by 
 
 * the change of a new life : The whole Houfe ef Ifi-ad Jhall 
 
 * he faved, together with all its cem}>aKj, nvhich jhall enter jviph 
 
 * them. After they had fung an Hymn, they went to the 
 
 * Mount of Olives. This is that which we read in the Pfal- 
 
 * mift 5 The Poor Jhall eat and be filled^ and they that feeh^ the 
 
 ^Lord/hall prai/ehim. This Hymn may be alfo underftood, 
 
 * according to the account St. fohn gives of it, to be that which 
 *"JefusChrift fang, when he gave Thanks to his Eternal Fa- 
 rther, wherein he prayed for himfelf, for his Difciples, and 
 
 * for all thofe who fliould believe at their preaching. And 
 
 * 'tis not without caufe that he leads his Difciples to the 
 'Mount of Olives, after having fed them with the Sacraments 
 
 * of his Body and his Blood, and after his having recommen- 
 
 * ded them to his Father , by the Hymn of a ten- 
 
 * der interceffion to inform us, without doubt, that it is 
 
 * by receiving of the Sacraments, and by the afliftancc of 
 
 * his Prayer, that we muft come to the Pofleffion of 
 *Heroical Virtues, and that it is by this means alone, 
 ' that we fliall receive in our Hearts the Un(5lions of tlie 
 'Holy Spirit. 
 
 We find by this Extrad, that he followed the notions of 
 the Primitive Church clofely on this Subje(5t, and that the 
 Church which bordered upon the Mountains of the Alps,did 
 not entertain any Opinions like thofe of Pafchafins. We 
 ought to obferve here, as a thing natural and obvious, 
 that if he endur'd fome Contradiction, upon other Ar- 
 Eicles,yet he never ^^'as impleaded about that of the Eucharift, 
 which fliews that that Truth, at that time, was yet in 
 puflelTion of its own rights,and that thofe who quarrel'd with 
 'him about other Articles, as, fonas Biftiop of Orleans , 
 Dmgalus and the Abbot Theodemirus^ were of his Opinion 
 about tlie matter of the Eucharift. For feeing his Com- 
 mentary, 
 
Ancient Church of Piedmont. 
 
 nientary upon St. Mattherc w as publiflied in the year 8i<r. 
 and that Theodemirus continued ftill his Friend in 813. pref- 
 fmg him to write on the Old Teftament, it is evident 
 that till then nothing had interrupted the good correfpon- 
 dence that was between them 
 
 MMllon has publiflied an extra(5l from the end of his 
 Work upon Leviticus dedicated to Abbot Theodemirus^ which 
 fliows the great care that -he took to withdraw ' thofe of 
 his Diocefs, from the hanckering they had after the wor- 
 fliip of Creatures, and the troubles and croflfes he had 
 met with from thofe, who were willing to defend their 
 Superftitions. 
 
 ' Becaufe you have commanded me to write thefe things, AndeSi. r.u 
 
 * I have undertaken it, not as for your Inftrui5tion, but for fag. 35, 37* 
 *your Satisfa(5lion. But it is your duty to judge of it with 38, 19- 
 
 ' more truth, and to ftir up your felf by your Examples, 
 
 * to the pra(5lice of a true Cliarity, which is the moft ex- 
 *cellent of all Virtues. And I afTure my felf, that L 
 
 * may moie eafily attain to the pofleffipn of tliat vertue, by 
 
 * means of your Prayers, than by any ftrengdi of my own. 
 
 * See here, my dear Brother, what I have here anfwered^ 
 
 * as well as I could, to certain demands you have made- 
 
 * of me. And I earneftly defire you on this occafion, that 
 ^if you have difcovered, or can find, for time to come,- 
 'any thing better, concerning the things about vvhich you 
 
 * command me to write unto you, we fliall take it very 
 
 * kindly, if you fhall be pleafed to communicate the fam© 
 *tousj for I am naturally more inclin'd to learn, than to 
 
 * teach others. For this Beauty of the Eternal Truth- 
 
 * and Wifdom ( God grant I may always have a cpnftant. 
 
 * will to enjoy her, for the Love of whom have. .airo. 
 
 * undertaken this work ) doth not exclude thofe that corner 
 
 * unto her, becaufe of the great number of hearers Hie 
 *hath, (he grows not old by length of time, (he minds ■ 
 
 * not places, (he does dot fuffer her felf to be Qvertakqi» 
 *by night, fhe does not fliut up her (elf ,m 'lliaflo^s,> 
 *and doth not expofe her felf to our Bodily5enfes: She- 
 *is near unto all thofe that turn themfelves. to her, from- 
 *all parts of the World, and who love her indeed, rtieis. 
 
 * Eternal 
 
(Remarks u^oji the 
 
 Eternal to all (lie is not limited by any places, (lie is eve- 
 ^ ry where : Slic advertifeth abroad , "flie infttads 
 ' vvit!)in , flie changes and converts thofe that behol d 
 
 * her : She doth not fufFer her fclf to be violated by 
 ' any perfon. No Man can judge of her, no body can 
 
 judge well without her. In this Idea of my Faith, I fe- 
 
 * parate all cliange and alteration from Eternity, and in this 
 'Eternity I difcever no fpace of time, for the (paces of time 
 
 * are made up of future and paft motions of things now 
 
 * there is nothing paft or future in Eternity : for that 
 
 * which pafifeth ceafeth to be, and that which is to come, 
 'has not yet begun to be: but- as for Eternity it is that 
 
 * which is always prefent, nor ever has been, fo as not to 
 *be prefent ftill nor ever fliall be, but foas ftill tocon- 
 ' tinue prefent becaufe it is (he alone that can fay to the 
 'Spirit of Man, 'Tis I who am the Lord, and 'tis of her 
 
 * alone we can fay with truth , he who is Eternal has 
 
 * fent me. 
 
 * And fince this is the cafe , we are not commanded 
 'to go to the Creature that we may be happy, 
 ' but to the Creator who alone can conftitute our Blifs ; 
 
 * of whom if we entertain other Opinions than we ought 
 ' to have, we involve our felves in a very pernicious Er- 
 ' ror. For as long as we fhall endeavour to come to 
 *that, which is not, or which, fuppofing it to be, yet 
 'doth not make us happy, we (hall never be able toar- 
 
 * rive at a happy life. A Man doth not become happy 
 'becaufe another isfo, but wlien a Man imitates another, 
 'that he may become fuch as he is, he defires immedi- 
 
 * ately to become happy by the fame means, he finds another 
 'is become fo, that is, by the enjoyn:;ent of this univer- 
 ' fal and unchangeable truth. Neither can a Man become 
 'prudent by the Prudence of another, or valiant by 
 'the valour, or temperate by the temperance, or juft 
 
 * by the juftice of another but by forming and fartilon- 
 ' ing his Mind by the immutable Rules and Splendors 
 ' of tiiofe Virtues, which without alteration fhine forth in 
 'this common univerfal Truth and Wifdom .- In imita- 
 
 * tion of whom he formed and fquared his manners, whom 
 
Ancient Church of Piedmont. 
 
 * we propofe to our felves as a Pattern to imitate, and 
 
 * whom we look upon as a living Copy of that Eternal 
 
 * Wifdom. Our will faftning it felf and cleaving to this 
 
 * unchangeable and common good, affords the firft and 
 
 * great good things Man is capable of, becaufe (lie is a 
 'certain mean good. But when the will of Man fepa- 
 ' rates it felf from this unchangeable and common good, 
 'and feeks her own particular good, or directs her felf 
 ' to any outward or inferiour good, flie fins. 
 
 After this he quotes an excellent PalTage of St./lufiinj 
 from his Treatife concerning the True Religion. ' Where- ^^;^.ff|l^ 
 ' fore we owe no Religious worlhip to thofe who are 55. 
 'departed this Life, becaufe they have lived religiouflyj 
 'we muft not look upon them as perfons that require our 
 ' Adorations and Aomage , bat they defire that he may 
 ' be worthy of our refped, by whom, they being enlighc- 
 ' ned, rejoyce to fee us made partakers of their Piety, 
 *We muft therefore honour them, becaufe they deferve 
 
 * to be imitated but we muft not worlliip them with 
 I an ad of Religion. And if they have lived wickedly, 
 ' we do not owe them any refped at ail, in what part 
 
 * foever of the World they be. That then which is ho- 
 *nouredbythe higheft Angel, muft alfo be honoured by 
 
 * the loweft of Men, becaufe the nature of Man is become 
 ' the loweft, for not having honoured him. For an Aa- 
 'gel takes not his Wifdom elfewhcre than Man does. 
 'The Truth. of an Angel, and that of Man, are both 
 'derived from the fame Fountain, that is from qne and 
 ' the (ame Eternal Truth and Wifdom. For by a pure 
 'effed of that Eternal Wifdom, it comes to pals that the 
 ' power of God, and that unchangeable Wifdom Confub- 
 
 * ftantial and Coeternal with the Father, hath vouch - 
 
 * fafed in order to the accompliflTment of the adorable 
 ' Myftery of our Salvation, to take our humane nature 
 •■upon him, that he might teach us, t\\n we owe our 
 ' adorations to him who alone de(erves to be worftiipped 
 'by all intelligent and rational Creatures. VVe ought 
 'alfo to believe that thofe good Angds, which are the 
 ^Hioft excellent Miaifters of God, would hive us to 
 
 * worlhip 
 
71 (^marks upon the 
 
 ' worfhip one only God together with them, by the 
 ' alone vifion of whom they are happy. For we are not 
 
 * happy in beholding the Angels, neither can that vilion 
 
 * ever make us fo, but we (hall be happy by beholding 
 
 * the Truth, by means of which we love the Angels, 
 'and congratulate them. Neither do we envy their hap- 
 
 * pinefs, becaufe they are more adtive than we, and be- 
 *cau(e they enjoy the vifion of God, without being mo- 
 Mefted with any trouble*, but rather love them fomuch 
 'the more, becaufe our hope puts us upon expecting 
 *rqraetbing anfvverable .to thefe their excellencies, from 
 
 * him who is the God of us both. Wherefore we ho- 
 
 * nour them with our charitable refpe(5ls but no: like 
 'Slaves ; we build no Temples to them, neither will 
 *theybehonour'd by us in any fuch manner, becaufe they 
 
 * know that we whilft we are good, are the Temples of the 
 
 * living God. After his quoting of this paflfage fee how 
 he concludes his Work* 
 
 * Thefe things are the higheft and ftrongeft myfteries of 
 
 * our Faith, and characters moft deeply imprinted in our 
 
 * Hearts. In ftanding up for the confirmation and defence 
 *of which truth, I am* become a reproach to my Neigh- 
 
 * hours, to that degree, that thofe who fee us do not 
 
 * only feoff at us, but point at us, one to another : but 
 
 * God the Father of Mercies, and Author of all Confo- 
 
 * lations, has comforted us in all our Afflidions, that we 
 
 * might be able, in like manner, to comfort tliofe that arc 
 
 * prefi: with forrovv and afflitSion we rely upon the Pro- 
 
 * tei^ion of him who has armed and fortined us with 
 
 * the Armour of Righteoufnefs and of Faith, which is the 
 ' tried Shield for our Eternal Salvation. 
 
 He feems in thefe words to allude to the complaints that 
 had been made againft him, at Ludovkus Pinis, Court, for 
 having broke down Images throughout his Diocefs, and 
 for writing, in defence of himfelf, a Treatife againft the 
 adoration of Images, the worfliip of Saints, Pilgrimages, 
 the worfhip of Reliques, with other fuch like Superftitions. 
 And fince the cruel diligence of the Inquifitors, has de- 
 ftroyed this piece, we muft ga^fs at the time wherein he 
 
 wrote 
 
Anaent Church of Piedmont. 
 
 wrote if, from the account his adverfaries give us there- 
 of, viz, TkeodewiYMs , DungAlus and fonas of Orleans, and 
 
 feaich in their Books for his true Opinions, and the 
 Argun:icntshe made ufeof againft the Defenders of Super- 
 ftition. 
 
 Dmgalus Wrote in the year 8i8. as appears clearly 
 from what he mentions of the Decree paft in Ludovicw 
 Pitiss his Palace, after the AfTembly of P^ris, in the year 
 82 J. about the matter of Images, as a thing which hap- 
 pened two years l>efore. In his Book he accufeth Claw 
 tlitts for taking upon him, after ^20. years and more, to 
 reprove thofe things tiiat vr ere paft in continual ufe, as 
 if there had been none before him that ever had any 
 Zeal for Religion from whence it is evident, that CUh- 
 dius wrote fince the year 820. It feems indeed as if he 
 had anfweredthe Abbot Theodemirus after the year 823. who 
 had intimated to him the offence that was taken at his 
 Behaviour and Opinions, which he did fo eflfeiitually as not to 
 have any need to write another Treatife upon the fame 
 Subject. 
 
 However 'tis Dfinga'w himfelf who has preferved the Ex- 
 traits of the Apologetical anfwer, which C/^W/Wmade about 
 that time to the Abbot Theodemimss which Apologetick 
 he begins in this manner : ' I have received ( faith he 
 to Theodemirus ) * by a particular bearer thy Letter, with 
 
 * the Articles, wholly ftuffed with babling and fooleries. 
 *You declare in thefe Articles, That you iiave been 
 
 * troubled that my fame was fpread, not only throughout 
 •all Italy, but alfo in Spain and elfewhere-, as if I had 
 'formerly, and ftill do preach a new Sedt, contrary to the 
 
 * Rules of the Antient Catholick Faith, which is moft ab- 
 *folucely falfe; Neither is it any wonder at all, if the 
 ' Members of Satan talk of me at this rate, who have 
 ' alfo called our Head a Deceiver, one that hath a De- 
 ' vil, cj-c. For I teach no new Sed, as keeping my felf 
 *to the Pure Truth, preaching and publidVing nothing but 
 'that-, but on the contrary, as -far as in me lies, I have 
 ' reprefled, oppofed,^ caft down and deftroyed, and do 
 */^ill repress, oppofe and deftroy, to the utmoft of my 
 
 L * Power, 
 
74 Remarks upon the 
 
 *Pwr, all Seels, Schifms, Superftkions and Herefies: 
 'and (haH never ceafe fa to do, by the alTiftance of God, 
 *as far as I am able: for fince it is exprefly faid, Thou 
 
 ' Jhah yiot make to. tloy felf the refemhUnce of anj things either 
 
 * in Heaven or on Earth, &c. This is not alone to be un- 
 *derftoodof the Images and refemblances of ftrangeGods, 
 
 * but alfo of thofeof Celeftial Creatures. 
 
 'Thefe kind of People, againft whom we have under- 
 ' taken to defend the Church of God, tell us, if thoa 
 'write upon the Wall, or dravveft the (mages Peur 
 
 * or of Panl, of fupiter, Saturn or of Afercurj ; neither are 
 'the one of thefe Gods, nor the other Apofiles, and 
 ' neither the one nor the other of them are Men, and 
 ' therefore the name is clianged : and in the mean time 
 
 * both tiien and now, the fame ever continues ftili. Sure- 
 -*ly if we ought to worlh'p them, we ought rather to 
 ' worfliip them alive, than as thou haft reprefented them, 
 'as the pourtraicures of Beafts, or (what is yet more truej 
 
 * of Stone or Wood, which have neither life, nor feeling, 
 ' nor reafon : for if we may neither worlliip nor (etvc 
 ' the works of God's hand, how much lefs may v\'e vvor- 
 
 * fliip the works of Mens hands , and adore them in ho- 
 ' nour of thofe, whofe refemblances we (ay they are > for 
 ' if the Image you worfliip is not God ( for not only he 
 ' who ferves and honours vifible Images , but alfo what- 
 
 * foever Creature elfe, whether heavenly or earthly, whe- 
 'ther Spiritual or Corporal, he ferves the fame inftead of 
 ' God, and from it he looks for the Salvation of his Soul, 
 ^ which he ought to look for from God alone, and is of 
 
 * the number of thofe, of whom the Apoftle faith, Tha: 
 ^ they worfliippcd and ferved the Creature m.ore than the 
 ' Creator. Wherefore doft thou bow to falfe Images, and 
 wherefore like a Have doft thou bend thy Body to pitiful 
 flirines, and to the work of I^lens hands ? 
 
 ' But mark what the followers of the Falfe Religion and 
 ' Superftition do alledge ^ They fay 'tis in Commemoration 
 ' and in honour of our Saviour that we ferve, iionour and 
 ' adore the Crofs, whom nothing pleafcth in our Saviour, but 
 ' tliat which wasfileafingto the ungodly, zi^. The reproacli 
 
 ! of 
 
Jncient Church of Piedmont. 
 
 * of his Paflfion, and the token of his Death, They witnefs 
 'I>ereby,thac they perceive only ot him, what the wicked 
 ' law and perceived of him, wliecher Jews or Heathens, who 
 
 ' do not Ice his Re[urre6tion, and do not co.jfider him, hut • 
 *as altogether fwallowed up of Death, without minding 
 ' what the Apoftie faith, We know Jefus Chrill no longer 
 ' according to the Flelh. 
 
 ' Grd commands one thing, and thefe People do quite 
 ' [he contrary God commands us to bear our Cro(s, and 
 ' not to worlliip it j but the4"c are all for wordiipping ic, 
 ' whereas they do not bear it at all, neither will they 
 ' bear it either corporally or fpiritually to tcrve God af- 
 ' ter this manner, is to go a whoring from him. For if wc 
 ' ought CO adore the Crofs, becaufe Chrift was fatlned to 
 ' it, liow many other things are there which touched Je- 
 
 * fus Chrift, and v. hich he made according to the Flefh > 
 ' Did not he continue nine Months in the Womb of the 
 ' Vii gin ? Why don't they then on the fame fcore wor- 
 ' (hip all that are Virgins , becaufe a Virgin brought 
 
 * forth Jefus Chrift? Why don't they adore Mangers, and 
 'old Clouts, becaufe he was laid in a Manger, and wrapt 
 
 * in Swadling-cloaths? Why don't they adore Filber-boats, 
 
 * becaufe he flept in one of tliem, and preached to the 
 
 * Multitudes, and caufed a Net tobecaft out, wherewith 
 ' was caught a miraculous quantity of Fifli ? Let thera 
 
 * adore Affes, becaufe he entered into fc gfalem upon the 
 
 * Foal of an Afsj and Lambs, becaufe it is written of 
 
 * l>im. Behold the Lamb af God, that taketh away the fns of the 
 
 '■World. But thefe fort of Men would rather eat live 
 -* Lambs, than wordiip th?ir Images. Wliy don't they 
 
 * worlliip Lions, becaufe he is called the Lion of the Tribe 
 ' of ]Hel.th>-ox Rocks, becaufe it is faid, y^nd the Roc\ was 
 ' Chrift ? ^ or Thorns,becaufe he was crowned with them ? or 
 
 * Launces, becaufe one of them pierced his Side ? 
 
 ' Ail thefe things are ridiculous, rather to be lamented - 
 'than fet forth in writings but we are forced to fetthem' 
 ' down, m oppofition to Fopls, and to declaim againft 
 ' thofe hearts of Stone, ^ whom the arrows and fencences 
 ' ©f the W ord of Gm cannot pierce, and therefore we 
 
 L z * arc 
 
(I{emarks upon the 
 
 ^ are fam to fling fuch Stones at them. Come to your 
 ^lelves again, ye miferable Tranfgreflfors 5 why are you 
 gone aftray from Truth, and why, being become vain, 
 *are ye fallen in love with Vanity ? Why do you Cru- 
 *cifie again the Son of God, and expofe him to open 
 ' (hame ? and by this means make Souls by troops, to 
 'become the Companions of Devils, eftranging them 
 'from their Creator, by the horrible Sacriledgc of your 
 
 * Images and likencfTes.and precipitating them into everlafting 
 
 * Damnation? 
 
 ' And as for your reproaching me,that I hinder Men from 
 'running in Pilgrimage to Rome 1 will fir ft demand of you 
 
 * your felf, whether thcu knoweft, that to go to- Rome is 
 
 * to repent or do Penance ? if it be fo indeed, why then 
 *haft thou for fo long a time damned fo many Souls, 
 
 * whom thou haft kept up in thy Monaftery, and whom 
 'thou haft taken into it, that they might there do Pe- 
 ' nance, obliging them to ferve thee , inftead of fending 
 
 * them to Rome, if it be fo that the way to do Penance, 
 
 * be to go to Rome, and yet thou haft hindred them ? 
 
 * What have you to fay againft this fentence. That whofo- 
 
 * ever fliall lay a Stone of ftumbling, before any of thefe 
 
 * little ones, it were better for him, that a Milftone were 
 
 * hung about his neck, and he caft into the bottom of 
 *che Sea? 
 
 *We know very well that this PafTage of the Gofpel 
 
 * is very ill Underftood j Thou art Peter, and nfon this Rock, 
 ^ mil I build my Church, and I will give unto thee the Keys of the 
 
 '■Kingdom of Heaven : under the pretence of which words 
 
 * the ftupid and ignorant common People, deftitute of all 
 *^ Spiritual knowledge, betake them felves to Rome, in hopes 
 
 * of acquiring Eternal Life : for the Miniftry does be- 
 ' long to all the true Superintendents and Paftors of the 
 ' Church, who difcharge the fame, as long as they are in 
 'this World, and when they have pay'd the debt of 
 
 * Death, others fucceed in their places, who enjoy the fame 
 ' Authority and Power. 
 
 Return, 
 
Ancient Church of Piedmont. 
 
 77 
 
 * Return, O ye blind, to your Light, return to him who 
 'enlightens every Man that coraeth into the Worlds 
 
 * all of you, as many as you be, who do not keep only 
 
 * to this Light, you walk in Darknefs, and know not 
 'whither you go 5 for the darknefs has put out your 
 'Eyes. If we muft believe God when he promifeth, 
 
 * how much more when he fwears, and faith, That if 
 
 * Noah, Daniel and Job ( that is, if the Saints, whom you 
 'call upon, were endowed with as great Holinefs, as great 
 ' Righteoufnefs, and as much Merit, as thefe were) 
 'they (hall neither deliver Son nor Daughter: and 'tis 
 
 * for this end he makes this Declaration, viz. That none 
 'might put their confidence either in the Merits 
 
 * or the IntercefiTion of Saint?. Underftand ye this, ye. ^ 
 ' People , without underftanding ? ye Fools, when will 
 
 * ye be Wife ? ye who run to Rome, to feek there for the In- 
 ' terceifion of an Apoftle. What think you would St. 
 
 ^ guflin fay of you, whom we have already fo often- 
 f quoted, &c. 
 
 * The fifth thing you reproach me for,is, That it difpleafeth 
 ' thee, that the Apoftolick Lord ' for fo you are pleafed to 
 
 * call the late Pope Pafiha' deceafed ) had honoured me 
 ' with this charge j but forafmuch as the word, Apoflolictur 
 dicitHT quaft AfoftoHcfiflos, may intimate as much as the A po- 
 ' ftles Keeper, Know thou, that he only is apoftolick, who 
 ' is the Keeper and Guardian of die Apoftle's Dodrine, and 
 
 * not he who boafts himfelf to be feated in the Chair of the 
 'Apoftle, and In the mean time doth not acquit himfelf of 
 ' the Charge of the Apoftle, for the Lord faich, That the. 
 
 * Scrihes and Pharifeei fate in Mofe/s Chair. 
 
 Now , becaufc Jona^ of Orleans had no Other Extra(as. 
 out of the Book of Cktidiw, befides thofe tliat had been 
 already refuted by DmgAlus^ a Reclufe of the Abby of- 
 St. Denjis, therefore he confines himfelf to refute the fame 
 Opinions of Claudifis, which he did only in the year 840^ 
 about a year after CUmMus his death whereupon I defire 
 the Reader toconfider, Firjf, That notvvithftanding 
 galhj and fona4 did both write by the order of Kings, and 
 lhat they make mention of a Condemnation of CL'^nditft 
 
78 
 
 ^marks upon the 
 
 paft* in the Palace , yet nothing of all this was abfe to 
 Ihake rhe Reputation of ClaHdhs. He wrote againfl: all 
 ihele Su per i>;r Ions from the year 823, and did not die till 
 the Year 839-, (o that for fiKteen years together, he w as on- 
 ly fee upon by fome particular Perfons, by an obfcure 
 and reciufe ^.lonk, who was a Stranger to Fr4;?fff, and who 
 probably being an Italic, took part with the Church of 
 Roir.e , at that time engaged for the Worlblppers of Idols. 
 
 Secondlj^ That the Fathers of the Alfembly of Paris, in 
 the year 8zs, had juftified moll of the Principles maintain d 
 by cUntltus, this great man having been only engaged to 
 carry the matter farther than they, for being nearer to the 
 Diocefs of Rome, he faw the danger fo much the nearer, ia 
 ® which his Flock were, of falling into Idolatry. 
 
 Thirdly, That to go to the bottom of the matter, y^gohr-, 
 dus Archbilhop of Lions, pufti'd that Point as far as C/a»- 
 difis himfelf as appears from his Treatife againft Pidures. 
 'Tis a pleafure to fee how Father Laymud torments him- 
 felf to jufhfie Agobardus, whom the Church of Usns ho- 
 nours as a Saint, though he h?.s made ufe of the lame Ar- 
 guments that C/W»W did, and given large Teftimouies of 
 his being as vigorous an Icomdafl, as ever Claudius was. 
 We may therefore aflert without rafhnefs, Tliat either all 
 the Fetches of Baronlus, and of -F. Raynaud, not fufficienc 
 to keep Agohardfis in the Martyrology of Lions or, that 
 they ferve'very profitably, at the fame time, to enroll 
 CLmdifis in that of the Church of Turin, as a moft holy 
 and moft illuftrious Birtiop, becaufe of his Dodrine, his 
 ardent Piety, and the great care he took to oppofe the 
 Spirit of Superftition , which reign'd fo much at that 
 time. 
 
 Fourthly, After all, we may fay, that neither Dungalnsuov 
 foHAs of Orleans, maintained the Opinion of the Church of 
 Rome that was then ; 'jovios makes mention of the Pope's 
 Party, as a Party not wholly cut off from the Commu- 
 nion of the Churcl) but his expreflions are fo (harp, that 
 it appears he had little better Opinion of them. They con- 
 tfcmn all manner of Woi lliip of Images, and (lick clofe to 
 ih.e Decilions of Yrancfort^ in the year 79^^ and Paris 826, 
 
 which 
 
Jncient Church of Piedmont. 
 
 79 
 
 which were diametrically oppoliie to the definitions of 
 the Icenolatrtc or WorOiippers of Images}* and to t.he Prc- 
 tenlions of the Bifliop of Rome^ who had admitted of 
 them. 
 
 It was worth our while to take notice of thefe Opini- 
 ons of CUudiMSy and of the manner of his reforming his 
 Diocefsj that we might make it appear, that he laid folid 
 Principles of the Reformation in thofe parts as to feve- 
 ral poifKS. And this was the more neceflary, becaufethe 
 Papifts, as Genebrard in liis Chronology and Rorenco, have 
 owned, That the Vallies of Fhdmont, which did belong* to 
 the BiQioprick of Tarift, preferved the Opinions of CUhSms 
 in the Ninth and Tenth Century. 
 
 We ought to obferve two things, which very well deferve 
 an exadrefle<!tion j the fir-(l is, That v^^^/V^m^/ Bifhop of 
 MiUtt, is conftantly repi efented to us by Ripamo»tiHs, by V^^- 
 hsllusj and thofe who have wrote the Hiftory of that Dio- 
 cefs, as one who began to feparate himfelf from the Pope, 
 by a kind of Schifin, which they highly lament, as bordering 
 upon Rebellion, which they own to have lafted above Two 
 Hundred years. But the cafe is not fo as they are pleafed to 
 reprefent it to us, the truth is, That that Prelate preferved 
 his Liberty againft all the Pope's endeavours, wherein he was 
 imitated by his Succeflbrs, who feem to have had no more 
 value than he had for the Decretals of tlie ancient Popes, 
 which were foifted in by the care and Emiflaries of the 
 Roman See, in order to lubmit the Rights and Priviiedges 
 of other Churches to Her. 
 
 The fecond is, That tiiough the Emulation which was 
 between the Bilhops of 'i^<7^« znd AquUeia, \us an occahon . 
 of great Gmrerts between them, yet we find, that the Dio- 
 cefs o{ AiiuileU was no more united with that of the Pope, 
 during the time of the Controverfie concerning the Procef- 
 fion, ex utroque [_ from both 3 under AicoUi^s tiie Firfi, and 
 under Photfus. This appears evidently from a Letter of 
 Fhotius, who having received at Cor.fiantim^le a Bi (hop Le- 
 gate from the Archbiihop of Aquileia, wrote an Anfvver as^, ^'j,^-, 
 to him,as to a man who was wholly of his Opinion. Father p. 527. 
 i'* CW^// lias publiflied tills Letter, 
 
 CHAR 
 
So 
 
 ^marks upon the 
 
 C HAP. X. 
 
 7he Faith of the Churches of Italy in the Tenth 
 Qntury, 
 
 FOrafmuch as this Century was generally devoted to 
 Ignorance and Debauchery, and very barren of Au- 
 thors, it will be hard for us to inform our felves any thing 
 in particular concerning the Churches of Italy, except on- 
 ly fo far as we make our conjedures of it, by confidering 
 the condition of other Weftern Churches, which was as- 
 deplorable as can well be imagined. This is owned by the 
 Papifts themfelves, by Caranz^a^ GenehrArdj Baromw, and 
 
 torn. 2. spic. many more, who defcribe tius Tenth Century, as a mon- 
 p. i^i.cJ^W. f^fous Age. Indeed, wc can fcarce expert that it Ihould 
 have been better at that time, if we confider the furious Wars 
 that wafted thisDiocefs, as well by reafonofthe Invafionof 
 the Hms, as by the Divifions happening between feveral 
 Princes, who endeavoured to make themfelves Mafters of 
 -that part of Italy, after the death of C/^^r/^/ the Greats 
 
 But Providence has prefer ved us two Authors off his Dio- 
 -cefs, the one is Rathtritu, who alone might have been fuffi- 
 cient to inform us very exadlly about the ftate of Italy. This 
 Rather ius Bifllop of l^erona, who from being a Monk in the 
 Abby of Lobe, near to LUge, was advanced to the See of 
 fero'/ta, in the year 918, and being chas'd from dience in 5)132, 
 was made BIlliop of Liege, in the year 954^ and died in974i 
 fo that he was Bilhop during the molt part of the Tenth 
 Century. 
 
 Slgebertfti infonns US th.K the Herefie of the Anthrofo- 
 mrphites began to appear again in the Diocefs of Italy, 
 during his Pontiticate. and that he was obliged to write 
 sgainft them. And indeed, we find a large DigrelTion of 
 ■Ratheritu upon this occafion in his firft Sermon of Lett. 
 He obferves, that the Prierts of the Diocefs of (^iceriKA were 
 of -this Opinion, which tliey grounded upon the following 
 
Ancmt Qmrch of Piedmonr. 
 
 8i 
 
 PafTigcs of Scripture, Pfal. 35.16, 7^0^10.8. and Genef. i, 
 ^6. He acknowledges, that other People of his Diocefs 
 were of the fame opinion, and that they could no otherwife 
 conceive the Exiftence of God. He ingenuoufly confefTeth, 
 that this Belief was grown in the minds of the People, be- 
 caufe in the Pi<ftures and Images th.ey faw God featcd like a 
 King, on a Throne, and the Angels in the lliape of Men with 
 Wings, array 'd in white. Behold here the happy eflfed of 
 Images upon an ignorant People, and what may be expcified 
 from thefe fort of Books which the Prophet Hdak^k. fo 
 
 juftly calls The TeMchers of Lies, 
 
 He gives us an account in the fame Sermon of a very plea- 
 fant fancy of the People of his Diocefs: They believed 
 that St. Michael the Archangel celebrated the Ma(s of the fe- 
 condFeria, wlience tliey were perfwaded, that the Ma's of 
 St. Michael, called the fecond Feria, was far more excellent 
 than any other Mafs what foe ver. 'Tis worth our obferving, 
 how he confutes this phantaftical Opinion s Fir/t, He main- 
 tains from Reve/. 11. 11. that there is no Temple in Heaven. 
 Secondly, He proves, that the Angels cannot celebrate Mafs, 
 becaufe we ought not to believe, that tlie Angels eat or drink 
 Corporeal Bread and Wine j and that Jefus Chrift is only 
 called the bread of Angels, becaufe they are noarifhed with 
 his Praifes, as with Food. Be it as it will , it appears 
 very plainly, that neither this grofs Peoplc,nor dieir Bilnops, 
 who endeavour'd to difabufe them, were very well inform'd 
 of the Myfteries of the Church of Ro>re:, for otherwife, why 
 doth not this good Biiliop tell his People, that the Angels 
 were not capable of the chiracter of Priefthood ? How 
 could he objeift to them,that the Angels cannot eat or drink 
 corporeal Bread and Wine, Itiit the iubllance of the Body 
 and Blood of Jefus Oirift, which exill therein in the man- 
 ner of a Spirit ? Is it any contradiction to fuppofe, that 
 Spirits may truly receive a Body which exilis after the man- 
 ner of a Spirit ? It is very plain, tliat though, may be, he 
 might have embraced fome of the Hypothefcs of Pafchafms, 
 which through die (lupidity of that People, were fwallowed 
 down by little and litrle, yet he did not know the whole of 
 ir. It was neceflary, tliat Laftfranc, GMitmond^ and 
 
 M iliould 
 
8i 
 
 ^marks upon the 
 
 fliould make an end of licking this Bear into Tome ihape, 
 as being but hal f for n^ed by its Author, when at firft it was 
 brought forth. 
 
 But not to infift longer on this, I obferve two things, the 
 firft is, That this Author, who had been brought up in a 
 (trange Country, and who probably had brought along 
 with him his notions from thence ; feems in divers points 
 to follow the Dodrine of Pafchafms upon this Queftion. 
 The fecond is, That notwithftanding that, he doth up and. 
 down make ufe of a number of notions and exprelTions, 
 which diredly oppofe and overthrow it. 
 p. 258. On the one hand he tells the Priefts of his Diocefs, 
 
 in his Synodical Epiftle, J'aranda cordium mfirorum hahitacu/a, 
 venturo ad ms y per corporis & fanguirtis ftti fuhfl-aMtiam^ Chrifio : 
 
 ' We ought to prepare the Habitations of our Heart , for 
 ' Chrift, who is to come into us by the Subftance of his Bo- 
 ' dy and Blood. 
 
 p. 259. And on the otlier hand, he tells us,_T!iat wicked Prierts 
 eat the Goat and not the Lamb, which is alfo the exprelTion 
 of Odo Clmiacenfis, \^ho lived at the fame time. An alto- 
 gether inconipi ehenfible expreffion in the mouth of a man 
 that believes Tranfubftantiation. 
 J In his Treatife of the Contempt of the Canons, par. i. he 
 
 ^" ' quotes a Padage of Zeno Biftiop of Verona, which over- 
 throws Tranfubftantiarion. It is found in a Sermon concer- 
 ning /W^^ mdThamar, in thefe words : Omnium ctrrupte vi- 
 venUtim Diaholtu pater eft, 0 cjuam tion manducat verendAm car^ 
 mm Domini, nec bihit ejus f(tngHinem,in quo Diadoias per tri<$ ifia 
 vitia, hoc efi ftiferhiam, hypocrifn atq; InxHriam requiefcit, licet 
 commmicare cum fidelibus videatur. Domino dicer.te, qui mmductit 
 meam caryiem, & bihit meum fangalnem, in me manet, ^ ego in eo. 
 Cum & per CQnver(ionem it a hoc pcjpt refelvi qui in me manet, &■ 
 ego in eo, ipfe manducat carnem meam, & bibit fanguinem meum. 
 In quoenim Deffs manet, ipfe in Deo, quomodo in eo Diabolus 
 dormire poffit non video : dormit vera in eo qui per hypocrijin, vel 
 tUtionem umbrofus & vacuus, per lu.xuriam exijtit hume£lus. 
 jQuid ergo manducat, qttando communicat ? Judicium fi re- 
 fpondes, Apoflolo comives, & intelligere me pariter commones, quia 
 fre eojudicabitur, ideft damnabitur ) quia cum indigntis exifteret^ 
 
 Chrifii 
 
Ancient Chtinh of Pied m on r. 
 
 Chrifti efl anfm carnem manducare^ & fangmnem hlbere j ac pro- 
 ^terea qtiod di;buerat illi fnre fAlvatioy efi faElim dammtie. De 
 fpib(l.ir,tiA vera corporali quam [nmit^ cum ft meet nmc qnaftio, mi- 
 hi nunc quoq'-) ipjihjuar, ita fuccumbo 5 cum (it enim digne fumenti 
 vera caro^ fAnis ticet qued olim f Herat ^videatur & fangMtSy c^uod 
 vtHum •■, ii'.digyie fumenti^ id efi non in Deo manentij quid fit^ ne- 
 dum dicihile^ incogitMle fate r mihi, & ahicra te, ne quAferis^ & 
 prbfundicra te nefcnttatftsfueris, diBum put are hinc quoque mihi. 
 
 ' The Devil is the Father of all thofe that live wickedly : and, 
 ' O how far is he from eating the venerable Body of our Lord 
 ' and drinking his Blood, in whom the Devil refts, by means 
 *• of thefe three Vices, Pride, Hjpecri/ie, and Luxury, tho&gh 
 ' he nnay feem to communicate with the Faithful ? Our 
 
 'Lord telling us, He who eats my fief? and drinkj my bked, abides 
 
 ' irt me, and I in him : which words may be tranllatcd thus 
 
 * He who abides in me, and I in him, he it is chat eats my 
 ' Flcfh and drinks my Blood. For he in whom God abides, 
 ' and he in God, how the Devil can take up his reft in fuch 
 ' an one, I fee not but the Devil doth reft in him, who by 
 ' reafon of Hypocrifie and Pride, is fliadowy and empty, and 
 
 * difiblved by Luxury. What then doth fuch an one eat 
 ' when he communicates ? If thou anfwereft fudgment^ 
 
 * thou agreeft with the Apoftle, and putteft me in mind to 
 ' underftand, that he fliall therefore be judged, that is,con- 
 ' demned, becaufe being unworthy, he durft venture to eac 
 'Chrift's Fle(h,and drink his Blood •, and therefore that which 
 ' was to have been his Salvation, is become his Damnation. 
 ' But whereas my enquiry at prefent, is, concerning the Bodi- 
 ' ly Subrtancehe receives, Imuft now anfwermy felf, and 
 ' own that liere I am ac a lofs j for fince it is true Flefli to the 
 ' worthy Receiver, though it be the Bread it was before, and 
 
 * Blood, which yet is Wine what ic is to the unworthy Re- 
 'ceiver, that is to him who abides not in God, is fo far, I 
 ' confefs, from being exprelTible, that it is altogether uncon- 
 ' ceivable by mej and therefore in this cafe, 1 ought to take 
 ' that word as fpojte to me, Don't feek after things coo high 
 ' for thee, nor fearch out things coo deep for thee. 
 
 U z This 
 
84 
 
 Remarks upon the 
 
 This feens to be very full, and yet,/*^^?. i8i, he feems 
 to believe with Pafch^fius, that it is the Fielh of JefusChrift, 
 whofoever he be that receives it. But after all, the Good 
 man referrs himfclf to the Belief of St. Chryfoftom, who calls 
 the Sacrament a Spiritual Food, and to that of St. Jaftin^ 
 
 Tr. 6 1 , & 6 2. Johamem^ vid. fag. 3 04. 
 
 Thus in his iirft ^^y^er- Sermon, he fuppofeth, that the 
 Flefh of Jefus Chrift is not received by the Wicked, ^ 310. 
 and in his fourth Sermon on the fame fubjed, he aflerts the 
 contrary,/'^^. 312; 
 
 Whatfoever may be his Opinion in this matter, in thofe 
 Wirings I have before produc'd, he feems to have fpoken 
 more plainly in favour of the Real Change of the Eucharift 
 of the Body and Blood of Chriff, in his Epiftle publifliedby 
 D' Jcherj, in the i x Tome of his Spiciiegium-^ but at the 
 fame time he gives this advantage, that he furniflieth us 
 with a new Defender of that figurative fence in the words of 
 the Eucharifl, for he clearly attributes to his Friend, to whom 
 he wrote, that he took the words in no other fence, than as 
 they are underflood by the Proteftants upon which 'tis 
 natural to take notice of Two things, the firfl, That the 
 Difciples of PafchaJiMs have had great trouble to oppofe diretS:- 
 ly the Opinion of St. who lays it down alwaies, That 
 only the Faithful receive the Body of Jefus Chnd. The other 
 Edit. Parif. That GanfridHs J'indocwenfs is perhaps the Hrff who taught 
 p. :77. * clearly (about the year i loo) that the Wilked receive the 
 Body of Chrift as well as the Faithful : againfl the conftanc 
 
 Doctrine of St. AuJUh^ TraBr. 2 6. h Johan. 
 
 We ought not to forget, that in his Per 'fend'iCMLr Volume, 
 
 f.ig. 183, he attributes the force of the Confecration to Pray- 
 er i which the Church of Reme at prefent condemns. 
 ^i^olSozlii, ^'^^) ^^fi^y i^^S^' ^^'^'^^ Communion under both 
 
 320', 350. ' kinds was in vogue at that time; as appears from fcveral 
 places of his Works. 
 P- 2(^1. But we are to obferve, concerning this matter, firft, That 
 he exprelly forbids private Mafles. 
 P^a«4, 282, Secondly, That they kept (till the Coftom, not to com- 
 * ^' municate on Fall days, except in the Afternoon, becaufe the 
 
 Communion broke the Faft 5 fo little were they of opinion 
 
 at 
 
Ancient Church of Piedmont. 
 
 ar that time, That theSubftance of the Bread and Wine was, 
 loft and vaniOied by means of the Confecration. 
 
 Thirdly, That the cuftom of giving the Eacharift to Lakksy p- 
 in order to carry it to the Sick, was not yet aboliflied, though 
 it began then to be condemned. 
 
 It is evident enough how much tiiefe Articles oppofe the 
 Belief of the Church of Rome We may fee, that the Church 
 at that time did not take the Eucharift to be a Sacrifice,fince 
 She believ'd that it could not be celebrated without Com- 
 municants. The Church did not believe it to be only an 
 heap of Accidents, becaufe She belicv'd,that the taking of the 
 Sacrament did break the Faft. The Church of Roryie could not 
 leave the Sacrament in the hands of Lakks^zktx She had once 
 made it the Objed of Iver Adoration. 
 
 But let us proceed to other Articles about the Sacraments : 
 Seeing that Ratherius lays down eight deadly Sins, we 
 may guefs from thence, that he was not acquainted with 
 the Seven Sacraments of the Church of Rome, which have a 
 reference to the Seven SinSj as the Modern Divines of thac 
 Communion allure us. 
 
 True it is, that he fpeaks of anointing the Sick but as p. ado. 
 of an Undion w hich was adminiftred before the Commu- 
 nion of dying men, which has been prudently altered in 
 the Pontifca/e Romanum, lince they have thought fit to own 
 Extreme Undion for the laft of their Sacraments. 
 
 As to Baptiiji, and its necelTity, it appears by his Sy- P- ^^2. 
 nodical Epiftle, that he was againit having the Cufbom abro- 
 gated o{hz^U7\ngon]y on Eafierday cLud fvhlffff»daj, except 
 in cafe of neceffity, that is, danger of Death. 
 
 As to the matter of Penance, he would have the Priells 
 invite the People to it, and that they may impofe Penances 
 upon thofe who commit fome fecret Sins j but he referv^s 
 to himfelf the power to impofe Penance upon publick Sin- 
 ners-, which fhews that the ancient Difcipline was yet in 
 practice : And he would have the Priefts of his Diocefs p.^^,^ 2^^^ 
 to be furnilhed with a PoemtentUl^ that they might follow 265. ' 
 the Canons thereof fo far was he from owning them for 
 Abfolutc Judges, who could pronounce without Ap- 
 
86 ^m.irks upon the 
 
 He did indeed believe Purgatory, but after another man- 
 ner than the Church of Rome doth ; for he faith exprefly, 
 that it is only for (lighter Sins •, whereas, according to the 
 Papills, it is alfo appointed for the Temporal Pain of Mortal 
 
 p. 290. Sins : Purgatorii pcem non efi fiatuta pro crimlnihus fed pro pecca- 
 tis leviorihusy eju£ ntiq-^per lignum^ foenHm & ftipuUm dejtgnan- 
 
 tnr : ' The Punifliment of Purgatory is not appointed for 
 ' Crimes, but for lighter Sins, which are intimated by Wood, 
 ' Hay and Stubble. 
 
 VVe ftiall now proceed to the examining of fome 
 other Points, the better to inform our felves of the 
 State of this Church oi Italy ^ during the Tenth Cen- 
 tury. 
 
 Firfi, They believed that all Bifhops in general were 
 St. Peters SuccefTors. Ratherim is very exprefs in this cafe. 
 
 p. 1^4. Petri mnes Epifcopi vicem tenent in Eccleftis. 'All Bifliops 
 
 ' are Peters Vicegerents in their Churches, ^p<tg. 168, 169^ 
 173. & lip. 
 
 Secortdly, They did not believe that the Pope had power 
 to remove Bifliops from one Bilhoprick to another. The 
 Pag. 171. Tranflation of Rat her ins from the See of Liege, was done by 
 order from the Emperor, and of a Council of Italy, affem- 
 bled at Veyona. 
 
 Thirdly, They were very fenfible of the inconvenience 
 of the Sovereignty which the Pope' endeavoured to ufurp 
 173- over the Church. See what Ratherins fpeaks of it. Si Papa 
 
 fit }jequam^ perjures, adulter, vtnator, ehiofta, quid fiet de qua- 
 rimoniis ad ipfptm delates ? Ridehit qnerHlos , favebit ftbi fmiUbtu, 
 
 ' \{ the Pope fliould prove a wicked Man, perjur'd, an 
 
 • Adulterer, a Hunter, a Drunkard what will become of the 
 ' complaints made to him ? He will laugh at thofe that 
 
 * complain, and favour thofe that are like himfelf. 
 
 Foftrthly, They without fear laugh'd at the Pope's Excom- 
 munications, and his Anathema's, of which he began alrea- 
 dy to be very liberal. Ratherius gives us an inftancc of it in 
 
 Pag. 23 1. his Apologetick i De qwdam derico venalem iRam, ut ait Sain- 
 fiinf, adiens tirhem, prctio, ut omnia antiquitus, ibi emptas '.juaji 
 Apejlolicas deferens ch^rtas Anathematis tarn w^,: quam fttccffores 
 tmnimodis meos mpil^iavit mucrone ut quivis Ahhinc Epifcoporum 
 
 fide 
 
Ancient Qmrch of Piedmont. 
 
 Ji de clericorHtn fe infra mttteret rehfa, ferpetuo^ ut alunt HKXthc- 
 
 wate foret damrsAtus. ' Concerning one of the Clergy, who 
 'going to that City, where all things were to be fold, 
 *as Salnfl exprefles it, and bringing along with him the 
 *Apoftolical Letters, bought for Mony, as of old, hefmote 
 
 * me, as well as all my Succeflors, with the edge of the 
 ' 'Anathemitical Sword-, fo that any Bifliop from hence 
 
 forward, that fhal! meddle with any matters concerning 
 •the Clergy, muft expetft to he condemned by a perpetual 
 *Anathem.i. We may fee how he refutes this piece 
 of folly. 
 
 Fifthly, They were yet in a doubt, whether the title of 
 Univeral did of right belong to the Bifhop of Rome, 
 
 Veftr(t PaternitAtis frovQlve;is Genibtts, Domine venerandiffitne ^^2* ^4'^- 
 Archipritful, Archiepifcope, &^ fde ullo mortnlitim jure diet poj/it, 
 Vmverfa/is Papa nominande ' Proltrating my felf at the 
 
 * Knees of your Paternity, mod Reverend Lord, Arch- 
 ' prelate, Archbifhop, and if it may of Right be faid of 
 
 * any mortal, Univerfal Pope . Ratherius being ba- 
 
 nifhed from his Church, gives U5 a very ludicrous notion 
 
 of it. Ait^txdet me ej[eVniverfalem EpifcopHm^ id eft, Gjrova- Vig- 252. 
 
 ^um & fine fede. ' It troubles me, faith lie, to be an Uni- 
 V * verfal Bilhop, that is, a wanderer about, without ^ 
 ' See. 
 
 Sixthly, He appealed indeed to the Pope, concerning 
 the unjuft opprellion he endur'd s but lie appealed alfo at 
 the fame time to the Councils of GmI^ of hdy and of Pag, 253. 
 
 Germany. 
 
 Seventhly^ He takcs notice, that he did nor go to Rome out 
 of Devotion, becaufe it is faid, "^ohn ^ zi. the hour camethy 
 Vfhen ye fhall neither in this mountains^ mr yet at ferufiiUm, &C. 
 
 but that he might be prefent at the Synod, 
 Some other Points wortii our obferving are, 
 Firfl, He deplores the general contempt of the Canons 
 of the Churcli , a negled which reigned from the Pope, 
 to tlie meaneit of the People. Lu fet generdem cmem- ^^8- i^*^ 
 ftitm Canomm a Laicty^ ad SummHm pro nefasl ) Ponti- 
 fcem^ 
 
 lie 
 
88 
 
 ^marks upon the 
 
 tag. ise. He chargeth the Italians with being the inoft corrupt of all, 
 by reafon of their greater pronenefs to Debauchery and 
 Vice j that the Dodors there negledted all Dlfcipline, in- 
 fomuch as the Clergy did in nothing differ from the Laity, 
 but in their habits. 
 
 Pa'. 218. Secoyidly^ He obferves tliat moft of the Clergy were 
 either Sodomites or Adulterers. , Quam ferdlta tonfutcrum 
 
 'Univerfitas tota^ Ji nemo in eis qui mn adulter aut Jit ant 
 
 Arfenoquita How profligate is the whole crew of Shave- 
 lings, when there is none among them that is not either an 
 Adulterer or a Sodomite ? 
 
 ^•ag. 541. Thirdly^ As for Simony, it was fo common, that lie 
 writes to the Bifhop of Parma, to defire him to confer 
 orders upon Children for Mony no more, as he was wont to 
 
 Pag. 249,250. do. Manajfes, Bifhop of Milan, who had five Biftopricks, 
 
 fold that of f^erona, and turned out Ratherius. 
 
 FoHrthly, He takes notice of fuch extreme ignorance 
 i?ag. 270. ji^g Priefts of his Diocefs , that they could not fo 
 much as fay the Apoftles Creed. And he chargeth 
 his Priefts, in his Synodical Epiftle , to be able to 
 fay it without Book , together v ith that of Saint Atha- 
 rtaf.Ms. 
 
 Fifthly, He obferves, that both Priefts and People were 
 Anthropomorphites. 
 
 Sixthly, He cannot dilTemble the way which fome of 
 pag. 289. thefe Priefts took to deceive Souls, by maintaining that none 
 that had been baptized could ever be damned. 
 
 Seventhly , Laftly he exclaims, That Chriftianity was 
 perillit and gone. Vera quo evaftfii Chrijlianitas? Tlue Chri- 
 ftianity, whither art thou fled ? And he declares, That his 
 rag. i3p. time was that of which the Apoftle fpoke when he faid, 
 
 That many fhould depart from the Faith. 
 
 This good ' atherius in truth had his iliare of the Ignorance 
 that reigned in his time, as well as of the Supeiftition thai^ 
 had already feized upon many in Italj. VVhicli ignorance ol^ 
 his appears, 
 
 I. In that he admits for true the falfe Decretals, which 
 die Popes had foifted in, to Tubjed all the World to the-m- 
 felves. 
 
Ancient Church 0/ Piedmont. 89 
 
 z. By his finding fault with the Ordination of thofe Per- ''«g' 
 fons who had been married more than once, as fuppofing they 
 were forbid by the Apoftle. 
 
 3. By his lamenting the Liberty which was given to the Pa« fjoaih 
 Clergy to marry. 
 
 4. In riiat he joyns the married Bifhops, with the moft » „ 
 corrupt and profligate of that Order. ^* 
 
 5. By his charging the Clergy with a great crime,for having 
 refufed to obey the Edidt of the Emperor, which condemn'd 
 the marriage of Ecclefiaf^icks. 
 
 6. From his falfly pr( .snding that marriage had been for- 
 bid to Minifters by the Third Canon of the Council of pag. 217. 
 Nice 5 whereas they maintained that they ought to ufe Ma- 
 trimony, to avoid falling into thofe enormous Crimes, which 
 
 St, Paul hath fet down in his Firft Chapter of the Epiftlc to 
 
 the RomAns. 
 
 7. From his expelling the married Monks out of his pag, a^^. 
 Abby, and placing Canons in their place. 
 
 8. From his prefcribing fome Fafts to a Woman that 
 had married a Prieft, without diflolving the marriage, or 
 declaring it void. 
 
 9. From his commanding Laicks to abftain from their 
 Wives and from Flefh Twenty eight days before Advent^ 
 and Twenty days before Chrifimas. 
 
 10. From his feverely blaming thofe who inftead of fafting 
 forty days, fafted only twenty. 
 
 The fecond Author that can give us any information con- 
 cerning the State of the Diocefs of /r^/? is /^rra, Bifhopof 
 Verceit', who^ as V^hellm tells US, flourillicd about the 
 middle of the Tenth Century. D'Achery, has publiflied 
 feveral of his Pieces in his SptcHegmm, Tcm. VIII. 
 
 We find in the Capitulary, whi'cb. he addreft to the Priefts Cap. 4. 
 of his Diocefs, almcft all borrovved from that of Thca. 
 ilM/phus, who v.'as an It/tlian born, that he charged them 
 to learn AthAHafins his Creed, as a fliort compendium of 
 the Faith, upon pain of interdidion from Wine for forty 
 days-, and to explain the Apoftles Creed to thofe that 
 dc^nanded Baptifra, But doth not fpeak to them at all 
 of otiier Doetrines taught at prefent, as another part of 
 R.cligion. N He 
 
po (Remarks upon the 
 
 ^'^^ Y' ■ . He forbids the Cekbratbn of NMes witliout Sny Gom- 
 \nimiiann;, and lliews them that this is contrary* to the 
 Canon of the Licuigy. • i 
 
 .C»p.33; SRs^. H'e very fevtiiely condemns the Cuftom of burying in 
 Cluirciies j as iixkewife that of felling Pisces to bury the 
 Dead in : riioagh this Cuftom was at firft introduced by an 
 ^ ■ Opinion, That the Deadreceivedfome help from the Prayers 
 «f their Kdatiorts. 
 
 ^P- 50- He abCititely ^forbids the Ordination of Priefts without 
 Title, which fliews that he did not look upon the trade of 
 Sacrificing the Body of Jefus Chrift to be fo neceflary and 
 - -; ' author iz'd) that for it he ought to difpcnfe with the 
 Canons, which are now laid aiide, lince the Dodtrine of 
 the Sacrifice of the Mafs is come in requeft. 
 
 Cap. 57- tie coiTin:iands the Clergy to work with their hands, 
 after reading and Prayer-, which fome ages after was 
 condemned in the wuldenfes-^ though therein he follows 
 
 Theodul^hiis and the Rule of St. Bemet. 
 
 *^2p. 58. He will hot have any thing read in the Church, fave the 
 Books of the Old and New Teftaraent s and permits the 
 paflions of the Martyrs to be read only on their Anni- 
 verfaries. 
 
 Cap- 59' He condemns the Cuftom of making Baths of Holy 
 Water , which was introduced into that Country. 
 He liath one Chapter about the cafe of the Eucharift 
 
 Cap. 74.7 5- that is fallen down, and concerning him that vomits again 
 after three days-, which plainly (hews, that they fuppofed it 
 to nourirti really and truly, notwithftanding that it was 
 Con fee rated Bread, 
 It appeai-s evidently, that publick Penance had not yet 
 
 Cap. 50 given place to the pradice of ConfeiTion to Priefts? 
 
 which has wholly abolilbed all the Difcipline of the Church 
 of Rome. 
 
 He makes an Extract of the Rule of St. BsnKet, con- 
 cerning the Moral part of the Gofpel ■-, to which there 
 is no Proteftant but would be very willing to fublcribe, 
 as -containiug nochi.ig of the Spirit of Monkery or of 
 SuperfliLion. 
 
 He 
 
Ancmit Church of Piedmonr. 
 
 He reduceth the matters of Faith, which Believers ought 97- 
 to know, to the Lord's Prayer, accordllg to fhe Couuc4i 
 of forojuli9, which I have already cited. ■ rl ' 
 
 He tnairitalns, according to the Canons of the.'ChQrch ^ 
 of Rome^ That the Scriptures are the Foundation of Re- 
 ligion, and doth not admit of the writings of the Fa- 
 theis, but with this Caution j Try all things, hold fafi that- 
 which is good: And according to the Canon of QeUfMt \. 
 he ranks feveral Books amongft the Apocryphal writings, 
 from whence the Church of Rente, fome Ages after, has 
 borrowed divers Shreds to ftuft out her Breviaiy, and 
 their Lives of Saints. 
 
 We may now take a view of his Dodrine in his Pag. 45. 
 Treatife of the Judgments of Bifliops. He maintains. 
 That the Church is founded on tlie Confeflion of the 
 Apoftolick Faith, and that lliefubfifts by the Faith and Love 
 of Jefus Chrift, by the receiving of the Saaaments, and 
 by the Obfervation of our Saviour s Precepts. All the reft 
 of that Difcourfe, wherein he highly exalts the power of 
 the Pope of Rome^ is a plain fign that he was trepan'^ 
 into tiie Snare, wlwchhad been fet 1 50 years before, i>y a fup- 
 pofititioas obtrufion of the falfe Decretals of Amicnt Popes, 
 the end of vvhicli was to appropriate the Cognizance of tlie 
 Trials of Biftiops to the Pope, under pretence of preventiag 
 their Oppreflion. In particular, he fliewshimfelf very angry 
 againfl thofe who obliged the Biihops to terminate die quar- 
 rels they had with Laicks , by providing a Champion 
 to fight i: out for them. -j: 
 
 He pretends that the Scripture of tlie New Teftamerit P- 5°- 
 doesabfolutely forbid Chriftians tofwear 5 whichconftkut^^s 
 ciie of the Errors of the fValde^fes. , , 
 
 H€ iTuintains, according to the Do;5lri£is of Sr. 
 That it is fiot lawful for Bi.ftvops Coitake 'up AimSjno^-BOf .fQr P- 55> $6, 
 the Church's Intereft which the Popes 1)3 ve pca^is'd but 
 very badly. 
 
 He feems to fuppofe, that the Order of Bifliops, and that p. 6^. 
 of Presbyters, were not two different Orders in Sr. Paaf^ 
 time, and that they were diftinguiflicd afterwards. 
 
 N z He 
 
^marks upon the 
 
 p. ^4. He afferts, That Laic\s have Right to judge of the Beha- 
 viour of Bilhops, #it is their Right to have a (hare in their 
 Election. 
 
 He imploys a wliole Treatife to confound the diforder 
 vrhich reigned at that time in tiie Eledion of Bifhops, as 
 having no regard either to their Charity or Faith, but to 
 the noblenefs of their Blood, and cleding many riiat were 
 yet meer Children. 
 Epift. 2. He declares in one of his Letters, that fome Herefies were 
 already crept into liis Diocefs, which he had already hinted 
 in the 48. chap, of his Capitulary, and he feems to point at a 
 Branch of the MamcheafiHercCis. 
 
 He Ihews, That in his Diocefs they would not faft on Sa- 
 furdttys which he finds fault with, notwithftanding the Stt- 
 tftrdnys Faft was not known in St- Ambrefe% time, in the Dio- 
 cefs of Milan. 
 
 He quotes a Law of the Lombards^ to (hew. That the 
 MarrVagc of a Godfon with his Godmother was unlawful ; 
 and the definition he afterwards gives of Marriage, fliews>. 
 that he knew nothing of its being a Sacrament. 
 
 He maintains, That theShe-Priefts, of whom mention is 
 made iti the Canons, were the Primitive Deaconeflfes, that 
 they had power to teach in publick, and that formerly they^ 
 were employed to baptize Maids or Women 5 which Priefts 
 had married Wives before they had received Orders, from 
 whom they were to abftain afterwards. 
 
 Whoever will reflect upon what I have here faid^ and 
 upon feveral other matters that might be obfcrved, willea- 
 fily judge, that both Truth and Piety began to decreafe in 
 this Diocefs, and that Error and Superftition, by little and 
 little, began to take their Places, in fpight of the oppofitioa 
 of thofe whom God had raifed up to ibp their Progrefs : 
 however, the Eflentials of Religion ftill continued there, not: 
 widiftanding thefc growing Corruptions. 
 
 CHAP. 
 
Ancient Church of Piedmont. 
 
 5>3 
 
 CHAP. XL 
 
 At Enquiry into the Opinions of Gundulfhv^ and 
 his Follower Sy before the'l^ar 1026. 
 
 D' Acherj has publifhed a Synod, which was held at r. »}. Spici£L 
 Arrm^ by Gerard Bifhop of Cambray and Arras^ in 
 the year of our Lord loiy, by which it doth appear, thai 
 Gmdulfhtu had taught feveral Dodrines in Z/^/;, which had 
 been carried by his Difciples into the Diocefs of Lieges 
 and of CamhrAy in the Low Countries. This Synod having 
 been held in the yean ozj, we may eafily judge. that 
 dtilfhtu had a great number of Difciples in Italy, Theaccoune 
 Gerard gives to Reginaldtis Bilhop of Liege, Concerning the 
 Examination of thefe Italians^ takes notice, Firft, That they 
 had appeared before Reglnaldns, who had examined theni 
 about their Opinions, and had fcnt them back without con-i 
 denjning them. Secondly, That even then they iitiployed 
 thel ferror of Punifliments, againft thofe who were fufpeded 
 of Hercfie, to which Gerard attributes the feeming Piety 
 fhofe Itaiians made fhew of : We may alfo gather this from. 
 GJaher, \. 4. c. z. where hefpeaksofa certain Herefie difco- 
 vered in Italy, and cruelly perfecuted by the, Bifhops, and the 
 Nobility of that Country. Thirdly, That they fent their. 
 Difciples up and down to multiply the number of their Fol- 
 lowers, and that indeed they had withdrawn many from the 
 Opinions of Pafchafiu* Ratbertus, which infenfibly began 
 to be eftablifhed. Fourthly, That C^r^r^did in vain maks 
 ufe of Violence to make them confefs their Belief, and that 
 fee could not come to know it, but by thofe who had been 
 gained by them. Fifthly, That he only gives an account in 
 part of their Opinions. What may be gathered from Cf/-^r/s 
 Prefecc to ^<X;w/<6#/,is this : 
 
^rriarks ujnii the 
 
 Firfi, They own themfelves to be the Difciples of one 
 GuM^: ffhus, who had infti udted them concerning the Evan- 
 gelical and Apoflwlical Dd(5trtne That they received no 
 other Doctrine, and that they pra^^lifed the fame verbo & of ere ^ 
 mvvOTidand deed. 
 
 But fmce it had been reported to GerarA , that they ab- 
 liort-ed Baptifi-n, that they rejedcd the S?crament of the 
 Body and Blood of our Saviour, that they denied theufe of 
 Penance after Sin, "that they made void tlie Churchy chart 
 they deteftedkw&l Marriages, that tijey owned no Virtue 
 in the Holy ConfelTors, and that riiey pretended that the 
 Apoftles Only, and Martyrs, were to be reverenced , we find, 
 that being interrogated upon thefe fields by Gerard, j tliey an- 
 fvver dillindlly as follows. 
 
 Hr/, To that which the Bifl-rop told tliem, that Jefus 
 Chrifthad^ftablil'hedtheneceflity oi Baptifm, Joh»^. £xce(>t 
 
 U man be born again, &c. they anfwer, Lex & DifcipthiA ncflra 
 quam it magiflro acceflmus^ nee Evangelicis decretis, nec Afofioli' 
 cis fdn^lon'ibus centra ire videbitur^ fi quis earn diligentn velit in- 
 tfteri, Hitc mi»}qi, hujujmodi efi, WHndum relinqttere, Citntem m 
 a^CufifcentiisJffii^^e, de /abtHhtts moHHtm [uArnm viShim fararfy 
 huUi kjimem qn<trere., 'Charitatetn cunSiis quos Zelns hnpa nofiri 
 propojtti teneat^ exhibere. Servata igittrr hac jufiitik n»llim ofm 
 efe Ba}>rifir/i, pravaricata vero ijfa, Buptifinum aJmiiam frcficere 
 [AlHitm. H<tc efi mftra jnfiificationts fMfnra^ ad <juam nihil 
 'efi qtted Baftifini ufw fuftraddere poffityCtm emas yifefiolica, & 
 'Evangelica rrtfiitHtio hnjtifwodi fine clakdiftur. Si c^ttts mttfa in 
 •Baptifmate oliqHod die at latere facr amentum^ he tribns excanfis 
 •evaChattir : 'Ona, quia vita reproba mnifirorum, Baptiz^andis 
 nullum poteft prabere falutis Rcmedium. Altera quia (ptid.jttid 
 intiorum in fonte remntiatut^ pofimednm in vita repetitter. 
 T^rtia, quia ad Parvulum non mlerttem, mqut currentem^ fidei 
 'mfcinm^ fnaque faint t's dtqtte tit ilitatis ignanm, in quen* rtflla 
 •Regenerativims petitio , mllA fdei potefi inejfe confeffio^ 
 AUena mlmtas , aliena fides , aliena confe^to tieqmqttam 
 
 pertinere videtur. ' The Law and Difciplinc we have Tfe- 
 ' ceived from our Mafter, will not appear tontrary either 
 ' to the Gofpel Decrees or Apoftolical Inftitutions, if 
 [ carefully look'd into. This Difcipline confifts in leaving 
 
Jncient Cimnh of Piedmont. 
 
 9J 
 
 'che World, in bridling carnal concupifcence, in providing 
 
 * a livelihood by the labour of our hands, in hurcing no 
 'body, and affording our Charity to all, who are zealous 
 
 * in the profecution of riiis our Defign. Now if this 
 *Righteoufnefs be obferved there will be noneedofBap- 
 *tifm-, and if broken, Baptifm cannot avail to Salvation. 
 
 * This is the fumm of our Juftification, to wliich the ufe 
 
 * of Baptifm can fupcradd nothing , fince this is the end 
 
 * of all Apoftolical and Evangelical Infticutions. But if 
 *any fliall fay, That fome Sacrament lies hid in Baptifm, 
 ' the force of that is taken off by thefe Three Caufes 5 
 ' The Firft is, becaufe the Reprobate Life of Minifters can 
 
 * afford no faving Remedy to tl-ie Perfons to be Baptiijed, 
 'The Second, becaufe whatfoever fins are renounced at the 
 ' Font, are afterwards taken up again in life and pradice. 
 
 * The Third, becaufe a ftrange Will, a Grange Faitfi and 
 *a ftrange ConfefTion do not feem to belong to, or be 
 'of any advantage to a little Child, who neither wills 
 
 * nor runs, who knows nothing of Faith, and is altogetiier 
 
 * ignorant of his own Good and Salvjtion, in u'hom there 
 ' can be no defire of Regeneration, and from whom no 
 ' confeffion of Faith can be expected. 
 
 It appears by the Bilhop's Anfwer, wherein there are 
 fome good Arguments to elablifh the neceifity of Bap- 
 tifm, that thefe /f^//^»j were fallen upon theie Opinions, to 
 put themfelves at a greater diftance from the Maxims of 
 their PrieftSj which I have taken notice of, where I men- 
 tion the Belief of Ratherifu. There is one thing obfervablc 
 about their other Reafons, which is, Tliat the Biiliop objedis 
 to them, in order to perfwade them of the neceflity of 
 Baptifm, the Cuflom of wafl;Mng one anothersFeet, which 
 they called MarMtmn 5 whence it is eafie to judge, that 
 they lookt upon Baptifm only as a Myflical Ceremony, 
 the end of which was, to exprefs the Engagement of 
 him who is baptized, and the Vow he makes to live holi- 
 ly 5 which made them not tofet any great value upon it, and 
 to ov>pore themfelves againft the notion of the abfolate 
 neceflity of Baptifh?, without which, the Priefts of thofe 
 times believed, there wasno attaining to Salvatioaj as well 
 
 as 
 
^6 ^^arks upon the 
 
 as againft the pretended efficacy of Baptifm, fo that whofo- 
 «ver received it, could not fail of Salvation 
 
 The Second Head, upon which Gerard examined them, 
 was the Article of the Carnal prefence of Jefus Chrift in 
 the Eocharift •, he refutes their Obje^ions, which he makes 
 to himfelf. The one is, That the Body of Jefus Chrift is 
 in Heaven, fince his Afcenfion. The otiier, that the Bo- 
 dily eating of the Body of Jefus Chrift, cannot profit, 
 becaufe Jefus Chrift himfelf hath declared in the Sixth of 
 St. fohn, That the fiefh profiteth nothinj^. The Third is. That the 
 Body of Jefus Chrift would no longer continue to be one 
 entire Body, being divided through fo many places, and 
 found in {o many Churches. 
 
 The chief Heads of his Anfwers to thefe Objedions are 
 made up of Apparitions, which he had extracted out of 
 Pafcha/ifu's Book 5 which plainly ftiews. That the JtAiiM$s 
 did not rejed the Sacrament of the Eucharift, but the Do- 
 dlrine of Pafihaftus, which began then to be eftabliftjed^ 
 though it met with great Contradi<5tions in the Diocefs of 
 Itdjy where Abbot Ge^^ had revived it, by publiftiinga 
 Book upon that Sub}e(5l; -whtxtoi MahillonhaiS given us an 
 Extract, in his Iter Italicum, 
 
 The third Article concerns the Confecration of 
 Churches 5 it appears, that they helieved nothing of thefe 
 Sanftifications, which were attributed to facred Edifices 
 and Altars-, but pretended that the Prayers they made in 
 the Houfes, were no lefs agreeable to God, than if they 
 -had been made in the Churches. The reafon of diis 
 ihienefs they expreft to Churches is evident, from their 
 reproaching the Idolatry that was prai^ifed in them in point 
 ©f Images and other matters. 
 
 The fourth is about the Altar to which they refufed to 
 bow or ilievv any reverence, as the pradice was then, 
 after it was confecrated with Holy Oyle-, which is an 
 evident fign that the thing they ftruck at was thefe Con- 
 fecrations, whidithey accufed as fuperftitious 5 fo far were 
 they from looking upon them as a juft motive to exhibit 
 any honour or refpe(5l to the material things that had received 
 chera. 
 
 The 
 
Jncient Q>urch o/Piedmont. 
 
 The Fifth is of the fame kind concerning thofe cenfings, 
 which were then ufed in imitation of the Ceremonies of the 
 AlofaicdllAVi the Undlion with Oyle pra<aifed upon tliofe 
 that were pofleft, fick Perfons and CAtechtmeni, and the 
 anointing of Birtiops and Priefts at their Confecration. 
 
 The Sixth is about Bells, they finding fault with the 
 virtue which was attributed to their found, vU. Of driving 
 away Tempefts, and the Devil's power. 
 
 The Seventh Article concerns the different Orders of 
 Minifters^ rhefe ItAlians being accufed of rejecting them, 
 becaufe they gave the Impofition of Hands in private, and 
 blamed the Miniftry, fuch as it was received in the Weftern 
 Church 5 and that by this means they took upon them Eccle- 
 fiaftical Functions, being themfelves Secular Perfons. 
 
 The Eighth is about Burial in confecrated places, which 
 thefe Italiayts lookt upon only as an effed of theCovetouf- 
 nefs of Priefts, who could imagine no other advantage in 
 being buried in Holy places , but that of felling them the 
 dearer to the People, whom they had abufed by this 
 notion of holinefs inherent in one place more than an- 
 other. 
 
 The Ninth refpeds Penance after Baptifm which, ac- 
 cording to Gerard's Accufation of them, they rejeded, 
 which feems to agree with the Opinion of the Nova- 
 tUns but we may eafily judge that the thing they 
 chiefly ftruck at, were thofe Penal works which began then 
 to be impofed, as in order to fatisfie the Divine Juftice. 
 
 This appears more clearly from the Tenth Article, which 
 {hews that what they ftruck at were Cuftoms and Ufages 
 of tlie Church of Rome. Thus he accufes them of aflerting. 
 That Penance was of no ufe after Deaths whereas C?*^^ 
 maintains, That the works of the living, Alms, MafTes, 
 and the fatisfadions which perfons impofed upon them- 
 felves for the Dead, were indeed of great efficacy, for the 
 Salvation of the deceafed. It appears clearly, from the 
 Proofs of Gerard, That they ftruck at the Dodrine of Pur- 
 gatory, and thofe practices which this Belief had introduced 
 into the Church. 
 
 O The 
 
. The Eleventh Articre accufeth them fo'r 'looking up- 
 on lawlul marriage as an Abpmination , and a flace where- 
 in it was impoflible to be fa ved 
 
 The Twelfth Article accufeth them for refuifing to give 
 any Veneration to ConfeHors, .and referving it Only for 
 Apoftles and Martyrs ^ and for maintaining, tliat there was 
 no virtue in the dead Bodies of Saints after they are once 
 recurned to Duftj which Gerard refutes, by an examina- 
 tion of "the miracles, performed by every Bifhop of his 
 Diocefs, before the People biough;; to the Tombs the marks 
 of their Veneration of any Corifef lors. 
 
 The Thirteenth Article accufeth them for finding faulc 
 with the finging of Pfalms, which was then received int|]e 
 Church, under a pretence that thofe that fo madeufe of 
 them, were thereby obliged fometimes tocurfe ihemfelves, 
 by their repeating the Imprecations contained in the fald 
 Pfalms. 
 
 The Fourteenth Article was about fheir refufing tp . re- 
 verence the Crofs, maintaining that it had no virtue at'al}, as 
 being only a work of Mens Hands. . 
 
 The Fifteenth Article concerned the Image of puf 'Savi- 
 our on the Crofs, that of the Bleffed Virgin, and thofe 
 of the Saints and Angels, &c. which they . refufed to 
 worfhip. 
 
 The Sixteenth refpeds the obedience which they were faid 
 to refufe to the Minifters of the Church, to Bifliopsj Arch- 
 deacons, Deans and Pr^pofiti , the Model of which Go- 
 vernment they pretended to derive from the Angelical 
 Hierarchy treated of by Dionjfius the Areofa^ue. 
 
 The Seventeenth concerns the Righteoufnefs they 
 "arrogated to themfelves, becaufe of ti^dr.jgood Works, 
 [^'as If they Iwd renewed rhe Doctrine rehgiusj to wfiich 
 '^,0,erard oppofeth the Notions of Sr. A^fiin, and the ne- 
 ^xeflity of adhering to the Dodtrine of the Church of Romt, 
 ,,as being that .Vv hich St. Peter preached at Rome , and 
 ^^'.v hich ' his SuccelTors have propagated throughout all the 
 'Weft. 
 
 Thefe 
 
Ancient Clninh of Piedmonr. 
 
 Tfiefe ere the Opinions which Ger^trd made riiefe Itali- 
 ans abjure , who , as the Adls of the Synod tell us, 
 were convinced and confounded , by the refutation he 
 had made of their errors. The Ads of the Synod con- 
 tain the abjuration of thefe Opinions. They acquaint .us 
 moreover, that thefe Italians, pretending not to underftand- 
 the Contents of this Excommunication, becaufe it was 
 writ in Latine, it was explained to them in Italian, and 
 they were made to fign it, and to fet a fign. of the Crofs be- 
 fore their Names. 
 
 It is worth our obferving, 
 
 Firfl-, That what they were made to own, w^as not fub- 
 fcribed by them, till after they had been I hree days in 
 Prifon ; \*".:ving been committed by order of the 
 Bilhop. 
 
 SecoyiMj, That all this Confeffion was extorted by fear of 
 punirtiment, wherewith they had been threatned at I-iegey 
 and afterwards at ^rr<?/. 
 
 Thirdly, That it feems not altogether improbable, that- 
 they differed about fome of thefe Opinions amongft them- 
 fclves, as may be very naturally gathered from the Hifto- 
 ry of the following Ages, and yet they are all involved 
 in the fame Excommunication : Thus without fear did they, 
 tiieat People, who did ndt underftand^-rf/^^, and who were' 
 . obliged to exprefs iheir mind by Interpreters. 
 : Fourthly, That they were not made to confe{^ any 
 thing that favours of Aiamcheifm , except the matter of* 
 Marriage. 
 
 Fifthly, That the En-6h • whereof they were accufed, 
 feem to rake their Birth from an Inclination very na- 
 tural to the mind of Man, who is very prone to caft 
 himfelf upon the oppofite extremity, whilcft he endeavours 
 to feparate Iiimfelf from errors. St. Cypr{a» rebaptized 
 thofe who had been baptized by Hereticks , Stephen i-e- 
 ceived -the Baptifm of all Hereticks without diftindion. 
 Several Diecefles were divided amongft themfelves, by 
 realori of thefe contrary practices above Eighty Years, 
 until the convening of the Firft Council of Jrles, which 
 yet was not able wholly to compofe this difference. Gfif- 
 , O t diilphur 
 
lOO 
 
 ^mnrks upon the 
 
 dulfhus feeing them aflerc, That whofoever was bap- 
 tized could never be damned, falls to an indifference for 
 Baptifm, thinking it fuificient to keep to the eflentials of 
 that Sacrament. And the fame we are to fuppofe of 
 their Anabaptifm, and fome other of tl;\eir Articles. 
 
 Sixthly, That we find in this their Dodrine the 
 fubftance of thofe Articles, which the pvaldenfes have 
 condemned in the Faith and Worfliip of the Church 
 of Rome. 
 
 Seventhly, And as to the Imputation of their finding 
 fault with the Hierarchy of the Church, this proceeded 
 indeed from nothing elfe, but from the abufe which 
 was then fo cuftomary in the Weftern Churches, and 
 of Italy in particular, as I have jufl now •nade out 
 concerning the Tenth Century ; and the multiplication of 
 Ecclefiaftical Offices, into fo many different Orders, ap- 
 peared to them to be very oppofite to the Inftitutions of the 
 Primitive Church. 
 
 This being laid down, I fay we have already found a 
 Body of Men in Italy , before the Year ioi6. who be- 
 lieved contrary to the Opinions of the Church of Rome, 
 and who highly condemned their errors; a Body of Men 
 which fent its Members about into divers places, to oppofe 
 themfelves to the Superftitions, that reigned throughout 
 all the Weft. 
 
 I fhall, in the Sequel of this Difcourfe, fhew the reafon 
 why they were accufed of being meer Seculars, and (ball 
 make it appear, that at the bottom this was nothing elfe but 
 a pure Calumny, founded upon an unjuft prejudice. 
 
 CHAP. 
 
Jjicieut Church of Piedmont. 
 
 loi 
 
 CHAP. XII. 
 
 ^efleflions upon fome TraBlces of the Qmrcher 
 of the Dioccf of Itaty» 
 
 WH A T I have already reprefented in the foregoing: 
 Chapters, makes it evident, as far as can be de- 
 fired, that the Diocefs of ItAly. in Faith as well asWor- 
 fhip had the purity neceffary to conftitute a true Chri^ 
 ftian Church. I own that we find in it fome errors and 
 fome fuperflitions 5 the account I have already given be- 
 ing a full proof thereof. But I have farther to obferve, 
 
 Firfiy That their Liturgy contains nothing that favours 
 thefe Errors or Superfliiions v now we know, that we 
 ought to judge of a Church, by the publick writings of 
 Religion. 
 
 Secondly, That though feveral private Men, or even fome 
 of the Clergy, were involved in thefe Errors' or Supers 
 flitions, this mufl not be made ufe of to the prejudice 
 of the whole Diocefs. 
 
 Thirdly, We find that at that very time the ableftand; 
 learnedefl Men amongftthem, did vigoroufly fet themfelves 
 againff thefe Errors and thefe Superftitions of a blind Peo- 
 ple, and an ignorant Clergy. 
 
 Thefe general Remarks ought in particular to be applied, 
 to thefe following Articles. The i. is, Prayer for the Dead. 
 1. Doting on the Reliques of Saints. 3. The Cuflom of 
 praying to Saints. 4. The too rigorous injunction of Fafls» 
 fixed to certain days. j. The too great efleem they had of 
 the Celibacy impcfed upon Ecclefiafficks. Thefe are the 
 mofl ancient of their Superftitions. We find alfo, that 
 in procefsof time the ufe of Images, and fome grofs notions 
 of the carnal prefenceof Jefus Chrift in the Sacrament, were 
 introduced into this Diocefs. 
 
 lown 
 
I 02 
 
 (^marks upon the 
 
 I own that Prayer for the Dead was ufcd in this 
 Diccefs even before the Fourth Century ; but withal I 
 find ic was pra^lifed there under another notion, than 
 it is m the Church of Rome^ which (met Gre^iory I. found 
 the belief of it wholly upon the Dodtrine of Purgatory, 
 ■unknown to all the Churches of the Eaft. 
 
 Firfl, They prayed to God in general. That he would be 
 pleafed to make thofe partakers of the Refurredion whom 
 he had taken out of this World, which we approve of, 
 and which we do as often, as by the Kingdom of God, 
 the coming of which we pray for, we underftand the 
 Kingdom of Glory, which is todeftroy Death, the laft 
 Enemy of Believers. 
 
 i'rt?ojr47,They begged of God another kind of Refurredion, 
 which' they conceived that God had promifed to fome 
 Believers, who particularly had the priviledge of being 
 admitted into the Kingdom of Jefus Chrift upon Earth. 
 This was nothing elfe but a confequence of the Opinion of 
 the moft ancient Chriftians concerning the Mille»minm. 
 
 Thirdly, They joyned to this, the notion of the Delive- 
 rance from 'the Fire of the laft Judgmenr, through which 
 many of the Ancients were of Opinion that all Believers, 
 the BlefTed Virgin and Apoftles not excepted, were to 
 pafs- The ftate of Souls before the Reltirredion being 
 very uncertain in ancient times, and the Fathers taking unto 
 themfelves the Liberty to philofophife upon that Subjed^ 
 in a very different manner, as the Learned of the'Romifli' 
 Church do confefs: Thefe things have given occafton 
 to the rife of Prayers for the Dead, and though their 
 ©pinions in this matter have been very different yet 
 they are all of thens furnifhed with effeniial marks to 
 diftinguifh them from thofe of the Church of Rome^ in 
 rejbed of their Opinions as thofe of the Church of Rome 
 difitr much in regard of their Opinions from the words of 
 cl^e Ancients which they make ufe of on this occafion, 
 and which ait, for the moil parf, of, a cotifiderable an- 
 tiquity. 
 
 I own 
 
Ancient 'ijMrcl of '^kitaonz, \ 
 
 I own likewife, that the Veneration of Reliques dpi^eared 
 in this Diocefs, from before the end of the Fourth Cearu- 
 ry, and .fince that, by little and little, got ibength there, as 
 it is cuftoinary for humane Jnventions to attain to their 
 'full growth by d'egrees. -The Piety of the Primitive Chri- 
 'ftians contented themfclves with burying the Bodies of Be- 
 lievers and Martyrs, and at their Interment foiemnly bkf- 
 fed God that he had taken tliem to his Peace and Refrefh- 
 ■'ment. When the Church found themfelves under Perfecu- 
 . tion, they met together in the Church- yards, orBuryrng- 
 places which gave occafion to the Paftors to dilcourle 
 to the Faithful, concerning the Conftancy of the Martyrs vaf- 
 'terwards they celebrated the Eucharift upon their very 
 Tombs : And fome time after , towards the end of the 
 • Fourth Century, they brought in a Cuflom, not to con- 
 fecrate any Church, without putting firft fome Reliquesof 
 Martyrs under the Altar. This is what we find was pra- 
 (flis'd by St. Amhroje^ with fo much pomp, in reference to 
 the Reliques of St. Gervafms and St. Proufns, and which he 
 "*believ'd founded upon a Revelation, In procefs of time, 
 ' they took care to fill the Churches with the Bodies of 
 Martyrs,tho(6 of whom no Reliques were to be found, being 
 in a manner quite forgot. They followed herein a Pagan 
 Opinion, which fuppofeth the Souls of the deceafed to be 
 tied to their Graves. They took occafion to conliderthe 
 Prayers made to GQd,in the prefence of thefeTorabs, as being 
 made in tt^ Conimunion of tlie Martyrs there prefent. 
 They wiflied that thefe Believers, -being delivered from 
 Temptations, might intercede, together with them, by an 
 adl of their firli Cliarity .• and fo, by little and little, they 
 began to addrefs* their Prayers to them themfelves. Mar^„ 
 fbod thus, when the famous Billiop of Thrln fet 1 ' '.Icif 
 againft thefe Innovations vvitli a gre^t deal of vigi^r and 
 zeal, founded upon the Dodrine of Scripture, and upon the 
 Opinions of St. A-ifiin. 
 
 As for what concerns tiieir Fartsjldo ownThatbefides that 
 Faft, which was anciently obferved before £^7?*?^, from the 
 Fourth C6ntury, there have been fome other Fafts fix'd to 
 certain dales, as were chofe that were kept on the fame ac- 
 count 
 
104 
 
 ^marks upon the 
 
 count with the former, for the folemn Baptifm of the Cate- 
 chumeni ; thofe which accompanied the ordination of the 
 Minifters of the Church, and feme others .• But, Firft, we 
 are to obferve, That the Church in thofe times did not make 
 a meritorious and ratisfa(5J»ry work of Fading, as it has 
 been made fome Ages fince. Secondly, We cannot deny 
 but that they were kept then in good earneft, they confin- 
 ing in a total abftincnce from earing or drinking 5 where- 
 as at prefent they confift only in a diftin(5tion of Meats. 
 Thirdly, That after all that can be faid, the Church then 
 confider'd Fading only as an indifferent a(ftion, which was 
 to be back'd and feconded by the motion of a true con- 
 trition and humility, without which it could not be well 
 pileafing to God j which is quite contrary to what has been 
 ■conceiv'd of it in thefe later times. 
 
 "We cannot deny, but that a fingle State was obferv'd 
 by the Clergy of MiUiiy in the time of St. Awh-ofs-^ this 
 appears from his firft Book of Offices, chaf. jo. where he 
 exprefly tells us , that thofe to whom he fpeaks, had re- 
 ceived orders, being alieni abiffo confortio conjugali. Stran- 
 gers to conjugal fellowfhijf. But we are to take notice, 
 iirft, that in the fame place he owns, That in moft other 
 places of left renown, the Priefts and Bifhopswere married 
 and had Children. Secondly, That they maintain d this 
 Cuftom In imitation of the Priefts under the Law , who 
 were not bound to forbear the company of their Wives, 
 fave only during the time of their Miniftry. Thirdly, That 
 ihey maintain'd, that the People of old were alfo oblig'd 
 to abflain from their Wives for fome few daies, in order to 
 their partaking of the Sacrifices. The words of Sc. Am- 
 
 brofe Oil this OCCafion are thefe; ^od eo ao» prdterttj quia in 
 •fu/iff^ abdhiorihus bcisy cum Miyiifter turn gercrent^ vel etiam fa- 
 cerAoi.'uw, f/ios ftifcefermt^ dr id tanqmrn ufa veteri defenduntj 
 qnando per intervalla dierum facrificium ojferebatur : & tamett 
 cafiigaba^ur etiant fopulus per biduum vel tridmm^ ut ad facrifici- 
 um purus accederet, ut in veteri Tefiamento legimus, & lavabat 
 veflimenta fua. Si in figura tanta obfervantia^ quant a in veritate ? 
 
 * Which therefore I did not pafs by, becaufe in more re- 
 
 * tired places, thofe that difcharged the Office of Levites 
 
Ancient Church o/"Piedmont. 
 
 * or Prieftt, did beget Children ^ and this they maintain 
 ' from what was in ufe under the old Law , when tlicy 
 ' offer'd Sacrifices with feme intervening diftance of rime > 
 *and yet even the People themkives were to ufe Abfti- 
 
 * nence for two or three daies, that they might wich the 
 / greater Purity come to the Sacrifice, according as we read 
 
 * in the Old Tertament, and to waQi their Garments. If 
 
 * fo ftriift an obfervance were us'd in the Figure, how much 
 
 * more in the Truth it feif ? 
 
 Whence it appears, firft, That the greater part of the 
 Clergy of the Diocefs of AftUu, were not bound to obferve 
 the Law of Coelibacj, which Fapbmtifif liad hindered the 
 Council of Nice from impofing upon the Bilhops and 
 o[her Minifters. Secondly, That though the Clergy of 
 A^ilan lived in a fingle ftaie, yet this was not by virtue of 
 any Law, but of their own choice, and without any ne- 
 ceility. Thirdly, That the caufe of St. Jmbrtfes fo high- 
 ly recommending the Coelibacy of Minifters, was the high 
 efteem he had for the fingle ftate. Fourthly, That it was 
 a grofs Impoflure of Petrns DamUnus, to maintain, as he did 
 before the Clergy cf Af/V^w, That St, y^mbrofe not being able 
 to reduce his Cle-gy to a fingle ftate, had been obliged to 
 implore the affiftance of JTynnW, to bring it about, and chat 
 he had declared he would follow the Church of Rswe in that 
 particular, as being his Milirefs. I know very well that 
 
 he cites for this, the Book ae facerdotali d'gmtate 5 which he 
 attributes to St! Amhrsfe^ but with fo little juftice, that that 
 alone isfufficient tolay open the Impudence wherewith lie 
 ?bufed the Credulity of the People of Milan. 
 
 Tliis we may clearly gather from his 8i Epiftle written 
 to tlie Ciiurch of TfrmV, where after having given tiie Ttncc 
 of the words of Sc. Paul, which concern the Virtues of Mi- 
 
 nifterSi he adds, H e fofni qa* cavtuda acceperim. Virtuttim 
 AHtfm magifler /^pojlolm efl, qui cum patientia rcd^trguendos do- 
 ttat ceyitr.idicentes qui umus uxoris virum pracifiiit ejfe^ nor, CjUe 
 ex fort em excludat conpgit^ nam hoc fnpra le^^em pracepti efl^ fed 
 m conjhgali Citjftmoma fcrvet dblntionis fu<t strati am. Neq\ iteruT»_ 
 ut fi/ios creare Jpofolica i;iviter»r auEioritnte, habtntem cmm dixit 
 
 pies.nonfaclentcm. ' 1 have hcrc fet djVVH whit I under il.ind 
 
 P 'ought 
 
^oncuks Upon the 
 
 ' ought to be avoided. Now the Apoftle is a Mafter of 
 
 ' Virtue, whoteacheth, tlur Gain Payers oaght to be repro- 
 
 * ved vvich Patience, who commands a Presbyter to be Huf- 
 ' band of one Wife, not as if he would thereby exclude 
 ' rhofe that live ipa fingle ftate for that is fomething above 
 ' the Coinmand of the Law .-but that in conjugal Chaftity 
 ' he might preferve the Grace received in Baptifm ; nor, 
 ' as if thereby the Apoftle would invite him by his Authority 
 ' to beget Oiildren, for the words of the Apoftle are, having 
 
 * Children, noi begetting them. Which exprefly proves, firft, 
 That the Bilhop or Prieft, who continues with his Wife in 
 the Conjugal Band, does not therefore ceafe to keep his 
 Baptilmal Purity. Secondly, That according to him, the 
 Apoftle did no more deny Billiops the liberty of marrying, 
 than he granted it to them. 
 
 'Tis difficult to determine what were the Opinions of 
 ServatiaKPii and Barhatidntu, of whom St. Amhrofe makes men- 
 tion in that 8 z Epiftle. He tells us, that they came out of 
 the Monaftery o'i MiUn^ whence they betook them Tel ves to 
 VerceU^ he acciifeth them for afferting, Tliat Virginity and 
 Fa(ting did not deferve any greater praife than the ftate of 
 Marriage, and the ordinary way of living. He aggravates 
 this Indidtment, by accufing them of permitting Fornication, 
 and afferting it not to be inferiour to the ftate of Virginity or 
 Lawful Marriage j whereupon he endeavours to pro\ e the 
 contrary, as being the Dodrine of the Church, and of the 
 Scripture. 
 
 But in all this we may perceive fomething of immode- 
 rate zeal, wherewith the love of Coelibdcy is apt to infpire 
 rhofe that maintain it. I will not accufe St. mbrofe for 
 imitating the Extravagance of Sjricim, in his EpifUe toHi- 
 meri-Mh'\{ho^o{ Tarragon, writ in 385, where he makes ufe 
 
 of thele words of St. Paul^ Thofe wht are in the Flejh cannot 
 
 fleafe God. As if all married People were in the FleQi, 
 according to the Apoftle's meaning. But I cannot avoid c b- 
 ferving, firft, That St. Amhrofe feems to have imputed to 
 Servatianiii and Barbatianui, as their true Opinions, the con- 
 fequences which he himfelf had drawn from them, this be- 
 ing a method which anungovem'd zeal does often put men 
 
 upon, 
 
Jnae}it Church of Piedmont. 
 
 uponT againrt thofe whom they believe to be out of clie 
 way. Secondly, I fay, that if the Cale were otnerwile, J>c. 
 Ambrofe would fcarce have been exculable, for having a^ted 
 (o milily againft ServatUnw and BarUtUnM. How could he 
 have donelefs thanexcommunicare them, and repiefent chem 
 to the Oiurch of Vineil, as fuch who ought to be excommu- 
 nicared, for oppofing the Principles of Chriftianity, or a> 
 th^fe who ought to be rejeCted,for having been juftly excom- 
 muaicareJ at MiUn. Indeed, whofoever (liali be plea fed to 
 make an unprejudiced refledion upon this Hirtory, wia 
 liardly be able to perfwade themfelves otherwile, but thic 
 there is a great deal faid only to aggravate, in this Dif- 
 courfe of St. Ambrofe but at the fame time, whatfoever he 
 might have ailedg'd, they will conceive, that t\\Q(c Monk[ 
 were offended to fee men begin to fet too high an efteem 
 upon the ftate of Virginity and Abftinence , and that this 
 had oblig'd them to fpeak of them, with a kind of _ under- 
 valuing and indifference, and to oppofe themfelves again ft the 
 prejudice that was then beginning to take root and be cfta- 
 bliihed. 
 
 I fay, that this Prejudice began then to be eftablillied 5 
 for we find that the Council of Tnrin , celebrated a little 
 after Sr. Ambrofe\ Death, doth abfolutely forbid the promo- 
 ting of a married Deacon to the Prieftly Oifice, or a mar- 
 ried Prieft to that of a Bilhop. True it is, that it feems 
 that this Canon was not exatfily obferved, for we find fc- 
 veral Examples ofPriefts and Bifliops, who probably had 
 palt through thefe firft Orders, their Marriage proving no 
 obftade to their promotion. 
 
 However it be, in procefs of time, this rigor, which con- 
 cern'd only the Clergy, was flackened in this Diocefs as 
 I have made it appear. As alfo there happened no coa- 
 liderable change, till about the Tenth Century, when the 
 barbarous Nations having overwhelmed that Diocefs,as well 
 as the greaceft pare of the w?y?, the Bilhops were found to 
 be flupid enough, to admit the falfe Decretals of the Pope, 
 which fome Impoftor had publilhed as a means to over- 
 throw ihe ancient Difcipline , and to fubjeCt the ivejt to 
 the Romilh Se^ In the time of Alexander II. and Gre- 
 
 P i gory 
 
io8 ^marks upon the 
 
 gory VII, who could afford no better names to married 
 
 Priefts than that of Nicolaitans, Servatiantu and Barhatianus 
 
 would have been handled quite after another manner than 
 they were by St. Amhrofe ^ which makes it evident enough, 
 what the Opinion of the Church was at the time when this 
 queftion firft appeared. 'Tis well known, that in fucceeding 
 times the Monks that had broken their vows and renounced 
 their Oath, were obliged to^ do Penance but we find no- 
 thing like this in %i.Amkofe\ time. The reafon is, becaufe 
 a Convent ar that time was a niatter of choice, which might 
 be quitted without any other'punilbmont, but the imputation 
 of Imprudence, for not having lufficiently con(ider'd fully of 
 that kind of life, before they engaged themfelves therein. 
 
 Furthermore 'tis good to obferve, that the radinefs and 
 imprudence of thofe, who thus quitted this flate, feem'd the 
 kfs pardonable, becaufe they did not admit Perfons to facred 
 Orders that were very young, as v/e do now, but only men 
 of an age fufficient to know their own Confticution, and ta 
 know whether tliey were able to obferve that kind of life 
 which they voluntarily had taken upon them. 
 
 But what I have already obfcrved mayfuffice to make it 
 evident, that the ftate of Religion in the Diocefs of Itdj, was 
 not fo far corrupted, but that we may own it to be a Church 
 pure enough, and which, in refped of the moft underftan- 
 ding of its Members, and that in publick too, had prefcrved 
 the true Faith and the true Worfhip which theChriflian Re- 
 ligion prefciibes to us. 
 
 Our bufinefs at prefent is to fhevv, that this Church was 
 independent on the Power of the Pope of Rome • after which,, 
 we fliall confider its feparation from the Pope, \\ hen he en- 
 deavoured to fubjed it to his Authority. 
 
 CHAP. 
 
/indent Church of Piedmont. 
 
 09 
 
 CHAP. XIII. 
 
 TJ?dt the Viocefs of Italy was an Independent 
 Diocefsy till after the midjl of the Ekyenth 
 Century, 
 
 IN order to the thorow eftabli(hing of this truth I mh 
 tend to make it appear, that this is not only certain 
 with refped to thofe times, wb.en the Popes were not 
 very confiderable , but alfo xyith refped to that time, 
 when the Popes began to lift up themfelves by chc fa- 
 vour of Gratlan; and after him of Valentinian III. 
 
 To this purpofe it will be of ufe, to fet forth as well the 
 conftitution of the Church, as the manner in which the 
 Diocefs of Milan did continue independent until the midft 
 of the Eleventh Century, at which time the JVaUenfcs' 
 were obliged more openly to teftifie their averfion for.' 
 the Qiarch of Rome as an Antichriftian Church, it will 
 be eafie enough for me to perform what I have propofed to . 
 my felf, in following the Hiftory of the Church. 
 
 Before the Council of Nice, we find the Diocefs. of. 
 lialy. very diftindt from that of Rome which contained the 
 fuburbicary Churches: Of this we have two unqueftiQn-,.^<f*.^»/?i 
 able proofs-, the one of which we find in the cafe o^^^'-^'i- 
 Paulus Samofatenus^ Bifhop of Atitioch, where the Emperor ^* . . 
 AvreUAn diftingulQieth the Bifhops of Italy., from thofe. 
 of Rome., by his referring equally to them the decifion of . 
 Samofatenuss Opinions, whether they were to be lookt 
 upon as Orthodox or not. 
 
 , The other we meet with in the bufinefs of the Do- 
 natifts, where C(9«/?^»n'«r, to put an end to the differences . 
 which divided the Churches, appointed them Judges '^"f^^- ^ift. 
 as well from Ronje as (rom Italy: Merocles, BiHiop of^-JJ'j^- 
 MtlaMy as Head of his Diocefs being nominated by cm/Famo};. 
 Emperor, as well as AiekkUdes,. 
 
 The' 
 
no 
 
 ^marks upon the 
 
 The Council of A'ice confirmed tliis ancient cuftom of 
 the Metropolitans, who had enjoyed the Right of con- 
 vening the Synods of their Diocefs, and ordaining the 
 Birtiops belonging to the fame. This we fee in the Sixth 
 Canon : Each Diocefs then formed a Council , which 
 was called by the Metropolitan. Every Metropolitan 
 ordered the Affairs of his Diocefs, all matters were re- 
 gulated by this Council, and there was no appeal from 
 their Judgments. So that the Canon of the Council of 
 Nice, ferved inftead ot a Law as well in the Eaft as the 
 Weft , and which might have ferved fo ftilh, if the 
 ambition of the Bifhops ot Confiantimfle and of Rome had 
 not overthrown this f > wife a Regulation. Memnon, 
 Bifliop of Ephefus, maintains, that this Canon did alfo 
 conftitute every Diocefs fo far independent on any of its 
 Neighbours, that they could not take any cognizance of 
 matters that were without their limits. This we find in the 
 Ads of the Council of Efhefus, 
 
 We find that fince that time, the thing continued on the 
 fame foot : many proofs might be given of it, but I 
 fhall content my felf with thefe following, 
 
 J. St. AtUud/iits diftinguiflieth Milan and Kem as cwo in- 
 dependent Churches. 
 
 a. The Eledion of St. Ambrofe is related to us by Theo- 
 dartt^ Lih, 4. C4f>. 5, 6. as done without any confent of 
 the Biftiop of Rem , which could not have been fo, had 
 he been the Patriarch of y/rf/>. 
 sttifit Six, The bufincfs of the Prifciinamifis, who had recourfe to 
 /. s. Hi^. Sc. Ambr«fe as well as to Ddwafus, after that they had been 
 rejeded by the Sp*nijh Bifliops at Caftraugufta^ is a cer- 
 tain proof hereof. 
 
 If we read the Hiftory of the following Centuries, we 
 ihail not find that ever any Bifhops of italj weie ordain- 
 ed by the Popes, or were fubjed to their Councils till 
 the Eleventh Century. 
 
 We find that the Council of Italy, in which St.vf»- 
 hrtfe prefided, approve in tlieir Letter fent to TheodofiM, 
 the proceedings about the Elettion of Maximus, in op- 
 politioa t© the Opinion of Datnafus and his Council fo 
 
 far 
 
Ancient Church of Piedmonr. 
 
 Ill 
 
 far were they from depending on the Pope as their Pa- 
 triarch. 
 
 We find the fame tlung aKo acknowledged by thofe of 
 Africa^ who fent Legats as well to the Bilhop of Milan^ can. 57. &. 
 as to the Bilhop of Rome. We find the fame thing in 58. 
 the Year 431. T'Wcr^? addrefling himfelf to the Bilhops 
 of Milan J AquUeia and Razema, againft the Chapters of ^mn.An.^iu 
 Cyril, which Pope CeUftitje had approved, §• 182. 
 
 We find in the Year 451. Pope Leo\. fofully owning 
 this truth, that he writes to the liifhop of MiUny that he 
 would be pleafed to approve in his Synod, the Letter 
 which the faid Pope wrote to TlaviatMs, upon the Incar- 
 nation of the Word, againft the Errors of Entyches, We 
 find FUvianui appealing to the Pope and the Biihop of 
 Milan by name, as well as to the reft of the Weftern 
 Metropolitans. 
 
 We find in the Year iys<$. that the Diocefs of Mi- 
 Ia» and its Bifliops, ftood refolutely to the Party that re- 
 jected the Fifth General Council, and though Pope Pe- 
 Ugius ftiongly follicited Narfes, to reduce them to his 
 Opinion by Violence, yet he could never obtain his de- 
 firei as -may be feen by Si.Gregorfs Epiftles ; and the 
 Church of AquiUia and lom.e others of Italjy above an 
 hundred Years after, had no Communion with the 
 Churcii of Rome , as Batohihs himfelf ingenuoudy con- 
 fefifeth. . 
 
 We find in the Year 679. a Council of Jtafy aflemr 
 bled upon occafion of the Momhelitesj wherein the Bi- 
 fhops of this Diocefs alone writ to Ctufiantine the Em- 
 peror, which ftieweth their independence on the Pope, 
 who wrote alfo in particular with his Council, 
 
 And laft of all we do not find that fince the Seventh 
 Century, the Church of Rome has had that Authority 
 over the Diocefs of Italy ^ which (he arrogated to her 
 felf over other Churches, where flie had already gained 
 fome Preeminence by means of her Vicars. 
 
 We 
 
^marks uj)on the 
 
 Tt ^^^^ ^" unqaeftionable proof of what I here al- 
 
 ^ ledge in the Biurnm RomAms. All the Bifliops that be- 
 
 longed to the Pope's Jurifdidion, by reafon of cheir be- 
 ing in his Diocefs, were obliged to fwear at their Ordi- 
 . nation, that they would follow the Rites and the Di- 
 vine Service of the Church of Rome now we know 
 that the Church of A/iLm h^d its own peculiar Litur- 
 gy, called the Ambroftan. It is true , tliey pretend, that 
 after ChArles the Great had made hiaifclf Maftcr of the 
 Kingdom of the Lombards, he endeavoured to abolidi the 
 fame, and fome think ic received a great change at that 
 time-, but this is only conje(5lure without ground j for 
 •excepting fome flight Alterations caul'ed by time, at a 
 juncture when Popery had well nigh got the Maftery 
 there, that Liturgy continued much the fame as it was 
 before. 
 
 - We find the fame Independence of the Church of MUa>f, 
 in the Ninth and Tenth Century acknowledged by Vghellns 
 
 ^^^^ in the Life of Anplhertus. Angllhertus Puflrella ejufdem nc- 
 ' ' mms fuperlori fuccefftt ^ly. hie Ule AngilhertHS efi, quern 
 ■tant£ dignitatis corrttfit fcelicitas •■, cum aliquamdiu mode^atioKe 
 antea nfns, frndenter MedioUnenfem admimftrajfet Ecc/efianf, 
 fujffiltus emm {ut cjuidam warrant ) Magni Caroli privi/egiis 
 C^ gratiis, charnfque Ludnvico Pio ImperAtori , Loth^irioqae 
 ejufdem flio, a Romano. Ecclejia ita defecit, ttt per imuditam 
 fuperbiam, cnnt Romano Pontlfice de poteftate^ deque digaitate 
 decertare non verecHndaretptr. PejJimHm exemplnm ita ad fuc- 
 ceffores pertranfilt, ut per dncentos ipfos anms^ ea contumacia 
 illos abduxerlt infecerttque, * Angilberttis PuftrelU fucceeded 
 
 *his Predeceffor, of the fame name, in the Year 817. 
 ' TiVis is that Angilbert, whom the fplendor of fo high a Dig- 
 *nity corrupted, after having ufed moderation for fome 
 
 * time, he had prudently governed that C^hurch. For be- 
 
 * ing upheld (as fome tell us) by the Priviledges and 
 
 * Favours of Charles the Great, and being dear to the 
 'Emperor Ludovicsts Pius and i otharias his Son, he made 
 
 * a defection from the Ro»^a» Church, as not being afliamed 
 
 * to contend with [he Pope of Rome about Power and 
 ' Dignity. This bad example of his paRover to hisSuc- 
 
 ' cefTor, 
 
/Incient Qna d? of PiediTionr. i } 
 
 ' cedoi- : io that for two hundred Years toget'ier ' they 
 
 * were led aftray and infected by this Contumacy. 
 
 We are not to admit that whidi Vghdlns wouid fain 
 in(inu3te, that this was a rebelling againft his Patriarcii. 
 This is a meer illufion. It was only a relillance oi the 
 Enterprifes of the Popes, who being encouraged by the 
 eafinefs and ignorance of divers Weftern Prelates, did 
 boldly invade thofe Rights, which did not at all belong 
 unto them. For u'e find tliar Eight Years after his 
 EleCllon, ^ngilhert affifted at the Council of AiAMHa^ with 
 ti'e Pope's Legates, without their preferring any complaint 
 a?ainft him, which they would not have failed to have 
 don-j, efpecially being fupportcd by the Autho; icy of Utk.t- 
 the Emperor,if ^'T^/V^m's Right had not been evident. 
 
 And indeed it was not till the Year 059. that iV*- 
 coUs r. under pretence of putting a flop to th^ Simony 
 into tl'.ac Diocefs, and to condemn the NicoUitaniftn. for this 
 was the name, which at that time was beftowed on the 
 Marriage of Pritfls, lent i ctrns Damiantis and jinfebi^ 
 Biihop of Lticceiy to MlUn, wlio fubjedted that Diocefs, 
 obliging them to leceive the Laws of the Popes Synod, 
 whereas before they had only owned the Laws of the 
 Oecuir.enicd Councils, vVherein they had affiiled by their 
 Deputies, according to die Proceftation of AUitr:is, Biihop 
 
 of Ravenna. 
 
 Vv'e have a certain propf hereof in the Difcourfe of 
 the . Clergy of A'/Han, with Petras Dannar.us for thcy 
 maintain, 'That tlie Ambrflftcn Church, according to the 
 
 * Ancient Lifilturions of the Fatliers, was always t?eq, p.f i 
 ' without being fubjed to the Laws of F.o»je, and that op'f:. 
 'the Pope of Kowe had no jayfdiiiion over their Clmrch 
 
 *as to tlie Government or ConfHtution (^f it. 
 
 We may here take notice hjw CUMdias, Bllli^-p of 
 7Vr/», behaved himfelf, with refpeit to Pope Pufck:!^ 
 with whofe being offended at b.im i'heoder/iin'.s had re- 
 proached him, willing to recommend to him the Pope's 
 Auihoilty. 
 
 The mitter was To clear and evident , that Pope Ho- 
 C »crins \l being dclirpus to make yjr&, ArchbiibH"* c f 
 
114 
 
 (B^marks upon the 
 
 Milan, own his Authority, who was chofen in the Year 
 1123. and to give him the Pall, he refufed it, in the 
 Year 1125- fo^' fear of fubjeding his Church to that of 
 Rome. See how LandHlphas, cap. 38. relates the matter 5 
 as we find it fet down by Vghellns. 
 
 Tfl«.4. p.189. Anfelmus Fuftretia hujm nomims ^ImmHS Archieptfcopus ad- 
 leElus eft Anno ilz}. De ProfeStione ejufdem Rom Am ad He- 
 nor'nm II. Amo llzf. ac de iis iiUa ibi peregit, h<£C Landul- 
 phus capitulo 38. Sed cum idem Archicpifcoptis fecutus confdmm 
 quormdam Capellamrum & Primicerii, Petri vera Terdor.cijfts 
 Epifcopiy contra puhlicuri^ interdiElnm clerl^ & Populi AiedioU- 
 nefjJiSy Romam izit ; mihi qnidem mn [edit .... vernyit,imcn ipfe^ ceu 
 vir prudens & fapiens cum Papa, Homrio, ^ Cardinalibus 
 ejus mtiha contalit , & conferendo Ecclcfiafticas ca^fiietf/dines 
 Arribrcftr/^a Eccleji<e^ & honores ejus Archiepifccpatus "Urhisy 
 Z'ivis bonis rationihus defendit. Unde ipfe Papa haic Prtt- 
 denti viro dixit ; prater , meditatus & Epifcopas veuifti : 
 fed ft vis frui A/ithoritate Archiepifcopi , in temporibus 
 meiS) necejfe eft fit flolam ftift ipias e manibHS meis \ ant ft- 
 cut ego fkfcepij ad Altar e San^i Petri. Hinc Dominus ifte 
 A^edlo/anenfis Roboaldum A/ben/em adjurav'tt , ut fibi con- 
 ftileret. Tmc Roboaldus itle Albenfts fic ait, cjuod prius fufti- 
 ' mret naftum [mm fcindi ufque ad oculos^ cjuam daret fibi con- 
 ftlium, fit fufciperet Romx fteiam, & Ecclefis. Mediolanen^i pr£' 
 pararet banc novam & graviffimam quam Uonorifts Papa dice- 
 bat fibi, imponere men fur am. Mediolanum igitur ipfe Archie 
 epifcopus fine ftola rediit, & emdem Albenfem Epifccpnm fe- 
 ium reduxit. Verum Archiepifcopalem fcdem non afcendit 
 dons: ZJbertw de A/eregfuno , ejus fcrtba , juravit quod 
 ipfe Dominus fum Anfelmm nulli minu'mento honoris Ec- 
 clcfm MediolanenfiSy con fen fit,* & quod ipfum Albenfis ille E- 
 plfcopm Robojtldm, aid'iorit^te ftia confirmavit. Deinde Pon- 
 tifex ifte Anfelmus , fedcm & Caftella Archiepifccpatus in be- 
 nefit io- Cleri & Poppiii recuperavit. ' Anfelmus Puftrella the 
 
 ' Fifth of that name, was chofen Archbillwp in the Year 
 * ii23. Concerning whofe journey to ^ owe, to HomriftsU. 
 'in the Year 1125:. and what he did there, Landulfw 
 'gives us this accv)unt, ch.'.p. 38. But \vhen the faid Arch- 
 'bilhop, following the Council of fome of his Chaplains,. 
 
Ancient Church of Piedmont. 
 
 ' and of his Prlmicerinf, and of Peter , BilllOp of Terdon, 
 
 'contiary to the publick prohibition of the Clergy and 
 
 * People of AiiUn was gone to Rme. 
 
 ' However he as a Prudent and Wife Man conferred 
 ' at large with Pope tjomriuAl. and his Cardinals, in which 
 'Conference he withbiisk and good Arguments, aflerted 
 ' the Cuftoms of the Amyrofmn Church, w ith the Prerc^ 
 *ganves of that Archbiflioprick and City. Whereupon 
 ' the Pope faid to this Prudent Man, Brother , you that 
 'are a Bilhop come hither well provided with Argu- 
 ' ments \ but if you have a mind ro enjoy the Archiepilco- 
 ' Pal Dignity daring my time , it is needful that you 
 ' receive the Pall from my hands, or as I my felf have 
 ' received it at the Altar of St. Peter. Then the Bidiop 
 '■Q,\ A'flUn conjured RohoMm, Billiop of .4/^.?, to advife 
 
 * him in this cafe whereupon the Biflinp anfwered, That 
 *he w^ould rather fuffer his Note to be flit up to his 
 'Eyes, than advife him to receive his Pall at Rome, and 
 
 * thereby fubjedt the Church of Milan to that new and 
 ' hard meafure, which Pope Honorim defigned to impofe 
 
 * upon her. Wherefore the Archbilliop Anfelm returned 
 ' to Milan Without his Pall, and brought the Bilhop of 
 ' Alh^i back with him Neverthelefs he did not place 
 'himfelf in the Archiepifcopal Seat, until Vbenns de Me- 
 ' regnam his Secretary had fvvorn that his Lord Anfelmm 
 'had not confented to the leaft diminution of the Prero- 
 ' gatives of the Church of Milan , and the fame alfo Rokoaldus, 
 ' Bilhop of Alba, confirmed by his Authority. And after this 
 
 * Archbilhop A4elm recovered his Seat, and the Caftles 
 ' of his Arcl;biih:'prick, which were at the difpofal of the 
 'Clergy and People. 
 
 . I know oiily of two or three Objedions about this 
 matter, which deferve to be confiuered. The one is 
 the prejudice the Popes have endeavoured to foment 
 fome ages (ince, as if they were the Patriarchs of all th.e 
 Weft in confequence whereof their Flacterei? have e:v 
 deavoured to make the World believe, Tliat the fubur- 
 bicary Churches, whereof tnention is made in the Sixth 
 ^- Canoii of the Council of A'V^, do (igiiihe t'le Oiurdies of 
 QLz all 
 
I 1 6 ^{i'murks vpon the 
 
 f all the iveji. But this is To foolifli an imagination, that it 
 
 ftrange that men of any Learning fliould fufter themfelves 
 to be impofed upon by if. The fecond is, That we nnd 
 that fometimes the BiQiops of the Diocefs di MiUn have 
 met in Synods with the Pope and his Council, as if they 
 lud belong'd to his Patriarchate. The th.ird is, That Vg- 
 helhis relates, from time to time, in the Cata'ogue he has 
 given us of the Bidiops ofyi//A/«, that fuch and fuch a one 
 were confirmed by the Pope, a;:d received the Pall at his 
 hands. But it will be eads'to refute all thefe Obje^ftions ful- 
 ly. Firft, As for that Conceit, that the Pope was Patriarch 
 of the^'<fy?5 it is a thing unheard of by all Antiquity, and 
 indeed, if Leo the Firi4, on the one hand,had;known iiim- 
 -felf inverted with this Right, he would never have ingenuou- 
 fly confefled, ashe hasdone in his Epiftles, that he did not 
 pretend to ordiin the Billiops that were amongft the Gauh^ 
 which notwichflanding would have belong'd ro his Jurildid:i- 
 on, in cafe he had been Patriarch of thtJVefi-^ and on the 
 other hand, he would have madeufeof this Prerogative, in 
 liis requeft to the younger Valer.tiniart, when he cndeavour'd 
 to procure for himfelf the Right of Appeals, which was 
 contefted with him, as being an unjuft and novel Right. • 
 As for what concerns the Un-ion which fometimes has 
 been made between the Synod of /f-?/), and that of Rome^ this 
 cannot be made ufe of as an Argument in this Cafe , for the 
 I^relaces of //^/^'.have alTifted at the Synods that have been 
 held amongft the Gauls, without fubjedlng themfelves to 
 the Gauls in the leafl: thereby, or \\'ithcut fubjeding the 
 Gauls to Italy. VVe have an Example liereof in the Synod 
 of I'urin., in the year 397. wlsere the Gauls ailifted, becau(e 
 the bulinefs of tliat Synod was ro remedy the common Dif- 
 ^ orders which equally reigned in the neighbouring Diocefles, 
 whicli maiiitaintd EccleJiartical Communion one with 
 another. 
 
 And as for that wluch V^rjdlus faith, That feveral Bllhops 
 of Milan have received the Pall, and been confirmed by the 
 Popes of Rome : I confefs that Ripamoyitius cites a Letter of 
 S:. (^^c^orysto Lart>reMcerAiho\y M/atf', by which he (ends 
 the Pall to him. But without entring into the exainiaation 
 
 of 
 
Jiicient Church of Piedmont. 
 
 of what this ConcefTion did import, we are to obferve. firfl-, 
 Tliat -this Pail was more than a politick Subtilty of the 
 Court of Rome, to eftabliili amongft ths barbarous and ftupid 
 Wellern People, tl -e Edid of ValcKtiman the Third, in favour 
 of appealing to tlieSee of Rome ^-an Hdid which could be 
 no longer of force, after the diiiipation of the Roman Em^ 
 pire. Secondly, That at the bottom, this Conceffion fig- 
 nifies little elfe , as H'mcm^.r has very well oblerv'd with re- 
 fpeift to all the Pope's Priviledges, fave that the Pope did not 
 take away a Right, whereof thofe to whom he granted the 
 priviledge, were already in full poffeflion. Thirdly, Tiiac 
 tliough the thing lliould be really fo, yet it took place fo lit- 
 tle, by reafonofthe condition wherein that Diocefs has been 
 iincethe Popes iiave made ufe of this Snare, that the Eccle- 
 iiaftical Liberty of th.Jt Dioceis has been little or nothing 
 concerned in it. We know, in the Fourth place. That diis 
 granting of the Pall has not taken place, fave only with 
 fome ambitious Biuiops, and not with all-, as Vghellusz^y^::^ 
 us, but without any Proof as likewi'e when he afTerts, 
 Tjiat it was Gregory the Firft who granted to them the Right 
 ofCrgv\ning the Kings of ltdy. This Vghdlas was indeed 
 nothing ^Ife but a Relater of Fables, who does not deferve 
 any Credit amongft learned men, though the pains he has 
 taken may be in other things, of very good ufe. 
 
 Laft of all, that which I iicre aflert concerning the Inde- 
 pendem:e of the Diocefs of ItAl^^ is (o clear, that after an 
 Hundred Treacifes of the Learned of the Church of Rome\, 
 who have maintain'd, That by the Suburbicary Churches, 
 whereof mention is made in tiis Sixth Canon of the Council 
 ofA'Ve, all the Weftern Churches H'ere to be underftood 5 
 M Bnfin Dodor of ilie Sorbonne, has laid down the Cud- 
 gels^ confefling that the Diocefs of the Pope confilled only 
 of the Ten Provinces about Rome, and that Italy^ compo- 
 fed of Severn Provinces, was not in the leaft fubjedt 
 to it. 
 
 To conclude, CkiflUmis LufHs owns, w ith all his Rea- 
 fcns, that the Dioceis of MiUn^ in the midft of the Ninth 
 Century, pretended to be independent, as wc find ic in his 
 
 Notes 
 
1 1 8 ^marks upon the 
 
 Tom. 3. Notes upon the Council of P^t'M, under Leo IX. He very 
 exprefly obferves, that this Diocefs did not own the Laws 
 which the Popes publirtied in their Councils, as pretending 
 not to depend upon their Reguktions. 
 
 CHAP. XIV. 
 
 Qoncernin^ the Separation of the Churches of the 
 Viocefs of Italy , from the Chur(^h of- Rome ; 
 and of the Faith of the Paterincs. 
 
 WHat I have already related concerning the Indepen- 
 dence of the Diocefs of Italy on the Pope, was a 
 thing very difpleafing and troublefome to the Church of 
 Rome-^ She could not, without regret, fee a Diocefs fo near 
 to her, preferveits Liberty, whiliT: a great number of other 
 Dioceffes, at a farther diftance, had quitted their Rights, and 
 acknowledged her Jurifdidion : NicoloiXl having underta- 
 ken this bulinefs, made choice of Petrm Damannj and 
 /f/w Bifhop of Lftcca, to be his Legates, making the diffe- 
 rence which was rifen between the People and the Cler- 
 gy, upon occafion of two pretendd Herefies, that of the 
 Simomacks^ and that of the NlcoUitans, who did not believe 
 themfelves bound to obferve Celibacy, by a meer humane 
 authority. They began alfo to quelHon die Oidina'^ions 
 that had been made by order of the Emperors and other 
 Princes, as if it were no better than pure Simony^ to get 
 into the Church by this means. Moreover, there was alfo 
 a kind of Tax impofed upon thofe who were newly ordain'd, 
 for the ufe of the Bifliops.and Archbifliops, and with- 
 out paying which, there was fcarcely any Ordination to be 
 had, 
 
 Ofufc.^j. Petrtu Damianm himfelf tells US, Tiiat upon his arrival at 
 MUah, the Clergy ftirr'd up the People to cxprefs their 
 
 dif- 
 
/Ancient Qmrch of Picdmonr. 119 
 
 difcontenc agalnft the defign of this Legation: Non Mere 
 
 ^mbrofianam Ecclefi.tm Romayiis legibm fubjacere, nullumq'ue ja- 
 dicandi vel diffomyidi jiu Romam Porjti-;ci in ilU fede competere. 
 Nimis i»4igyt:mut qpf,i fitb progenitoribm mjlris SEMPER extitit 
 libera, ad mflr<e. coufnficnis opprobrium, nunc a/ten, quod abftt^ 
 Ecclefii fit fubjcEla. ' That the AmbrofiMi ChUiCh OUghc HOC 
 
 * to be fubje(5led to the Laws of Rome ^ and that the Pope 
 
 * of Rome had no Right at all of judging or difpofing any 
 ' thing there. It wasafliame, faid they, that llie who has 
 ' been ALWAIES free in the time of our Forefathers, 
 'fliould now, to our great reproach and confufion, be for- 
 ' ced to truckle , which God forbid , under another 
 
 * Church. 
 
 The People got together at the ringing of the Bells, 
 and went to the Palace of the Archbilhop, and put Car- 
 dinal Peter in danger of his life 5 as his Friends told him. 
 They exprefs their Indignation, becaufe in the Synod of 
 the Prielts of that Metropolis, he had had the boldnefs to 
 fit above the A'-chbilhop. 
 
 What does this wife Legate in this Encounter ? He 
 gets up into the Pulpit, and preacheth to them concerning 
 the Dignity of the Roman Church, that the Prerogatives of 
 other Sees had been granted them by the Emperors, but 
 that She only was beholden for her Primacy to Jefus Chrift, 
 that thofe who refufed to reni^er Obedience to her, did 
 thereby make themfelves Hereticks. In the fequel of his 
 Sermon he impudently afTerts three palpable Falfities, the 
 one, that Naz^arius and Celfas had been fent by Sr. Peter 
 from Rome to Milan : the other, That Sr. P^«/ had fent thi- 
 ther Sr. Protafitis and St Gervaflns and the third , That 
 St. Ambrofe had recourfe to the Authority of Spldus , to 
 purge his Diocefs from tlie Herefie of the Nicolaitansj 
 which began to fpread it felf there Thefe are the Ar- 
 guments he makes ufe of and adds a pafTage out of a 
 
 Book, Be ficerdotdll digmtate, falfly attributed tO St. ^w^o/f-, 
 
 wherein the Author makes profeffion of his following the 
 Church of Rome in all thicgs, as his Miflrefs. 
 
 • 'Tis 
 
I20 
 
 ^^marh u'pon the 
 
 'Tis pleafani: to fee this Impoftor congratulating himfelf, 
 that he had aflerted the Prerogative of the Cliurch of Rome 
 to fo good purpofe. This fo very Evangelical Sermon 
 fmooth'd all the Rubs he met with at firft. He examins 
 the Clergy and finds alnioft all of them guilty of Simony: 
 What is to be done in this cafe ? There is no way left but 
 a Difpenfation •, and tliis way he rakes s he makes the 
 Arclibifliop and his Clergy to promife, never for the time 
 to come -to exait any thing, either diredly or indiredly, of 
 thofe whom he ordained j lie chargeth him to anathema- 
 tize the Herehe of the NUoUiuns he makes him promife, 
 upon the Gofpei, co exterminate them to the utmoft of his 
 power he impoferh Penance upon \\\ir\ and all his Cler- 
 gy, and afterwards reftores to them the Oriiaments of their 
 Orders, in the midft of^ Mafs, confirming them in the 
 fame: after he had made them Gvear to receive the Seven 
 General Councils, thelaft of which was the liof AVff, con- 
 cerning the worfliipping of Images, which, it appears, that 
 Diocefs had before rejeded, as well as FraKce ^Germany, and 
 SpMH^Rt the Council Francfort, in the year 794,norcan any 
 body read without being aOiamed, the plealant Penances lie 
 impofed on them, and the means he put into their hands of 
 buying them off^it being one ofthe waies the Churcli oiRome 
 had found out to makf^, Sins cheap. 
 
 However, this bunrttj"!'. did not go off fofuccefsfully as 
 Petrm DamUms did exptift , for foon after his departure, 
 the Archbidiop ^zW<j, and his Clergy, became fcii/ibleof the 
 faUe flep they had made-, rvldo. fupporred by tile Nobllicy 
 called a Council, and riierein confirmed the Right that Priefls 
 liad to marry. , The Story is told by Bo-^ho Bilbopof Sutri- 
 in his Chronicle of the Pop:-s, which is in the .Emperor's 
 
 Library at Vienna^ as Lambecius tells us, tlh. 2, Coffjruent, Biblio- 
 thecA Vindobone'/ifiSj p. 790. Et de Stefhano G odef re di Regis Gcrrr-Ayio^ 
 & qualiter ej^s temjioribui pat area apHd Mcdiful^-'iK^r. exorta efi, 
 
 dc Nico/ao P^ipa. ' And concerning Stephen Godf cy the King's 
 
 * Brother, ant;! how in his time the Patarea began at MiUi^ 
 
 * and Concerning Pope NicoUs. Whence Vi\- T>t:c(inge has 
 very well concluded tliat Patarea In the Sence of this BiHiop, 
 iigniHes the pretended Hsielieof the 
 
Ancient Chu) ch of Piedmont. 
 
 I 
 
 The account which Sigomus gives us of this marter, is this: 
 
 Cum mull a ali* Ecclefix y.ova de SlmomacorHm at que NicoLiiturttm 
 HiVCjl deer eta repudtarunt, turn maxitne Mediolar.enjis, nt qx* 
 jstmpridem Romans Ecclefi* authoritate re/in-a,f>r^ceptis ejus h^ud- 
 qHAquam oi temper aret^ & tamen, ft (jua alia retro hujnfmodi veneno 
 infecla ejfet : banc rem cum per fe gravem, turn Mediolanenfium 
 clerlcorum nomine , turpem ejfe Ariaidns ex /llciata, nt fertnr, fa- 
 mi/ia, c Uric us decumanus^ ratus 5 Landnlfo Cotta^ populi pr*- 
 fetlo auEror fuit, ut earn pa/am oppugn r/tdam aggrederetur. Id vera 
 cum facere fecundis popuU auribhs , /tfiimifque c^pijfet, JVido Ar- 
 chiepifcopus contrariam partem fufcepit^ favore maxima nobillta- 
 tis imixus. Itaq'^ res eo ufc^ue infamixy rr.utuis ahercatlonihus 
 jMrgiifque dedy.Slafuit, ut facer dotes qui uxores haberenty pra pa- 
 dare feparatim a ceteris rem divinam facere cogerenttir in loca 
 ^ui Patria dicitur, unde vulgo a Pueris Patarini ad coHtumeliam 
 
 dicebAfitur. ' Whereas many other Churches rejected the 
 
 * new Decrees made againlt the Herelie of Simoitiacks" d^^d 
 ^ Nicolaitans, yet nonc more than the Church of who 
 ' now, for fome time, having renounced the Authority of 
 ' t^ie Church of Rome, was no longer obedient to its Pre- 
 ' cepts, and yet was rather moreinfeded with thePoifon 
 *of thefe Herelies than any others Therefore ont Arial- 
 ' dtis, as was faid of the Family of the Aldati, and one of 
 ' the chief Clerks, conceiving this a matter as well hainous 
 ' in it relf,as reproachful to the repute of the Clergy of MilaK, 
 
 * he perfwades Landulfus Cotta the Prefect of the Pcvople, 
 
 * openly, and with force , to oppofe himfelf againft the 
 
 * fame \ which when he hid undertaken, upon the Peoples 
 
 * appearing in favour of his Defign, wido the Archbilhop 
 
 * takes upon iiim the defence of the contrary Party, rely- 
 *ing chiefly upon the Favour of the Nobility s fo that 
 
 * this matter was carried to that infamous excefs by their 
 ' quarrels and v/ranglings. that the Prlells, who had Wives 
 ' were forced for lhame to fay Mafs feparate from others, 
 ' in a place called Patria, [[or rathec Pataria\ whence the 
 ' Boys, byway of Reproach, afterwards gave them the name 
 
 * of Patariftes. Which is a very diftindl account of the ori- 
 ginal of the name of Patarlnes. I fliill in the fequel ob- 
 ferve, Firit, That they have given this nick nams of P-^t^- 
 
 R rims. 
 
Ill 
 
 ^enmrks upon the 
 
 cpufc. 18. rif^fs to the f^'/tlaenfesyb^cmk the Waldevfes were thofe Sub- 
 alpini in Peter Damian, who at the fame time maintain'd the 
 fame Dodrines in the Archbifhoprick of 7«m. Secondly, 
 That i\\ewaldenfes have aUvaics^conftantly maintain'd,that the 
 Church could not deprive Minifters of tlie Liberty of Mar- 
 rying, forafmuch as God had never depriv'd them of it, nei- 
 ther in the Old nor New Teftamenr. What we arc to ob- 
 ferve here, is, That thefe P^r^r/w^ being feparated from the 
 Church of Rome, were for the moft part of the fame Opini- 
 ons, that were afterwards afferted by the ^aUeafes, which'has 
 been the reafon why the Patarines and waldenfes have been 
 taken for one and the fame fort of Hereticks. 
 
 This we may know feveral ways, -F/>/,Becaufe fince the 
 Komans drove thefe out of their Communion, which happe- 
 ned in the year 10^9, it is natural to conceive, that thofe 
 fAurines had raked together with care all the Articles that, 
 might any way juftifie their Separation- 
 
 Secondly, Becaufe the Difputes of Leo\X. with Michael Ce- 
 ruUriHs Bidlop of Conflantim^le^dLVt Way to the ftrcngthe- 
 ning of that Separation-, that Difpuce iiaving given occafion 
 to examine feveral Articles which the Church of Rome ^ro- 
 pofed as neceffary , which the Greeks rejeded with an high 
 hand. 
 
 Thirdly^ Becaufe we find that the Church of MIU», and 
 thofe of that Diocefs, had now for fome time teftified a 
 • great Averfion for the Idolatry of Feme , and by rejediing 
 the Submillion to the Church of.' ome, procured by Petras 
 DamUms, they rejeded alfo the Second Council of Nke^ as 
 favouring Idolatry, according to the definition of their An- 
 Ceftors at FrAmfort. 
 Cap. 4. p.2.34. Fourthly^ Becaufe it appears by the Book of LanfraTic againft 
 BerengariHs, that fome Schifmaticks maintain'd his Opinion, 
 for fo he exprefleth himfclf in the account he gives us of the 
 Condemnation of Berengixrius, in the Council of i^ow^-. _ This 
 probably would pafs for no more than a conjedure, if the 
 thing were not formally avowed by Matthew of fVefiwinfier, 
 Viho faith upon the year, 1087, That Berengarms of Toursy 
 being fallen into Herefie, had already almoft corrupted all 
 ihe French^ Italians, and When he fpeaks of a Cor- 
 
 ruption 
 
Ancient Church of Piedmont. 125 
 
 ruption in thefe Diocefles about this matter, it is evident, 
 that he means that they treated the Popes as Innovators and 
 Pafchajtans, and that they kept to the Primitive Faith of the 
 Church, which the Popes had endeavoured to condemn by 
 their definitions. 
 
 Fifthly, Becaufe it appears, that the Berengarlans, who were 
 of the fame ftamp with the Patarines^ did difcourfe much 
 at the fame rate, as the wddenfes did afterwards ; This 
 is evident from Lanfrauc, where he tells us, That they 
 accufed the Ciiurch to have err'd , by reafon of Igno- 
 rance, and that the Church remain'd in their Party a- 
 lone, and they with Berengarins called the Church of Rome^ 
 
 The Congregation ef the fVicked , and the Stat of Sa- 
 tan. 
 
 Sixthly, Becaufe we find the Berengarians expos'd to the 
 fame Calumnies, which were afterward imputed to the Pa- 
 tarims and Waldenfes. This is evident from the Difcourfe 
 
 of GmmondHS Bifhop of Averfa^ lib. i. contra Bereng. where he T. 6. Bib, Pat, 
 
 accufeth them of overthrowing, as much as in them lay, law- p- 21^. 
 ful Marriages, and the Baptifm of Infants. 
 
 Seventhly, Becaufc it appears from what is left us of the 
 Writings of Bonizo Bilbop of Sxtritim, \tho took Pen in hand 
 in defence of the Popes Pretenfions over this Diocefs, that 
 his aim was toaflfert the felf fame Roman Dodlrines, which 
 in procefs of time we find conftantly opposed by ihty^alden- 
 fes in that Diocefs. See here one of his Notes, taken out 
 of his Paradife of St. Anflin, Be Bapti/mi facramefitOj & de j-^^ ^ jr^^^^ 
 
 corporis & fangtiinis Domini. Euchariflia ' fcrtttare ^3g, j'^i, 
 
 viri liter. 
 
 In his Eighth Abridgment he treats about , ^Id Jit infer' 
 
 nnsy & Htrum in inferno mali tantttm^m etiarr} boni wanfuri fmt, ^ 
 an corpora poff/ntejfe in ufiione ignii perpetua, & qmbus facrificium 
 profit pofi mortem, & qualiter mortpii in fomniis vlventiliMS appa- 
 reant, & de oblatione vel eieemofyna pro defun^isy & quod Adam 
 morte Dominica ab ir.ferno fit liber atus. ' What Hell is, and 
 
 ' whether the Wicked onlyjOr the Good alfo , are to remain 
 
 * there .• Whether Bodies can continue in everlafting Burn- 
 
 * ings s and to wliom the Sacrifice of the Mafs is available 
 
 * after death and how the Dead may appear to the Living 
 
 R i Sa 
 
124 
 
 ^marks upon the 
 
 * in their Dreams and about Offerings and Alms for the 
 
 * Dead ■> and that Mam was deliver'd out of Hell by the 
 ' death of our Lord. An underftanding Reader will eafily 
 judge, that thefe kind of QueHions are fuch as could not be 
 difcufled, withcut eiitring into thofe Controverfies that at 
 this day we have with the Church of Rome. 
 
 . This Bdttizo was killed by thofe of Placenta , in the 
 year 1089, as he was defending the Caufe of the Popes 
 of RorKe againit the Emperors, whom he cruelly abufed in 
 Ibid. p. 798. his Writings. He has given us an account in Writing, of 
 the firft Rife of Patarea at Milan y under Pope Ste- 
 phen II. 
 
 Two things more may be added to what I have al- 
 ready obferved the firft is, That it is aj^parent, that tho' 
 the Abbot Gezo had endeavoured to confirm liis Monks 
 in the Opinions of Pafchafius, by copying almoft his whole 
 Book, to make it more common in Italj, yet notwithftan- 
 ding, that o[ fchri Scot com'mued ftill in being, and was the 
 Shield u'hich Berengarius and his Party made ufe of, to 
 oppofe the Opinions of Pajchajius. He was not condem- 
 ned till the year lojp, in the Council of yerceil ^ under 
 Leo IX, and the Italians alnioft immediately tlicreupon fe- 
 parated themfelves from the Communion of the Pope of 
 Rome, 
 
 The Second is , That there was fach a great number 
 of thefe Berengarians y \\\\o did not hold their Dodrine 
 from Berengarius^ but from "john Scot and Others, that this 
 became the Subject of a great Conteft : this is evident 
 from the Life of the Abbot mlfelmus. The fame is likewife 
 Sur.adAprii hinted to US by Stgehert, ad Jn». I oil, \n the Edmonoi^Ml- 
 
 32. cap. 6.1 r-f^j-, in the year i6oS. Jfilt dlehus Francla turhahatur ftr 
 BerengarlfimTuronenftm^ cjul ajferebat Eucharifilam, qutimfuml' 
 THUS in altarly non efc revera corpus & fangmnem Chrlfli : unde 
 centra eum & pro eo tntiltum a mult Is (fr verbis & fcrtptls dlfpfita- 
 turn ejl. ' In thofe days there were Difturbances in Fr^mce, 
 
 * by means of Berengarius Tours, vvlio mainrainci, That the 
 
 * Euchaiilt wliicli we receive on the Altar, is not the tiuc Bo- 
 
 * dy and Blood of Chrift : which occalion'd great Dilpures 
 
 * both for and againft him, as well by writing Books as by 
 
 * publick Difputations. . We 
 
JnacjU Church of Piedraonr. 
 
 We may gather the faine truth we liere fet down from the 
 compendious account we tind in the Couiici!s,in the place of 
 theA6lsof the Council of Rome in the Year lo/p. under 
 Gregory VN. againft Beren^ariw. This accojrit which we 
 find likewife in the Chronicle of /^V^-^W, written by Htd-o, 
 Abbot of Flavi^ny, contairis tiicfe exprefs words s Omni- r. to. Csndf. 
 
 but ighur in Ecclefta Serv.itoris corjj^resiatis, hjbittts- efl Sermo ^^''f-^^ib. fag. 
 
 Cor fore Ct* Sanguine Domim ncflri fefn Chrifii^ mhiris h.c^ 
 
 mnnulUs ill A * ^friMs~\ fentiemihus. Maxima Ji.jtddcm furs * ff^c vox ab' 
 
 fariem & vimm per facrx oratioms verba^ ^ facerdotis Cfrfl- *fi <« Cadice 
 
 fecrationerrt. Spiriiu SanEto invillblliter operMte. converti ff.b ^^■'^^J^^<^^* 
 
 jtayitialtter tn Corpus L cmiyiicum de Vtrgif.e yintuw;^ quod m 
 
 Cruce fefendit^ & in Sai^guifjem , qtii de ejus latere militis pr.e manibus. 
 
 efftifus efi lan(Xii\. ajferekit. \^atque avthoritatibus Orthodoxortim Tncl'if.t noK h ' 
 
 Patrum, tarn Gracorum^ quam Latimrnm defendebat^ Qui dam ^'"^xj in MS' 
 
 vera cacitate nimia CT* longa perculfi fgnra tantum f fubfinntide a*^^^ 
 
 illnd corpus in dexter a Patris fedens ejfe, feque & alios deci- '^^p-^' 
 
 pientes, quibufd.tm cavilLitionibus conabantttr adjiruere, Verum 
 
 uhi coepit res agi^ prlus etiam qttam tertia die ver.mm fnerit ia 
 
 * Symdo^ defecit cor.tr a veritatem niti pars alter a^ nempe Spiritm 
 
 SanEli ig''^is emolumeHta f palearnm confumens^ fulgore [no 
 
 falfam lucent diverberando obtenebrans , rioBis caliginem verttt f ms, Ele^ 
 
 i» Lucem. * All of them therefore being met together "'^"^-i- 
 *in St. ■*^4w<3»>'-f Church, they difcoui'^ed the matter about 
 *the Body and Blood of our Lend Jtfus Chrilt, many 
 *of them being of one, fome *[ar firlt] of another Opi- * '^''i'efe words 
 ' nion. For the greateft part of them maintained that Y^^^^"^^ 
 * the Bread and vVine by means of the Cic! ed words asid {^ok of the 
 ' the Priefts Confecration, through an invilible Operation Council 
 'of the Spirit, were changed fubltantially into tiie Body 
 of our Lord born of t!ie V irgin, and wi;ich hung on 
 the Crofs ^ and into the Blood which guili'd from his 
 Side when pierced with the Soldiers Spear t[and fully tTiiefeivorda 
 confirmed the Ome with the Authorities of Oithodox a^enor found 
 Greek and Latin Fathers 3 But fome being fmirten with J."^^^^ 
 an over great, and long continued Blindnefs, euskavouied 
 to prove by Sophiftical Cavillation, that it was ngura- 
 tively only * the fublbntial Body fitting at the right * ^^^v!!*^ ^'-"^ 
 hand of the Father, deceivuig themfelves and others;. 
 
12(5 
 
 ^??hirks upon the 
 
 ' But when the matter began to be handled, even before 
 ' they had met the Third Day in Council together, this 
 ' Party ceafed any longer to oppofe the Truth i the Fire 
 » MS. Ele- * of the Holy Ghoft confuming thefe chaffy * emoluments, 
 •tnencs. 'and by his Brightncfs difperfing the falfe Light and 
 ' darkning it, changed the darknefs of the Night into 
 'Light. 
 
 This is the account of what paft in the Council, and is 
 found in the MS. of the Councils which I have con- 
 fulted i though they who have publifhed the Councils, 
 have changed it at their pleafure. But whatever pains 
 they may have taken herein, it appears, 
 
 1. That Berefj^^ritaWcLS not the Author of that Opinion 
 in Jtaly, the greateil part of whofe Bifliops were fum- 
 moned to that Council by Grtgory VII. 
 
 2. That this Council was at firft much divided, and 
 that this divifion continued Two Days, and was not ended 
 till the Third Day. 
 
 3. That the words of a long Blindnefs, which the Author 
 ufes ) cannot be fpoken with reference to the Dif- 
 ciples of Berefigaritis, but muft refer to thofe who main- 
 tained the fame Dodrine which he did, from the time where- 
 in this Queftion, having been firft ftarted by Pafchafus and 
 Radhertus, iiad occafioned that Divifion 5 wiiereof the 
 Book of John Sc6t, w hich was burnt at Venei/, was an au- 
 "thentick Teftimony. 
 
 But I believe I have fufficiently made out in the fore- 
 going Chapters J that the Diocefs of luh, did always en- 
 joy a Light of Do(5trine of competent Purity as like- 
 wife, that the Purity of Divine WcrHiip ever continued 
 amongft them, Rotvvithftanding they had a little fprink- 
 ling of that ignorance and Spirit of Superftition, which 
 had overflow'd the Romifli Church, and tlie greateftparc 
 of the Weftern Churches. We had alfo a particular in- 
 formation, in v.'hat manner Iraiji feparated it felf from.the 
 Church of Kowe, when flie undertook to invade her 
 Rights, and to impofe upon her her own Errors and Su- 
 'perftirions. We have feen that a Party as well of the 
 Superiour as Inferior Clergy, and tk founder part of the 
 
 People, 
 
Ancknt Church of Piedmont. 
 
 People, forfnedadiftinaBody, to fecure themfelves from 
 that Corruption. 
 
 This Separation of the Clergy of Milan , from the 
 Party of Landul^hus Cot: a, and of Ari Aldus , Deacon of 
 MUa», who favoured the Interefts and Pretenfions of the 
 Pope and the feparation of thofe SubAlfmi in the Bi- 
 flioprick of Turin, deferves, as wc fee, an extraordinary 
 Confideration- And forafmuch as this Separation hap- 
 pened at the fame time that the Council of Veneil con- 
 demned BereMgartHSj and JohanKes Scotpts, we may cafily 
 conceive that the Clergy of MiJa», and thofe Clergy- 
 men under the Alps, had no great cfteem for that Pa-, 
 pal Condemnation .• and the Intereft of ^ido being em- 
 braced by many of the Bilhops of his Diocefs, wc can- 
 not but conclude. That' they had as little regard for than 
 Council, as they had for all the reft, that was derived 
 from an Authority, whofe defign was to invade thefe. 
 Rights, as well as thofe of all the Bifhops of the Weft, 
 
 To fliew CO what excefs this Divilion was carried, it 
 is not necellary to fet down here the Bloody Death of 
 
 the Deacon Ari Aldus , which Andrew the Monk has Annd.Eici. 
 
 defcribed in a very Tragical manner, as we find it in Baro '^^^'^- 
 fdus, upon the Year 1066. thereby to expofe wldo, and 
 make him odious. It is evident, that what that Monk 21! . ' 
 wrote, is compofcd in fuch a legendary manner, that it 
 renders all his Relation fufpicious^ though if it were true 
 indeed , yet could it fcarcely more diffame fvide , than 
 fo many Popes, who have deftroyed their oppofers, by 
 the way of Arms, that being the Cuftom of thefe Bar- - 
 barous Ages. 
 
 But we are to make our Obfervation upon riie 
 Endeavours which the Popes have ufed ever fince this Se- 
 paration, to reconcile to themfelves this p^rt of the 
 Clergy of Milan and Ita/j, who had feparated themfelves 
 from the Communion of the Church of Ro>xe, . Alex- 
 ander II. in the Year 1067. fent two Legats to Mila^^ 
 who confirming what Petrus Damianusj Cardinal of Ofiia^ 
 had done, paft the fame into Orders and Regulations 
 that were to be ftri^lly obferved, as being, pronounced 
 
ii8 
 
 ^yCnicirks upon the 
 
 in the Name of God , St. Peter and Sr. ^mhrofe, under 
 pain of the fame Anathemas to the Impenitent as were 
 
 incurred by Corah^ Dathan and AhWam^ and by Judtu^PUate 
 
 and Cai.iphas, which are the very words of their Order. 
 kih. t. Efip. But we tind by the Epiftles of Gr^^o^ VII. to the Lom- 
 15. hards, that the Clergy of MiUn, only laught at thefe Re- 
 
 gulations, having chofen Godfrey for their Bilhop. And 
 the faid Gregory feems on this account to look upon them 
 Efili. 25. as the great Enemies of the Chriftian Religion, and that he 
 lift. 4. did not think himfelf fecure amongft them in the Year 
 1077. above all 5 becaufe they took p.irt with Henry W. 
 againfl: Gregory^ whom they look'd upon as jultly dc- 
 pofed. 
 
 Li^.i.Ep.ii. We find the bxix^Gregory endeavouring to ftrengthen his 
 Party againft the Biiliops of Lomhardy, in oppofing to 
 them the Authority of the Countets BeaHx, and her 
 Daughter Mathilda, who called thofe BiQiops the forerunners 
 of Antichrift. He endeavours to draw away the Bilhop 
 of Pavia, from taking part with thofe of Milan. He im- 
 mediately excommunicated Godfrey , Bilhop of tJ^i/a», 
 LiLi. Efijt. Succe(!c)r of ivido, and orders the faid Excommiini- 
 Lib. I. Epft. cation to be publillied throughout the w^hole Earth. He 
 15. engages the Emperor Henry IV.to abandon the caufe of thofe 
 
 L\b.\.Ef.7(). Milan Znd, Lombardy, who were cAltd Simoniacks, only 
 
 becaufe they were willing to maintain the Emperors 
 Rights, in reference to inveftitures, againft the Encer- 
 priles of fome Popes that were before him. 
 
 The following Year he fummons the Suffragans of the 
 lib. I. Epi(l, Bifhoprick of Milan, and the Abbots of that Diocefs to 
 come up to Rome, and to be prefent at the Council. 
 
 In ftiort, we meet with nothing in the Sequel, but re- 
 iterated endeavours, to deftroy the Party of Italy that op- 
 poled them. 
 
 Our bufinefs now fliould be to fliew, that this Body 
 or Party has continued ever fmce until the Reformation, 
 under the name| of Patarines, and afterwards of Waldenfes. 
 But before we come to this, we are bound to prevent 
 the Slanders, which the Malice of the Romilh Party 
 has railed againft thefe Separator?. They have accufed 
 
 them 
 
Jiicient Qmrch of Piedmont. 
 
 129 
 
 them to be an Affembly of CMtharl, thatis, aSedof Ma- 
 nichees. This is the notion the Authors of the Eleventh 
 and following Centuries give us of them. Giraldm Cam- 
 hrenfis, who wrote in the Year I too, accifeth the PatareMHt 
 and Cathari, with rejedling the carnal prefence. Difi. i. 
 cap. z. Gemma EccUf. MS. Lamlfethitfii. yiMcentius Be Una- 
 
 cenfis spectil. Hijior. I. 30. cap. 7. attributes fevcral Herefies 
 
 to thefc MUnefes. 
 
 CHAP. XV. 
 
 f^oncern'mg the 'Belief of the Manichees, of their 
 rife iyi Italy , tkir Growth and their ejla- 
 hlip^ment. 
 
 I Conceive that the account I have given of the State of 
 the Church of /r-t/y, is fufficient to make out, That as 
 they enjoyed a found knowledge in that Diocefs, fo withal 
 there was a great difpofition amongft them , as well as 
 in other Weftern parts , to embrace the grofleft of Er- 
 rors. Chriftians and Priefts that are become Amkrofomor- 
 fhites, and who know nothing of Religion, but what they 
 have learnt from Images , which were juftly called the 
 Books of the Ignorant, have a great inclination to fuf- 
 fer themfelves to be impofed upon by Impoftures. Of 
 this we have a double proof. It uas efpecially in the 
 Tenth Century that the Opinion of Pafckafws attained 
 Strength and Authority j an Opinion, which we may 
 well look upon ss the moft extravagant folly that ever 
 any Man dream'd of whileft awake. It was at the end 
 of the fame Century , and the beginning of the next, 
 that Mmicheifm, the moft wild Herefie the Devil could 
 ever fuggeft, found many followers in Italj and Aquitain, 
 which were inhabited by the mUenfes and Alhigenfes. And 
 
 S for- 
 
Q^emarh upon ih 
 
 forafmuch as in the Sequel it will prove of great ufe to 
 know tliis matter of fact, for the Juftification of the 
 ivaldenfes and Albigen[es, and thofe, who before tliey ever 
 got thefe names, did, in both thefe Diocefles, defend the 
 inrerefts of Truth , by diftinguifliing them from thofe 
 who adopted the Sentiments of the Manichees, we can by 
 no means pafs it by here. 
 
 Bifliop Vjher indeed has already fufficiently done this, 
 in his Treatife of the Succeffion of the Proteftanc 
 Churches, where he relates the arrival of the Maniche- 
 ans into the Weft. But becaufe as probably, the Birtiop 
 of Meanx had never feen this Book, he was pleafed to 
 look upon the diftindlion which the Proteftants make of 
 the Albigenfes and fVaUenfes, from the Manichees, as an 
 evalion of fome late Minifters j it lies upon us, to pro\j^ 
 it to that degree of Evidence, as that no doubt or difficulty 
 may remain in the cafe. 
 
 I know well enough that this would feem not neceflary 
 with reference to the tra/denfes , whom the Bilhop of 
 Afeatix only terms Schifmaticks : But though the Bilhop 
 be of this Opinion, yet there may be others found of liis 
 Communion, as there have been many before him. who 
 will be little fway'd by his Authority ■-, and therefore the 
 matter is well worth our ConfideratioUa 
 
 In the Firfi place 1 (liall lay down the fubftance of theii- 
 Belief. 
 
 Secondly, I {hail fliew that about the Year of our S*- 
 vTour looo. fome of thefe Manichees began to fpread in 
 iheWeft. Andftiall, 
 
 Thirdly, Take noticc in what particular places they 
 abounded. 
 
 In purfuing this matter on further, I flwll make It evident- 
 ly appear, That the Party of the Church of Reme have 
 made great ufe of the name of thefe Hereticks, to perfc- 
 cute thofe who fet therafelves againft the Errors and 
 Superftitions of that Church, though indeed they had no^ 
 ihinain common with the Manichees.. 
 
 2'. Tfiea. 
 
Ancient Church of Pied m on r. 
 
 I. Then the Manicheesht\^, that there were two Epiph. h^t 6i 
 ciples oppofite to each other, and equally eternal, the one 
 good, and the other evil and that confequently there were 
 two natures, the one of that which was good, the other of 
 that which was evil. 
 
 ^. They lookt upon Matter as the effed of the evil s.aus. l i 5. 
 God, and took the Flefti to be wholly evil, and therefore 
 they abhorred the begetting of Children, and hindred J* 4'5><5^7 & 
 It to the utmoft of their power, by condemning Mai- ' ^' ' ^' 
 riage. 
 
 3. They reje^led the Old Tedamcnt, maintaining, that he s.Aui.iib,de 
 who fpake to Mofes^ was the Prince of Darknefs. ^^^f" 
 
 4. They maintain'd. That the Creation of Man "w^s s.Epifh.H*r, 
 performed by the fame Author, and that there were two 66. 
 
 Souls in every Man, the one good, and the other bad • 
 the one proceeding from God , and the other from the " * 
 Prince of Darknefs. Thus it was, they underftood the sMg.de H:ir, 
 Conflidt between the Flefh and the Spirit , whereof Sc. ' 
 PauI fpeaks. 
 
 s. Thsy denied Free- Will, becaufe otherwife God would s. Aug. di lib, 
 be the Author of Sin. 
 
 6. They maintain'd. That the New Teftament had been ^- 
 fallihed, and under this Pretence they admitted only of fo ^"""^'^ 3' 
 much of it as pleafed them. 
 
 7. They denied that Jcfus Chrifl had any true Flefh, ■^W''^ 
 maintaining, that he had only the figure and appearance 
 
 it,to delude the Eyes. They denied his Dcath.and Rcfurre- c. ie. " ' '^^* 
 dion, and fafted'on Sundays, as in oppofuion and contradi- * 
 dion to our Saviour's RefurreCtion. 
 
 8. They aflerted, That he was not come to fave the Bo5 s.Au^. 1. 4. 
 dies, but only the Souls of Men and they abfolutely denied ccnt.fjuji.c.i. 
 the Refurreftion of the Body. 
 
 9. They believed, that Jefus Chrifl: was in the Sun and 20. 
 the Moon, and the Holy Ghoft throughout the whole Air. 
 
 Wlien tliey worOiipped , they turned themfelves towards 
 the Sun, and worlhipped die Sun and Moon, as containing 
 jefus Chrift, 
 
 !o. They rejccled Baptilin, as unnecellary to Salva- 
 iioii. 
 
 S ^ II. As 
 
J J 1 Remarks upon the 
 
 p. 1. 20. coKt. II. As for the Eucharift, they aflerted , according to 
 4*/f.c. n. jj^g account St. Angufth gives us of them, That the Holy 
 Ghoft did beget jeliis Ctirift of the Earth, fubjec^t to fut- 
 fering, who was, as it were, bound in the Ears of Corn, 
 and in the Vine, but who by the digeftion of tlie Stomach 
 was fet loofe and at liberty •, yet they maintain'd withal, 
 that Wine was the Gall of the Prince of Darknefs, ana 
 therefore rejeded the ufe of Wine in the Communion. 
 
 L.ii H.tr. & St. Auguftin akribes to thefe Hereticks a continual con- 
 tradidtion in their Opinions and above all, he fets forth 
 
 & 'e. ' their Eucharift, as a thing fo abominable, as the very no- 
 tion of it is fafficient to ftrike one with horror, notvvith- 
 ftandingthat they boafted themfelves of keeping their mouths 
 pure from any Blafphemy againft God , of never eating 
 any Flefli, or drinking Wine^ of having their Hands clean 
 from Murther, and their Bofoms pure and chart, becaufe 
 their Eledt gloried in their obferving perpetual Chaftity, and 
 rcjeding the ufe of Marriage. 
 
 As for his attributing to them, That they had an Aver- 
 ^ult°' ^'^^ Reliques of the Saints *, this fecnvs to be a 
 
 " Vi. Confequence of their Opinions concerning the Original of 
 the Body, which they lookt upon as proceeding from the 
 evil Principle. 
 
 s,A.iiA.dt They condemned Husbandry, attributing to Trees 
 
 Mxr. ' ' and Plants a fenfitive Life. 
 
 Id. 1. 22. cm. * 3- They maintained, That War was altogether un- 
 
 Fank. c. 74. ' lawful. 
 
 <^ ffq- Thefe were their principal Herefies. As for the Difci- 
 
 piine .of their Sedt, it confifted of two Orders, vU. the £ie^ 
 and Auditors. 
 
 The Hearers had leave to marry, if they plea fed j to eat 
 Flefb, and till the Ground all which was forbidden to the 
 Elea. 
 
 The Eled had the Power of the impofing of Hands on 
 their Hearers, who kneeled before them, in order to receive 
 the faid Impofition. 
 
 There were twelve principal Ele<5t, who were called the 
 Mafters, who had a thirteenth that was over them. 
 
 They 
 
Ancient Cktrch of Piedmont. 
 
 Titty had Seventy two Biftiops, who were created by 
 ihofe Matters we have jaft now mentioned, and die Bilhops 
 ordained the Priefts and Deacons. This is the account 
 Sc. Jugufiin gives us of their Hierarchy. 
 
 Pftrus Diacenut of Sicily^ who Wrote againft them about Jn BMtth. 
 
 the year 870, makes it appear that he was acquainted 
 with them, as having been with them at Tikka in Arme- 
 nia, and conferred with them. He dedicates his Book 
 to the Archbidiop of BulgariA, advertizing him, that the 
 PauHtiani or Mamchees of Tihrlca were refolved to fend 
 forae of their People into 'Bulgaria, to feduce thofe who 
 liad newly embraced the Chriltian Religion in that King- 
 dom.- This was that whicl> put him upon writing this 
 Treatifc, to forearm that Prelate againft their" Enter- 
 prizes. 
 
 He accufeth them of diflembling their Errors, and of 
 making fuch a Profeffion of Faith, as was fufficiently Or- 
 thodox, though indeed, and at the bottom, they oppos'd ir,- 
 and makes a very exad defcription of them and their 
 Errors. 
 
 He tells us. That they in appearance admit of the whole 
 Gofpel, and all the Epiftles of St. Paul-, that they confefs the 
 Trinity and Incarnation, but that they elude thefe their Con- 
 feflions by equivocations, till they have got an entrance into 
 the Spirit of thofe who liften to them, and judge them fufce- 
 ptible of their Impieties, which then they freely difcoverto 
 them. He comprizeth their Opinions in Six Articles 
 
 I. That there is a good God and an evil God ; tlie firft-. 
 the Creator of the World to comes and, the fecond, liie 
 Creator of the World. 
 
 JI. That they do not own the Virgin Marj to have been 
 the Mother of Jefus Chrift, whofe Body, according to them, 
 was brought down from Heaven. 
 
 HI. That they rclod: the Eucharift, denying that Jefus 
 Chrift ever confccrated the Symbols of Bread and Wine 
 but they explain tlipfe words in a myftical fence, with re- 
 ference to "his adiions. 
 
 IV. That they deny the Crofs of Jefus Chrift. 
 
 V. Thar 
 
^marks upon the 
 
 V. That they rejed the Old Teftament, receiving no- 
 thing befides the Gofpels, and the Epiftles of St. Paul^ to 
 v/hich tliey add the Epiftles of one Sergiw, one of the Heads 
 of their Se(5t. 
 
 VI. That they removed Priefts from the Miniftry of 
 the Church. In a word he fets forth their Here(ies much 
 according to the account we find of them in St. C^il Bilhop 
 of Hierufalenty Catechef. 6. out of whom he has trahfcrib'd 
 many long pafTages. 
 
 I will not trouble my felf at prefent to fet down the 
 account which later Authors have given of the Mamcbuf. 
 EmericMs in his DlreBorji of the inquifitors, has made an abridg- 
 ment of the Opinions of thofe amongft them, which he 
 pretends appeared in Italj^ under tlie Popedom of Innocent 
 the Third, who had for their jMafter a Perfon called Mmts^ 
 who lived then in the Diocefs of MiUn. This good Inqui- 
 fitor, as we fee by this, was not over- well acquainted with 
 2.?. rf»r/<7. 7. Church-Hiftory. However, he takes notice of fome Ar- 
 pg. 274. tides, which it may be worth while to obfervc here. Of 
 the Fourteen Articles he afcribes to them, thefe following 
 may ferve to clear iome things we have already fet down 
 concerning the Belief and Conduct of the Afamchees. 
 
 The Second Article is, That they fuppofed two forts of 
 Churches, the one kind and meek, which they faid was 
 their Se(^, and the Church of Jefus Chrift ^ the other ma- 
 licious, which they faid was the Church of Romcy and very 
 impudently called her, a Mother of Fornications, the great 
 Sahylon, 3. Wliore, the Devil's Cathedral, and the Synagogue 
 of Satan. 
 
 The Third Article is. That they condemned all the 
 Degrees, Orders, and Ordinations of the Holy Chuich,as 
 well as her Ordinances, which they corrupted they called 
 all thofe Hereticks that were of her Communion, andpub- 
 lickly taught thatxhey could not be faved in tlie Communi- 
 m of Jime. 
 
 ' The 
 
Ancimt Qhurch of Piedmont. 
 
 The Fourth Article is, That all the Sacraments of the 
 Church of Rome, which were inftituted by our Saviour Je- 
 fus Chrift, vU. The Eucharift, Baptifm, which is celebra- 
 ted with material Water, Confirmation, Orders, Extreme 
 Un6tion, Penance, and Ntatrimony between Man and 
 Wife, were all of them vain and frivolous, and that like 
 Apes, they feigned certain other outward Ceremonies, 
 which had fome refemblance with them. 
 
 The Fifth Article is, That inftead of Holy Baptifm, 
 tliey fancied another Spiritual Baptifm, which they called, 
 the Comfort of the Holy Ghoft-, that is to fay, when 
 they received any Perfon, whether Sick- or in Health, in- 
 to their Sed, or ordained them by impofition- of hands, 
 according to their execrable Ceremonies. 
 
 The Sixth Article is-, That inftead of eonfecrated 
 Bread, or the Sacrament of the Body and Blood of Je- 
 fus Chrift, they fuppofed another fort of Bread, which they 
 called Bleft Bread, or the Bread of Holy Prayer,which they 
 took in their hands, at the beginning of their Meals, blel- 
 fing it.breaking and diftributing it to thofe that were prefenr, 
 of their Belief, according to their ordinary Cuftom. 
 
 The Seventh Article is, That inftead of the'Saaament 
 of Penance, they faid,that the true Exercife of Penance did" 
 confift in following tiieir Orders,and being of their Sed and 
 maintain'd, that all thofe who being fick or in health,did keep 
 the Laws of their Sed and their Ordinances, did thereby ob- 
 tain the Pardon of their Sins, without any other fafisfa6tion% 
 yea, even without making reftitution of thofe things which 
 they had unjuftly got ^ affirming moreover, that herein they 
 had the. fame Power that Si. Peter and St. Pofil, with the other 
 Apoftlesof our Saviour Jefus Glirift,had. They faid aifo,that 
 the ConfefTion of Sins that is made to Priefts of the Ro- 
 milh Communion, is not of any ufe to Salvation j and 
 that neither the Pope, nor any other perfoiv of chat Com- 
 munion^ had the power of forgiving Sins. 
 
 The Eighth Article is,That inftead of the carnal Sacrament 
 of Marriage between Man and Wife,they fuppofed that there 
 ^ was another fpiritual Marriage between God and the Soul of 
 Min 5 when being per fe<^. Herec ic^^s or in the abundance of 
 
 Confolati-, 
 
^marks upon the 
 
 Confolations, they received any one into their Sed, and in 
 cor porated them into their Order. 
 
 The Ninth Article is, That they denied the Incarpation 
 of our Lord Jefus Chrirt, in the Womb of the moft Holy 
 Virgin. They aflerted, That he did not take upon him 
 a true humane Body, nor the true Flefh of Man, as other 
 men take it from Humane Nature*, that he never truly 
 fuller 'd or died on the Tree of the Crofs, that he never 
 truly rofe- again, nor afcended into Heaven with a Body 
 of Humane Flelh, but that all thefe things wereonly done 
 in appearance. 
 
 The Tenth Article is , That the Blefled Virgin Marj 
 was not the Mother of our Saviour Jefus Chrift : they 
 deny alfo that fhe was a carnal Woman, but maintain'd, 
 that their Se(5t was, that M4ry that Virgin, the true Pe- 
 nance, that (he was chaft, and a Virgin, who begat Chil- 
 <Jren to God, as often as any were received into their Order 
 and Se<a. 
 
 The Eleventh Article is , That they denied the Refur- 
 redtion of our Bodies, and inftead thereof, fuppofed cer- 
 tain fpiritual Bodies, or a kind of inward Men, in which 
 they faid the future Refurredion was to be celebrated. 
 
 The Twelfth Article is, They faid and believed that 
 all thofe Spirits that departed out of humane Bodies, went 
 Into the Bodies of Beafts and Birds, if they were not re- 
 ceived into their Sed , or incorporated into their Order, 
 I by the impofition of their hands, according to the cufto- 
 I mary form of their Ceremonies, that all thefe Souls paflTed 
 continually from one Body into another •, for which reafon 
 they did not eat the Flefli of any living Creature, nor ever 
 kill'd any Birds. 
 
 The Thirteentii Article is , That they held, that Man 
 ought never to eat Flefli, no, not fo much as touch it, nor 
 Cheefe, nor Eggs, nor any thing proceeding from Flclh by 
 way of geaeratior\ or carnal conjun<5tion which they alfo 
 obferved. 
 
 Tliefc are the Herefies of the Mamchees^ which EmeyicM 
 • fets down after anochei- manner than they are defcribed 
 
 by 
 
Ancient Church of Piedinonc. • 137 
 
 by Arckelms, S. Cyr'i/, Sr Epiphamitf, S. -^fgnfifM, Theodorctus, 
 and Petrus Diaccmis of Siclh.' 'Tis vifible," ihac fome pare 
 of tbefe Herefies were only'c/^w^r^'s, occaiidn'd by foir.e 
 allegorical expreffions of thofc who then preached againfi: 
 "the Romini Church, but however, mod malicioufly and 
 falfly attributed to the waldenfes and Mige>ifes. 
 
 Notwithftanding this Emerktis his miftake in the account 
 he gives us of the original of this Sed, fure it is , that 
 it owns its Birth to one called Sc^thUms, who probably 
 h:]d been familiar with the Marcionites. He left his Do- 
 dti'ine to one nairiCd Terebirnhm ^ after whofe deach, it 
 came into the hands of Ada-ries, who mixed fometiiing oi 
 the Gofpel with it, and who gave the Name to his Follo wers. 
 
 This SiA fpread it felfin Africa^ A la, Spah, and Itah, 
 and notvvi[h{hnding , that in procefs of time, the Chri- 
 fiian Emperors publiilied feveral Laws for their extirpa- 
 tion, yet we hnd tliat there ftiil continued a confiderable 
 body of them in the Ea(^. Theofhunes tells us, chat there 
 were fome of tliis Se6l amongft the Syrians and ArwenUm, 
 in the Eighth Century, whom the ^m^txox Co>ifl^ntitne 
 tranfported into Thrace^ from ThcodofwpoUs and M^Utcne^ 
 who fpread abroad the Herefies of the Paalidam (or PubU- 
 cam, ) fcr fo /Inafi^Jira calls them. 
 
 We find in the Ninth Century, ^.811, that the Em- 
 peror Nicephorus favoured the Mank bees ^caWed PatiliciamC^ 
 jici»iam.\\\\ ) livjd in Phrygia and Lycaonia. Michael Rayiga bc- 
 
 ing Emperor, perfecured them,kird fome,and banillit the refr. 
 
 We find in the Tenth Century , that Theodcrp:s Biihop 
 of obliged the Emperor John Z/wZ/r^.r tobanifli the 
 
 Mmichees into the i^eft, that had fpread themfeivesthrougli- 
 out all tlie Eaff, and had infeded all places W'ith their Here- 
 fiesiwhich he accordingly did,as we find it reported by Zon^ra^. ^..-j-.t. 3.13 
 
 We find fince that time, that they fpread ihemklvQs Joan zimifce, 
 from Bdzaria ( being thence called and in the French P- ^^i- 
 
 Tongue Boulgres) iato ''Dalrrati.i, and from thence into the 
 Weltern Provinces, where they were cz\kd ^attari , and 
 thence by milfake Cath.iri or Caihann!, ths GerrKans calling 
 them Ketters. And 'tis probable that from ciiis School ^^^''^•R^dkl. 
 came thok' Manh:htesy that appeared m Italy ^ as well as-'^ 
 
 T thiOfe 
 
Remarks upo?i the 
 
 thofe that appeared at Orleam, in the year 1017, and af- 
 ter wards in LangHcdoc, Vignler has publifhcd 3 Fragment 
 of an ancient 'Author, who calls them dakarhijind who 
 fets forth tl>eir fettling of themfelves in Lombardj^ TufcA- 
 «7, and in the AfanhU-, That about the year 1023 their 
 nrft Bilhop was called A/atc, who deriv'd his Ordination 
 from Bulgaria, who afterwards, at the foUicitation of one 
 NicetM Pope, come from Conjiantlncfle, he took Orders of 
 him, and entred into tl>e Order of Druncaria. After- 
 wards he rcprefents the different Parties and different 
 Opinions amongft tliem. We find alfo , that Rajnerus^ 
 who in die XIII Century gives us a defcription of their 
 Churches, makes three forts of C/t/W» in Lomhrdj^ 
 obferving that thofe who had fetled themfelves at Tho- 
 loufe, were of the fame opinion with thofe who called 
 
 tliemfelves Albarte»fesy or or Senzuint in Lcmhardj. 
 
 Now, that we may make fome ufe of this defcripti- 
 on of the AfAnichees and their Errors, it will be needful to 
 obfervc. 
 
 That Iince they began to punifh the Manichees 
 with Death, it was very natural for thofe who had a 
 mind to deftroy thofe they calld Hercticks, to charge 
 them with their Errors : So that we may here very eafily be 
 miftaken, between the true Mankhcesy and thofe to whom 
 tlieir Errors were falfly imputed. 
 
 SeconAii, That fince they had reprefented to the People, 
 that one of the Charaders of the Manicbees was, to diffem- 
 ble their Errors, and exa(5Uy to conceal their Abomina- 
 tions 5 they had a very good pretence to condemn thofe, 
 pretended. Hereticks for half Addnkhtesy who according to 
 the Principles of the Mdnkheesy concealed their true Opi- 
 nions, though they did fo upon another ground, as the rigour 
 of their Perfecuiors. 
 
 Thinih^ That in thofe barbarous and cruel Ages, a fmall 
 ^^onformity of Opinions with the Mankheesy was a fufficient 
 ground to accufe them of Manicheifm, who oppofed any 
 Dodrines received by the Church of Rme. Thus would 
 shey have taken tlie jinAbaftifts for downright Mamchecsy 
 becaufc they conderaad the Baptifm of lofanis. 
 
 Fourthljy. 
 
Ancient Church of Piedmont, 
 
 Fourthly, And indeed we fliall find the Prejudices con- 
 ceived on this account were fo ftrong, that it has made 
 them to be accufed of Manicheifm, whofe Opinions evi- 
 denc'd, that their Principles wer« diredly oppofite to thofe 
 of the Mankhees, with as much ground, as if we fliouM 
 accufe the Church of of Manicheifm, upon pretence 
 ef her forbidding the ufe of the Cup, with reference 
 CO tJae People, which formerly was a Note of Manicheifm ; 
 as we find it mentioned in the Decrees of the Popes, Le* 
 
 and Gelajiw. 
 
 They accufed thofe of Manicheifm that denied thefub- 
 fiantial Converfion of the Bread into the Body of Jefus 
 Chrift. They all'd thofe Manichets that would not wor- 
 (hip the Virgin or the Crofs ; as if, forfooth, they had 
 denied that Jefus Chrift took a tru^ Body in the Womb of 
 the Virgin, or that he had been truly cruci fied. 
 
 CHAP. xvr. 
 
 Qmcemng the Cathari fpoken ef by Evcrvinus 
 W St. Bernard, and their i 'tJllnEim from the 
 Patarincs. 
 
 WE are obliged to MaiiiUn for having communicated 
 to us the Letter of EvervlnffS^ Pr^f^fitMS of SttinfUU, 
 
 in the Dioccfs of CoUgne. It is evident, that he has de- 
 fcribed the fame Hereticks, whereof Egbertus Monk of 
 SchonMgt makes mention in his Sermons. Only he diftin- 
 guilhes them into two Orders, the one whereof he fets 
 forth to us as ManUlieej^ the Others, whom he docs not 
 accufe of any thing like what they were charg'd with. He 
 makes fo great a diftiniSion between them, that it is very 
 ftrange the 3ifhop of Meaux Ihould confound them as 
 he does, as if they had been but one and the fame Body 
 of Men. 
 
 T ^ Nowr, 
 
^marks upon tk 
 
 Now, fince ic is very probable, according to the Judg- 
 ment of Mdillott, that this Letter of Evcrvims to St. Ber- 
 W, furniflied this famous Abbot , with an occafion of 
 handling thofe Controverfies, which he has touched upon 
 in his Sermons upon the Canticles 5 it will be wordi the 
 while to fet down the faid L.eccer of Evervlnns^ as to its 
 principal points , and t!ie rather, becaufe it ferves to fet 
 forth the Sincerity of Petrus Clmiacenfis, in the manner he 
 has taken to treat thofe Controverfies, following therein 
 very exadly the Notions of E ervlnus, and carefully di- 
 ftinguirtiing thofe two forts of Opinions he oppofech \ 
 whereas St. Bernard feems to have much more confoun- 
 ded them. 
 
 Now what Evervinns writes to St. Bermrd, a little be- 
 fore the year 1140, is this: 
 
 T. 3. Annai. ' "TP Here have been lately fome Hereticks difcovered 
 f-453-«^P'7. ' J amongft us, near Cologne, whereof Ibme with fa-. 
 
 'tisfadion returned again to the Church: Two of thefe, 
 'v'lK. one that was a Biihop amongft them, and his Com- 
 ' panions, openly oppofed us in tlie Aflembly of tlie Cler- 
 ' gy and Laity, the Lord ArchbilLop himlelf being prefent, 
 ' with many of the Nobility , maintaining their f^erefic 
 ' from the words of Chrift and the Apoftles. But wlien 
 
 * they fuv they could go no further, they defired that a 
 ' day might be appointed for them, upon which they might 
 ' bring along with them Men skilful in their Belief, pro- 
 ' mifing to return to the Church , provided they fliould 
 
 * find th.cir Mafters defedlive in anfwering what was oppo- 
 ' fed to them h but diat otiierwife they vvould rather die 
 
 * than depart from their Judgment. Upon this their De- 
 ' claration, after that for three davs together they had been 
 'admonidied, and found unwilliog to repent, they were 
 ' feized by die People, being incited by overmuch zeal, and 
 ' put into the Fire and burnt, and (wliac is moft wonderful) 
 ■ they encred to the Stake, and bare tlie Torment of tlie 
 'Fire, not only with patience, but with joy and gladnels. 
 ' In this-.cafe, O holy Father, were I prefent with you, I 
 ^ihould be glad to have youi-anfwer, \\o\s thefe Mem- 
 
 : 'bers 
 
Ancient Church of PiediTiont. 
 
 '4 
 
 * bers of the Devil could with fuch Courage and Con- 
 ' ftancy perfift in their Hereiie, as is fcarcely to be found 
 *in the moft Religious in the Fuith of Chnd. 
 
 ' Their Herefie is this : They fay that the Church is 
 'only amongft them, becaufe they alone follow the fteps 
 'of Chrift, and continue in the imitation of the true A- 
 ' poftolick Life, not feeking the things of this World, 
 
 * poffelTing neither Houk , Lands nor any thing in pro^ 
 ' priecy, according as Chrift did who neither pofl^fled any 
 ' himfelf, nor gave leave to his Difciples to pofTefs any 
 'thing. Whereas ye (fay they to us) join Houfe to 
 ' Houfe-and Field to Fisld,feeking the things of this World ; 
 'fo that even they alio, who are looked upon as moft 
 ' perfect amongft you, fuch as are your Monks and Re- 
 ' gular Canons, though they do not poflefs thefe things 
 'as proper, but as common, yet do they poffefs all thefe 
 ' things. And of themfelves they fay, We the poor of 
 ' Chrift, who have no certain aboad, fleeing from one 
 ' City to another, like Sheep in the midft of Wolves, 
 ' do endure Perfecution with the Apoftles and Martyrs : 
 'notwichftanding that we lead an Holy and Strld Life 
 'in fafting and abflinence , perfevering day and night in 
 ' Prayers and Labors, and feeking only from thence fcr 
 ' what is neceftary to fupport our Lives, we maintain our 
 'felves- thereby, becaufe we are not of the World. But 
 'as for you lovers of the World, ye have Peace with 
 'the World, becaufe ye are of^the World. Falfe A- 
 
 * poftles, who adukeiate die Wor'd of Chrift , feeking 
 'their own have misled you and your Forefathers 5 
 ' whereas we and our Fathers, being born Apoftles, have 
 
 * continued in the Grace of Chi ift, and fli:ill continue fo 
 to the end of the World. Todiftinguiil^ us from one 
 
 '■anothei-, Chrift faith, By their Fruits ye (hall know tlieni : 
 'our Fruics are the Foorfteps of Chrift. In tb.eir Diet, 
 ' they forbid all nianner of Milk, and wb.atfoever is made 
 ' of it, and all that is procreated by Copulation- This 
 'is that which they oppofe to us concerning their Con- 
 ' verfation. As ta the Sacraments, tiiey conceal them- 
 '.fe,ives , yet did they openly conlels to 'js. That daily 
 
Remarks upon the 
 
 *at their Tables, when they take their Meals, they, ac- 
 
 * cording to the form of Chrift and his Apoftles, do con- 
 ^fecrate their Meat and Drink into the Body and Blood 
 *of Chrift, by the Lord's Prayer, to nourifh themfelves 
 
 * therewith, as being the Members and Body of Chrift. 
 'But as for us, they fay we hold not the Truth in the 
 
 * Sacraments, but only a kind of ftiadow, and Tradition of 
 '"*Men. They alfo openly confefs, That befides Water, 
 ^ they baptized alfo with Fire and the Holy Ghoft, and 
 
 * had been fo baptized themfelves ; Alledging to this 
 
 * purpofe the Teftimony of St. f^hn the Baptift baptizing 
 ^ with Water, and faying concerning Chrift , He fhall 
 
 * baptize you "with the Holy Ghoft and with Fire : and in 
 
 * another place 5 I indeed baptife you with Water, but there 
 
 * ftands one in the midft of you, whom you know not, who 
 
 * ftiall baptize you with another Bapttfm befides that ofWa- 
 *ter. And that this other Baptifm, was to be performed 
 
 * by the Impofition of Hands they endeavoured to mike out 
 
 * by the T^ftimony of St. L^kf, who, in the ylfls »f the 
 ^jlpifiles, defcribing PAuh Baptifm, which he received 
 
 * from yiyiAnUs^ at the command of Chrift, makes no men- 
 *tion of Water, but only of the laying on of Hands; and 
 
 * whatfoevcr clfe wc find, whether in the jiUs #/ the 
 
 * Apaftles or in St. P-«»/'s Epiftles, they apply to this Bap- 
 • * tifm j and they fay. That every Ele6t ( for fo they call all 
 
 'fhofc that are -baptized amongft them J hath power to 
 'Baptize others whom they nnd worthy, and to confe- 
 
 * crate the Body and Blood of Chrift at their Meals. 
 ' For firft by their laying on of Hands, they receive fomc 
 
 * of their Auditors into the number of Believers, and 
 *then they have leave to be prefent at their Prayers ; un- 
 ^ til that, after having had fufficient tryal of them, they 
 ' make them Ele(5t. They contemn our Baptifm, con- 
 ' demn Marriage, but the reafon, why I could not get out of 
 ' them, either becaufe they ^urft not own it, or rather be- 
 *xaufe they knew none. 
 
 Wc 
 
Ancient Church of Piedmont. 
 
 We have here a very exad and circumftantiate De- 
 faiption of a Se*^ of Manichees, if we pleafe to com- 
 pare it with the account that has already been given con- 
 cerning them. And though we find thefe Perfons fome- 
 what different In their Opinions from the Cdthari, yet 
 notwithftanding that they have put theirname upon them, 
 as if they alfo had been Manichees- 
 
 But Evervinfis %oes on further in thefe words, *Tliere. 
 
 * are alfo fome other Hereticks in our Country, who are al-= 
 *■ together different from thefe, by whofe mutual Difcord 
 
 * and Contefts, they ri-ere both of them difcovered to 
 *us. Thefe deny that the Body of Chrift is made on 
 
 * the Altar, becaufe all the Priefts of the Church are not 
 
 * confecrated. For the Apoftolical Dignity, fay they, is 
 ' corrupted, by engaging it felf ia Secular affairs, and the. 
 ' fitting in the Chair of Peter ; yet becaufe it does not 
 *wagc God's Warfare as P^tcr did, it has deprived itfelE 
 
 * of the power of Cdnfeaating, which v;as fo great in 
 
 ^ ter-j and what it has not it felf, the Archbifhops and. 
 ' Bilhops, who live like Men of the World, cannot re-: 
 *ceivc from it, vU. the power of Confecrating others: 
 ' To this purpofe alledging thefe words of Chrift : The^ 
 
 ' Serines 4»d Pharifees fit in Mofes's ch/ilr, what therefore they^ 
 
 ' ^ Jnd joH dt, that do, As if fuch as thefe had only the 
 'power of preaching and commanding, but nothing more. 
 ' Thus they make void the Prieftliood of the Church, 
 'and condemn the Sacraments befides Baptifm only, and 
 ' this only in thofc who are come to Age, who they fay 
 *are baptized by Chrift himfelf, whofoever be the Mi- 
 ' nifter of the Saaaments. They do not believe Infant 
 ' Baptifm , alledging that place of the Gofpel, whof^ 
 
 ^ ever floull believe arJ he bapized^ (hail be favedt 
 
 * All * Marriage they call Fornication , befides that 
 ' which is between two Virgins, Male and Female, quoting 
 ' for this the words of our Saviour, wlierevvith he an- 
 
 ' fwers the Pharifees : IVhat Ged hath joined^ let no man fe* 
 
 '■par Ate X As if God did only join fuch together, as he did 
 ' our firft Parents. As likewife thofe words of our Saviour, 
 
 * which he fpeaks to the Itws^ in anfwer to what they objedted 
 
 •ta 
 
44 
 
 ^m.uh upon tU 
 
 ' to him , about the Bill of Divorce , from the h^inmn^ 
 
 * it WAS mt fo ; and the following words , V/mfoevcr mar- 
 
 * ries her that is divorcedy commits adulter) and tliat of tlie' 
 ' Apoftle Let marriage be honourable to all^ and the bed m- 
 ' defiled. 
 
 * They put no confidence in the InrerceflTion of the 
 ' Saints 5 they maintain that Fading, and other Afflidi- 
 
 * ons which are undertaken for fin, are not nece/Iaiy to 
 
 * the Juft, nor to Sinners becaufe at what time foever the 
 'finner repents of his fin, they are all forgiven to liim, 
 ' and all other things obierve?] in the Cl iurch, which have 
 ' not been eftablillied by Chrift himfelf or his Apnftles, 
 ' they call Superftiticns. They do not admit of any 
 
 * Purgatory fire after Death 5 but that the Souls as foon 
 ' as they depart out of the Bodies , do enter into reft, 
 'or puniftiment, proving it from that place of Solomon^ 
 
 * which waj foever the tree fallsj whether to the fonth^ 
 
 ' or to the mrth, there it Ijes : by v^hich means they make 
 
 * void all the Prayers and Oblations of Believers for the 
 ' deceafed. 
 
 * We therefore defire you, Holy Father, to employ 
 *your care and watchfulnefs againft thefe manifold 
 ' mifchiefs, and that you would bepleafedto direct your 
 'Pen, againft thefe wild Beafts of die Reeds, not think- 
 ' ing it fufficient to anfwer us, that the Tower of Davidy 
 ' to which we may take our refuge , is fufficiently for- 
 ' tified with Bulworks, that a thoufand Bucklers hang on 
 ' the Walls of it, all Shields of mighty Men. For we 
 ' defire, Father, that for the fake of us fimple ones and 
 ' that are (low of underflanding, \ ou would be pleafed 
 'by your ftudy, to gather all thefe Arms in one place, 
 ' that they may be the m,ore ready to . be found, and 
 ' more powerful to refift thefe Monfters. I let you know 
 
 * alfo, that rhofe of them who liave retm-ned to our 
 'Church, told us, That they had great numb>ersof their 
 ' perfwalion, fcattered aluKjft every where, and diat a- 
 'mongft them were many of our Clergy and Monks. 
 ' And as for diofe who were burnt, they in the defence they 
 
 * made for themfelves told us , Tliat this their Herelie 
 
Ancient Church of Piedmont. 
 
 * had been Concealed from the time of the Martyrs, until theie 
 'times-, and that it had been preferved in Greece , and 
 ' fome other Countries. Thefe arc thofe Hercticks who 
 'call them lei ves Apoftles, having a Pope of their ovvn^' 
 
 * whereas the other defpife our Pope, and yet own them- 
 ' felves to have no other belides him. Thefe Apoftles 
 
 * of Satan, have amongft them continent Women, (as they 
 'call them) Widows, Virgins, their Wives, fome of 
 'which are amongft the number of their Ele£t, others 
 ' of their Believers^ as in imitation of the Apoftles, who 
 'had power to lead about Women with them. 
 
 Farewel in the Lord.. 
 
 This is the Letter of Evervimis^^ whence St.- Bernard 
 took occalion to refute theie Hercticks, in his 6^. and 
 66. Sermons upon the Sor.g of Solomon.^ And indeed we 
 find," that the beginning of his 6^. Sermon contains a 
 manifeft alluh'on to die beginning of this Letter of Ever- 
 vinm. St. Bernard chargeth tliem, in that Sermon, That 
 though they believed tlie Gofpel, yet did forbid fvvearing 
 a]!:ogether,and that notwithftanding this Prohibicion,yet they 
 fuffered their Difciples to forhvcar them felves to prefer ve 
 the fecret of iht'vc Religion, fu^. 759- Edit. Parlf. 
 
 2. He fuppolech diat their endeavour to liide tlieir a 162^. 
 Religion, was a fufficient token of its impurity, with rc- 
 
 iped to manners. 
 
 3. He acculeth them for rejeding the Authority of the 
 Old Teftament though he feem to exprefs himfelf doubt- 
 fully on ,that point, it>id? i . 
 
 4 He accuieth them of rejecTing St. P^hI^ thougii he 
 .confeffeth. That this was not the judgment of them aii, 
 
 but only of fome of Chem. K, An forte nec Putdptm re-- 
 cipitis ? De quibtifdam ita. audlvi nan enim inter vos omyia 
 .per omnia co-.icord.uls, efi; a nobis omnes diffentiAtis. Proba- 
 bly you rejeit Paul al fo : for fo I liave Jieard of fon^c 
 of you-, for neither do you all ai^ree a.nongft your felves. 
 though you all differ from us. 
 
 U 
 
(l{emarks upon the 
 
 ^. He accufeth them for falfly boafting themftlves of their 
 ChalTuy, as having Wives, with whom they lived, in the 
 fame Houfe, without being married with them, M. 
 and without being either their Wives, Daughters, Sifters 
 or otherwife of Kin to them. St. Bernard, who fets thein 
 forth, as a fort of People who were unblamable in tlieir 
 Carriage and Behaviour-, yet triumphs over them in this 
 point, acculing them of giving offence to their Neighbour, 
 fag. 761. 
 
 That which is very fingular in this Refutation of St. Ber- 
 fiard, is, 
 
 1. That at the end of his Firft Sermon, he gives a De- 
 fcription of them from p. 762. B. in thefe ternis, Vile nempe 
 
 hoc gcrus & rtijllcAnum, ac fine Uteris & frorfnj imbelle, he 
 
 relates their different Opinions as not certainly known-, 
 and after that, he undertakes to refute tliem,as if they deferved 
 Co be refuted. 
 
 2. That he afTerts they were divided, and yet owns that 
 !ie knew nothing about them, but from t!ie anfwers they had 
 given to fom€ Catholicks 5 or what he had learnt from 
 rhofe, who were entred again into the Cliurch. In all his 
 firft Sermon therefore, heinfifts on thefe two points; the 
 firft is. That they concealed their Opinions, which was 
 contrary to the behaviour of the Apoftles. The other, 
 That their dwelling with Wom.en not married, was a proof 
 of their Impurity. The good Father, whileft he difcourled 
 thus, did not confider the rigour of tlie Perfecution they 
 
 GojriL Vind. ^^jQ^a under-, and he had forgot that /v^^m^/ of -^^-^n];/^/ had 
 L,4.£;. 47. pi-aiftifed the like continence with Women. 
 
 In his fecond Sermon, he lays down fome part of their 
 Opinions, and diis he does like a Declamatory his firit 
 Sermon having been fpent in invedives a'gainff them. 
 P- 7<5i- I. fie chargeth them with condemning Marriage. 
 
 2. He fets them forth as Idiots, and an ignorant fort of 
 People, but withal dangerous, as introducing again the He- 
 reiies condemned by St. Pan!, i Tim. 4, 
 
 3 He fets upon their Title of Apollolical, as pretending 
 P-7<^4' tliat they had no Authors, and he only fufpeCls them of Ma- 
 nicheifm-, Thougli he feemstohave freed th.em from that 
 
 imputation 
 
Ancient Qmnh o/Piedmonc. 
 
 147 
 
 imrutatlon before, when he fays, Quare cum tl/ius feEla , 
 amhcrcm newhem dahnnt. Wherefore liuce they can produce 
 no Author of their Se<5t. 
 
 4. He faith, That fome amongfl them, allowed marriage p. 7^5. 
 only, where both the Parties were Virgins. 
 
 J. He chargeth them with abftaining from meats. Hor- p. 7^4. 
 
 rent lac & cjuicquid ex eo cor.ficitur pojirerKo quiaiaid ex 
 
 coitH gencYAtur. ' They abhor Milk and all that is made 
 ' of it ^ and laft of all, whatfoever is generated by Co- 
 'pulation. In which point he fufpe^fts them of M'ani- 
 cheifm 
 
 6 He accufeth them of confecrating the Body and Blood 
 of Jelus Chrift, at their common Tables : nHtrlendum fe P ' 5- 
 in corpus Chrijii & Membra, to feed themfelves into the Body 
 of Chrift and Members. 
 
 7. He accufeth them of looking upon themfelves as 
 
 the only SixcefTors of the Apoftles. P-'^'^- 
 
 8. He accufeth them of mocking at Infant-Baptifm, 
 Prayer for the Dead, and the Invocation of Saints. 
 
 9. He accufeth them of detrading and flandring Eccle- 
 fiaftical Orders, of rejeding Church- Ordinances , con- 
 temning the Sacraments, and difobeying her commands, P- 1^^^ 
 under pretence that the Popes, the Archbifhops, the Bi- 
 
 fliops andPriefts were finners incapable of adminiftringor 
 receiving the Sacraments. 
 
 •o Here he flops, as averting that no body knows 
 all their Opinions, and that there is no way of convincing 
 them, becaufe they will not admit the Authorities which 
 they do not underftand. 
 
 II. He confefleth that rhey had been examined by Wa- 
 ter, and found guilty. ^•^Jiti jidem ( SB. ) cum de qui- 
 hfis fu/peBi vidcbantur , omma prorfus fuo more negdrent , 
 examinati a ua judicio , mevdaces invent i funt : cum.^ne jam 
 ncgare mn psffent, quippe dcprehenfi, aqua eos no» recipiente. 
 
 ' When as they, after their m.anner, denied all diings whereof 
 *they v'vere fufpcded, being examined by the Judgment of 
 ' Water, they were found Lyers : and being no longer 
 * able to deny it, becaufe they were found guilty, by 
 'the Water not admitting of them, they confefTed their 
 U a Climes, 
 
148 
 
 (Remarks upon the 
 
 'Crimes, offered themfelves to defend them to the death, 
 * and were knockt on the head by tl^ People, which St. Ber- 
 mrd finds fault with, as defining rather that the Magiftrate 
 might have put them to death by Law. 
 
 1 2. He removes the fcandai, which their Conftancy occa- 
 fioned, they dying like true Martyrs. 
 
 13. He pretends that the means of convincing them, is to 
 oblige them to quit the Women they have with them, or 
 elfe to leave the Chfirch. 
 
 14. But for all this he obferves, that they were fupported 
 by Princes, Billiops and others, fro^ter qpiAftnm, for their in- 
 tereft fake, and who alledged it as realon, that they could 
 not condemn perfons that were neither convid, nor confefl 
 their Crimes. 
 
 We may make thefe following Reflexions on what 
 St. Bernm-d faith concerning them. 
 
 1. That he fpeaks of the fame of whom Evervinw doth. 
 
 2. That lie confounds them together, whereas Evervlrns. 
 diffinguillies them. 
 
 3. Tliat the reafon of their being reduced to diffemble th.eir • 
 true Opinions, was for fear of torments, and of being torn to 
 pieces by the People. 
 
 4. That the Judgment of Water iiaving been employ 'd 
 againfl them, they had very juflcaufe of fear. 
 
 J. That their Diftindion is evident enough from wiiat 
 ?ii.Bernard\\\m{t\{ faith of them, and that he confounded them 
 by malice or by miftake. 
 
 6. That th.eir Confeffions did not fatisfie the Princes, nor 
 die Bifliops them (elves. 
 ' 7. That the Manicheifm which he objeded to them a]l,was 
 not a true imputation to all of them, lince it is true the Ma- 
 nichees drank not Wine 
 
 8. That at iaff SuBer^ard reduceth all to this, that he would • 
 haved:em panilh by Excommunication in cafe they did not 
 renounce the company of the Women tiiey had with them- 
 
 Petrus Clnmacenlh has handled five Queftions ag.Tinrt the Pe- 
 tMbnft(ins^\\\\\c\\ bear a great refemblance with the belief of 
 
 the Catha-'i of Italy : but iinCC the Difciples of Peter de Bmis 
 
 vv'ere feated in the Country of tl le Altigenfa^ we Hiould co.> 
 ■fyuiid matters by t reaiing/jf tliem. here, . CHAP, . 
 
Ancient Qmrch of Piedmont. 
 
 M9 
 
 C H A P. xvir. 
 
 A Qonthmatim of the Hiftory of the Cathari in Italy, 
 elfcwhere y and their DiftinSlion from the 
 Patarioes. 
 
 MY Defign is not to abufe my Reader's Patience, 
 bv fetcing down here all that I could obferve relating 
 to the Hiiioi7 of the Cath^ri, from the Writings of fcveral 
 Authors of the XII. and XIll Century,as of Eghtrt PC'dboi of' 
 
 Schonange^ Almtu of L'lfle^ GWiiUm Cambrenfs , and Bofiacfirjtuf, 
 
 who gives us an account of tiieir Opinions, and of their • 
 
 fettlement in the DiocefTeS of Co/ogKe, GaSia Na-rbenenfis, 
 
 Flanders, and the Diocefs of Mi /an. Yet I cannot but 
 reprefent to the Reader, that the Malice or Imprudence of 
 thefe Authors, makes them ordinarily to confound thofe 
 whom Evervintu, in his fore mentioned Epiftle to Sr. Ber- 
 «4r^,had witli more care and honefty diilinguifhed, and that" 
 whilft they writ the Hiftory of the C^rW/, they had an eye • 
 to the Patarlfies, who had fpread their Belief through 
 all thofe places , and whom they dehgn'd to make 
 odious, by confounding them with the Cathar I, ihdii is to ■ 
 fay , with the new upttart Mamchees. 
 
 Egbert a Monk, and afterwards Abbot of Schonaage^ tells ■ 
 us, that he had as often difputed wich thefe Hereticks, 
 as any of them were difcovered amongft the People, fo' 
 that he feems to be a Witnefs well informed in the cafe, 
 though he owns that he had learnt more of dieir Opi- . 
 nions from thofe who had renounced diem, that is, from ■ 
 rhofe who by the force of Torments and Threats of be- 
 ing burnt, had abandoned their Belief. 
 
 He fets them forth as men fam.ous by their Errors 3 
 ^ Thefe are tliey who are commonly called dthrtri, a fort 
 'of People very pernicious [he Cuholick Faith, which 
 Mike Moths they corrupt- aixl cefooy. And yet he adds, 
 
Remarks upon the 
 
 That they wei-e divided into feveral Seds, and maintain'd 
 their Opinions by the Authority of Scripture. ' They are 
 . ' armed with the words of Holy Scripture, which any ways 
 ' do fkm to favour thtir Opinions , and with the(e they 
 ' know how to defend their Errors, and to oppofe the Ca- 
 'tholick Truth though indeed they be altogether igno- 
 ' rant of the right underllanding that is couched in tliofe 
 * words, and which cannot be difcovered without great 
 ' judgment. 
 
 We may obferve here, that this Title of Egberts Book 
 doth not anfwer to the d-CcomtTrlthemms gives us of it 
 in his Catalogue, who fees down only thefe two words, 
 
 adverfum H«rf/>/, lib. i. Profketatum dudum temporx whereas 
 
 the Title of it contains a long defcription of thefe Mani- 
 
 chean Herefies : ^dverfm pefiiferos fcedijjimof^ue Cntharorum 
 (qui ManichAsrum Hurefm inmvarmt) datnmtos errores ac Ha- 
 refes Et^berti Preshyteri^ frimo Ecc/eji£ Collegiate Bume-mfU^ 
 Colomenfis Eiogcefeos Cano»ici, demum vero profeffi monachi ScllO- 
 naugienfis monafierii, utilijjimi fermones, ex pefjetralibM Evan- 
 ge/fCiSy aliarum divixarum Scripturarnm armaria deprompti. 
 Ex qptibm froculdHbt'j frnn^um flurimpim mctet diligens lector & 
 candidta. Breve ex AugMftino de Afanichxis excerpt urn ^ per 
 eundem Ecbertnm. Pollibly Trithemim had nO mind tO 
 
 trouble himfelf with quoting fo prolix a Title, but cer- 
 tain it is, that neither Reginald's Epiftle, nor the firft Ser- 
 mon of jE^^^?-/, have the Beginning which Tr/r^fw///^ afcribes 
 to it : which may give us jufl: caufc of fufpicion, that ei- 
 ther the Lift they give us under Egbert's Name, is none of 
 his 'j or, that fome part of it has been fuppreft, according to 
 the laudable Cuftom which is in vogue with the Roman 
 Party in their publiihing of Authors. Nor is it without 
 reafon they make ufe of this way, their zeal for the Ro- 
 milh Faith frequently obliging them to make ufe of pious 
 . Frauds, by hiding or difguifiiig the true Sentiments of 
 thofe Authors they publilh. 
 
 But not to infiJt upon this, he reprefents to us, firft, 
 the extent and fpreading of the Dotiirine of the Cathari 
 
 UBil'. pp, ' throughout feveral places, as well as their different Names. 
 
 coiea/edit.' 'They are encreafed to thofe multitudes throughout all 
 
 ' Coun- 
 
 / 
 
Ancient Church of I'iedmonr. 
 
 ' Countries, that the Church of God is in great danger of 
 
 * the Poifon they fcatter every where againfl: her ■■> for their 
 ' words Ipread like a Cancer, and hke a flying Leprofie, 
 ' runs every way, infecfting the precious Members of Chrift. 
 ' Thefe in our Germany we call Catlurlni, in Flanders they 
 
 * call them Pi}>hles, and in French , 7 iferayidf, from the Arc 
 'of Weaving, becaufe a great many of them are of that 
 'Occupation. And as our Lord has foretold concerning 
 ' them, they fay Chrift is in the inward Rooms, for they 
 ' declare, that the true Faith and WorQiip of Chrift is no 
 ' where to be found, but in their Meerings, which they 
 ' keep in their Cellars and Weaving Rooms, and in fuch- 
 ' like Dwellings under ground, they fay they lead the lives 
 ' of Apoftles. 
 
 Secondly, He fets forth to us their ovVinions, and the p. 83p. 
 cefire they have to multiply their Difciples ■■, in which re- 
 gard we muft own that lie defcribes them as true Mamchees, 
 who abfolutely forbad Marriage, and all eating of Flelh, 
 who rejected Baptifm with Water, and inflead thereof, 
 
 fubftitUted a falfe one, in fpirttu fanH-o & igi^e., Wtth the Ho - 
 
 lyGhofl, a-^d with Fire •■, and who concerning the Eucharift, 
 entertained the notions of the Manichees, and who in par- 
 ticular maintain'd , that Souls were fallen Angels. But 
 withal, we are to obferve, that he attributes Opinions to 
 tiiein, that are very difTerent from any thing ofMiKiicheifm, 
 and which Evervims attributes to another fort of Hereticks, 
 of whom he makes mention. 
 
 De mimcihm mortuomm^ talem fententiam h^ber.t, quod in ipfa 
 hsra exitHs fui, vel tranfemt ad <xternam beatitudinem , vel ad 
 ieternant drimriatioyiem. Non enim recifimt , quod credit univer- 
 falls Ecclefia, vi^, ejfe qua/dam Pargatorias pasKas, in quibus 
 amm<t quorundiim eletlorum , ad tempm examinantur pro pecca- 
 tis fttis, de o^uibm in hac vita per condignam fitisfaUionem ad 
 plenum pnrgatdi non fmt : Propterca ergo arbitrantur fuperftuum 
 ^ vanum ejfe pro tnortuis eleemofynas dare, mi^as celebrare^ & 
 jrrideKt piilfarioKes campanarum, quas facimm, qua tarnen pia ra- 
 tione in Ecclcfas fiuntj at videlicet vivi ad orandum pro mortuis 
 commoneamur ^ ^ ad memoriam propridt mortis excitentur. A/ifas 
 (iu<t in Eiclepis celebr^nty/r^ onmno fpernHr.t, & pro nihilo du- 
 
1 5 2 ^i{cmarks upon the 
 
 cum. Nam ft forte cfimpoptilo, in ^ao habitant, ad audiendum 
 ^ifas. Jive etiam ad \>ercifieyidam Eucharijtiam accednnt, ont- 
 ■nim hoc j.mu/atorie faciunt , ne infdelitas eorum ^ojjit tictari. 
 Ordifietn quippe facerdotii in Rom. Ecclefta^ ^ cm^is EccUfiis Ca- 
 tholics f^Jei^cmmm periijfe dict^nt, nec ufquam niji in feBa eontr.t 
 
 veros facerdotes invcniri. ' Concerning the Souls oF [he dead, 
 
 * they hold this Opinion v That at the very inllant of their " ^ 
 'departure out of the Body, they go to eternal Blifs, or ^ 
 ' eternal Damnation : for they receive not the Belief of 
 
 * the Univ.erfal Church, viz.. That there are fome Purga- 
 ' tory Punitlittjcnts, \vherewith the Souls of foine of the 
 ' Eledl are trjed, for ibme time, for thofe Sins from which 
 
 * they have not been purged by a plenary fatisflidion in 
 
 * this Life. Wherefore alio they account it fuperfluous 
 -' and vain, to give Ahiis for the Dead, and celebrate Maf- 
 ' fes-, and they feoff at our ringing of Bells, which yet for 
 ' pious reafons are ufed in our Churches, to give others 
 
 * warning that they may pray for the Dead, and :o put 
 ' them in mind of their own death. As for Maffes, they 
 
 * altogether defpife them,and look on them as nothing wortlij 
 
 * for if ever they accompany the People they dwell with 
 ' to hear Mafs, or to receive the Sacrament, they do this 
 ' only diHcmblingly, that their Infidelity might not be ta- 
 
 ' ken notice of •■, for tliey maintain, that tlie Sacerdotal Or- ^ 
 Vder is altogether perillied in the Church of Rome., and ' 
 ' all other Catholick Churches, and that true Priefts are only 
 ' to be found in their Sect, 
 p. 899. Thirdly, He fets forth to us the original of thefe 
 ■Cathari, whiich he pretends they derive from the Mam- 
 chees, notvvithflanding that he hirafelf obferves, that they 
 were not all of the fime opinions. Thefe are iiis words : 
 Aiulta tamen per mixta habeytt doBrin<t magijfri fui, qua iyiter 
 .hicrefei illifis non i»vcnit4)itnr. Diviji etiam fid nt contra femetipfos^ 
 quia vonr.ii'da qu<t. ob aliquibuf eoram dicnnt«r, ab aliis nei^antfir. 
 
 ' Yet have tiiey alio many things mingled with their Ma- 
 *fler's DoChine, which we do not find amc>nglt his Here- 
 'fies. They are alio divided amongft themfelves lb what 
 ' fome of them fay, is again denied by others. We may fee 
 from hence, whether our Author herein deals with that can- 
 
 , dear 
 
Ancient Qourch of Piedmont. 
 
 dour as he ought to do, when without diftinguiihing be- 
 tween the different Se6ts whereof he treats, he endeavours 
 to prove them all to be Manichees. 
 
 1. From the Conformity of their Difcipline, with 
 that which Authors tell us was amorgft the Mani- 
 chees. 
 
 2. From the Conformity of their Opinions. 
 
 3. From the account he gives us of fome Extrads oat 
 of St. Augnfiiits Difcourfe on this Subjed, with dellgn to 
 draw a comparifon between the Opinions of thefe new Ca- 
 tharij and thofe of old. 
 
 It fecms to me to be very evident, either that this Au 
 thor did out of malice confound thefe two Parties, againft 
 whom he difputes, which was avoided by Evervinm j or that 
 he jumbled them~ together out . of ignorance , upon pre- 
 tence, that there was fomxthing of conformitysN in their O- 
 pinions, though they differ 'd in their Principles, on which ; 
 they founded their Opinions, the one drawing them as con- 
 fequences from Manicheifni, the other maintaining them 
 upon other Principles oppolite to the Church of Rome. 
 
 'We ought to make this obfervacLon, with refped to 
 tljio|& Authors who in the XII. Century have made mention 
 of the Cathari, with this kind of confufion. 
 ^ . Vghelip^ tells US, in the Life of GMi>}m Archbifliop of^^^'' 
 
 Mikfi, that after he had per fecuted them, during the eight •4-P- 222. 
 or nine years of his Epifcopacy, he died in the year 1173, 
 by his over- vehement preaching againil them. Ripamo^tim 
 in his Hiftory of MUm, gives us the Sermon of G aiding 
 
 againft the _ Catbari , whom lie calls Manichees and Ariar.s. 
 
 But an indifferent Judgment will be able to difcover, that 
 that piece is of /?/>i«wa«/;Ws own forging, and confequently 
 deferves no credit at all. 
 
 b' Achery\\2.s publiflied the Writing of an Author, who -spic Tom. 15. 
 pretends to difcover the Doctrine of the Cathari, of which 
 he had been furely informed by the Conversion of one 
 Bomcnrfus to the Roman Faith, v. ho had been one of their 
 Bilhops, and had abjured their Dodlrine. This Author 
 ^ makes three foits of Hereticks, the C^^W/, the Pafaji, a/id 
 t\\QJrno!difl<i^ whofe Dodrincs he refutes j but a Wife Rea- 
 
 X der 
 
^marks upon the 
 
 der will eafily difcerti a great deal cither of Ignorance or 
 Malice in this Author, 
 
 He accufeth'fome of thefe Catharl of ntaintaining Do^' 
 {innes that are plain Manicheifm but then he jumbles 
 others with therti that are pure Arianifm, and others again 
 which feem to have been defended by the Paterims. 
 I fliall pafs by thofe Dodrines that are wholly Manichean, 
 as, That the Devil created the Elements j that he made 
 Mami, that the Old Law was given by the Devil, &c. 
 as alfo thofe that are Arian, as, That Jefus Chrift is not 
 equal with the Fatner. It is evident, that amongft thefe he 
 has mingled fome, which were maintain'd by the Patcrlnes^ 
 who were Enemies to the Romidi Idolatry : As for exam- 
 ple, That the Cathan maintain'd Crncem ejje charaSlerem BefiUy, 
 in j^focaly^ji effe legltuVy ahomiriAtionem ftaMem in loco fx>i[to. 
 Beatum Sylvejhkhj dicHm Antichriftum ffiife, de q%o legitur in 
 2 nieC 2. 4. Eftflolis^ FUIhs ^erditionls ej}y qui extollitur fuper omne quod did' 
 tur Dem 5 a tempore illo dicmt Ecclcdam ejje perditam. ' That 
 'the Crofs is the Mark of theBeaft^ whereof we read in 
 
 ' the Revelation, ^nd the ayomimtion fiartding in the holy fUce. 
 
 They fay that bleffed Pope Sylvefier was the Antichrift, of 
 ' whom mention is made in the Epiftles ofSr„ Paul, as beirig" 
 
 * the Son of Perdition, who extolls himfelf above every thing' 
 ' that is called God •■, for, from that time, they fay, the 
 'Church perifhed. We fee clearly from this paffage, that 
 
 lie confounds the P/tterlnes or IValdenfes^ with the Mdnicheet,. 
 
 that having been an Opinion of the ^vMenfes^ and nor of 
 the Manichees, as the Papiih themfelves own. 
 He lays it down alfo as one of their Opinions •■, That 
 
 * the Law of Mofesli to be kept according to the Letter, 
 ' and that the keeping of the Sabbath , Circamciilon, and 
 ' other legal Obfervances, ought to take place.. They hold 
 
 * alfo, that ChrKt the Son of God is not equal with the 
 ' F.uher, and thattlie Father, Son, and Holy Ghoft, thefe 
 ' three Perfons are not one God and one Subftance ; and, 
 'as a Surplus to thefe their Errors,they judge and condemn all 
 ' the Do(5lors of the Church , and univerfally the whole 
 ' Roman Cliurch. Now, fince tliey endeavour to defend 
 ' this tlieir Errour by Teflimonies drawn from the New 
 
 [ Tefta- 
 
Anc'tmt Church of Piedmont. 
 
 ^55 
 
 'Teltament and Prophets, I fliall, with afTiftance of: the 
 ' Grace of Chrift, ftop their Mouths, as David did Go/idh'n, 
 * with tlieir own Sword. 
 
 He in particular fets down their cleaving to the OKI p. 34. 
 Law, in his firft Chapter, wlierein he feems better to under- 
 ftand tr,e Scripture, than the Church of f^ome did, whofe 
 Popes feveral Ages before this, impoicd great Penances 
 on tliofe who had eaten the Fletb of Beafts djing of 
 themfelves, or of Hens drow ned in a Pit 5 as we may iee in 
 the Peniteritial Canons 
 
 He does not fo much as once mention the Amoldlflss 
 and we may take notice that his reafon was, Becaufe their 
 Opinions, as to many Articles, were the fame with thofe lie 
 liad refuted in the Catbari. What I have already faid con- 
 cerning this matter, may fuffice, neither is it necelTary to 
 repeat the fame here. 
 
 It is difficult to determine the time wherein this Author 
 lived Achery fuppofeth that lie lived towards the end of 
 the XII. Century: But the manner of his fpeaking concern- 
 ing the Four Dodors of the Church, of St. Amh-ofe, 
 St. 'Jerome, St. Gregory, and St. Augufiin, makes me judge, that 
 he wrote later. 
 
 But not to infifl: on this, we find, that AUnm attributes 
 to the Cathari almoft the very fame Opinions, in his firft 
 Book againft Herericks which he wrote about the year 
 1191, and that under that general name which he gives them 
 he comprehends a great number of Seds, who difFer'd from 
 one another in their Principles, fomeof diem being 
 c hees, others AnAMs, and Others again holding the Opinions 
 of the Unformed or Protef^mts. Some of the Opinions 
 of thele later, you may fee in what follows. 
 
 He affirms, that fome of thefe Heieticks believ'd that cji. 
 Bapcifm is of no ufe to Lifants, i^ecaufe they we-'C not 
 guilty of any Sin. And diat others of them held, That it ch. 41. 
 was of no ufe, but only to thofe who were of age. Ochers 
 ag^in, That it could not be of any advantage to either of Oi. -2 
 them botli. He fays that fomeof tnem held, That thatSa- " 
 cramen: was of no ufe wichouc the impofitio.-! ol hands- 
 
 I have 
 
1,6 
 
 Remarks upon the 
 
 I have, in one of the foregoing Chapters , made ap- 
 pear, upon what occalion fome of the Diocefs of Miian 
 fell into thefe Opinions concerning Baptifm j l^'hich it is 
 not needful to repeat in this place. 
 Chap. 47. He tells us, That fome of them believ'd , that Penance 
 was of no ufe after Baprifm, and that they banifliedall 
 thofe from their AfTemblies that finned after they had 
 been baptized. And that others were of Opinion, that 
 Ch 50. Penance is of no ufe for the RemiflTion of Sins , becaufe 
 that is a Work of Grace. 
 
 He gives us an account of the Opinion of others of them, 
 who maintain'd it was fufficient for them to confefs their Sins 
 to God. 
 
 Ch. 57. He takes notice , that they rejefted the Dodfine of 
 Tranfubftantiation and that they condemned it, as being 
 
 Ch. 59. an Article that was not to be found in any Creed of the 
 Church. 
 
 Ch.66,6'],69. He faith, There were others amongft them that reje(5led 
 Confirmation, Orders, and Extreme UncSion, pretending 
 that they were no Sacraments of the Gofpel. 
 ch. 69. T|;,3t: there were others of them that had no regard for 
 Churches, and refufed to own them for tiie Houfe of 
 GOD. 
 
 Ch. 72. xhat they rejeded the Invocation of Saints, and Prayefs 
 for the Dead. 
 
 I have given this account of the Imputations where- 
 with A/anHj blindly chargeth the Cathari , for fo he calls 
 them, in his 63. Chapter, to evidence the fottiOmefs or ma- 
 lice of this Author : of his Sottilhnefs we may take afcant- 
 ling by the Etymology he gives us of the Name Cathari, 
 for he maintains that they got that Name from tlieir kiff/n^ 
 the hinder fart of a Cat in their Allemblies, the Devil ap- 
 pearing unto them under that form. We may judge of 
 his ftupidity by the contrary and contradidory Opinions 
 which he heaps up together in the fame Book, as if they 
 "had all of them been defended by the fame Perfons. Va- 
 
 lentiniansy Afarciomtes, Manichees^ Brians, all COmes alike tO 
 
 him, as being Names very proper to render his Adverfa- 
 
Ancient Church of Piedmont. 
 
 ries whatfoever odious, whom he had a defign to blacken 
 to the utmoft. 
 
 We may judge of his Malice by his jumbling fo diffe- 
 rent Parties together, with defign thereby to make a grea* 
 ter impreflion upon the mind of his Reader. It is eafie 
 to perceive, that he fets forth the Errors of the Cathari, 
 with allufion to the Opinions of the Church of Rome : 
 She believ'd the abfolute necelTity of Baptifm , and flie 
 held it for an Error either to deferr Baptifm, as formerly 
 had been pradlis'd, till they were grown up, as well as the 
 Opinion of thofe who condemn her excefs in raifing it to 
 fuch a degree of necelTity as She does. 
 
 She believed the abfolute neceflfity of the Eucharift 5 
 as we may fee in the Synod of Jrroi, in the Life o[ Here- 
 ticks, and in /Harfti^ j and he calls thofe Beretlckj who deny 
 this Article of Faith concerning the Communion. 
 
 They were at that time fetting up the Neceffity of Con* 
 fefTioU; and Innocent III. foon after eftabliflied it by theCanonj 
 OmnU ktriufq-^fexHi, &c. and yet in the mean time the Da- 
 dtrine of Contrition, as reftoring a Sinner to Grace and 
 Favour, was ftill in ufe. This is that which is own'd by 
 
 Mathoudin Ptillunt Cardinakm^ and by Boi'eaff, in his Treat ife 
 
 of Attrition, and in the mean time they charge this Belief 
 upon the Cathari as a Crime. 
 
 The power of declaring RemilTion of Sin by a Lahk.) 
 is of the fame nature j the Church of admitted of it, 
 and there have been a Thoufand Examples of it in Ship- 
 wracks-, and yet in them this is cenfured ^by j^/anas, as an 
 Error, becaufe they made ufe of it as an* Argument againfi;^ 
 the abfolute Authority of the Priefts. 
 
 It may be fome will imagine, that it was Ala;^us\ De- 
 fign to fet upon the Jlhigenfes in his Firft Book , as he 
 makes it his bufinefs to attack the waldenfes in his Second. 
 And probably, the Bifliop of Meaux would not be wan- 
 ting to make his obfervation, that confequently the Albi- 
 genfes wcrc meet Manichees j which Will appesr the more 
 probable to him, firfl, becaufe he chargeth the mldenfes 
 only with fome Controverfies of lefs importance , which 
 diey had with the Church of Rome, concerning Difciplin. 
 
 Secondly, 
 
I 5. 8 l^emarh upon the 
 
 Secondly, That writing to the Earl of Monti^fUier, he fecms 
 rather to Iiave had an eye to the j^lbii^eMfts, than to the 
 fi^aidtnCes^ whom 'he ii/Jinguiflied) from cliem, and fets upon 
 
 in his Second Book. > ' , 
 
 But here, firft of all, we are to take notice, that the jral- 
 ^etj/es and Migerifes had both of them the fame belief, as 1 
 fhali be able to }uiHfic with Gods afliftance.. Secondly, 
 Weareco Qbfervfi, that his Delign being co fet forth the 
 Cathari m tlicir colouTS , without diftingui filing them, as 
 EvrrviKHt and retrus Cimiacenfis h.we done, he rak'd toge- 
 ther all the Difcourfes that had been made againft them, 
 without troubling himlelf about th.; examining of them. 
 Thirdly, That iince there were fome Manichees in the 
 Country of i\\fAlbl^enlcs, he made it hi> bufinefs to con- 
 found them with the true Alhlgenfo^ in order to render 
 them the more odious, and to draw down upon tliem the 
 averfion and horror of his Readers, who were not of (uf- 
 ncient capacity to fearch into the nature of the Opinions 
 which he attributed to them, nor into rheir connexion and 
 incompatibility. Fourthly, We are to obferve, rhat dio' 
 he lays nothing to the cha- ge of the wddenfcs^ hxxx. Con- 
 troverfies of leffer importance in his Second Book \ his 
 reafon for that was, becaufe he had already fufficiently 
 comprized them in the Firft Book. 
 
 However , I fliall prefently make it appear , t1i3t the 
 difference between the fValdeafes and the Church of Rome^ 
 was not (6 fmall, tl.at they could be lookt upon only 
 as Scliifmaticks,- as the Blihop of Meaux has been pleafed 
 to imagine i and' that the reafon why this Author thus 
 divided his Book, was not to evince, That the WaUcnfes 
 lield no ociier Opinion^ , ditloring from thofe of th? 
 Church of Rowe^ but that he might range the Qoeitions 
 he deiigned to treat of under different Titles, ivhofjever 
 they might be, whom he was refolved to write againft. 
 And for in evident proof, that this Obfervation is well 
 grounded, we may take notice, r^\dx. Gyv-nUus Camhrer^^s- 
 with, That tlr^ hrrors of the Pi^ermes or Catkiri^ \vere 
 MSinBibi. principally abouc the Eucha rift. 'Tis in a MS.Treailfe oi 
 Lmbith. ' his enticuled, G'evma Ecclefmfihaj where we find thefe words, 
 ''^ Detts 
 
AmieM Church of Picdmonc. 
 
 DeKs itjque qui in antmhus o^erihMs ftth magrtMs ejl^ ^ me- 
 rit9 mAgnificandiljy in dnohns hie frscifue fe rmtgmficttm ojien- 
 dit . quod in illis nutndi fartihuSj in e^ui^ns Hcretid illt mjiri 
 temforisy tjtti P atari fen Catari dlcurttuy , & circa hunc ^r<e- 
 cifue articulum , • fci licet de ■ corf ore Chrifti conficiendo , error e 
 nofcmtury fcilicet in Flandria fniius^ magis ahmdartt , hw de- 
 
 cUravit. ' God therefore, who in all his Works is great, 
 ' and worthily to be magnified, has in thefe two particu- 
 ' lars chiefly glorified himfelf by declaring this in thofe 
 ' parts of the World, viz. on the Borders of Flafsd^rs, in 
 
 * which thofe Hereticks of our time, who are called Pate- 
 
 * rines and Cath.irines , and who are known chiefly to err 
 
 * about this Article of making the Body of Chrilt, do moft 
 
 * abound. 
 
 C H A P. XVIIL 
 
 That the fMnv.ts md Suho^^mi wm mt Mani^ 
 
 dees., (IS is ey'idmt from their Writings and 
 from their Opinions m the Twelfth (jnttiry, 
 
 AFter this that I have faid concerning the Manichees and 
 the Catkiri, it is the eafieft thing in the World to 
 juftifie thofe called Pateriy.es zwdi thok Sfihlpiyji, that in the 
 Dioceft q{ Turin feparated themfelves from the favourers of 
 the Roman Parry, in imitation of the Clergy of^^/.W, who 
 had their Meetings at F^^m'/*. 
 
 It is clear enough, that all thofe Authors I have cited to 
 inform us of the Opinions o^&^t Catkiri, as of a fort of Ma- 
 nichees^ had in their profpe6t mary other pretended Here- 
 fies whoie they confounded 'p«rpofely with the Catharior- 
 Afanicheejy as fooH as they perceived the leaft Conformity 
 between their Opinions and thofe of the C^rrW;, to make 
 them odious to the People by infmuating tothem that thofe' 
 
 other. 
 
Remarks upon tJ^e 
 
 other who werefeparated from the Church of RorKe agreed in 
 all, or aim oft in all with the Mmichees, 
 
 But beyond that, we have a piece dated after the Y^r 
 I ICO. of our Lord, entitled The Nol>/e Lejfo» which is in 
 the* publick Library of the Univerlity of C^^w^nV^?, given 
 by Sir4S',«?». McrUndj in the Year 1658. This MS. is very 
 ancient, and in the body of this old Noble Leflbn wc find 
 thefe words • 
 
 Be» ha mil e cent a»s cempli entlerament 
 Che fufcritta lore che [on aC derrier tentp. 
 
 That is, Eleven hnndpred years are already fafi fmce irr*as mil, 
 That v^e are ht the lafi times. Sir Samnel Morland gives it US 
 
 'ig. '&l'eq.' ^^^se in his Hiftory of the Churches of the Vallies of 
 
 Piedmont. 
 
 Thofe who fliall take the pains to read it, will find fo 
 -much Piety and Purity as to matter of Faith in it, that they 
 will hardly be able to fuppofe a Manichean the Author of 
 it. The Author, upon fuppofal that the World was draw- 
 ing to an end, exhorts his Brethren to Prayer, towatch- 
 feilnefs, to a renouncing of all worldly goods : He en- 
 forceth this confideration by the uncertainty of Life, and 
 the certainty of Death, by reprefenting to them the day 
 of Judgment, wherein every one lhall receive according 
 to his Deeds, either good or evil He lays down the be- 
 lief of two ways, the one to Glory, for Good-, the other 
 to torment, for the Wicked, as a a Article of Faith and 
 he proves it from a review of the whole Scripture beginning 
 at the Hiftory of the Qeation, concluding, That fmall is 
 the number of thofe who (hall be faved. 
 
 He afTerts, That the fii ft Principle of thofe, who defire 
 to do good Works, is to honour God the Father, to 
 implore the aflfirtance of his glorious Son, and the Holy 
 Glioft, who enlightens us ;in flip true way. He faith, 
 That thefe Three are the Holy Trinity, full of all PovVec^ 
 Wifdom and Goodnefs. He bid^ us pray unto the\n for 
 neceftary aftiftance to overcome the World, the Devil and 
 
Ancient Church of Piedmont. 
 
 I 
 
 the Fledi, to the end we may be able to keep our Bodies and 
 Souls in the way of Charity. 
 
 He lays down , that to the Love of God we are to 
 joyn that of our Neighbour, which comprehends the Love 
 of our Enemies. 
 
 He fpeaks of the hope the Believer hath of being received 
 up into Glory. 
 
 He explains the original of Evil and Sin v/hich reigns 
 in the VN'Oild, with reference to the Sin of y^dam, which 
 brought forth Death. 
 
 From whence he faith Chrift has redeemed us by his 
 Death. 
 
 He tells us, That Men do imitate J Jam, In forfakingGod, 
 to believe in Idols. 
 
 He condemns the Adulteries, the Divifions, and Pride that 
 reign in the World. 
 
 He rejects the Opinion of thofe, who fay. That we ought 
 not to believe, that God created Man to let him periQi, and 
 ■proves the contrary, maintaining from the Old and New 
 Teftament, that only the Good ftiall be faved. 
 
 He fees down all the Judgments of God in the Old Tefta- 
 ment, as the effeds.of a Juft and Good God j and in par- 
 ticular the Decalogue, as a Law given by the Lord of the 
 whole World. 
 
 He repeats the feveral Articles of the Law, not forgetting 
 that which refpecls Idob. 
 
 After having Ihevved tlie Judgments of God againft the 
 wicked Ifraelites, and his favour towards thofe that were 
 good amongft them, he fets forth the fending of the Sa- 
 viour into the World •, the Angels mellage to the Virgin ; 
 the Conception of Jefus Chrilt by the Holy Ghoftj the 
 Virgins being betrothed, her Virginity j and laftly, the Mi- 
 racles at his Birth. 
 
 He proceeds to the La\^- of Jefus Chrift, \\ iiich he de- 
 clares to be nothing eH'e but a renewal and perfe(5ting of the 
 old Law. That the Law only forbad Fornication and A- 
 dultery, but that the Gofpel forbids even wanton looks 
 that the Law gave way to Divorce, whereas the Gofpel 
 forbids the marrying of one that is divorced, and for- 
 Y bids 
 
l^marks upon the 
 
 bids Divorce it felf that the Law cuifed thofe who 
 \^•ei•e barren, whereas the Gofpel counfels the keeping in 
 a Single State ; th4t the Law forbad ail forfwearing of 
 onf s lelf, whereas the Gofpel forbids us to fwear at al], and 
 chat our words muft be yea and nay. To thispurpofehe 
 repeats almoft all the Precepts of Jefus Chrift on the Moun- 
 ^tain, wherein he hath explained the Law, and rendered ic 
 more perfect. 
 
 Hehadfpoken before of the Inftitution of Baptifmby 
 JefusChrift,and of the order given to his Apoftlcs of baptizing 
 ail Nations. Afterwards he fpeaks of the Miniftry of Jefus 
 Chiif^^ and of the Apoftles, of their Poverty, Sufferings, 
 Dodtrine, &c. 
 
 He exhorts to the Reading of Holy Scripture, to know, 
 the Laws of Jefus Chrift 5 as likewife to be infornned that he 
 was only perfecuted for his good works. 
 
 He obferves, that bis Perfecutors were the Pharifees, 
 Herod's Men and the Clergy, that he was betray'd by the 
 Avarice of fudas, and that lie died on the Crofs to fave Men 
 by the bitternefs of his Sufferings. 
 
 He defcribes the Circumftances of the Death of our Sa- 
 viour, his Wounds, his Burial, his Refurredion, his ihew- 
 ing of himfelf to his Difciples, his Afcenfion into Heaven, 
 liis Promife to his Difciples of being with them till the end 
 of the World. He fers fortii the miracle of Pentecoft, the 
 preaching of the Apoftles, after they had received the gift 
 of Tongues, ilie manner of their Baptizing Believers, and the 
 Perfecutionofthe Apoftolical Church. 
 
 He compares the Perfecutors of old, who had not the 
 Faith, w ith thofe of his time. He denies that ever any of 
 the Saints did perlecuce, but that they were perfecuted by 
 others. 
 
 He takes notice of the fmall number of the Apoftles, 
 who were the only true Dodlors, and compares their 
 fewnefs with the fmall numbei of the Believers and Mi- 
 niiiersof his time. 
 
 He 
 
Ancient Church of Piedmont. 1(^3 
 
 H-^ gives a Charader of the TValdenfes which is very re- 
 rr-arkable j If a Man, faith he, who loves thofe that deliie 
 to love God, and Jefus Chiili, if he will neither curfe, 
 nor fwear, nor lye, nor whore, nor kill, nor deceive his 
 Neighbour, nor avenge himfelf of his Enemies, they pre- 
 iently fay, he is a Vuude'sj he deferves to be punilhed, 
 and by lies and forging, ways are found to take away 
 from him ^hat he has got by his lawful Induftry. In 
 the mean time, faith he, luch a one comforts himfelf in 
 the hope and expe(5tation of eternal Salvation. 
 
 He mocks at the malice of thofe, who fuppofed, that 
 People whofe life and beliavour was contrary to that of 
 the ivaldenfes, might notwithfianding be good Men and 
 true Believers. He threatens them with Damnation, re- 
 prefenting to thern, that a Death bed Repentance, ind 
 the Abfolution of a Prieft, who does not caufe Refti- 
 tution to be made, but who goes fnacks with the Peni- 
 tent, promifing him to fay a Mafs for him, and for his Aa- 
 ceftors, is of no avail. 
 
 He expofeth fuch ConfefiTions and Abfolutions which vi'ere 
 in vogue at that tim.e. 
 
 He precifely aficrts. That from the time of !^ylvefter, all 
 the Popes, Cardinals, Bifliops, Abbots, &c. have falfely 
 ufurped the power of Pardoning Sin, which belongs to 
 God alone. He exprefleth himlelf in terms of fo much 
 Energy, that I think my felf obliged to give the Reader 2 
 view of them. 
 
 Tor I dare fay, and it is very true, 
 Tint all the Popes which have been from Sylvefter to this 
 prefenr, 
 
 And all Cardinals, Bifliops, Abbots and the like, 
 
 Have no power to Abfolve or Pardon 
 
 Any Creature fo much as one inortal fin 
 
 'Tis God alone who pardons, and no other. 
 
 But this ought they to do who are Paftors, 
 
 They ought to preach to the People, and pray with them, 
 
 And feed them often with Divine Doctrine j 
 
 Andchaftife the Sinners with Difcipline, 
 
164 
 
 ^marks upon the 
 
 Viz,. By declaring that they ought to repent, 
 Firft, That they confefs their fins freely and fully, 
 And that they repent in this prefent Life, 
 That they faft, and give Alms, and pray withafervenr 
 Heart 
 
 For by thefe things the Soul finds Salvation : 
 
 Wherefore we Chriftians, that have finned, 
 
 And forfaken the Law of Jefus Chrift, 
 
 Having neither Fear, Faith, nor Love, 
 
 We muft confefs our fins without any delay, 
 
 Wemuft amend with weeping and repentance. 
 
 The offences whicii we have committed, and for thofe 
 
 three Mortal fins> 
 To wit, fortheLultof the Eye, the Lufisof the Flefli, 
 
 and the Pride of Life, through which we have dons 
 , evilj 
 
 We muft keep this way. 
 If we will love and follow Jefus Chrift, 
 Wc muft have Spiritual Poverty of heart. 
 And love chaftity, and ferve God humbly, 
 For fo we may follow the way of Jefus Chrift, 
 And thus we may overcome our Enemies. 
 There is a brief rehearfal in this Leftbn, 
 Of three Laws, which God gave to the World, 
 The firft Law directeth Men who have Judgment and 
 Reafoa, 
 
 TU. To know God, and to pray to his Creator. 
 For he that hath Judgment, may well think with 
 himfelf, 
 
 That he formed not hinnfelf, nor any thing elfe : 
 Then here, he who hath Judgment and Reafon may 
 know, 
 
 That there is one Lord God, who Created all the 
 
 World, 
 
 And knowing him he ought much to honour him ; 
 For they were damned that would not do it. 
 The Second Law, which God gave loAfofes^ 
 Teacheth us to fear God, and to ferve him witli ali our 
 ftrengthj 
 
 For 
 
Andeiu Qhurch of Piedmont. 
 
 For he condemneth and puniilieth every one that 
 offends. 
 
 But the Third Law, which is at tliis prefent time, 
 
 Teachech us to love God, and to (ervehim purely: 
 
 For he waiteth for the finner, and giveth him time, 
 
 That he may repent in this prtfenc Life. 
 
 As for any Law to come after, we fliall have none, 
 
 Save only to imitate Jefus Chrift, and to do his will, 
 
 And keep faft that wliich he commands us. 
 
 And to be well forewarned when Antichrift (liall come : 
 
 That we may believe neither his words, nor his works 5 
 
 Now, according to the Scripture, there are already many 
 
 Antichrifts. 
 Many figns and great wonders 
 
 Shall be from this time forward until the Day of Judgment, , 
 The Heaven and the Earth lliall burn, and all the 
 living die. 
 
 After which all fliall arife to everlafting life, 
 And all building fhall be laid flat. 
 Then lliall be the laft Judgment, 
 When God ftiall feparate his People according as it is 
 written. 
 
 To the wicked he (hall fay, Depart ye from me into Hell 
 
 Fire, which never ihall be quenched 
 With grievous puniQiments there to be flrait^ned 5 
 By multitude of Pains, and fliarp Torment ; 
 For you fliall be damned without remedy. 
 From which God deliver us, if it be his Bleiled Will, 
 And give us to hear that which he lliall fay to his Eled- 
 
 without delay 5 
 Come hither ye BleiTed of my Father, 
 Inherit the Kingdom prepared for you from the beginning 
 
 of the World, 
 Where you fliall have Pleafure, Riches and Honour^. 
 May it pleafe the Lord which formed the World, 
 That we may be of the numbei: of his Ele(5t, to dwell iniiis 
 
 Court for ever. 
 
 Praifed be God. Amen' 
 
 Now 
 
(Remarks f^'pc?t the 
 
 Now I defie the impudence of the Devil iiimfelf to 
 find therein the leaft fliadovv of Manicheifm. This Poem 
 contains tlich exceileiu and Chriftian Leflons, taken out of 
 tlie Old aiid New Teftament, concerning Faith, Prayer^ 
 Charily, Chaftity, and all pares of Morality, that it may 
 wcil. be called a plain Extrad of Scriptural Dodtrine, 
 fuited to Perfons of mean capacity. We find therein alio 
 a refutation of fome Errors of the Church of Rome, per- 
 form'd with fo much exaitnefs and folidity for a Work 
 of that nature, that no Papift can iniagine it to be aiiy 
 thing elfe but the Work of a true Chriftian and Prote- 
 ftant: but fince every one that will, may read it, it being 
 tranflated into EngliQi, without which, by reafon of the 
 obfolece Language, it would be difficult to be underftood, 
 I do not think it necelTary to fet down more of it 
 here. 
 
 Only I tl.ink my felf bound to make fome Remarks 
 on this Tract, to prevent any ditficulties that might pofTibly 
 arife in the mind of the Reader. 
 
 We may obferve, firft, that this Poem, entituled, The 
 Noble Lejfofi, hath thele words : ' That if there be an honeft 
 'man, who defires to love God, and fear Jefus Chrift> 
 
 * who will neither flander, nor fwear, nor lye, nor commit 
 
 * Adultery, nor kill, nor fteal, nor avenge himfelf of his 
 
 * Enemies they prcfently fay of fuch a one, He is a Vau- 
 
 * iie's , and wortiiy of Death. This name of kFalde»fis 
 was given to the Difciples of Peter wMo, as Peter Valns 
 Cernan expreflj/. telis us in his Hiftory of the Albigenfes, 
 ■wliich being fo,how can we fuppofe that this piece was wrote 
 about the year iioo, which is above 70 years before the 
 time wherein ^Mo firft appeared. This is the fir ft 
 Objection will be made agaiaft the Antiquity of this 
 Poem. 
 
 The Second is. That the ivaldenfej or Difciples of J^aldo 
 having been particularly famous for their refuling to fwear, 
 it feems that this Difcourfe' cannot be attributed to any 
 but them, which if fo, it would be concluded, that this 
 Difcourfe beats a falfe date, and is not of that Anti juity 
 we pretend. 
 
/incieiit Church of Piedmonr. 
 
 167 
 
 But it is eafis enough to give a fatisfaCiory an Iwer co 
 both thefc Objedions. As to die fir(t, we iiave chis co 
 fay, That it is not true, tlmjr^tnj gave this tKmie to the 
 Inhabitants of tlie Valleys t'ney were called H^^ller^fes or 
 VAHdc!, before his time, fi-oiii the Valleys in wnich they 
 dwelt. This we Hn 1 in DamU'is, Letters, who calls them 
 
 ^ St{i>alplr.i, that is, the fame as iralcienfes, and in Ebr.rrdus dts Autilnr.c.2 
 
 $ ' Beihune, who wrote in the year 1211, where he averts, 
 
 That they called theinfelves IVMUyifes. c^ma. in valle Lichry. 
 TnATHm munerent, becfiufe they abode i/i the V d'cj of Tenrs : So 
 
 that we fee that this Etymology rather has refpect to the 
 place where they lived, which was in the Valleys of P/Vi- 
 
 mont^ than to the name of Veter fVa/do. 
 
 For the Second, 1 confefs it would have been of fome 
 ftrength in cafe the Difciples of f^f^^tlda had been the hrft, 
 that in the Diocefs of Italy, had declared their averfioii 
 from Oaths : But we have clearly lliewed from R^thsrlus 
 Billiop of Veran;^, and Others, that this Opinion took place 
 in that Diocefs long before Peter tvaldo was born •, and L>e- 
 fiJes this, we know, chat it was an ordinary thing amongil . 
 the Primitive Chriltians to forbid Swearin.-^, upon any ac- 
 count whatfoevtr. There are fome padages of Sciipaire, 
 ^ which feem fo exprefs as to this point, Tivit we need not 
 i wonder if the Chriftians of that Dit)cefs were led by them, 
 / efpecially before they had e.\'amined the whole Scripture 
 throughout, which was not an eafie matter for t!iem to 
 do, the whole Body of Scripture being not yet tranibted, 
 that we know, but only fome parts of it, and that by die 
 Labour and Care o[ Peter waldo. 
 
 I find aothing more that can rationally be objedled agaln*^ 
 fo exprefs a Teftimony, which carries the date of the 
 time inferted in the body of the Treatile, but only this, 
 which the BiQinp of y^Z-r^w-v feems to have had an eye to, 
 viz. Tliat the Language in whi.li that Piece is written, 
 fecms to befpeak it of a later dare than die begi inning of 
 the XII. Century, the ftile of it wholly agreeing with thofe 
 Treatifes, that are confefTedly of a more modern date, 
 though they have been publiihed as written irf the yeai- 
 iizo, or, at leafl, within the compAfs of the XU, Cen- 
 tury. To 
 
<^marks upon the 
 
 To which I have two things to anfwer j the firft is, 
 That it cannot be thought fo ftrange a thing, that fome 
 have attributed to the Pieces I have rejeded, a greater 
 Antiquity than really they had , as being found^ in MS. 
 ioin'd to a Piece which lignihes the date of its compo- 
 liire. This is a miftake very incident to fuch who are 
 not perfedly well veifed in the Critical Examination of 
 MSS. But however, this cannot prejudice the Authority of 
 a Book that bears its own dare. 
 
 The Second thing I have to fay in favour of the Anti- 
 quity of The Nolr/e Le(fo», is this • That though I cannot 
 judge of the ftile of that Piece, by comparing it with 
 other It/Jiart Monuments, of the beginning of the XII. Cen- 
 tury, as haviag no MS. of that Age-, nor compare it with 
 the ftile of thofe Ages that immediately followed it, in 
 order to difcern the difference between them : Neverthelefs 
 thus much we may alTert, 
 
 BV/, That if they yet fpake Latin irt lu/j, at the hc- 
 ginning of the XII. Century, as may be judged from this 
 That St. Bernard , who was 3 French man, fpake without 
 an Interpreter in the Churches of Pifa, MlUn, and other 
 lulicin Churches, though indeed the Cafe of Italy was like 
 that of other places, where, though the Latin Tongue 
 were underftood by moft, yet the People had their par- 
 ticular Language they ufed amongft themfelves : For Pe- 
 ter ivaldh tranflating of the Bible, wlVich muft have been 
 done before the year nSo, (hews, That in France there 
 was already a Languige different from the Latin Tongue, 
 and which was more commonly and generally under- 
 ftood ; And, it would be eafie for us to prove, that in 
 like m inner they had at that rime in Italy a Language dif- 
 ferent from the Roman, diftinguillisd into feveral Dialeds, 
 according to the diftindl Provinces thereof, and much re- 
 fembling the Language fpoke in Provence, which ows its 
 original to the Llrr.ofim Tongue, which is a corruption of 
 the Latin. The Gentlemen of the Univerfity Caml>ridge, 
 Wlio have in their Cuf-ody the MSS. of divers Pieces of 
 the Wa!de;i[cs^ and amongft them an old MS. of fome 
 Books of th'j Old and New Teftaraent, gives me a fair 
 
 occafion 
 
Ancient Church of Piedmont. i 69 
 
 ^aafion to help the Reader to make this comparilbn. tho* 
 I muft coflfefs it to be a thi;»g of difficulty to accomplil]], 
 becaufe although thofe N^S^. of fome parts of the Bible, are 
 very ancient, it ordinarily happens, that in thefe fort of 
 Books, which are for the ufc of the People, men from 
 time to time reform and alter the ftile, that fo they may 
 not found uncouth and barbarous to the People , which ' 
 cannot fo well be done in a piece of Poetry, wherein 
 nothing can be eafily changed, without fpoiling the whole 
 compofure. 
 
 I do not intend here, in order to prove the Opinions 
 of the Diocefs of Italy , to make ufe of a Catechifm 
 publidied by Sir S^m. MorUttd, and by Lege-^, as written 
 about the year iioo, nor of another Treatife of the In- 
 vocation of Saints, which they pretend was written about 
 the year 1 1 zo ^ my reafon is, becaufe it feems to me that 
 that Catechifm quotes the Scripture, as diftinguifhed into 
 Chapters, which was not till after the midft of the XIII. 
 Century. And as for the Treatife concerning the Invo- 
 cation of Saints , it quotes the Mt//elo^uwm of St. ^u- 
 
 fiin, which was not Compos'd by Fr. Banholomeus of Vrbin 
 
 till about the midft of the XIV. Century. So that it feems 
 thefe Gentlemen founded their Judgments of the Antiquity 
 of thefe pieces on too weak grounds. 
 
 However, it will be eahe for us to make out, with- 
 out the affiftance of any doubtful Authorities, That the 
 XII. Centur.y did not only preferve the Opinions of the Pa- 
 terines, but alfo made them more clear and diflindt i which 
 will appear, if we examine the opinions of ArnoUus Bri- 
 xienfs, as well as the writings of zealous Papiits, againft 
 thofe whom tiiey nicknamed Cathari, with defign to make 
 
 them pafs for Mamchces. 
 
 We may truly fay,That fcarcely any man was ever fo defa- 
 med and torn, becaufe of his Doctrine, as was this ^^W^'w^ 
 Brlxienf: Would we know the reafon of it ? It was be- 
 caufe v. itli all his power he oppos'd the Tyranny and Ufur- 
 pation which the Popes began to eftablilb at torue, over 
 the Temporal Jurifdiction of the Emperor. He v;as the- 
 man who by his Counfel renewed the Deiign of re-efta- 
 Z blilliing 
 
I/O 
 
 ^marks upon the 
 
 biifliing the Authority of the Senate in Rom, and of obli- 
 ging the Pope not to meddle with any thing, but what 
 concern'd the Government of the Church, without inva- 
 ding the Temporal Jurifdidiion. He it was that made the 
 Senate and People of Rome fend to the Emperor Frederic^ 
 to know his resolution in the point, and to acquaint^ him 
 with the Proceedings they had already begun againft the 
 King of Skflj and the Pope, in order to reftore Rome to 
 the Emperors, and to make it the Head of the Empire, 
 as it had been of old, without abandoning it to the Power 
 ^^'uc^2u ?^°P^ his Clergy. This Letter is fet down by 
 
 Otho Friftngenfis . 
 
 This was his Crime, and this indeed is fuch a one as is 
 unpardonable with the Popes, if there be any fuch. 
 
 As for the Qualificaticms of this Armldj the fame Bi- 
 (hop O/i&o fets him forth to us as a Man, who being but a 
 iimple Reader of the Church of Brefci4y for the love he 
 bare to Learning travell'd into France, to be an Auditor 
 of jibiUrdw, who at that time was the common Mafter 
 of Learned men. He tells us, that upon his return to Italjy 
 being endowed with happy natural pariis, and a great 
 eafinefs of expreffing himfelf, he behaved himfelf very re- 
 gularly as to his Manners, and took upon him the habit of - 
 a Monk, as a mark of the love he had for Piety. This 
 Truth, cannot be acknowledged more plainly and diftindt- 
 ' ly than it is by St. Bernard. Otko fets him forth as a man 
 fc^ipd loving fingularity and novelty, and gives him a charader 
 very proper and agreeable to a Schifmatick, and Hereti- 
 cal Ringleader. He grounds his Judgment upon this, be- 
 caufe upon iiis return into Italy he began to cenfure the 
 Clergy, the Biftiops, and the Monks, and to feek the fa- 
 vour of Laymen. Dlcebat e»im Yiec clericos frofrietatem, net 
 Eftfcopos Regalia, nec A'ionachos fo^effiones habentes aliqtta ra- 
 ^ ticne fojfe falvari. CunEla h<tc Prindpis efe, ab ejufque Bene- 
 fcer.tia irt uftm tantum CUricornm cadere eportere. ' For hc 
 
 'maintain'd, that no Clergy men enjoying Propriety, nor 
 'Biihops having Regal Jurifdisftion, nor Monks having any 
 * Poflelfions, could polfibly be faved that all thefe things • 
 *"belong'd to the Prince, and that it was only from his 
 1:,. 'Benc: 
 
Atlctent Church of Piedmont. 
 
 * Beneficence the Clergy were to partake of them. This 
 fame thing St. Bernard alfo reproacheth him with* Ep» 
 
 Thofe who have been a little converfant in the Hiftory 
 of the XI. Century, and the beginning of the XII, and 
 who know the horrid diffolutenefs that then reigned amongfi: 
 theClergy^ and in Monafteries, will find no great fault 
 with him for ihefe his Opinions. Thofe who (hall be 
 pleafed only to perufe the Books of St. Bernard-, Be Conji- 
 
 deratiene, tO Pope EngemHS II , will eafily acquic him of 
 
 the Accufattions laid to his charge by Otho Frifingenfu. 
 
 Bqt there was yet a more hainous thing laid to his 
 charge, which was this •• Prater hdc de facramento Altaris^ 
 'Baftifmo farvHlorptm , nort fane dicitur fenfijfe. ' Befides this, 
 
 * it was faid of him, that he was unfound in his Judg- 
 *ment about the Sacrament of the Altar and Infant- ' 
 
 * Baptifm. And this was matter enough to condemn him 5 
 for as he thus induftrioufly fet himfelf to oppofe the grow- 
 ing Errors in the Church of Brefda, where he was born, 
 being fupported by Maifredm Conful of that City ; as 
 Vghelliu auures us, he was fet upon by the Bilhop of Bre- . , « . 
 /cm, and fome other religious perfons, who accufed him to j ' J/ 
 the Council of Rome, under Innocent II, who impofcd fi- * ' * 
 lence upon him, left fuch a pernicious Dodrine fhould 
 fpread it felf any farther. Otho tells us , that hereupon 
 
 he retired out of Italj, and fctlcd himfelf in a place of 
 
 Germany called TttregCj or Zurich^ belonging tO the Dio- 
 
 cefs of Conftance-j as may be gathered from the 195. Epi- 
 
 ftle of St. Bernard tO the Bifllop of Conftance^ where he 
 continued to diffeminate his Dodrine. Otho tells us, that 
 he continued there till the Death of Jnnocem II, and that 
 he came to Rme at the beginning of the Papacy of Eh- 
 genius II. which fhews , that the Letter which St. Ber- 
 nard writ to the Bifhop of Conftance, did not much leflen 
 his Credit, or do him any great Prejudice. 
 
 But we proceed to tlie upfhot of his Hiftory , which 
 take as follows, from the relation of the aforefaid Otho. 
 
 Z 2 'Being 
 
72 
 
 ^m-ii ks upon the 
 
 ' Being entred into the City, and finding it altogether 
 
 * in a feditious Uproar againft the Pope, he was To far from 
 
 * following the Advice of the Wife Man, not to add Fewel 
 'to the Fire, that he greatly encreafed it, propounding 
 ' to the multitude the Examples of the ancient Romans, 
 ' who by the maturity of their Senator s Ccunfels, and 
 ' th? Valour and Integrity of their Youth, made the whole 
 ' World their own. . Wherefore he perfwaded them to 
 
 * rebuild the Capitol, to reftore the Dignity of the Senate, 
 ' to reform the Order of Knights. He maintained, That 
 ' nothing of the Government of the City did belong to 
 
 * the Pope, who ought to content himfelf only with his 
 ' Ecclefiartical Cenfures. And fo far did the Mifchief of 
 ' this infectious Dodtrine prevail, not only to the pulling 
 ' down of feveral of the Roman Nobility and Cardinals 
 'Houfes, but alfo to the perfonal abufe of fome of the 
 
 * Reverend Ordinals, who were wounded by the raging 
 
 * Mobi'.e. He could not think to efcape long, after com- 
 mitting fo hainous a Crime againft Perfons extreamly 
 jealous of their Tyranny. 
 
 ' And as he for many days, that is, from CecUfiines 
 
 * death, to thefe times uncefiantly and irreverently pro- 
 'ceeded in thefe and fuch-like Entcrprizes, contemning 
 ' the Sentence of the Clergy, juftly and canonically pro- 
 'nounced againfi him, as altogether void, and of no au- 
 
 * thority : He fell at laft into the hands of fome, on the 
 ' Borders of Th/cakj, who took iiim Prifoner, and being 
 ' preferv'd for the Princes Trial, he was at laft , by the 
 
 * Prefed of the City, hang'd, and his Body burnt to allies 
 ' (to provent the foolilh Rabble from exprelFing any \ e- 
 ' neration for his Body) and ther Afhes of it caft into the 
 
 This \vas the End of this great man,^ which .was a 
 fumclenc Evidence of the veneration which the People of 
 Jlome had for him, whofe Inrerefts he had fo couragioa- 
 fly undertaken tc maintain againft the Tyranny of the Popes, 
 who without any Title or Right , except that of their 
 Ambition, endeavoured to fubjedt Rome to their Power, 
 and to fet up thejx fe Ives for So veraigns there. 
 
Ancient Qnirch of Piedmont. 
 
 We find a Confirmation of all this in Gnntherus, who Lib. 5. 
 in Verfe has defcrib'd the Life of Fredmck, Thofe who 
 are never fo little acquainted with Hiftory cannot be 
 ignorant how furioufly, for almoft a whole Century, the 
 Popes and their Partizans were engaged about the Right 
 of Inveftitures, whereof they had a mind to deprive theEmpe- 
 rors : So that we cannot conceive a greater occalion of hati-ed 
 in the Popes againft any man, than was that which had fet 
 them againft tliis Armld^ who ftood up for the Emperor's 
 Rights. But the Soveraignty of Rome , which they fo 
 mucli affeded , and he fo briskly oppofed, fiU'd up the 
 meafure of his Crimes, and fome of the Emperor's men 
 having taken him, probably oat of compkifance to the 
 Pope, facrificed him to the Ambition of the Papacy. 
 
 However thus much is certain, That this bloody Execu- 
 tion was very far from pleafing all men j as we may fee 
 from the Complaints Gebehardus makes upon that account, 
 who lookt upon it as a crying piece of Injuftice, the guilt 
 whereof did lye upon the Birtiop of Rome, and his Clergy,who 
 were the Procurers thereof. The good man, it feems, was 
 not oyer well inform'd. That the Church of Rome had ftu- 
 died the Art of Ruling, according to which, Crimes ar^ 
 not fo narrowly to be fifted, as long as they do but ferve 
 to confirm the Pretenfions of Ambition to the Soveraign 
 Power. 
 
 Neither did this Arnold want Followers, who upon this 
 occafion feparatcd themfelves from the Church of Rome-^ 
 as may be feen by a Writing publilhed foon after by 
 Bomctirfus Billlop of the Cathari of Milan, for this Author j-^^ J 
 concludes his Work with a long Chapter againft the p. 85. 
 j4rnoldi(ls,2.ktx lie became a Convert. 
 
 In lli3rt, the pretended^ Error q{ Armldus Brlxienfis \sd.s 
 evidently againft tiie Definitions of the Church of Rome 
 He had for a long time been the Difciple and Compa- 
 nion of AbeUrdus , whence we may conjecture, that he liad 
 alfo efpoufed his Opinions in the point of the Eucharift, 
 and confequently, that he was very far removed from the 
 Belief of tof. 
 
 In- 
 
»74 
 
 ^marks upon the 
 
 Indeed, we find that Sr, Bernard fending to Pope 
 Innocent II. a Catalogue of the Errors of AbeUrdns , ac- 
 cufeth him of teaching concerning the Euchari/1, that the 
 Accidents fubfiiled in the Air, but not without a Sub- 
 jed, and that when a Rat doth eat the Sacrament, God 
 withdraws whither he pleafeth, and preferves where he 
 pleafes the Body of Jefus Chrift. This is found in a 
 MS. of one of St. Bernards Epiftles, and has been fup- 
 preft by thofe who caufed his Works to be printed. 
 But perhaps it will feem more probable, that tliis 
 was rather a piece of Raillery, or objedted by Abdardm 
 "Confcquence from the Dot^rine of Tranfubftantiation, 
 than any pofitive Opinion of his. Thofe who are 
 acquainted with his Genitts^ and have read his Works, will 
 judge hereof as I do. 
 
 After all, we have good ground to believe, that Ar- 
 mldus Brixienfis held the Opinions of Berengarlus, as thofe 
 -of Italy did , who renounced the Pope's Communion ; 
 for he abfolutely condemned the Miniftry of the Church 
 of Fame, as appears from the Book of Bonacnrftts already 
 Guoted. Indeed it fecms difficult to believe, That he 
 mould have quitted the Opinion of his Country about 
 the Eucharift, whilft he continued to be of their Opi- 
 *nion in that which was the mbft important and capital 
 Article of all. 
 
 CHAP. 
 
 1 
 
Ancient Church of Piedmont. 
 
 »75 
 
 CHAP. XIX. 
 
 Jhat the Churches of Italy tpcre not founded by 
 Peter Waldo. 
 
 AFcer all that I have before obferved concerning the 
 Original of the Paterines of their oppofite Opinions 
 to thofe of the Church of Rome, the fpreading of their 
 Difciples through feveral Countries of Europe it appears 
 very evident, that the keeping of the Truth in the Dio- 
 cefs of Jtttlyy and particularly in the Diocefs of 7«n«, and 
 in the Valleys thereabout, was the Work of thefe Pate- 
 rifles and SubAlftMi , and that we cannot with any fhevv of 
 Juftice attribute the fame to Peter fVaUe.Whit kind of perfon 
 this ffaUo was, whether a fimple Laick or a Mamchee, will 
 be of no concern to Churches which fubiifted long before 
 him, under a Miniftry dirtinguilhed from that of the 
 Church of Rome. Yet fo it has happened by the malice 
 ^ of the Papifts, in calumniating thefe Churches , and the 
 inadvertency of divers Proteftant Authors, that it is fcarce 
 poffible fully to fatisfie our Readers, without (hewing what 
 fliare ^ralda had in this Reformation^ which is ordinarily 
 attributed to him, becaufe it his pleafed the Roman Party ■ 
 to denominate thefe Churches from ffalao, as if it was he - 
 who had firft founded them. Whereas I affirm, that we 
 are wholly beholden for this notion to the Papifts , who 
 made it their budnefs to perfwade men, that before f^aliia 
 began to contradid the Bifhop of Lions, and to propound, 
 new Do(ftrines, which happened a little before the end of ■ 
 the XII. Century, there was never a Church either in Ita/j^ 
 or elfe>vhere, that was of his Belief 'Tis for this reafon - 
 they fo much affedled to fix the Name of waldenfes on 
 thofe who were of his opinion. This we may fee in 
 Bernard Abbot of Foncaud, as well as in Ahinm, who 
 
 wrote before the end of the XII. Century. The Pole- 
 mical . 
 
176 
 
 (J^mat'ks upon the 
 
 mical Writers of the part and foregoing Ages, have made 
 ufe of this miftake by a kind of prefcription againft the 
 Novelty of the Reformation. And as it ordinarily happens 
 that men fuffer themfelves to be caught by the Sound of 
 Words, and by thefe kind of Prejudices, which are fet 
 forth with (0 much alfe(5tation, it cannot be denied, but 
 that feme Proteftants, on this occafion, have fallen into the 
 Snare that was fet for tiiem. 
 
 Wherefore, that I may once for all clear this matter, 
 I fay, firft, That it is abfolutely falfe, that thefe Churches 
 were ever founded by Peter pvMo Let them rtiew us 
 any Author of that time, who aflerts, That Peter tvMo 
 ever J^reached in "the Diocefs of Italy, or that he founded 
 any Church there. Let them produce any fure Tradition of 
 chat People, referring the Original of their Churches ro 
 Peter ivddo. Thofe who wrote at that time do not tell 
 us any thing like this, no more than they who lived after. 
 Wherefore we muft needs conclude it a pure Forgery to 
 look upon fVaUo as the Perfon who firft brought the Re- 
 formation into /M/y, we now find there. I own indeed, 
 that by Peter waldo\ taking care to have the Holy Scri- 
 pture tranflated into the vulgar Tongue, the Churches of 
 Itdj reaped much benefit from that Verfion, whereof we 
 have to this day fome old Copies in the Library of the 
 Univerfiry of Cambridge. But this does not in the leaft 
 inferr, That waldo ought to be confidered as the Founder 
 of them. I fay further, that by the acknowledgment of 
 the Enemies themfelves of the PFaldenfes, it is abfolutely 
 falfe, that thefe Churches are of no older ftanding than 
 
 Peter fValdo. For this we haVC the ConfefflOn of Raynerns 
 
 an Inquifitor, who lived before the middle of the XlH. 
 Century. He ingenuoufly acknowledgeth, 'That the He- 
 ' refie of thofe he calls ^'^udois, or poor People of Lionsy 
 ' was of great Antiquity. Amongfl all Seds, faith he, 
 ' cap. 4. that either are, or have been, there is none more 
 ' dangerous to the Church, than that of the Lesnifls, and 
 
 * that for three Reafons •, the firft is, Becaufe it is the Sect 
 ' that is of the longeft ftanding of any, for fome fay ic 
 
 * hath been continued down ever lince the time of Pope 
 
Ancient Church of Piedmont. 177 
 
 ' Sihejier, and Others, ever Cmce that of the Apoftles. The 
 ' Second is, Bccaufe it is the moft general of all Seds 
 Tor fcarcely is there any Country to be found, where this 
 ' Sedt hath not fpread it felf. Now, it is clearer than the 
 
 ■ Sun, that RayKcrus would never have talked at tliis rate, if 
 he had known, that the firft Rife of this Ses5l was not 
 
 * above Seventy years before he wrote tliis Treatife 3 as- 
 \\e muii acknowledge , if we fuppofe mddo to be the 
 Founder of ic. It is alfo unquellionably plain, that it was - 
 impofTible for a Se(5t to fpread it feif fo far and wide in fo 
 ihorta fpaceof time. 
 
 The Bilhop of Meaux highly chargetli Beza for faying. 
 That the ivaUenfes time out of mind, had ftifly oppofcd 
 the abufes of the Rcmifli Church, and that ib.ey held 
 tiieir Dodrip.e from Father 10 Son, ever fiace the year 
 120. as they had heard and received it from their Elders 
 and Ancelbrs. He tells us, That the firfl; Dilciples of 
 fvMo^ \\ ere content to alledge for themfelves, that they 
 hvi feparated themfelves from the Romilh Church, at 
 the time when, under Vo^tSilvefler, (lie had accepted of 
 teniporal endowments and po/TelTions. A precenfion 
 v.liich the Bifliop of Meatfx calls ridiculous, as well as 
 
 t the former. The Reader who has perufcd my Obfer- 
 vations will be able to judge whether the PVaUenfes did 
 falfly boaft of their Apo/lolical Antiquity. And as for 
 that which was juft now mentioned, that the firfl Difci- 
 ples of yvMo^ did diftindly determine the date of their 
 Separation from the Romilh Church, to the Pontificate 
 of Popt Sylvefier-^ I own with him that the Tradition 
 is not founded upon any fure proof. But however thus 
 mucii may be faid to juftifie the ivaldetifes^ That as they 
 had no exatft know ledge of Hiftory, fo it would be very 
 unjaft to charge this their . ignorance upon them as 
 feme hainous Crime, at a time efpecially when darknefs 
 coveied the face of the Romilh Church, and wherein 
 the gveateft Do(5tors of that proud Communion, weie 
 no better than very Chil4ren in that point. But if we 
 
 w learch this matter to the bottom, who was it that firi^ 
 invented this Fable, that the Church was fallen into a 
 A a prodigious 
 
78 
 
 Remarks upon the 
 
 prodigious Corruption, upon OQCiCion of the temporal en- 
 dowments bffftowcd upon her at the time of Pope 
 Sjlveftir ? Is it not notorious that they were the Popes 
 y. Fafebrcch. tliemfelves, vvho caufed tlie falfc Donation of ConjiAntinc 
 to be pujUihed, which was made before the Year 850. 
 to give thernfelves by this Forgery an ancienter title 
 to what they held in Italy, than thofe late Donations of 
 Pefin and Charles the Great, and thereby gave occafion to 
 the dating the Corruption of the Church from the time 
 of Ccnfta>:thie. Are tl le waldenfe; fo unpardonably guilty for 
 having n^adc this tiie date of their Reformation, nnce 
 they never pretended to be great Criticks, and when they 
 fau- that the C'lurch of Romcy and the Popes upon fuch a 
 title, ir-'de it their only bufinefs tofubjed all the World 
 to themfelves, ver fafq^e xiefafqKe, right or wrong, which 
 they preter.ded had been formerly benov\'ed upoa them 
 
 Confianthe ? 
 
 After all, the Bifhop of Meaax knows well enough, that 
 this Donation was made ufe of in the time of Otho 1. 
 to leffen the acknowledgement which was due to him 
 from the Church of Fome, and that the fame was in- 
 ferred by Gratian in his Decree, before the middle of the 
 Twelfth Century. Who are they that alledge this in 
 their Difputes ? Is it not the Church of Rome and her 
 Partifans ? If we doubt of it, we need only to read Ec- 
 hert\ Treatife againft the Cathari , and we fliall be 
 fully convinced of it. He wrote about die Year 1 1 60. 
 And fince the Diocefs of Italj was then already fepara- 
 ted from the Church of Rowey their Poflerity being de- 
 ceived by the fraudulent pretences of the Papifts, gave 
 occafion to thefe honeft People to conceit that thtir An- 
 ccftors firfl appeared in the time of Con[iuyitine. But 
 pray, does not this pretenfion of theirs naturally fuppofe, 
 that a long time before there was in luly a body of Men 
 feparatcd from the Church of Rome, though for vvant of 
 skill in Hiflory, they were ignorant of the exa(it time of 
 their Separation from the Romifli Party, 
 
Ancient Church of Piedmonc. 
 
 ^79 
 
 Bnt in the mean time, will fome fay, fure it is that 
 
 RnynerHS givCS the name of ^fxldenfes tO thofc of It^ly 
 
 againft whom he writes. I confefs he has done fo, when 
 lie calls them Leomfis but we are alfo to take notice, 
 that a more ancient Author whom Raynerjts quotes, vU. Ton- 
 
 the Monk, calls them Paterines. R4yner. cap. 6. which 
 is fufficicnt to juftifie their Antiquity, according to what 
 we have made out in the foregoing Chapter. 
 
 I own, tliat fometimes the Churches of the Valkj^s 
 have been denominated from fralJo, becaufe hehada great 
 number of Difciples, who joyned themfelves with thofe 
 who were already feparatcd from the Romifli Church 
 but I utterly deny once more, that ever they were ab- 
 folutely called by che name of waldenfes, becaufe hs was 
 the firft founder of their Seit. This is that which I un- 
 dertake to make out bayond all pofTible Contfa- 
 di(5tion. 
 
 1, Thefe Believers of the Fnllejs^ could not be fo 
 called from P'Mo of Lien, becaufe he did not flourifli at 
 the fooneft till the Year ii^o. according to Roger Hove^ 
 deny whereas the People of die Vallej/s of Lucerne and An- 
 grogne, had the name of fvMenfes from the beginning of 
 the Twelfth Century. I have already made it appear, 
 that they feparated themfelves from the Church of Rome 
 long before, and that the name of WalUnfes or Vaudois 
 was given them from the place of their abode, which 
 
 the inhabitants called les Vans de Lucerne & Jngrognej 
 
 that is to fay, The Valleys of Luceme and Angrogne, from 
 whence came the name f'^/Zf^/f/, which was afterward 
 changed to Valdenfes , when the defign was laid to make 
 Men believe, that Valdo was- their firlt founder. This is 
 
 that which I have made out from EherardJe Bethnne^cap, 
 
 If. Moreover that they were called Vaudois htkxtValdoy 
 is evident from the Poem which is called, T he NohleLeffon, 
 which is in the Univerfity-Libiary of Cambridge, which 
 bears ditQ Amo iioo. v.here they are fo called. 
 
 A a 2 
 
^marks upon the 
 
 2. I fay, That ivaldo could not pofllbly give tliem his 
 name, till after be had been condemned by the Arch- 
 bifliop of Liom^ which was not rill about the Year 1 172. 
 by John de Beanxmains if fo be it were he that perfecuted 
 riiem. 
 
 3. I fay, That in the Council of Later an, under Alex- 
 ancler III. in the Year 1179. they are not called Vandois, 
 
 hut Paterines. True it is, that Gualterus Afappefis, who af- 
 
 fifted at that Council, where he difputed againft them, 
 calls them raUefii, and (peaks of them, as if they had 
 got that name from Petms yaldo, who had been very 
 famous amongft them. But it is apparent tiiat he did fo 
 only to abufe them. Accordingly we find that the Canon 
 of the Lateran Council fpeaks only of the Alblgenfes, 
 though it is evident he beftovved the feveral names upon 
 them of Cathariy Paterlnes and Puh/lcans only, to render 
 them the more odious either as having been Reftorers 
 of old Herefies, or as correfponding with the Hereticks 
 of the Diocefs of ^talj. or as being downright Mamckees, 
 which the term Ptiblican implies, as we have had occalion 
 to obferveelfewhere. 
 
 It may poflibly be objecled ggainft what I have now faid, 
 that divers Authors have maintained Peter Valdo was the 
 Author of the Opinions of thofe wiio were called Vaudois 
 in the Twelfth Century. Tliis is that which is maintained 
 by Bernard Abbot of Foncand^ publifhed by Gretfer and by 
 AUriHs, in his Book againft the dedicated to William 
 
 Earl of Montpellier. ; 
 
 But I have Two things toanfwer, fufficient to farisfle any 
 equitable Reader: The Firft is, That w hereas this -fffr^/W 
 Abbot of/cwW,who was of the Order of the Premonftrey 
 intitles bis Book againft the Sed of the Vaudois and Ari- 
 ans, he did not fpeak fo pag 1198. B. P. T. 6. but by 
 wilful miftake: For i. he calls them yale-4es in his Title, 
 
 Incipit TraEiatus Bernardl contra Valenfcs & An'anos. The, 
 
 Title of Valenfes w'as their ancient name, taken from the 
 place of their Habitation, and not from the name of 
 iTaldo. 2. That the reafon wh'ch he had to make them 
 fvMdos Difciples, was on purpofe to liave an advantage. 
 
 agaiaft 
 
Ancient Qhurch of Piedmont. i 
 
 againft them, from the Condemn.ition of their Doctrine 
 by Pope Lucius III. We have this Condtmnanoii in 
 
 that Canon, ca^. ad al>of(»dui» decret. Grego. Lib. tit. 7. 
 
 r. 9. Whence it appears, that the Pope theicby pretended to. 
 condemn two forts of Perfons, who were equally oppofiie 
 to the Church of Rome. 
 
 1. Thofe who were Schifmaticks from that Church, and 
 whom fliehad pretended to forbid theexercife of Orders, 
 asjudging that their Miniftry could be no longer lawful or 
 valid after fuch Prohibition. 
 
 2. Thofe whom (he looked upon either as not ordained 
 at all, or ill ordained as deriving their Miffion from thofe 
 whom the Church of Rome had condemned : llie words are 
 thefe, 
 
 Imprimis Cittharos & PaterinoSj & eos qui fe humiliAtos vel 
 Pauper es de Lug^dmo falfo nomine, mentimtHr, Paffa^inos^ fofe- 
 finosi .^rno/difias, perpetMo decerniniHS Anathemati fHb}.t *re, 
 Et qtteniixm nonntilli fub foecie Pietatis, virtutem ejus, j, f M 
 qnod ait A^oflolas^ denegantes, authoritatem fibi viri^-'-ant pf\6- 
 dicandi ...... omnes tjui vel prohibiti, vei mn mijji- ^\ <tter Au~ 
 
 thoritatem ab ApefloHca [ede.^ vei ab Epifcopo loci jufceptam, 
 publice vel private prxdicare p'^afumpferint & miverfos qui 
 de Sacramento corporis & [cnguinis Lomini nojlri fefn Chri/^ij 
 vel de Baptifmate, fen de Peccatorum Confejfione, MdtrimomOy 
 vel reliqf/is Eccleftaflicis Sacramentis aliter [entire ant docere 
 non metumt , c^uiim SacrofanEla Ecclefia Rmana pradicat & 
 ohfervat vinculo perpetui Anathematis innodamus, 
 
 * In the firfl place we decree and judge that the Catha- 
 ^ri and faterines, and thofe who fahiy take to them- 
 
 * felves the name of the Humble or Poor of Lions, lye 
 'under a perpetual Anatiiema. And forafmuch as forae. 
 ' under the iliow of Piety, but denying (as the Apoftle. 
 
 * faith ) the Power thereof, take upon themfelves the Au- 
 *thority of preaching whofoever are either prohi-^ 
 
 * bited or not fent, and neverthelefs prefume to preach, 
 
 * elthier privately or publickly, without any Authority de- 
 
 ' rived from the Apoftolick See^ or from the Bilhop of- 
 
 * the Diocefs .- as likewife all thofe who are not afraid 
 'to. enter tain different Opinions, or teach othsrwife con- 
 
 ' cerning;. 
 
1 
 
 (Remarks upon the 
 
 * cerning the Sacrament of the Body and Blood of our 
 ' Lord Jefus Ciiiift, or of Baptifm, or the Confeffion of" 
 'Sins, Matrimony or other Sacraments of the Church, 
 
 * tlian the Holy Church of Rome teachethand obferves. ! 
 'we do herewith bind under a perpetual Anathema. 
 
 What I aflert doth further clearly appear from thefe 
 other terms ufed by Pope, Z«c/»/, who though he maintains 
 chat the Herelies, wliich he mentions, were fprung up 
 moderriis temporihs, of late lime, yet takes in witli them 
 the ArHold'tfls^ whofe rife was above i^o. Years before that ; 
 Armldus Brixienfes having been burnt at ^ome^ in the Year 
 of our Lord 1 1 jy. as appears from Wiftoiians. 
 
 As for AUmsj it is apparent that he followed tlie fame 
 method. 
 
 I. He takes notice only of the Ail>tg€»fes, againft whom 
 he writes, dedicating his Book to the Earl of y^/o^r/^f/AVr, 
 under the Title of ^/aldo's Difciplcs-, and he feem*s ex- 
 treamly pleaied , diat he had this their original to objefl to 
 them,, which is he fuppofcd might ferve for a Prefcripti- 
 on, his Herefie having been condemned in the LateraK 
 Council, Amko 1 179. 
 
 z. 'Tis apparent that he plea(ed hlmfelf in confounding 
 the Difciples of iva/do, who had caufed the Old and New 
 Teftament to be tranflated, and had writ Explanations up- 
 on ir, before the Year 1179. widi the Manicheesy who, 
 we know rejected thofe Books.! fhall elfewhere lay open the 
 firft rife and injuftice of this Calumny. 
 
 So that all that can be faid, with any certainty in this mat- 
 ter, is. That fome of ivMos Dlfcipks did probably joyn 
 themfelves with the Churches of the FnlUes of Piedmont, 
 being confrrained thereto by the Perfecution which difper- 
 fed them far and near. But withal it is moft true, 
 
 I. That TValdo was not ihe founder of the Churches of the 
 Vallies , which were in being long before him. 
 
 a. Tliat it does not appeir that he had any Confmunion 
 with thein .• The Authors who fpeak of him, telling us, 
 That he retired into Flanders and Picardj, 
 
 3. That 
 
Ancimt Church of Piedmont. 183 
 
 3. That he died before the year 117% as appears from 
 the account GmUcImm Mappens gives us. 
 
 4. That the greateft part of his Difciples fpread them- 
 felves amongft the Albigenfes, according to the Teftimony 
 of Hiftorians, which Albigenfes were in being before waldo^ 
 as may befeenby the 65, Sermon of St. Bernard upon the 
 
 Owticles. 
 
 5. That thofe of them that came into /m/t, did not give 
 their Name to- the Churches of that Country, who before 
 that were called mlUnfes , from the place of theirabode, 
 and that it was only the malice of tlieir Enemies that made 
 them pafs for the Difciples of Peter wMo. 
 
 CHAP. XX. 
 
 Wl^ether the Waldenfes were at firft only^ 
 Schifmaticks, 
 
 TH E BiQiop of Meanx maintains, That the wddenjes 
 were a diftind Sed from the Albi^enfes, whom he. 
 terms Manichees. He pretends that the Sei^aration tf the ., 
 Waldenfes was for a long time no more than a Schifm 5 1;',: 
 *Becaufe, faith he, when they firft feparated themfelves 2.! 
 
 from the Church oi Rome, they had buc very fewOpi- 
 'nions that were contrary to thofe of that Church, or it 
 * may be, none at all- He pretends they owe their Rife 
 folely to Peter iValde a Merchant of Lions , wherein he 
 follows Raynerm, caf>. That the faid ivaldo following the 
 motions of a pious zeal, but ill informed, and being touched 
 with the words of the Gofpel, where Poverty is fo highly 
 commended, perfwaded himfelf, that the Apoftolical life 
 was no longer to be found on the Earth, and therefore - 
 lellmg all that he had, refolved to reftore and renew it 
 again ; that this his example was imitated by many , who 
 were touched with corapunaion> He aftq-wards accufeth 
 
 them 
 
^marks upon the 
 
 them in the fame Difcour.fe, afFeding to live upon 
 AhTis, which Riade them at fiift to be taxed with often- 
 tation and afFt;i5tation of a proud and idle Poverty. Af- 
 terwards he accufeth them, in imitation of Pilikdorph, that 
 having confidercd that the Apoftles were not only poor, 
 but Preacliers alfo, they took upon them the Office of 
 Preaching without MifiTion, from which being barr'd by 
 the Bifhops and tlie Holy, chey thence took occafion to 
 murmur againft the Clergy, who oppofed their Dodrine, 
 asti\eyfaid, only out of Jealoulie, and becaufe their Do- 
 drine and Holy Life calt fliame and reproach upon their 
 corrupt manners. This being the original of their Schifm, 
 according to the BiOiop of Memx. 
 
 Moreover lie maintains, That mddo was not a man of 
 Learning, but that he had cunning cp.ough to draw in per- 
 fons as ignorant as^iimfelf. He obferves, that rhisSed, 
 which began now to encreafc, was condemned by Luciv^ 
 III, as Bernard, r^AiQioifoncaud 2,^Qn''y, who law the be- 
 ginnings of it, ajid vvhorellsus, that this Condemnation 
 happened before rln- year j 1 8 5. 
 
 Laftly, Hs pretends thac chey denied none of the Do- 
 dtrines which tlie Church of /^ow^ teacheth fo that the Sett 
 of the ifald.^ytfes is a kind of Donatifm. This is that th.e 
 Billiop Meaux ftrougly endeavours to prove, 1. By 
 making it appear, that tne firft Conferences that we'e iield 
 with them., were about the Right they took to them felves 
 of Preaching wichou!: the AuLliority of the Billiops , and 
 againrt their Prohibition, and upon fome other queitions of 
 tlie like nature. %. Et;i aufe we do not find thar ever they 
 oppofed either the Real Prefence, or the Sacrifice of the 
 Mjfs, nor tl.e Sacraments of the Romidi Churcii, nor any 
 orher of thofe Dodtiines which the Protectants dorejetit. 
 That it was only about the yenr in*> that they joined 
 tliemfelves with the Proteftants, and add^^ted the Opinions 
 of the lleformarion. 
 
 Now, forafmuchas the Biiliop of Meaax has taken a gre^t 
 deal of pains in this rnai:cer,and that he pi etends to have cited 
 aH tlic Authors that fpeak of the manner of their Schifm,and of 
 the number of their Errorsjic will be neceffary to make a nearer 
 
 infpe<^lion 
 
Anc'tmt Church of Piedmont. 
 
 infpedioo into the matters he with fo ^ch confickjice 
 does aflert. 
 
 And here it would be fufficient to obfervc, i. Tliatall 
 this is little or nothing at all to our quellion. If the Bi- 
 fliop fliould prove, that fome of ivaldos Difciples were 
 only Laicks, yet would it not follow from thence, Tha: 
 the Churches of the Valleys, amongfl whom they reti- 
 red, were nothing eUe but Aflemblies of Laymen. Wc 
 have made out the contrary concerning the P4rer;V^,\vIiofe 
 Separation from the Church of Rome laid the Founddtion 
 of the Churches of the Valleys. 2. That ic is very evi- 
 dent from the Bull o{ Luciu^s III, whereof I have quored 
 Ibme part in the foregoing Chapter, that the Pater Ir.es had 
 divided rhemfelves from the Church of Rotkc , not only 
 upon the Queftions of Dlfcipline, but aUb upon feveral 
 other Qyeitions concerning the Sacraments, and for which 
 reafon that Pope terms them Hereticks. So that it appears 
 that the Billiop of Afeaux w'as fo wholly bene to perfwade 
 his Reader, that ^^aldo was the Founder of die Churches 
 of Italy, that he hss with all the care iniaginable conceai'd 
 from him, whatfcever might make him know that there 
 were Churches in thofe Valleys before iv^.l(io. 
 
 But without engaging any further at prcfent in that 
 que(Uon, vihtihtx f-f^Menfes were only Laymen, it will 
 be ealie to convince the Bilhop, of the falfenefs of ail his 
 pretentions from thofe very Authors which himlelf has pro- 
 duced on this occalion. 
 
 1 begin with the fecond Article, becaufe on its decifion 
 depends tiiat of the firft, vr^. Whether the yvJde,;fes did en- 
 certain any Opinions contrary to tiiofe of the Church of 
 Rome. It was not meerly from a Spirit of Schifm that 
 they feparated diemfelves from rhe Cluirch of Roir.e, tb.o' 
 they did fet forth the Corruption which reigned atnongft 
 the Miiiiflers of that Communion yet was it not this 
 Corruption alone that w;is the moti\-e of their feparation. 
 But 1 don't intend to pafs by the firll Article, as it is fet 
 down by the Bilhop, becaufe he took this way only to im- 
 pofe upon his Reader, though probably he alfo may have 
 beeii impofed upon, for want of due conlideration. 
 
 B b I main- 
 
i86 
 
 (Remarks upon the 
 
 I maintain therefore, that the Notion which theBifhop 
 of Meaux gives his Reader concerning the ivaldenfes, as if 
 they had been only Schilmaticks, is one of the falfeft no- 
 tions imaginable. I have made out, as may be feen by 
 folid Proofs, that they oppoled themfelves againft the 
 Errors of the Church of Rome, and that they made them 
 the motive of tiieir Separation. Lucius III. was well in- 
 form'd of this, when he condemned them, ca{>. ad aboUn- 
 
 dnm, pag. ^-j. LireUorii. Conrard. {^hhot of t^rjM"^, fpeak- 
 
 ing of this Condemnation, acknowledgeth, W rziz, 
 
 That Pope Lucim put them into the Cf.talogfie of Heretickjy 
 hecaufe of fcwe Jftperfiitious DoEhines and Ohfervances. Which 
 
 are the Very words that the Bilhop alledgeth. The fame 
 thing appears from the Edid of King Alfhonfus, publilhedin 
 the year 1 1 94. in execution of the Ball of Lucius III. 
 
 Pope Imocer.t III, in his Epiftle, writ in 1198. plainly 
 deciaies , That he took them for Hereticks, Ipeaking of 
 the TValdenfes and Aihigenfes, as l^iug engaged in the fame 
 Dodlrine. This Letter was direded to the Prelates of 
 South-Trance, and to the neighbouring Bifhops of Sfain^ 
 where the WAlden[es had a great number of Followers. 
 
 The Bilhop thinks to invalidate thefe Proofs by two 
 me:!ns, that feem very plaulible the one is, That Bernard 
 Abbot of Foncaud relates^a Conference held «at Narhome^ 
 at the end of the XII.. Century, where only Four Arti- 
 cles were handled,, which all of them referred to queftions 
 of Schifm. 1 he other is , That in the year im. the 
 waldenfes came to Rome to obtain the approbation of their 
 Sed, which was refufed them. 
 
 If the BiOiop had feen the Extradof Mappeus publiflied by 
 the Learned Bilhop V/ker, he would not have failed to have 
 made the fame Reflexions upon it, obferving that 
 
 fome of the n^Menfes were come to Rome, under Alexan- 
 der III,_ in 1 1 79, to ask leave of th Pope to preach, which 
 was refufed them. 
 
 But as to the Bifhop's tirft proof, he therein abufeth 
 his Reader^ for we are to take notice, that this Confe- 
 rence- svas only about the Preliminaries, without entring 
 upon the examination , of the more fundamental Articles. In- 
 deed 
 
Ancient Church of Piedmont. 
 
 deed they were only fome Prejudices urged againftthem, 
 on purpofe to hinder them from coming to the main points 
 in queflion ; a method of prefcriprion, whereof the Romi(h 
 Party have endeavoured to fervethemfelves long timefince, 
 to ftave off the Examination of thofe Articles, which re- 
 proached and expofed their corruption. 
 
 Wc know with what Impudence the Polemical Writers 
 of the Church of Rome have employed this method againft 
 the Church of England, though they were fu^ciently con- 
 vinc'd of the validity of their Minidry. 
 
 The other Refledion of the Bifliop of Meanx, about the 
 bufinefs of thefe WaUenfes at Rome, under Alexander III, and 
 afterwards under Innocent III, has no vsmz ground than the 
 former. The Decree of Lucius III. expofed the Difciples of 
 Waldo to the Perfecution from the Emperor Frederic^ the I, 
 who at that time gave up his Power to the Church of 
 Rome. And' the fame was yet more rudely carried on un- 
 der Innocent the Third. Whereupon fome of this 
 poor People looking upon the Pope, as the caufe of all 
 their Sufferings, thought they might either juftifie their In- 
 nocence, by declaring their Opinions, in oppoiition to thefe 
 their Adverfaries, who acculed them of being no better 
 than pure MAnkhees •, or elfe be allow d ro preach by the 
 Pope's general confent, much like what we read often 
 about thofe times, that perfons that were already Piiefls, 
 went to the Pope to obtain the libe'-ty of preaching and 
 wearing Sandals, which was then the mark of Preachers : 
 But the refufal that was return'd them, and the Pope's in- 
 citing Princes to wage War againft the Alhigenfes, and tlx 
 Proceedings afterwards of Pope Innocent againft them in the 
 Zrf/fr4« Council, in the year lii), are fufficient Argu- 
 mencs that they did not agree in their Doctrines about 
 matters of Faith. 
 
 Neither indeed have the Popilli Authors been backward 
 infetting doivn the Errors wherewith they pretended they 
 were chargeable St. Bernard, in his 63. & 66. Sermon 
 upon the C^«r»V/if/,fpeaking concerning the Herecicks, whom 
 he calls Cathart, acknowledgeth, that they rejected Prayers 
 for the Dead, as alfo thofe addreft to Saints. Pameltxs 
 
 Bb I pie- 
 
^^emcirks upon the 
 
 pretends, due he fpake as plainly of the iv^ldenfes as any 
 of tliofe [Iiac have wdc fince againft them. Buc polTibly, 
 tHe Bifhop may not think thefe to be matters of Here/ie 5 
 at leaft he fpeaks very favourably of them in liis Expo- 
 {\t'm\ of the Roman Faith : ^ Wherefore we llwll make 
 it appear, tint tliey differ 'd from the Cliurch of Rome on 
 other Articles. ■ 
 Rriymrins a J.wohhe attributes to them 3 3 Errors, wliere- 
 coufrsrd mt. of CoMjford, lus publiflied an Extradl in thcfe words : 
 
 Wald. p. 1 26. f^lc fpili primus eorum errors contempt us Ecclefiafitcx. fbtefiatis* 
 Ex hoc traditi fmt SathanXy fr<ecipitatt ab ipfo it, err ores i»' 
 numeros , afitiqHorum h<ereticorHm errores fnis adinzeHtieni-, 
 hns mlfcuermt. £t quia e eEli fpint ab Ecclefia Catholic a ^ fe fo- 
 bs Chrifli Eccleftmt ejfe, & Chrifii Dijcipulos affirmant. Dicmt 
 fe /^poflolorum fucccffores, & . habere auEloritatem ApofioHcarn^^ 
 claves Ugayidi ac fetvendi. RomaMam Ecclefiam. fenint efle Me-. 
 retricem BahylonerK^omnef.j illi obedientes damnart-jmaxim'e clericqs el . 
 obedient es a tempore Sjlvejfri Pap^. Nulla miracula vera aittnt ejfe quji 
 funt inEcctejla^qKia ntillKS eorum aliqnando miraculx fecit. Omnia JL c- 
 clefus, fl.ttuta pofl Chrifii afccnftoiiem^dicunt non effe fcrvayiduyncc ^li-, 
 ctijusejfevaloris^ fefia, fcriaruy»je)uma,Ordi>}es, be>iedi^ipneSy ojfcid. 
 Ecclefi.i & ftmilia refpuunt om»ino, Ecclefias confecratas^Coemeter 
 ria ac omma talia ififamant, & cUmant ea pro avaritia folum k 
 Clericis inflituta, ut ea ad fuum quicfium reducant, quo a fubditis 
 hac occa/iofie peeuniam oblatior/es exquirant. Turn prima ho- 
 minem baptiz^art dicmt ^ cum in eorum fe^am fuerit iyiduBus^ 
 ^uidam eorum Baptifmum parvulis non valere tradunty eo cjucd 
 KO/idum aEiualiter credere pojfunt. Csnfrmationis facr amentum 
 refpuunt : Sed eorum A'fa^ifiri manus imponunt difcipuUs,vice il'. 
 Uhs Sacramenti. Epifiopos, clericos, ac Rellgiofos Ecclejia, Scribai 
 Pharifaos aiunt ejfe^ & Jpoftolerum perfecutorcs. Corpus 
 Chrifii Cr fan^uinem verum ejfe facrameatum non credunt, fed. 
 p'anem benedi^am, qui in fyura quadam dicitur corpus Chrifij^ fi- 
 cut dicitur y Petra autsm erat Chrifius, & ftmilia. ^u^idam 
 dutem hoc dicunt tantum per honos fieri ^ alii per omnes qui ver- 
 ba confer ationis jcinnt hoc in conventiculis fuis celebranty^T/terba. 
 ilU Evangelii rccit antes in menfa fua, jibique mutuo ^articipantes 
 (icut in caena. Chrifii. Dicunt (jutyd peccator facerdos aliquem fol- 
 ver.e nut Hgare non poffit cum.ipfe j t Ugat.us peccator. Et quod 
 
 quilibet 
 
Jncie?it Church of Piedmont. 
 
 qnililet honus & fcie»s Liicus alium ahfolvere vaieat, ^ foem- 
 tentiam ittjHngere. ExTremam MnEilonem refpuunt, Mcentes p^tihs 
 niAledi^iones e^e o^UAm [Acrnmentum, A^atrintomuni, inquinnt^ 
 fornicatio eft ptratii^ nifi continenter vlvAnt^.qHiiflibet enim im- 
 mHtidici^Ts magis iicitas halrnt quam con'jHgalem cofuUm. Con- 
 tine»tiam Uudant o^uidem, [td ir.Hrente libUine ccncednnt ei fa-. 
 » tisferi debere, c-uoCHK-^ue modo turpi, exponerites illud /jfoftoli.. 
 
 Melius eft nubere quam uri, qfiod melius ft quollbet nEin tnrfi, 
 
 libidmi fatijfacere, qrtam in eorde tentiiri, fed h^c valde teifeyjt 
 occuham »s vilefcAnt. Si aliqua honefta mulier^ qu£ cafta pa- 
 tatur^pHtrHm peperit, occult Ant &' tradmt eum alibi akndum^ 
 r.e prodatur. Omne jHrameyittm iHicitHtn ejfe pcrhibentjnde verb 
 0- mortale pec c arum : Seddijpenfant, ut juret quis pro ei adenda 
 THorte corporis^ ne alios prodat, atft fecretum revelet perfididjux, 
 Prodere Htreticnm, crimes ejfe. dicurit inexpiabile, ^ pe centum 
 in Spiritum fanSlum. Nec malefaEiores per fecula e judicium 
 occidi licet e dicunt . ^uidant eorum nec Brut a Animalia, veluti 
 fifces & hujufmodij occidenda ejfe put ant, .Cum autem e a man- 
 due are volunt^ fuper ignem fumum fufpendunt donee moriantur. 
 Pulices fimilia animalia excutiunt extra , aut veftem ipfam 
 tK aquam calidam intingunt ^ & tunc ea occidijfe volunt, dicuntq^ 
 ea per fe mortua fuijfe. It a fi-^as habent confcientias , & in. 
 > aliis fuis ebfervantiis, Jicut in hoc exifiimari potefl , quia 
 fcilicet veritatem deferer.tcs, falfis fe fgmentis illudunt. Nullum 
 efl^ fecundum eoSj Purgatorium. Omnes autem morientes fiatim 
 vel in eoelum^ vel in infermim tranfeunt : Ideoque fuffragia^ 
 ab Ecclefia faFra pro defun^is , nihil eis prodeffe affirm, int, cum 
 in coelo non indigeant^ Qy- in inferno nulUtenus adjuventur. ZJnde- 
 celligttnt oblationes pro defmSlis faFtas, clericis qui illas comedunt^. 
 prodeffe, non animabui c^ua hujufmodi non utuntur. lllorum dogma. 
 eft, fanFlo> in ccelo orationes fidelium non audire, neq; venera- 
 tiones, qui.tis eos honoramitf, attendere ; quia cum corpora finBo^ 
 rum hie mortua jaccrat , G)" jpirittu tarn rcmoti fm in eoelo, 
 orationes noftras nulla modo anditu percipere valeant vel vifu^ 
 Addunt & SanElos non or are pro nobis, t- eb id fuffragia illorurty 
 mn effe imploranda a nobis, quoniam cos left i gatidio abforptiy »o-. 
 ^is irtendere, aut c^uid aliud curare non poffunt. Z>nde & fo- 
 rmnitates, quas inJanEiorum vcmratione facimns^ irrident, & aira 
 siibiu COS vencramur. In diebtis oat em Feftis '^ubi peffunt) occult e 
 
190 l\i'marks upoji the 
 
 oferantttr, argutntes, quid cum operari homm ft, bona agere in 
 die fefto, malum mn efi. In ^uadragejima & die jejunior. m 
 EccleftA^ mn jejunant, fed carnes comedunt^ ahi audent, dicentes, 
 qfiod Dens non di'leStetur in ttff.iiiionibus amicorum fHornm, cum 
 fine his petens /it eos falvare. ^uidam autem Harettci affligunt 
 fe iejmiis,vigiliis, & hujufmadi^ c^uia fine talihus SanHitatis mmen 
 Apnd fimplices ac^uirere non pojfunt^ nec eos fmuUtionis figmerto 
 decipere. Veins Tefianentum non habent vel recipinnt^ fed 
 Evmgelia, nt per ea, non impugnentnr, fe defendant, dicentes^ 
 quod fnpervenieute Evangelio^ vetera omnia fint abpcienda. Sic 
 « Leg, Hitroii. ^ verba, SanEtornm Ang :flini^ fozint, * Gregorii, Chryfofiomi, 
 Ifidori autoritates eorum trnncatas decerpmt , ut per ea fua 
 figment a approbent , ant refifiant,, vel etiam fimplice< feducant 
 faci/ius, pnlchris San5tor»m fententiis do^rinam facrile"^am celo- 
 rantes. IlUs autem fanElornm fententias, qnas fibi vident con- 
 trariaSj quibtifque error eorum deftruitur, tacite pr^ttermittunt. 
 Doclles^ inter alios complices & facmdos^ doc-ent verba Evange- 
 /«, diElaque Apoftalortim ^ aliorum SanElorum in vulgar i lingua 
 corde forr»are, ut fciant & alios informare, fideles aliicere, 
 AC demum juam fettam, pulchris SanBorum verbis polirc, quo 
 falttbria putentur que perfuadent : Et ita per dukes fermones, 
 feducunt corda innocentum. Non folum viri, fed & faemine eo- 
 rum apud eos docent, quia fceminis magis patet accejfus ad 
 foeminas pervertendas, ut per eas etiam vires ipfos fubvertant 5 
 ficHt per Evam ferpens illufit Adam. Verbis coopertis loqul do- 
 ccBt, ne pro veritate fi-udeant loqui mendacium ^ ut cum de una 
 requiruntur, de alio oblique refpondeant , & ita Auditores vcr- 
 fute deludanty pr^fertim ubi per Confejfionem Veritatis, errcrem 
 fuum timent deprehendi, Eadem fimulatione Ecclefias nobifcum 
 frequentant, interfunt Divinis, j)ferunt ad Altare, Sacramenta 
 percipiunt, con^tentur Sacerdotibus , ohfervant Ecclefta fejunta, 
 Fefia colunt, ac Sacerdotum BeneditHones inclinato capite fufct pi- 
 ant : quamvis hec omnia^ & fmilia Eccle'^fticA infiitutionis 
 ftatuta irrideant, & prophana judicent & dammfa, Aiunt fuf-^ 
 ficere ad falutcm fo/i Deo & non horr.ini coxifteri. Et eas qui 
 SanSlii offerunt Luminaria, derident. Deinde fejuitur in eodem 
 
 Liyro ; , r • r^ • ' 
 
 Incoepit autem hac SeEla circa Amum ab Incarnatione Dommt 
 U70 fub foame Bellomains Arcbiepifcopo LugduMenfi. ^ ^ 
 
Jrtcient Qhurch of Piedmont. 1 9 1 
 
 Hxc funt, Candide Leclor, qH<t ex a»tiquo Hbro memhraneo, 
 wanuqr/e ante dncentos mnaglnta fex anmsy per frxdiEtftm fra- 
 trem R<*tneri*im coyifcrtfto, fide/iter trarfiri^fimus. Ex quibtiS 
 vidrre eji hnnc l'Jdenftnm SeBam, & fracipHas, fene'que om- 
 ties ( qux nunc v'lgent ) h<erefes,non recenter invent as fHtjfe, fed tas 
 ante trccentos fep uaginta [ex annos venire in nfum. ^urum 
 Autores poflea (ut feqtiitnr) damnati fuerhnt. 'This waS i; . 
 
 ' * their firft error, a conterr.pt of Ecclefiaftical power.- jj 
 
 * and from tlience they liave been delivered up to Satan, ■ : 
 ' and by him caft headlong into innumerable Errors, mix- 
 
 * ing the erroneous Dodrines of the Hereticks of old,. 
 ' with their own inventions. And being caft out of the 
 
 * Catholick Church, they affirm that they alone are the 
 'Church of Chtift, and his Difciples. They declare 
 ' themfelvesto be the ApoillesSucceflbrs, to have Apofto- 
 ' lical Authority, and the Keys of binding and looling-. 
 ' They hold the Church of Rom£ to be tlie Whore of^ 
 ^Bahylon, and that all that obey her are damned, efpecially. 
 *^the Clergy that are fubjed to her fince the time of 
 'Pope Sjlvefier. They deny that any true miracles are 
 
 * wrought in the Church, becaufe none of them did ever 
 ' work any. They hold that none of die Ordinances of. 
 
 * the Church, that have been introduced fince Chrift's 
 
 * Afcenfion; ought to be obferved, as being of no worth, 
 'TheFeafts, Farts, Orders, Bleffings, Offices oT the Church . 
 'and the like, they utterly reject. They fpeak againft con- 
 'fecrated Churches, Church- yards and other things of 
 ' like nature j declaring that they were the inventions ofs 
 'Covetous Priefts, to encreafe their gains, by fpunging. 
 ' the People by this means of their Money and Oblarl^ 
 'ons. They fay, That then fir ft a Man is baptized, when, 
 'he is received into their Se^l.. Some of them hold,, 
 'that Baptifm is of no advantage to Infants, becaufe they 
 'cannot actually believe. They rtjeifl the , Sacrament of. 
 'Confirmation but inftead of that Sacrament, their 
 'Teachers lay their hands upon their Difcipks. They. 
 ' fay, That the Bifhops, the Clergy and ocher Religious 
 
 * are no better than Scribes and Phat ifees, and Perfecu^ 
 *tors of the Apoftles. They don't believe the Body and 
 
 ' Rlood-i 
 
^mcirks upon the 
 
 ' Blood of Chrift to be the True Sacrament, but only 
 ' Blefied Bread, which by a figure only is called the 
 
 * Body of Chrift, in like manner as it is faid, and the 
 ' Rock was Chrift, and fuch like. So'.p.e of them hold 
 ' that this Sacrament can only be celebrated by thofe that 
 ' are good others again, by any that know the words of 
 ' Confecration. This Sacrament they celebrate in their 
 'Aftemblies, repeating the words of the Gofpel ac their 
 
 * Table, and participating together, in imitation of Chrift's 
 
 * Supper. They fay that a Prieft that is a fmner, cm- 
 *not bind or ^loofe any one, as being himfelf bound: and 
 'that any good and knowing Lay man, may abfolve an- 
 ' other, and impofe penarice. : They rejed Extreme 
 ' Unii^ion, declaring it to be rather a Curfe than a Sa- 
 ' crament. Marriage, fay they, is nothing elfe, but fworn 
 ' Fornication, except the Parties live continently ■■> and 
 
 * account any filthinefs more lawful than conjugal Copu- 
 
 * lation. They praife Continence indeed, but in the mean 
 ' time give way to the (luisfying of burning Luft, by any 
 ' filthy means whatfoever, expounding that place of the 
 
 ' Apoftle, 'tis better to marry ^ tktn to huryi •, thus, that it is 
 
 ' better to fatisfie ones Luft, by any filthy art , than to 
 ' be tempted therewith in the heart. But this they con- 
 fceal as much as poftible, that they may not be re- 
 ' proaclied (herewith. If any hnneft Woman amons^ft them, 
 ' that has the repute of Chafticy, is brought to Bed of a 
 ' Child, they carefully conceal ic, and fend it abroad to 
 ' be nurfed, that it may not be known. They ' hold all 
 
 * Oaths to be unlawful, and a mortal fin : yet they 
 
 * diipenfe with them , when ic is done to avoid Death. 
 ' left they (liould betray their complices, or the fecret of 
 
 * their Infidelity. They hold it to be an unpardonable 
 ' fin to betray an Heretick, and- the very fin againit the 
 
 * Holy Ghoft. They fay , That Malefadors ought hot 
 
 * to be put to death by the Secular Power. Some, of 
 
 * tliem hold it unlawful to kill brute Animals, as Fillies 
 *or the like-, but when they iia\i£ a mind to eat them, 
 
 * they hang them over the Fire or Smoak till they die. 
 ! Fleas aad fuch fort of Infetfts they fliakeoff their Cloarhs, 
 
Jnctent Church of Piedmont. I9J 
 
 ' or elfc dip tlieir Cloatlis in liot Water, fuppofing them 
 ' tlius CO be dead of therarelves. Thus they cheat their 
 
 * own Confciences in tliis and other obfervances. From 
 
 * whence \\t may fee, that having forfaken Truth, they 
 'deceive themielves with their own falfe Notions. Ac- 
 ' cording to them there is no Purgatory, and all that 
 
 » ' die, do immediately pafs eitlier into Heaven or Hell. 
 ' That therefore the Prayers of the Church for the Dead 
 
 * are of no ufe, becaufe thofe that arc in Heavai do not 
 
 * want them, neiclier can thofe that are in Hell be rc- 
 
 * lieved by them. And from hence they inferr. That the 
 
 * Offerings that are made for the dead , are only of ufe 
 ' to the Clergy- men that eat them , and not to the 
 *deceafed, who can't be profited by them. They hold, 
 
 * That the Saints in Heaven, do not hear the Prayers of 
 *chc Faithful, or regard die Honours which arc done to 
 
 * tliem j becaufe their Bodies lye dead here heneath, and 
 'their Spirits are at fo great a diflancefrom us in Heaven, 
 
 * that they can neither hear our Prayers, nor fee the Ho- 
 
 * nours which we pay them. . They add, That the Saints 
 ' do not pray for us, and that therefore we are to entreat 
 
 * their in cerceffion, becaufe, being fwallowed up with 
 „ ' Heavenly joy , they cannot attend to us, or indeed to 
 
 *any thing elfe. Wherefore alfo they deride all the 
 
 * Feftivals which we celebrate in honour of the Saints, 
 
 * and all other inftancesof our Veneration for them. Ac« 
 *cordingly, whereever they can do it, they fecretly work 
 ' upon Holy days •, arguing, That fince working is good, 
 
 * it cannot be evil to do that which is good on a 
 'Holy- day. They do not obferve Lent or other 
 'Fafts of the Church-, alledging. That Cod does not de- 
 
 * light in the afflictions of his Friends , as being able to 
 *■ (ave without them. Some Hereticks indeed afflidt them- 
 
 * felves with Faffings, Watchings and the like ; becaufe 
 
 * without thefe they cannot obtain the reputation of 
 
 * Holinefs amongft the fimple People, nor deceive them 
 *by their feigned Hypocrifie. They don't receive the 
 
 » * Old Teflament j but the Gofpel only, that they'may not be 
 *overthj-own by it, but rather be able to defend them- 
 C Q [ felves ^ 
 
^marks upon the 
 
 * felves therewith 5 pretending, that upon the coming of 
 
 * the Gofpel, all old things are to be laid afide. In like 
 
 * manner they pick up the dipt words and authorities of 
 
 *the Holy Fathers, Augtijlin, feroKjmus , Gregerj, Chrjfofiome 
 
 * and Ifdore, that with them they may (upporc their Opi- 
 *nions, oppofe others, or the more eafily feduce the 
 
 * fimple, by colouring over their Sacrilegious Dodrinc, 
 ' witii the good fentences of the Saints : but at the fame 
 ' time they very quietly pals thofe places in the Holy Fa- 
 'thers, which oppofe and deOroy their eirors. Tho(e 
 
 * who are teachable and eloquent amongft them, they in- 
 ' (irudt to get the words of the Gofpel, as well as the 
 ' Sayings of the Apoflles and other Saints by heart, that 
 'they may be able to inform others, and draw in Be- 
 
 * lievers, and beautifie their Sed with goodly words of 
 
 * the Saints that the things they perfwade and recom- 
 
 * mend, may be thought to be found and faving. Tiius 
 
 * by their fweet Difcourfes deceiving the hearts of the 
 'Innocent. Neither do the Men only, but the Women 
 •alfo teach amongft them: bccaufe Women have an eafier 
 ' accefs to thofe of their own Sex to pervert iliem, that 
 
 * afterwards by their means the Men may be perverted 
 
 * alfo j as the Serpent deceived Adi,m by Eves means. 
 
 * They teach their Difciples to fpeak in hid and dark 
 
 * words, and inftead of fpeaking truth, to endeavour to 
 ' fpeak lies : that when they are asked about one thing, they 
 
 * might perverlely anfwer about another, and thus crafti-ly 
 ' deceive their Hearers, efpecially when they fear that by 
 'confeffingthe Truth, they fhould difcover their errors. 
 *ln the lame didembling manner they frequent our 
 
 * Churches, are prefent at Divine Service, offer at the 
 
 * Altar, receive the Sacraments confcfstoihe Priefls, ob- 
 
 * ferve the Church fads, celebrate Feftivals , and receive 
 
 * the Prieft's blelfings, reverently bowing their heads •• Tho 
 
 * in the mean time, they feoff at all thefe Inffitutions of the 
 'Church, and look upon them as profane and hurtful. 
 
 * They fay it is fufficient to Salvation, to confefs to God 
 
 * alone, and not to Man. After this, it follows in the 
 fame Book. Now this Sedt began about the Year of ■ our 
 
 * Loid's 
 
Aiaeut Church of Piedmont. 195 
 
 — — r 
 
 'Lord's Incarnation 1170. under f oh BeHomMtus , Arch- 
 
 * billiop of Lions. 
 
 ' This is that, Courteous Reader, which I have tranfcribed 
 'out of an old MS. Parchment Book writ 196. Years 
 ' ago by Fryer Rahm;is. From whence it appears that 
 'this Sed of the iVaUenfes, and the chief, yea almoft all 
 
 * Herefws, which are now in vogue, are not of late in- 
 
 * vention, but have continued already above 375. Years. 
 'Whofe Authors afterwards, (as appears in the Sequel J 
 
 * were condemned. 
 
 Ivonet, in his SMmmtty Part 1 1, caf. z. accufeth them of 
 above Thirty Errors, as we find it recorded by Pegna upon 
 ibe Diredory of the Inquifitors, fag. 280. 
 
 t^rteas Sylvius, whoflouriilied in the Year 14JI, makes 
 a vaft Catalogue of them , in his original of thofe of 
 Sohemiaj who we know were a Colony of the Waldenfes^^ 
 
 tap. 35. 
 
 EmericHSj who lived in 1 370. in his Dire*5lory, fets down 
 a Lift of Twenty Errors of the fVaUenfes^ part. 2. q. 14. 
 pag. tyS. We find the fame in Bernard of Luxemburg, who 
 lived about the Year i Jio. Foce Pauper es de Lugduno ^ Pa- 
 terim, and in Alphonfus de Cafiro, who lived in i ^30. 
 
 C/audifts Coufor^, in the Year 1548. fets down an Extrad P* 
 
 of RayneriuSy in Summa de Catharis Letnifiis 5 and he fol- 
 lows his Text, in his Confutation of the fValdenfes and 
 Proteftants, as being almoft the fame. 
 
 So AlhertHs Cataneus reprefentS the Errors of the Walden- 
 
 as agreeable to our Opinions. Hl^. CaroU Z. p. z^i. 
 
 ad 1^6. 
 
 Thus I have given, methinks, a fufficient number of Wit- 
 neftes fucceeding one another for 500. Years together, who 
 all unanimoufly depofed. That the JValdenfes were looked 
 upon as Hereticks. 
 
 And yet notwithftanding all this, the Birtiop of Meaux 
 ftifly maintains, That tlic ivMenfes never efpoufed the 
 Opinions of the Proteftants, till after the Year 1532. at 
 which time they united thcmfelves with them againft the 
 Church of R»we. Was there ever a more obftinate piece 
 of illufioQ ? Claudius SeyJ[elius, Archbiftiop of 7*r>>, wrote 
 C c a againft 
 
5,6 
 
 Remarks upon the 
 
 againft tl^ Wdldtnfef before the Year iji8. He began 
 his Pontificate by perfecuting them according to the E- 
 
 di(3:S of Frttneis I. . artd Charles Duke of Savoy. His Book 
 
 was printed -it Paris, in the Year ijzo. in the fir ft 
 Pages of which Book he gives us an Account of tlie Se- 
 quel of their continual Perfecutions ? He fers down their 
 belief, which is alinort wholly conformable to thv-ir Con- 
 felTion of Faith in i^^- and yet the Billiop will needs 
 (iill cor^fidently maintain, That all that Confelfion was 
 only the fruit of their uniting with the Proteftanrs. 
 
 But however the Bifhop tells us, That tliey did believe 
 Tranfubftantiation, and fo they cannot be looked upon 
 as Schifmaticks, fuch as formerly were the Donaiifts. The 
 Monfter of Tranfubftanriation is fo dear to the RomiOi 
 Party, that it goes very hard with them to difown 
 thofe, that own that. It feems as if at this day it was 
 the Mark of Chriftianity. Be accufed of thevvorft of Er- 
 rors, yet if you do only believe Tranfubftantiation, you 
 you iiiall only pafs for a Schifmatick. GameriHs the Je- 
 (uit, makes it as great a Crime in Nejlorius, that he de- 
 ny 'd Tranfubftantiarion, as he pretends he did, as if he 
 had overthrown the Myftery of ti»e Incarnation: and 
 thus the Billiop of Mtaux feems only to confider the r 
 iVaUer.fes as Schifmaticks, becaufe, as he faith, they own'd ' 
 that Do(5trinc. However we Ihill find that it will be 
 very difficult for the Billiop to make out this his At- 
 fertion by fuch proofs as may be able to fatisfie his 
 Reader. 
 
 Ttrjl, What has he to fay againft that multitude of 
 Witneffes of his own Communion , who fo plainly af- 
 fert , That they rejedled Tranfubftantiatian ? I have but 
 }uft now fet down the Paflages themfeivts. If iie ac- 
 cufe them of having fuf^sred themfclves to be deceived 
 in fo important an Article, what credit can their Teftimo- 
 nies deferve, when they form againft t'nem fuch horrid 
 Accufations upon other points? Truely we are obliged to 
 the Bifliop, for furnilhing us with fo g<'jod an anfwer, 
 and we want only his Ingenuity to make uie of it upon oc- - 
 
 ulioQ. 
 
Ancient Qhioxb of Piedmont. 
 
 97 
 
 Secondly, What can the Bifhop fay to the ConfefTi- 
 ons of Faith of the walder.fes , wherein they formerly rc- 
 jed thisDodtrine. 
 
 TheBilliop here offers two things, which fway'd himrfa 
 eafie is he to be determined by appearances. The one 
 is, That it appears from the hrft Conferences that were 
 held with the ivaUer>[es, as that of Bemard^^ Abbot of Fon- 
 cauci, that they did not reject Tranfubftantiation, becaufeno 
 mention is made of it throughout the vvl-ioieDifpute, which 
 the faid Bernard has pen'd very exadtly. This he confirms 
 by feveral Tryals of the^ y/Menfes ^ whereof the pro- 
 ceedings arc in Mr. Colberts Library. 
 
 The other is, That it feems very probable, that the 
 ConfelTion of Faith, printed in the Hiftory of Perrin, n a 
 late thing, and drawn up fince the Reformation. 
 
 Nothing can be more impertinent than thefe Anfwers. 
 If this way of arguing be good^t muft follow, eitiier tliat the 
 rvaldetjfes have changed their belief (ince BerujyJ, Abbot oi 
 Foncaud, that is fince the end of ti^ Twelfth Century, 
 until the Year 125°* that Bajfierias was a n^r 
 Slanderer. 
 
 It muft alfo follow, that the Inquifijors that examine4 
 them about this Article, as about an Article Vv'hich the. 
 waldenfes conftantly rejedied, were very Knaves , or Block- 
 heads who underftood nothing of the bufinefs of the Inqui- 
 fition. 
 
 But to fpeak flecly, tlie Inquifitors deferve but fmall 
 credit, if they fpeak otherwife, than their Dirc<5tory ad- 
 vifeth, which they are to follow, as theLefTon that is given 
 them, for their Direction in the exercife of their Office : 
 and I (hall make it appear, as I go on, by giving a Scantling 
 of their honefly and fair-dealir.g, how little caule the Bifl:iop 
 had to rely upon them. 
 
 GHAR 
 
(Remarks upon the 
 
 CHAP. XXI. 
 
 ([oncernin^ the State of the Qhurch Rome, at 
 the tune of the Separation of the Paterines or 
 Wayenfes ,• together with the Aaufations 
 charg'd upon them by the J aid Q?Hrch , an-d 
 the Idea they had concaved of her, 
 
 TH E account I have but now given From Rajserius and 
 other Authors, who have made a Catalogue of the 
 Errors of the fValdeufes, is abundantly fufficient to refute 
 the vain pretence of the Bifhop of Meaux, who fup- 
 pofeth that the TvMerifes were only Schifmaticks. But 
 forafmuch as it is not unlikely but the Papifts will 'dtf- 
 own the Bifhop in this particular, as well as they do in 
 fo many others, it is but natural to endeavour to obviate 
 the Objections they may frame againft the Churches of Pi- 
 edmo»t. 
 
 1. They will probably alledge, That the Paterlnes ne- 
 ver accufed the Church of Rome of fo great a number of 
 Errors, as the ivaldenfes do. 
 
 a. They may fay, That the ?r/</<^^»/<?/ were really guilty of 
 a Multitude of Errors and Herefies, which the Authors 
 that I have cited after R^jrtfriies, do unanimoufly charge them 
 with. 
 
 3. They may probably take notice that the rvaldenfes had 
 an Article in their Belief, whereof we find no mention made 
 in the reafonsalledgedby iht Paterines in Juftificationof tlieir 
 feparating from the Church of Rome, viz. That the JValdcH- 
 fes declared the Pope to be Antichrft, and the Church of 
 Rome^ the Whore of Babylon, fpoken of in the Revelation^ 
 
 which docs not appear to have been any part of the PMeHnes 
 Belief. 
 
 It 
 
Alcient Church of Piedmont. 199 
 
 It will be an eafie matter to fatisfie any rcafonable perfon 
 about the firft of thefe Objedions: and to this purpofe, 
 it will be of importance to confider what was the State 
 of the Romiili Church, at the time when a part of the 
 Diocefs of MiU», with divers Bifhops at the head of 
 them, were obliged to feparate themfelves from it. 
 There is a fooHQi. perfwafion entertained by the genera- 
 lity of thofe of the Romilli Communion , that their 
 Church has ever continued in the fame State ; whence 
 they naturally infcrr, as the Bifliop of Meaux does, That 
 fince the Paterines or iVdldeafes did not at firft rejedt all 
 thofe Doctrines of the Church of Rme , which in their 
 later ConfelTions they have condemned j it may well be 
 fuppofcd they owned and profeffed the fame with that 
 Church. How grofs a delufion this is, will be eafily 
 made out by manifefting that the Church of Rome^ ever 
 fince the time of diis Separation has declin'd from bad to 
 worfe, and that the reafon why die waUerfes did not at 
 firft oppofe all thofe Dodrines which we at this day 
 reject, was becaufe they were not as yet hatched, a greic 
 piirt of them being beholden to the fubtilcy of the School- 
 men for their Original, who were not in being at the 
 ^ time of their Separation-, or becauCe the faid Dodtrines 
 were not looked upon by the Church of Rome, to be 
 eftential , as neceftarily to require tlie Pr-ofelfion or 
 Pradlice of them from thofe of her Communion*. 
 
 The State of the Church of Rome, with reference t» 
 her Faith concerning the Articles, about which we coi> 
 teft with her at this day, will appear from the following 
 Particulars. 
 
 I., She. did not impofe a neceftity of equalizing t!i£ 
 Authority of the /Jpecrjipha, with the Canonical Boo'is 
 of Scripture. This inconteftably appears from the Te(H- 
 mony of all her own Authors that have been (ince ths 
 ^leventh Century, to the Council of Trent, which firft 
 impofed it. Accordingly we find the fame diftin(^ion we 
 npake of Apocryphal and Canonical Books, in the wri- 
 ^ tings of Radulphw G ifelbertHs , Ruferttu , Hon(^ius Amo 
 gitfiod. Peter NdQi of Clugnj Zgdi\n^iii\\^ Petrobhs. Hujro dc . 
 
200 
 
 ^'tmrks upon the 
 
 SanBt VtSlore^ Rhhardtu de SunElo FtBore , Petrnj Comefior, 
 Cardinal tiff»o, NicoUm de Lyra^ Brito the Fr/mcifcan, fh»- 
 mas AijuitiAs, Jo*nnes Senteca , Ocham, Hervata, St Antomtittiy 
 
 TefiatM, Dionyjini the CurthHftAn, Ordinal Aj!"»7f«ir/, Cardinal 
 Cajetan, fojfe ClithoM, and in tlye writings of all thofc uho 
 placed the ProbgHs Oaleatw of St. Jrrome bcfcre the Bible, 
 though in divers Copies the word Ha^hjr^phl was put in- 
 ftead of JpBcrjphi , which word St. ferome had attributed 
 to Authors, whofe Authority we r-cjed:, as fome Papifts 
 haveobferved in their Editions. 
 
 The Church of did not believe, That Tradition was 
 E fufficient ground to build Articles of Faith on, though 
 ^e Second Council of iViV<f fuppofed it was only to main- 
 tain the Worfhip of Idols : as appears from the Account 
 Thomas Ac^uinas has given US. 
 
 At that time indeed all the Faith neceffary to be be- 
 lieved by a Chriftian, was reduc'd to the Apoftles Creed : 
 Leo X. being the firft who determined, that the Popes had 
 power to make new Articles of Faith, as well as a new Rule 
 of Manners. /« BulU Exurge. 
 
 The Reading of the Scripture was not forbid to Lay- 
 
 ir.en until the Year la*o. Innotent III. Epifi.ad Metenfes. 
 
 Councils were not believed to be infallible, though 
 the Popes prelided in them. The Hiftcry of the Ages 
 fucceeding the Tenth Century, are filled . with Examples 
 that put this out of doubt. To this purpofe the Reader 
 may confult the Treatife concerning the Unity of the 
 Church, written by r*«<fr«-»<,Bifliop of Verceil, the Works 
 of Ocham^ upon the Depolition of the Emperor Lewu of 
 
 ■Bavaria, of Peter (t Ailly, JEneju Sylvim ^ and of many 
 
 Others , which will fully convince him of the Truth 
 I aflfert. 
 
 It was not believed that the Chriftlans did merit any 
 thing by th^ir good Works, but perfons on their Death- 
 beds were obliged formally to profefs the contrary, in 
 their laft or D^ath-bed Confeilions, as appears by the 
 form prefcribed to that purpofe by An[4m^ Archbilhopof 
 Canterharj, 
 
 Indulgences, 
 
Ancient Church of Piedmont. 
 
 201 
 
 Indulgences, which came into requeft fome time after! 
 the Separation of the Diocefs of MUan^ were looked up- 
 on only as Pious Frauds. This was the Notion Petrui \ 
 Cantor gave of them and it is apparent, that till the ' 
 Fourteenth Century, that which at prefent is owned to be 
 the ground of them, was rejeded. Jubilees were never 
 heard of, until the time of Pope Boniface VIII. that is to 
 ^ fay, in the Year 1300.;. 
 
 It was not believed, that notwithftanding preceding 
 Contrition, Abfolution was neceflarily required, to ob- 
 tain RemilTion of Sins-, but on the contrary, that Contri- 
 tion for fin was fufficienc to rcftore the finner to a ftate 
 of Grace. 
 
 It was not belicvedjthat St. fames the Fifth Chapter of his 
 Epiftle, fpeaks of Auricular Confcffion, neither indeed was 
 there any ufe of Confeffion, except in Publick Penances, 
 which by little and little began to wear out of ufe after the 
 Twelfth Century. And the neceflTity of confefling once 
 a Year was not impofed till the Year by Pope In- 
 nocent III. Neither was the neceffity of the Priefts intention 
 believed at that time, as appears from thu Writings of 
 
 Adelman of Brixla againft Beren^arius, as well aS by thofe 
 
 of Petrm Damianm and many others. 
 , " It was not believed that Marriage was forbid to Priefts, 
 otherwife than only by humane Conftitutions as maybe 
 feen ia the Common Canon- Law of Gratian. 
 
 The Sacrament of the Eucharirt was not believed to 
 be an Objedl of Adoration. We find nothing of it in 
 all Berertgarim his Difputacion : We Read alfo, that Hen- 
 ry II. King of England, adored the Crofs on his Death- 
 bed, and that he received th^ Eucharift with Reverence, 
 but not a word of his worlhipping of it. And indeed the 
 Decree whereby its Adoration was enjoin'd , is of no 
 longer ftanding than the Thirteenth Century. And even 
 to this day the Deacon communicates ftanding, ac- 
 cording to the Ancient Cuftom of the Greek and Latin 
 Churches. 
 
 Dd It 
 
20I 
 
 ^marks upon the 
 
 h was not believed, that the end and aim of the Real 
 Prefence was to offer up Jefus Chrift in Sacrifice to God, 
 for the fins of the Living and Dead : Lombard , and the 
 greateft pare of the old School-men, owning it to be no more 
 than a Commemoration. 
 
 At that time there were but very few Churches, where 
 they began to communicate under one kind only, 
 vi^. That of Bread neither was this Cuftom authorized, 
 but by the Council oiConfiaHce, in the Year 141 j. till 
 which time almoft all the Refledions of Papifts upon the 
 two kinds, are contrary to this abufe, which Henrkw Gun- 
 davenfis fo highly exclaims againft. 
 
 'Tis but fince the Tenth Age that they began to place 
 . Images on the Altars, and indeed a good while after, and 
 
 Thirs D.J[,rt. ^j^^^ ^^^^ Churches Only. 
 
 ^' ^ 'Tis but fince Lews IX. his time that the Confecra- 
 
 tion of Images was brought in ufe, as may ftill be feen 
 in the PontiHca.]. GaufrUus Bello loco de vita LttdovlcW. 
 C(if. 2, 6. 
 
 'Tis but fince tire Tenth Century, that the Crofs 
 hath been fet upon Altars, and we find no inftance 
 to make us believe that jhe Image of Jefus Chrift 
 was at tiiat time faftned to it, as it is at this day. 
 Thiers caf. 18. 
 
 The Office of the Virgin was not eftablifhed in the 
 Weftern Church till the Year -by Pope VrhAnU. 
 at Clermont , in a Council affembled there by him, as 
 having been till then the efFed only of a private or par- 
 ticular Superftition. 
 
 Before the XII. Century , very few Foundations of 
 Dirges or Maffes for the Dead were heard of-, but fince 
 that time the Mendicant Fryars have brought into vogue 
 the Office for the Dead, vowed MafTcs, and Dirges or 
 MalTes for the Deceafed, and have multiplied them to 
 that excefs, that it is impoffible for them to farisfie the 
 Obligations they take upon them of faying fo many 
 Mafles. 
 
 For 
 
Ancient Church of Piedmont. 105 
 
 For the multiplication of new Feftivals of the Saints, 
 we are beholden to the XV. Century as may be feen 
 
 in CUmengis^ lib. de novis Fejlivitat. non tnfiituenMi. 
 
 The Confraternities are but ^ very late Invention, as 
 M. Thiers owns, 33. of his Diflertation concerning the 
 Quire of Churches. 
 ^ Thefe are the Articles that were either wholly unknown, 
 or not yet received in the Church oiRome 5 whence it is evi- 
 dent, That the Paterhes or m%ldenfes could not at firft oppofe 
 them, and that it is no matter of wonder that they never 
 fet themfelves againft them, but as from time to time they 
 were admitted of by the Church of Rome^ whofe Corrupti- 
 ons encreafed daily, which they take notice of in their laft 
 ConfelTions of Faith. 
 
 The great Controverfies therefore at that time, were 
 tliefe : 
 
 1. Whether the Miniftry of the Church of Rome was 
 a lawful Miniftry, forafmuch as Simony was the principal 
 means of obtaining any Ecclefiaftical Dignities in the mnem 
 Church. 
 
 2. Whether it was neceffary to be fubjed to the Pope, 
 in order to be a Member of the True Church, which the 
 Popes abfolutely pretended, having to that end invaded 
 the Authority of almoft all Metropolitans, that naturally 
 were Jutocefhdliy that is, fubjec^ to no Church Authority 
 above themfelves out of their Diocefs. 
 
 3. Whether the Popes had Power to annul the Mini- 
 ftry of the married Clergy ? 
 
 4. Wiiether the worfliipping of the Saints, Relicks, Ima- 
 ges, and of the Cro(s, were lawful, 
 
 J. Whether the Belief of the Topes concerning the car- 
 nal Prefence of the Body of Jefus Cbrift in the Eucha- 
 rift, w as a Belief founded upon Holy Scripture. 
 
 Dd 2 6. Whe- 
 
104 
 
 Remarks upon the 
 
 6. Whether the Belief of the Abfolute Neceffity of 
 Baptifm was lawful. 
 
 7. Whether the Do^rine of Purgatory was Evangelical. 
 
 8. Wiietlier Prayers for the Dead were a Religious 
 Performance. 
 
 Now, if we will take the pains to examine a little the 
 Queftions that were agitated between the TVMenfes and the 
 Church of R^me, we lhall find them to be the very fame 
 with thofe I have juft now mention'd ; except on- 
 ly, as I have before obferved , that the faid Queftions 
 were afterwards multiplied proportionably to the Encreafe 
 of the Romirti Corruptions. 
 
 As to what concerns tiie Calumnies wherewith fbme 
 have endeavour'd to disfigure them, and to make them 
 the Horrour and Deteftation of People, we may truly averr, 
 That in this particular the Church of Rome has only con- 
 fulted her paflion and iiatred, without the leaft regard had to 
 Truth, or their Innocence 
 
 The Learned VJher , and divers others, have placed the 
 Innocence of the waldenfes in fo clear a light, as to all the 
 matters whereof they are accufed, that I fliould abufe the 
 patience of my Reader, by endeavouring anew to make 
 their Apology. It (hall fuffice therefore to obferve, firft, 
 That the Dodors of the RomiOi Church have malicioufly 
 affeded to faflen upon the ivaUenfes the Belief of the Ma- 
 mchees, under pretence, that the Mankhees alfo oppofed fome 
 of the Romiln Practices, as well as the waldenfes. Second- 
 ly, That to this purpofe they have attributed to the Ada- 
 tiichees feveral Dodrines of ihQifaUenfes^ which do not in 
 the leaft partake with Manicheifm. This n f'jdicious Rea- 
 der may eafily perceive, by comparing the C-^^alogue of the 
 Errors of the new Mankhees^ drawn up by £wmVw, which 
 I have fet down, Chap. XV. with their Opinions, as they 
 are reported to us by St. EpiphaHim, St. Aftfiin, Theodonf^zna 
 by Pcur of Sid/; J in the I X. Century, 
 
 I acknow- 
 
Jncient Church of Piedmont. 205 
 
 I acknowledge , it may feem ftrange to fome to find 
 the iVdldenfes fo conftantly charged with fuch grofs Ca- 
 lamnies but here I muft clefire the Reader to confider, 
 
 1. That it is no great Sin with the Church of Rome to fpread 
 Lyes concerning thofe that are Enemies of the Faith. 
 
 2. That the Church of Rome has been alwaies defirous 
 of preferving the Reputation of her ancient Authors, as 
 being fome of their greateft Saints, which would vifibly 
 have been diminifhed, if not quite loft, in cafe their Suc- 
 celibrs fhould have own'd the Innocence of the v^trndols 
 Churches- No, 'tis a far more eafie and convenient- way 
 to aflert, That the wdde)i[es have changed their Belief, than 
 to accufe their Saints of having been moft infamous Calum- 
 niators. 
 
 3. That the greateft part of thofe Authors, who have 
 writ concerning the Herefies of the wMenfts or Vattdois^ 
 have only followed their firft Leaders , vU. AUnm and 
 others, without troubling themfelves to enquire into the 
 Truth of the matter .• Which is the very character of 
 thofe fort of Compilers. 
 
 4. Tfhat after the account Emerlctu has given us in his 
 
 Dire^lory of the Jrt.-juijtrors, they of the Ghurch of Rome werC' 
 
 no longer at liberty to embrace- a different reprefentation 
 of their Belief from what he had already given, People 
 generally being fo far engaged in an high efteem for the 
 Inquifition , and their exa(ftnefs in all proceedings , thac 
 they would have look'd upon it as a great Crime, tachange 
 their Judgment in a matter they had allow d of and efta- 
 blilh'd . Neither indeed could it be done without incur- 
 ring the danger of falling into their hands h for we may 
 well fuppofe they^would never fuffer their Credit and Since- 
 rity to be in the kaft queftioned. 
 
 5. That there is nothing more ccnunon with theRomifh 
 Party, than to make ufe of the moft horrid Calumnies to 
 blacken and expofe thofe who have renounced her Com- 
 munion. The Proteftants in France were at firft accuied 
 of committing the fame impurities at their Meetings, 
 which the: Heathens objeded to the Primi-tive Chriftians, 
 and the Papifts fince that to the yvaldenfeu . And if we calt 
 
 213 
 
^o6 
 
 ^mark^ upon the 
 
 an eye upon what Sigebert tells us concerning the Greeks . 
 of the XI. Century, we (hall find that Calumny is a Trade 
 theRomiOi Parry is perfectly well vers'd in. Leo IX. 
 laith he, fent his Legates to Confiantimple, to refute the He- 
 relies O^Uq Greeks, who like Simoniacks, fold the Gift of 
 God; like the FalefuiMs, took their Guefts and gelt them, 
 and fo promoted them to Bilhopricks •, like the Arians, ■ 
 they re baptized the Latins^ that had already been bapti- 
 zed in the Name of the Holy Trinity s in imitation of 
 the Donatifis, they boafted the Orthodox Church to be 
 only in Greece ; like the NicolaitAnSy they allowed Marriage 
 to Priefts like .the SeverUns, they declared the Law of 
 Alofes to be accurfed like the Pfienmatomacht, they cut off 
 the Belief of tlie Holy Ghoft from the Creed like the 
 Na-careKeSy they obferved Judaifm, forbidding little Chil- 
 dren, though at the point of death, to be baptized be- 
 fore the Eighth day ^ and Women in danger of life, by 
 rcafon of their Travail, or Courfes, to communicate 5 or, if 
 they were Heathens, to be baptized : That they called the 
 Latins Az^ymlt^y and perfecuting them, (hut up their Chur^ 
 ches-, that they facrinced with leaven d Bread, and anathe- 
 matized the Roman Church in her Children, preferring the 
 0«/?4«//»c;«AV4» Church before her. But notwithftanding ail r 
 this, if we will believe Leo AUatltti, there was but a very lit- 
 tle difference between the Roman and Greek Church at that 
 time. 
 
 6.We are to take notice,that notwithftanding the fury and 
 malice of the Romifh Party, in wounding the Reputation 
 of the Vaudois 5 yet there have not been wanting fomc 
 Hiftorians, in theBofom of that Church, who have been fo 
 generous as to own the Truth. Paradia obferves in his 
 Ama/s of Burgundy, That he had feen ancient Hiftories, that 
 fully juftified them from all the Accufations laid to their 
 charge, and made it appear, That their only Crime was, 
 their declaming againft the profligate Manners and Condud 
 of the Roman Clergy. ThuAnus has feconded him herein, as 
 well as divers other^ Authors of the Roman Communion, 
 who have wrote lince the Reformation, and furficiently - 
 
 acquit- 
 
Ancient Qhtoxh o/^Piedmonr. 
 
 207 
 
 acquitted them of all thofe horrid Calumnies, whicli for 
 fo long a time have been made ufe of to run them 
 down. 
 
 I proceed now to the laft Article before mentioned, Wt. 
 the Idea which the Vaudois had conceived of the Church 
 oiRome: Certainly it is a very furprifing thing to fee the 
 VaudoU treating the Pope with the Title of Antichrijl,z.ndi of 
 the Afocalyftical Beafi, and the Cilurch of Rome with that of 
 the Great fvhere, and Mjjitcal Bdjlo». What ground had 
 they to fpeak and write at this rate ? for we find that this was 
 the common ftile they made ufe of in their Difputes with 
 the Romilh Party. This is a matter well worth our confi- 
 deration. 
 
 £wmfi in his Directory attributes this Opinion to thofe 
 he calls the new Mamchees : but to fpeak truth, he is wholly 
 befides the matter^'nid either abufeth himfelf, or has a mind 
 to deceive othcii> ^for it was the Opinion of the Vandois^ 
 and not of the Mamchees, and they 'had the ftrongeft 
 motives fo to do , that Perfons who made it their chief 
 bufinefs to read the Scripture, could propofe to them- 
 felves ; motives, I fay , which from tiine to time were 
 fortified and confirmed by the continual encreafe of the 
 Corruptions of the Qiurcli of Rome. 
 
 ? . There have not been wanting a great number, in 
 the Bofom of the Church of Romcy who conceiv'd and 
 publickly propos'd this notion, fince the time of Gregorj^ 
 VII. f^'oififtf has fet down feveral of their Writings on 
 this Subjed, which it is not neceflary to tranfcribe here. 
 
 1. We find that the Vaudoh had with great exaftnefs 
 applied themfclves to the ftudy of the Revelation and the 
 Treacife they have publillied about t!\is matter, long time 
 before the Reformation, fufficiently evidenceth, that they 
 had compared the Charaders St. John fpeaks of, with thofe 
 which they found in the Pope and his Church. 
 
 3. We find that in the faid Treatife they make a more 
 particular Refledion upon three ,^bings which ihr'd in the 
 Eyes of all men, fince the . ^1. /Century 5 the firft was 
 ilie Idolatry of the Church Q^ Rome 5 the other was the 
 Power the Popes had ufurped over almoft all thefecular 
 
 Powers 
 
Remarks upon the 
 
 Powers of Enrpfe •, and, rhe third was, the fury and violence 
 of the Perfecution the Church of Rome employed to fup- 
 port her Tyranny, her falCe Dodrine and WorOiip, and 
 K) cruih whatfoever did in the leaft ofFer to oppofe it feJf 
 againft her Ufurpation. 
 
 1. The Idolatry of the Church of Rome^ which had 
 TufFer d a great fliock at the Council of Francfort in 794, 
 but notwirhftanding,that ftill encreafed every day, and more 
 efpecially after that the darknefs of the X. Century had 
 forc'd Piety to give way to Idolatry and Superftition- 
 The Violation of the Second Con^mandment was very 
 apparent, but could be no longer palliated or difguifed 
 after that fome Popes in the XII. Century began to renew 
 in their Canonizations, which began about that time, the 
 Pattern of the Pagan Apotheofes. This Deification of 
 Men is fo horrid an attempt againflr 'tfje Chriftian Reli- 
 gion, that it may well be look'd uporfas;!^ top and higheft 
 degree of Idolatry. 
 
 2. The method the Popes toolc to make themfelves Ma- 
 tters of all Epirofe, almbftall the Kings thereof fubjei^ing 
 dieir Crowns to the Pontifical Mitre. They -who will take 
 the' pains to confult the Annals of -J^roww, about this point, 
 will find, that fcarcely was there fo much as one State left 
 ill Europe, which had not declared it felf the Pope's Vaf- 
 fal, before the year 1200. He endeavours' to confirm 
 diis Truth by the publick ads he produceth, concerning 
 
 rhe Kingdom of Anagon^ Portugal^ Caflile, and all Sfairjy 
 
 asalfoof Cerfica, Sardtma, Sicily, and die Other Provinces 
 
 of Italy y ofProveKCCy Low- Brit any, and whole France^ of Den- 
 marl^ , Siixom, Bohemia, Dalmaria, Croatia^ Mmgary, Poland, 
 Mnfcovift, England, and Ireland. ' Hereupon we may make 
 this obvious and natural reflexion : The Chriftians alledge 
 againft the Jews a very convincing Argument. Iz wasfore- 
 told of old, That the Mejpah was to convert the Nations 
 to the Worftiip of the God of Ifrael, this being accor- 
 dingly accompliihed by JefusQirift: It follows, that he indeed 
 istlie Mc/pah, to whom this charadler is given by the antient 
 Oracles i and by an Argument ^^^^r/, we inferr thus 5 The 
 Kings ihat were to (occccd to the Ruines of the Roman 
 
 Empire 
 
Ancient Qmch of Piedmont. 
 
 Empire have giv^en their Kingdoms to the Pope where- 
 fore the Pope muft needs be he whom St. 'John iias mark'd 
 out to us by the Beaft, to wham the Kings were to fub- 
 mit their Authority. Now, as the Jews muft make aJl 
 Chriitians to renounce the God oi Ifrael, whom they own 
 and acknowledge, before they can fuppofe that the Mef. 
 fuh is to convert all the Heathens, and be known to be 
 tlie Mejjlah by this diftinguilliing charadler 5 in like man- 
 ner muft the Papifts fnatch out of the Pope's hands all 
 the Kingdoms that he hath, and doth podefs, at leaft, as 
 Lord Paramount, in order to make way for the appea- 
 rance of Antichrift, and for his being own'd to be fuch. 
 
 3, The violence of the Perfecution She has- managed 
 throughout all the parts of Evrofe, and whereof the poor 
 ■Vaudou ahvaies met with the greateft ftiare. Tlie Popes, 
 who had enflav'd to themfelvesall the Weftern Churches, 
 being Mafters of the Temporal alfo, by the voluntary 
 fubjection of its Emperors and Princes, did no longer 
 think of keeping any meafures. Tlie Bifliops being almofi 
 generally fubject to them, they made them decide in their 
 Synods, whatfoever they pleafed. The new Laws they 
 made, were only the fruit of their Humours and Intereft, 
 and [he Princes being now become their Vaftals, were the 
 ready Executioners of the Papal Violence and Fury, againft 
 thofe they had anathematiz'd. 
 
 Now it is certain, firft. That fince the X. Century,where- 
 \\\ Arm'fhus 'Kx'ko^ of Orleans called the Pope Antichriil, 
 in a full Council at ^/;f/wj,nothing has been more ordinaiy, 
 than to give him this Title. The Antipopes of the XL Cen- 
 tury very lavilbly beftowed it upon one another. This 
 E-Kample was followed in the XII. Century, and has never 
 (ince been difcontinucd till the time of the Reformation, 
 a vaft -number of Writers having fet themselves againft the 
 Pope and the Papacy, openly proclaiming him to be the 
 Antichrift, and his Church the Great Whore, and Myftical 
 Buhylon. BaUms takes notice of a great number of thefe in 
 his Centuries, with reference to EngUnd-^ and mlfius' hatli 
 inftanced in many others belonging to the other parts of 
 the Weftern Empire : More efpecially we ought to take 
 
 Ee notice 
 
2 10 
 
 ^'marks upon the 
 
 notice of what Fupmus Abbot of Tuits tells us, in his 
 CoiT.meiuary upon the Apocalypfe, that Cruelty andPer- 
 fecun.;n were one of themoft exprefs characters of Anti- 
 chi ith See liere what he writ at the beginning of the XIF. 
 Cenfury.upon thefe words of the Apocalypfe 5 W caufe that 
 as TTii'.ny as would mt wor/hip the Image of the Beafi^fhould be put 
 to drat h. Ita Chrifius nan facit neq-., prophets ejus, ne.^-^ ^pofto 'i 
 docuermty neq-^ Reges Chrifliani jam fa^i^ hoc accepermt ut occt- 
 derer.t ^ fnngmne cumuUndtim exifiifnent Chrifli fervltium 5 verpts 
 ndmqs T^^tis mn couBci fed fpsntanea fervitia vult. Ergo & in 
 hoc J in hoc meixime paLmfAciet fenfum hahentihu, quod vere fit 
 ylmichrijim, quod vere m» Chrifitti^ fed fecundum nomen fuum 
 Chrifio fit contraries. Hie efl Chriflus qui fingnineni fuumfun- 
 iit \ hie efl Antichrijius qui fayigtiinem fundit alierum. In /Ipoc. 
 
 I'py. 3. cap. 1 3. ' Chrift does not do fo, neither did his Pro- 
 ' pliers or Apoftles teach fo, neither have the Kings that 
 ' are ChriRians received any fuch inOrudions to kill men, 
 
 * or to make them think, that the Worfliipof Chrift is to be 
 *ftaioed with Blood-, for the tiue God doth not delire 
 
 * any forced, but voluntary Service. Wheieforeby this 
 
 * mark efpecially will he make it evident to all that have* 
 ' any underfianding , That indeed he is the Antichrift 
 
 ' that indeed he is not Chrift, but according to his Name, 
 'oppofiteand contrary to Chrift. He is Chrilt that Iheds his 
 ' own Blood, he is Antichrift that ftieds the Blood of others. 
 ¥ After all this, I leave it to any one to judge vA hether 
 it vi'ere an ealie matter for the P^^m'w; and being 
 oppreft by the Pope and his Inftrumenrs, at the rare they 
 were, not to form this Idea of the Pope and his Church, 
 and u hether any can think it pofTible, they ftiould not in- 
 firuifl their Defcendants, to have that juft Horrour for 
 the Church of Rome^ which has alwaies hindred them from 
 reuniting w ith her, notwithftanding all the ways of violence 
 She has made ufc of tooblige them to it. 
 
 CHAP. 
 
Ancient Church of Piedmont. 1 1 i 
 
 CHAP. XXII. 
 
 * Cm^milng the Belief and Conclufl of thi\ ^^aV^Q^^ 
 fes in Bohemia. 
 
 NOW, becaufe the ivuldenjes being diiven into Bo- 
 hemia, have continued there (everal years, it is but 
 reafofiabic for us, with fume attention, to.take a view of 
 the (tare of thcb Churches. This, as on the one hand 
 it will give us a ju'tt Idea of the Purity of that 
 Spring, from whence this Rivulet was fupplied with Wa- 
 ter '■, fo on the other hand, it will be ufeful to cleat them 
 from thofe Calumnies wherewith the Bilhop of Aleaux 
 has endeavoured to overwhelm them, in his Treatife con- 
 cerning the Protellant variations. An' equitable Reader 
 will be able to make his judgment from hence, Whechcf 
 the Proteftanrs have any reafon to be alhamed to own 
 the ancient ivuldenfes to be their Predeceffors and whe- 
 ther the Chuich of Rome did well in rejeding and d^fpi- 
 fing the Advices and Reraonflrances of tliefe their. Ccn- 
 fors. 
 
 We have two famous Authors, who can inform us con- 
 cerning the Faith and Converfation of the M^aldenfes in 
 Bohemia •, the one is an Inquilitor, who wrote in the XlV. 
 Century, towards the end of it, ^fco, faith he, h.td arex-aU HOI. St^lft. 
 k»otvJed^f of tie Waldenfes, at v^hofe Trials he had often ^■>hm.[\222. 
 afliited, and that in feveral Countries as himfelf wit- 
 nefleth. 
 
 The other is tineas Sylvius^ who came to be Pope 
 Pius II, in his Hiitory of BjhemiA, Chap. 35. wliere he 
 gwes us an exact deicription of them, as^, having been 
 himfelf on the place, and had feveral Conferences with 
 theip, and defiring to inform a Caidrhal concerning 
 them. 
 
 Ee t 
 
 The 
 
212, 
 
 ^marks upon the 
 
 The firft of thefe has borrowed a good part of Raj^ 
 nerfu his Treatife, wlio wrote in Lombardy about the year 
 1 2 JO, which fhews', that they had the lame Opi- 
 nions at the end of the XIV. Century, which their An- 
 ceftors had in Lombardy about the middle of the XIIL 
 The thing that is fingular in this Author, is this, Not on- 
 ly that he profecutes the fame way of calumniating them 
 upon many Heads, which is the way of Inquifitors againft 
 pretended Herericks •, but that he hath annexed to every 
 Article of the JValdenfan Opinions, concerning the Doilrines. 
 or Pradices of the Church of Rome, the occafion that in- 
 duc'd them to embrace fuch Opinions whicli is a rhing 
 well worth our condderation, fince we dial 1 learn hereby, 
 that the Waldenfes had very exadly confidered and weigh- " 
 ed tiie Do(5trines and Practices of that Church. 1 am. 
 refolved to lay down thefe their Opinions for as the proofs 
 which the good Inquilitor alledgeth to defend the Opi- 
 nions of his Church, they are for the moft part fo extra- 
 vagant, that the meaneft Polemical Writer of this Age 
 amongft Papifls , would think it an affront to his own 
 judgment to make ufe of tiiem. 
 
 The firfl general Head of the Errors of the wddenfes^ 
 
 is faid to be o{ their Blafphemies againft the Church of Rome, 
 her PraSHce. Statutes, and her whole Clergy. Their Errors 
 
 (faith he) are diftinguifhed into three parts s the firfl is, of 
 their Blafphemies, wherewith they blafyiheme the Church 
 of Rome^ her Pradice, Laws, and whole Clergy. The fe- 
 cond part of their Errors is, about the Sacraments of the. 
 Church, and the Saints. The third part is, concerning 
 their Abhorrency of all the good and laudable. Cultoms of 
 the Church. 
 
 Their firft Error, which comes under the firfl general 
 Head, is, ' That the Church of Rome is not the Church 
 ' of JefusChriIt,.but an Aifembly of ungodly men ^ and 
 ' that She has ceafed from being the true Church, from 
 'the time of Pope Sylvefter, at which time the Poifon of 
 ! Temporal Advantages was cafl into tiie Church. 
 
 2.. ' That 
 
Ancient Church of Piedmont. 
 
 215 
 
 ■ 2. 'That all Vices and Sins reign in dm Charclij and 
 'that they alone live righteoufly. 
 
 3. 'That there isTcarce any one to be found in the 
 
 * Church, that lives according to the Gofpel Rule, behdes 
 ' themfelves. 
 
 4. ' That they are the true poor in Sprit, who fuffer Per- 
 ' fecurion for the Faith, and Righteoufnefs lake. 
 
 5. * That they are the true Church of Chrift. 
 
 6. ' That the Eaftem Church doth not value or regard 
 
 * the Church of Rome j and, That the Church of Rome is 
 
 * the Whore in the ReveUtlen. 
 
 7. ' They defpife and reject all Ordinances and Statutes of 
 ' the Church, as being too many, and very hurthenfome. " 
 
 8. ' That the Pope is the Head and Captain of all 
 ' Errour. 
 
 5?. ' That Ihe Prelates are the Scribes, and feeming religious 
 
 ' Pharifees. 
 
 10. ' That the Pope, and all his BiOiops, are Murthe- 
 *rers, by reafon of the Wars they foment. 
 
 11. 'That we muft not obey Prelates, but God alone, 
 '^^?J4. 
 
 I z. ' That none in the Church ought to be greater than 
 ' any of their Brethren, according to that of St. M^t. But 
 
 ' ye all are Brethren. 
 
 13. ' That no man ought to kneel to a Prieft-, Rev. the 
 
 ' Angel faith to St. Jehn, See thou do it not. 
 
 14. 'That Tythes are not to be given to Priefts, becaufc 
 ' there was noufe of them in the Primitive Church. 
 
 15. ' That the Clergy ought not to enjoy any temporal 
 
 ' PofTefllons, Beut. -Neither the Priefi, nor any of the 1 rihe of 
 ' Levi, {hall have any inheritance with the Children of Ifrael, the 
 * Sacrifices being their portion. 
 
 16. ' That neither the Clergy nor Religious ought to en- 
 ' joy any Prebends. 
 
 17. ' That Bifliopsand Abbots ought not to enjoy any 
 ' Regalia. 
 
 18. C ' That neither the Land nor People ought to-be divi- 
 ' ded into Pariflies. . 
 
 i^. ' That . 
 
214 
 
 l\€77iarks upon the 
 
 1 9. ' Th:3t it is an evil thing to endow and found Churches 
 
 * and Moiiafteries, and chat nothing ought to be left to 
 ' Churches by Will. That there ought to be none a Tenant 
 ^ t:) ihe Church. ■ And they condemn all the Clergy for 
 ^' tlieir Idlenefs, telling them they ought to work with their 
 ^ h.^nds as the Apouics did. They reject all the Titles 
 ^of Prelates, PS Pope, Bi(h)p, &c. That no Man ought 
 'to be compeU'd by force in inacters of Fairh. They con- 
 ' demn all Eccle(ia(lica! Offices, and look upon th^m as 
 ^' Null and Void. They defpile the Priviledges of the 
 ' Church, and difregard the immunity of the Church,and 
 'of l%fons and Things belonging to it. They ccn- 
 ' teran Councils and Synods, and fay^ That all Parochial 
 ' Rights, are only Inventions. And that all the Obfer- 
 ' vances of the Religious are nothing elfe but Phariiaical 
 'Ti adicions. 
 
 'As to die fecond Part of their Errors j they condemn 
 'all the Sacran^ents of the Church. Concerning tlie Sa- 
 'crament of Baptifm, they (ay, That the Cateciiilm fig- 
 ' nifies nothing, that the Ablolution pronounced over In- 
 ' fants avails them nothing : that the God-fathers and 
 ' God-motiiers do not underftand, what tliey anfwer tfle 
 
 * Prieft, That the Oblation which is called ^/ js 
 
 * nothing but a meer invention. They rejeil all Exo'r- 
 'cifms and BlefTings. They wonder why none but the 
 ' Bilhops alone lliculd have power to ' confirm. Con- 
 ' cerning the S::crament of the Eucharift they fay, That 
 *a Prieft, guilty of mortal fin, cannot celebrate that Sa- 
 'crair.enf, bu{ that a good Lay-man, _yea a Woman, if 
 ' (lie knows the Sacramental words, may. That Tranfub- 
 ' iianriation is not performed by the hands of him who 
 'celebrates unworthily, but in the Mouth of the worthy 
 ' Receiver, and that it may be celebrated on our common 
 
 ' Tables. Mcilach. In every p/ace jhall a fme offering be offered to 
 
 ^ rr;y Yiamc. They Condemn the Cullom of Believers com- 
 'maniqting \\o inore dian once a Year, whereas they 
 
 * communicate daily. That Tran(ub(tantiati6n is performed 
 'by words utter'd in the vulgar Tongue. ' That the Mafs 
 
 * fignihes nothing : that die ApolUes knew nothing of it, 
 
 ' and 
 
215 
 
 ' and that it is only done fl^r gain. They rejed the 
 
 * Canon of the Mafs, and only make ule of the words ot 
 ' Chrift in their vulgai- Tongue. They declare the ling- 
 ' ing in the Church, to be no better than hellilh howling. 
 
 * They defpife Canonical hours. That the offering made 
 
 * by the Prieft in the Mafs, is of no value. They re- 
 
 * jedt the kifs of Peace, that of the Altar, of the Priefts 
 
 * Hands, and Popes Feet. They f^.y, concerning the Sa- 
 
 * crament of Penance, 1 hat none can be abfolved by a 
 
 * wicked Prieft. That a good Lay-rpan hath the power 
 'of abfolvingj and that they by laying on of their hands 
 ' can forgive fihs, and conferr the Holy Ghott. That it 
 ' is much better to confefs to a good Laick , than to a 
 
 * wicked Priefl. That no heavy .penances ou^ht to he 
 ' impofed, according to the Example of Chrift, who faid 
 ' CO' the Woman taken in Adultery, Go thj waj , and fin 
 ' m more. AH publick Penances and Chains they difap- 
 ' prove of, cfpecially in ' Women. That a general Con- 
 ' feffion ought not to be made every iyear. They con- 
 ' demn the Sacrament of Marriage, declaring. That thofe 
 ' \yho enter into the if ate of Marriage without hope of Chil- 
 *dren, are guilty of mortal lin. Compaternity, they fay, 
 
 '■*fignifies nothing, as to the hindring of Marriage, nei- 
 'ther have they any regard to the degrees of Carnal or 
 'Spiritual Affinity, which the Church obferves, nor to 
 'the impediments of order and publick decency, or to 
 'the prohibirion of the Church ia that matter. That a 
 ' Woman after Child birth doth not ffand in need of any 
 ' Bleffing or Churching. That it was an error of the 
 
 * Church, to forbid the Clergy to Marry,, whereas the fame 
 ' is allowed of by the Eaftern Church : That ic is no fin 
 ' in thofe who are continent, to kifs or embrace. They 
 ' difallovv of the Sacrament of Extream Undion, becaufe 
 *the fame is only given to the Rich, and becaufe 
 'many Priefts arc necedary to adminifter ic. They hold 
 ' the Sacrament of Orders to be of no ufe, becaufe eve- 
 *ry good Lay man is a Prieft, the Apoftles themielves 
 
 ''being all Lay-men. That the preaching of a wicked 
 ' Prieft, cannoc profit aay Body. That wiiac is uttered 
 
 'in 
 
2l6 
 
 ^'}?i^) ks ujmi the 
 
 'in the Latin Tongue, can be of no ufe to Lay-meiu 
 * They mock at the fonfure of Pricfis. They reproach 
 ' tlie Church that (lie raifeth Baftards, Boys and notori- 
 ' rious linners to liigh Ecclefiartical Dignities That every 
 ' Lay min, yea and Woman too may preach. Corinth, for 
 
 yoH may all Prophepe one hj/ one^ that all may be edited. 
 'Whatfoever is preached without Scriprure proof, they ac- 
 ' count no better than Fables. That the-HoIy Scripture 
 ' is of the fame efficacy in the vulgar Tongue as in 
 ' Latin, and accordingly they communicate , and admini- 
 ' fter the Sacraments in the Vulgar Tongue. They can 
 ' fay a great part of the Old and New Teftamenr by 
 ' heart. They defpife the Decretals , and the Sayings, 
 ' and Expofidons of Holy Men, and only cleave to. the 
 ' Text of Scripture. They contemn Excommunication, 
 ' neither do they value Abfolution , which they exped 
 ' from God alone. They rejedt the Indulgences of the 
 'Church, deride Difpenfations , neither do they believe 
 ' any irregularity. They admit none for Saints fave only 
 ' die Apoftles they pray to no Saint. They contemn the 
 ' Canonization , Tranflation, and the Vigils of the 
 'Saints. They laugh at thofe Lay-men, whochoofethem- 
 ' felves Saints at the Altar. They never read the Litany. 
 ' They give no credit to the Legends of the Saints, and 
 'make a mock of the Saints Miracles. They defpife 
 ' the Reliques of the Saints. They abhor the Wood of 
 ' the Holy Crofs, becaufe of Chri(t's fuffering on it, nei- 
 ' ther do they lign themfelves with it. That the Do(fi:rine 
 ' of Chrift and the Apoftles, is fufficient to Salvation, 
 ' without any Church-Statutes and Ordinances. That tlie 
 'Traditions of the Church, are no better than the Tra- 
 ^ ditions of the Pharifees •, and that greater ftrefs is laid 
 ' on the Obfervation of humane Tradition, than on the 
 ' keeping of the Law of God. Matth. why do ye tranjgre[s 
 
 the Law of God by your Traditions ? ' They refute the myltical 
 Tenfe of Scripture, efpecially in Sayings and Adions 
 ' traditionally delivered and publiHied by the Church as 
 ' that the Cock upon Steeples fignifies the Paftor, and fuch- 
 Mike. 
 
 I Their 
 
Ancient Church of Piedmont. 117 
 
 * Their Errors of a third rank are thefe-, They contemn all 
 ' approved Ecdefiaftical Cuftoms, which they do not read 
 
 * of in theGofpel, as the Obfervation of Candlemas, Palm- 
 *Sunday,the Reconciliation of Penitents, the Adoration of 
 *the Crofs on Good-Fryday. They defpife the Feaft of 
 ^Eafter^ and all Other Feftivals of Chriftand the Saints, be- 
 *caufe of their being multiplied to that vafl number, and 
 ' fay, that one day is as good as another,and work upon Holy- 
 ' days, where they can do it, without being taken notice of. 
 ' They difregard the Church-Fafts, alledging that of Ifai. 58. 
 Is this the Faft that I have ch&fen ? ' They deride and 
 
 mock at all Dedications, Confecrations and Bencdidi- 
 'ons of Candles, Allies, Palm- branches, Oil, Fire, Wax- 
 
 * candles, Agnus Del, Women after Child-bearing, Strangers, 
 
 * Holy places and Perfons, Veftments , Salt and Water^ 
 ' They look upon the Church, built of Stone, to be no 
 
 * better than a common Barn, and call it commonly StetM- 
 'hAus, neither do they believe that God dwells there, y4£ts 
 
 17. God doth yiot dwell h temples made with hands: 'And that 
 
 * Prayer made in them, is of no greater efficacy, than thofe 
 
 * which we oifer up in our Clofets, A-fatth. 6. But theu whe^ 
 
 * thou prajefl enter into thy ckfet. ' They have no value for 
 
 - * the Dedication of Churches, and call the Ornaments of 
 'the Altar, The fw of the Church, and- that it were much 
 
 * better to clothe the Poor, than to deck Walls. They fay 
 
 * concerning the Altar, That it is waftefulnefs to let fo 
 ' much cloath rotting upon Stones, and that Chrift never 
 'gave to his Difciples \'ens, nor Rockets, nor Miters. 
 'They celebrate the Eucharift in their Houlhold Cups, and 
 ' fay, that the Corporal or Cloth on which the Hoft is 
 ' laid, is no holier than the Cloth of their Breeches. Con- 
 ' cerning Lights uled in the Church, they fay, that God, 
 ' who is the true Light, doth not ftand in need of Light, 
 'and that it can have no further ufe in the Church, than 
 ' to hinder the Piiefts from ftumbling in the dark. They 
 ' reje<5t all Cenfings. Holy- Water they efteem no better 
 ' th:n common Water. The Images and Pictures in the 
 
 ' ' Church they declare to be Idolatry. They mock at the 
 ^ 'iinging in Churches, that the efficacy is only in words and 
 
 F f 'not 
 
1 1 8 Remarks u^on the 
 
 * not in the Mufick. They deride the cries of the Lay-men» 
 *and rejed: ail Feftival Proceliions, as thofe at Ea(ler> 
 
 ' 35 well as motimful ProceflTions in Rogation week and ac 
 '■ Funerals. They fay, that the fingingby day and by night, 
 ' is a thing lately inftituted by Gregory^ which in former times 
 
 * was not uled in the Church. They find fault, that the 
 
 * Prieft fuilers . many Mafles to be fung the fame day for 
 ' feveral Perfons. They kugh at the Cuftom of bringing. 
 ' iick perfons on a Bench before the Altar to make their 
 ' fupplicacions there for Health. They rejoice whenever 
 ' there isa publick Interdid, becaufe then they corrupt ma- 
 ^ ny, faying. That they are forced to go to Church, for out- 
 ' ward gains fake for they ihemfelves aUb go to Church, 
 ' and hypocritically offer, contefs and communicate. They 
 ' diffwade People from going on Pilgrimage to tof, ando- 
 ' ther places beyond Sea though they themfelves pretend 
 'to go on Pilgrimage, whereas it is only rvUh deftgn 
 ' to vijit their Bifhofs, who live in Lowhardy. They exprefs 
 
 * no value fbr the Lord's Sepulchre, as well as thofe of the 
 
 * Saints j and condemn the burying in Churches, Afattk.z^^ 
 
 ^■^IVoe mto yoa Scrihs and Pharlfees, hfcaufe jie build the Tombs., 
 
 * &c. and would choofe rather to be buried in the Field than 
 ' in the Church yard, were they not afraid of the Church. 
 ' That the Offices for the deceafed, MafTes for the dead, 
 ' Offerings, Funeral Pomps, Lafl: Wills, Legacies, vifiting 
 
 * of Graves, the reading of Vigils, anniverfary MafTes and 
 ' other like Suffrages aie of no advantage to tiie Souls of 
 
 * the deceafed. They condemn the watching with the dfad 
 'by night •, becaufe of the fMlies and wickednefs which 
 
 * are aded on thefe occafions. They difallow of die Con- 
 *-fraterniries of Clergy-men and Lay men, vvliich is called 
 ' Zech V and declare that all thefe are only invented for 
 ' lucres fake. 
 
 * They hold all thefe Errors, becaufe diey deny Purgatory,. 
 ' faying, that there are no more than two ways, the one of 
 *the Eletfl to Heaven-, the other of the damned to Hell.. 
 
 Ecc'ttf. 1 1 . which rs>:'j foever the tree fj/teth, there it mufl lye,. 
 
 ' That a good Man ibnds m no need of any Inte cefilons, 
 *^-and. that they cannot profit thofe that: «ie v»icked. That 
 
Ancient Church of Piedmont. 
 
 119 
 
 * all lins are mortal, and none at all venial. That once pray- 
 ' ing of the Lord's Prayer, is of more efficacy, than the 
 ' ringing of ten Bells, yea than die Mais it lelt. That all 
 ' fwearing is a mortal (in, A/attk. But I faj nnto you^ Swear 
 not at all, hut let yonr commmicatkn be jerf, yea^ and ftayy 
 
 my. '• They think it is an Oath to fay ferity or Certainly, 
 ' thereby to excufe himfelf from (in, that he may not di- 
 ' vulge fecrets: yea they account him woi fethan a Mur- 
 ' tlierer, that compels another to fwear as likewife he 
 
 * tliat conferrs Confirmation, becaufe he exad^s an Oath 
 ' from the Party that is confirmed, and a Judge of Wit- 
 
 * nelles in Law, as likewife doth the Inquifitor, and the 
 
 * Pricft that force Men to abjure their (ins, by winch 
 'means many become perjur'd. They reprove thofe who 
 ' aflert, that he who breaks his Promife or Oath made to 
 
 * the Prieft, is guilty of fcven Perjuries. That all Judges 
 
 * and Princes are damned, and they declare, that Malefactors 
 
 * ought not to be condemned, Ront. 1 2. Vengeance is mine, Jwi/l 
 repay it, faith the Lord. Matth. 1 3. Snfer them hsth to 
 grow tomher, till the time of Harvefi, ' They fay that all 
 
 * Eccleiiallical Courts, held by Clergy men, are not main- 
 ' tained for the corredion of evil doers, but for the profit 
 
 * v^ hich they bring along with them. ^ HiftSr, 
 
 tAineas ^^/w/^ gives US the following account of the^r^/- p. i^i, 
 denfes of Boh fmia, in his Hiftory of that Kingdom. ' That 
 ' the Pope of Rente is equal with other Bilhops. That there 
 ' is no difference amongft Priefts. That Pricfthood is not 
 'a Dignity, but that Grace andVertue only give thePre- 
 ' ference. That the Souls of the deceafed are either im- 
 ' mediately plunged into Hell, or advanced to eternal joyr. 
 
 * That there is no Purgatory Fire. That it is a vain thing 
 ' to pray for the Dead, and a meer invention of Prieftly Co- 
 
 * vttouHiefs. That the Images of God and the Saints ought 
 ' to be deftroyed. Tiiat the BlefTing of Water and Palm- 
 ' branches is ridiculous. That the Religion of the Men^ 
 ' dicants was invented by evil Spirits. That Priefte ought 
 
 * to be iK)or , and only content themfelves v^ith Alms. 
 'That every one has liberty to preach. No capital fin 
 
 * ought to be tolerated upon pretence of avoiding a greater 
 
 Ff z 'evil. 
 
lO 
 
 (^marks upon the 
 
 * evil. That he who is guilty of mortal fin, ought not 
 
 * to enjoy any Secular or Ecclefiaftical Dignity, or to 
 ' be obeyed in any thing. That the Confirmation which 
 *is celebrated with anointing , and Extreme Undtion , is 
 
 * none of the Sacraments of the Church. That Auri- 
 
 * cular Confefllon is a piece of foppery : that every one 
 Sn his Clolec ought to confefs his fins to God, That 
 
 * Baptifm ought to be celebrated , without the Addition 
 
 * of Holy Oil. That the ufe of Churchyards is vain, 
 *and nothing but a Covetous invention. That it's all 
 ' one what ground dead Bodies be buried in. That' the 
 ' Temple of the great God is the whole World, and 
 *that it is a limiting of the Divine Majefty, to build 
 'Churches, Monafieries and Oratories, as if the Divine 
 
 * Goodnefs could more favourably be found in them, 
 ' than elfewhere. That the Prieftly Veftments, Altar, 
 
 * Ornaments, Palls, Corporals, Chalices, Patins and other 
 'Veflels are of no efficacy. That a Priefi: may in any 
 
 * place confecrate the Body of Clirift, and give it to thofe 
 'who defire it, by reciting only the Sacramental words» 
 ' That it is in vain to implore the Suffrages of the Saints reign- 
 ' ing with Chrifl in Heaven, becaufe they cannot help us. 
 ' That it is to no purpofe to fpend Ones time in Tinging 
 *and faying the Canonical hours. That we are to ceafe 
 ' from working on no day except the Lord's day. That 
 
 * the Holy-days of Saints are to be reje(5ted ; and that there 
 Ms no merit in obferving the Fails inftituted by- the 
 
 * Church. 
 
 I do believe that it is not too hard for any judicious 
 . Reader to confider, i . Tlie difference between thofe accounts 
 given by thefe Authors. Tis too fenfible not to be fuddenly 
 perceived. 2. That the Dominican Fryer has ftrangely 
 mcreafed the number of Controverfies, picking out all oc- 
 cafions to exafperate his Reader againfl them. 3. That he 
 has reprefented thofe Controverfies in a very fcurrilous 
 manner, to make them the more ridiculous ; from which 
 way wc do confefs, that t/^ness Sj/hins was very far. 
 
 CHAP. 
 
Ancient Qmrch of Piedmont. 
 
 221 
 
 CHAP. XXIIT. 
 
 ^ome tnjlances of the Arpiyncnts which the Wal- 
 denfes of Bohemia wa^ed in their Vif^utes. 
 ipith the Qmrch of Rome. 
 
 THE fame Inquifitorjwhofe extrad I have but now given, 
 gives us an account of the manner how the Bohe. 
 ntlans^ who were a Colony of the WAldenfes, managed 
 their Controverfies with the Church of Rome. I did not 
 conceive it fitting to change any thing in his Style, noc 
 to make my Refle(5lions on the Objedions which he puts 
 into their Mouths it being enough that I have given m.y 
 Reader notice, that it is an Inquifitor that makes them 
 fpeak ib. 
 
 ' The Firft Error, faith he, of the Poor of Lions ^ who 
 
 * are alfo called Leor.ifts, is, That the Church of Rome is 
 *not the Church of Jefus Chrift, but an Affembly of 
 ' wicked Men, and the Whore that fits upon the Beaft ia 
 
 * the Reveldtion. And that the Church of i?ewe ceafed to be 
 
 * the True Church under Pope Sylvefier, at which tim.e 
 
 * it was poifoned by temporal PolTelTions and Advantages, 
 
 * And that they are the Church of Jefus Chrift, becaufe they 
 
 * obferve the Dodtrine of the Gbfpel and Apoftles in their 
 
 * words and actions. 
 
 * To proceed to otber of their Errors : They contemn 
 *all the Statutes of the Church and prove them to be 
 ' Null and Void,from Scripture and Reafon. Levit. Na- 
 
 dab and Ahthu too\ their Cenfers, and ofercd firange fire before 
 the Lord, rvhich he commanded them not. ' Now he offers 
 
 'ftrange fire, who obferves or teacheth other Traditions 
 
 * contrary to the command of God, and fuch are all the 
 
 * Traditions of the Church. Therefore, &c. they fay, Thar 
 ' the Doctrine of the Gofpel and the Apoftles is fufficient to 
 'Salvation, and that the Canons are meer Traditions. 
 
 Matth. . 
 
Ill 
 
 ^marks upon the 
 
 Matth H'hy do j& traufgrefs the coKTKa»d of God to ejldli/h ytur 
 traditicKs ? 
 
 'They fay, Tl atiheoccafion of this their En or, is, be- 
 Vcaufe the Sraturts of" the Chui^h are burthculoirjc and 
 'many, whereas thofe of Chiilt are few and ealic. 
 
 A6ts. Nov therefore why terKpt ye God to put a joke 
 upoH the Kcckj of the Difcifles, which neither we mr our TatUrs 
 
 ■ivere able to hear. 'Arid tiiut ihe multiplying of Piecepts, 
 'necefiarily cauftth an in.piicatu;n uf 1 1 unlgrtifions. 
 ^ Item, Tnat thoieStatucts of the Church, v^hich beiong to 
 ' Church Lar.ds aiiiJ Policlfions, art oirtctly contrary to the 
 
 'commands of God. DfUC ^he I'riejij Jhall have no ir.he- 
 ritance mith the People. ^ Itav, Trie La\* S of Chrift are 
 
 ' univerfa!, and reach all cliOie of the Cimuh, particular- 
 
 * ly that of Tithes, De.fj. Thar ti^.e Eallern C:hurch doth 
 
 * not regard tlie Statutes of die Church ot Home. /rf«,That 
 
 * they who make tliem, do not oDierve them, Matth. Tisey 
 
 hind heavy burdtHs on others. ' Itew^ That cilC SiatUteS of 
 
 'the Church are often diangedj as may be (etn in the 
 'cafe of degrees of Conl'anguiiiity : vNlitreas thoit of 
 
 * Chrift do never change, Luke But my tvordt jhall not pafs 
 arvay. ' That theChuich ordains thole things, ihc thinks to 
 'be for her own advantage, as her immunity, &c. Ihac 
 ' the Laws of Chrift are Hnite, whei eas tuoie of the ChiUrch 
 ' areinHnite. 
 
 'They declare the Pope to be Head and Ringleader of 
 ' all Errors. The Prebtes th.ey call i:lind, and the Religi- 
 'ous, Pharifees. They are of Opinion, That all Clergy- 
 'men that do not v^ oik for their living, are guilty of lin; 
 'and fay they are full of Pride, Covetoufnels, Envy. Of 
 
 'Pride, hcnufe they love the uppermofi Seats, and to he called 
 
 mef}, RMi. Of Covetou(ne(s, becimfe they do all for 
 
 ' filthy lucre fake Jerem. From the lenft to the grfatefl of them., 
 
 ' they run after tovetoufnefs. Of Envy, becauie they alone 
 
 * will be Makers, Luhs. Woe mto yon Scribes^ for ye have 
 
 taken away the key of k>iorvledge. ' Wherefore they fay. That 
 ' every Man, yea and Woman too may preach, Numb. Mo- 
 
 fes /aid, Would to God that all the Lords pecfJe were Prophets^ 
 andtht Aj^oUk St. Pah/y For ye may all prophefe one by one. 
 
Ancient Church of Piedmont. ii^ 
 
 that all may he edified. Luk. // thefe (hould hold their feare^ 
 the (ioues would cry out. Revel. Let him that he^rs^ faj, Come, 
 
 ' And bscaufethe Apoftles tiiemfslves were Lay-men, there- 
 
 * fore becauie if a Lay man may preach for gain, much more 
 
 * may he preach for God. 
 
 * They declare alfo, That God alone is to be obeyed, 
 
 * and noc the i^relates or Pope. They fay, the Church is 
 
 * guilty of Idolatry, by fufFering fuch DoCii inesas thefe to 
 ' be preached , That the Pope is a God on Earth, greater 
 
 * than Men, equal with Aiigels,and that hecannoi fin- They 
 ' reproach us for calling the ? -pe Father, and the Monks for 
 
 'calling their AbDOtS fo, Milch. Call ye no tyian Father 
 ^ upon e.irth, for One is your F.tther ^ C^c. Tijey deny a Kb 
 
 ' that tliey ought to be obeyed in vvhatloever they command.. 
 
 * They re jed kneeling to Prieih, alledging, that of the An- 
 *-gel forbidding John kneel to hiiT!. 
 
 * They contemn the Sacraments ofche Church, becaufe 
 
 * of the undue and irreverent manner wherein they arc 
 'celebi-ated by a;any Priefis ^ and becaufe they fet them " 
 •-to fale, as alfo becauie of the wicked and Icandalous 
 
 ' Lives of many Minifters. They declare the Pope, and all 
 
 * Bifliops to be 'vlurcherers, by reafon of the Wars, which 
 ' they maintain and ftir up againit Chriftians, Pagans, and 
 ' Hereticks : And they condemn thofe that preach up the 
 ' Holy wxr, becaufe they fay the Turks and Pagans ought 
 •^not to be forc'd to embrace the Faith by the Sword, 
 ' but to be allur'd by Preaching. 
 
 ' Some of thern are in an Error concerning Baprifm, 
 *holdini^, Th:ic Infants ca mot be faved by it ■■, Matth, 
 
 * JVhofoe'jer fhall believe ^ and be baptized, (hall be faved : BuC 
 
 * an In f.:nt does not believe, therefore is not faved. Some 
 *of tliem do baptize, o[r.ers ufe impofition of Hands 
 
 * infteadof B.iptifm. And thecccafion of this their Practice 
 
 * is, BvCiuie tticy fay t le Godfathers do not underftand the 
 ' Qieftions put to tnem Sy the Prieft. 
 
 ' Th^y rejeol the Chrifn they flight Confirmation^ yec . 
 ' Tome ft-waaioigd taeiii do receive it, thoug.'i they be. 
 *Bfcy y ears of age. 
 
114 
 
 <I(emarks upon the 
 
 * They find faulr,That the Billiops only appropriateConfir- 
 * mation to themfelves^ vvfiereas the Sacran:icnt ofche Lord's 
 ' Body,which is much more \vorthy,is permitted to Priefts. 
 
 'They hold, That a Prieft in mortal Sin cannot give 
 ' the Eucharift, becaufe Vt.:i.ih was (truck dead for touch- 
 ' ing the Ark, and fohn durft not toucli the Lofd's Head. 
 ' They maintain, That a pious Layman, yea, a Woman, 
 
 * Co (he do but know the words, may give the Eucharift 
 
 * and that Tranfubftantiation is not made in the hands of 
 
 * him that celebrates, but in the mouth of the worthy Re- 
 
 ' Ceiver 5 Pfal. The Lord hath heard the defirc of the Poor^ 
 
 *Thac which gave occafion to this their Hrror, is, bc- 
 ^caufe the X^wVfj miniftred the Body of the Lord; as 
 Lauremns and Tharfnns , who fufFered at Rome. Some 
 
 * alfo receive the Eucharift in any form , fome of wild 
 
 * Grapes , fome of Bread dipt in Wine 5 fome take Sor- 
 
 * rel in a Difli 5 fome after they have cleanfed their mouths, 
 
 * communicate again. Others receive it with Vinegar: 
 *Some keep the Eucharift in their Chambers, and in their 
 
 * Gardens, as in Bavaria. The Subdeacons alfo adminifter 
 
 * the Lord's Body to the Sick. A Deacon thai hath been 
 
 * gaming or drinking all night, has been known to cele- 
 
 * brate the Eucharift the next morning in his Shirt. Wit- 
 
 * nefs Goth, one of the Arch-hereticks, that the Eucharift 
 has been feen to crawl wnth Vermin, according to Zu- 
 
 * vetch -y witnefs the Monks there. That they often tram- 
 
 * pie under their feet the Body and Blood of the Lord. 
 ' That it is alfo received and handled amongft them by 
 *thofe who are unworthy, and publick Sinners, and deni* 
 ■ ' ed to the worthy, as to Nuns and Widows, except fome- 
 
 * times in the Lord's Supper. Alfo 'in the Country ic is 
 . ' feldome given by Scholars without a price put upon it •, 
 
 - ' tlie reafon is, Becaufe the Churches are let to the Country 
 
 * Curates at a dear rate, and the Curates are not able to 
 
 * give ic to the Scholars without price. 
 
 '* They liold die Mafs to be worth nothing, alledging, 
 ' That neither Chrift nor his Apoftles ever fung Mafs. 
 ' That Chrilt was only offered up once for all whereas the 
 ^ Prieft o^ii% him up twice in one day. That it is only for 
 
 ' Gaia 
 
Ancmit Church of Piedmont. 
 
 22J 
 
 ^ Gain that fo many Mafles are fung. Mat. Wte untt jtm 
 
 ' that devour fVldows houfes , uffder a pretence of long frayer/, 
 ' itewy Becaufe they do not fing twice Mattins or Vigils. 
 ' They hold them alfo guilty of Sin who buy Mafles. They 
 fav,that the firft Mafs of the new w/W-Priefl-, is of no more 
 ' efficacy than the hundredtli ; the occafion of this their 
 ' Error, is, Becaufe fome preach, that a linful Prieft is as 
 
 * clean from all Sin as an Angel, by putting on his CafuU. 
 ' Some feign to celebrate the Eucharift without the Ca- 
 ' non. They call the Ciiurch-Mufick , Infernal Melody 5 
 
 * and that all is done for Gain •, and that it is lofs to men 
 
 * to be liindred from their Work. They contemn Cano- 
 
 * nical hours, and fay, that one P^ter Ntfler is better than 
 
 * the noife of ten Bells. They hold all Oblations to b« 
 
 * of no ufe to the Offerer, but only to thofe who receive 
 
 *thcmj Luk^. I will have mercy, and not facrifice. That it is 
 
 * better to give to the Poor, than to offer cO the Prieft. If 
 
 * that Place be objeded to them, ivhen than tffereft thy Gift 
 
 * at the Altar, &c. they anfwer,^ that the word Gift there 
 
 * is to be underftood of an occalion, or a good work. The 
 
 * occafion that feems to have led them into this Error, 
 ' is, Becaufe they fee that the Offerings are ill fpent by 
 ' fome : And they detract fron^^ the Mafs, becaufe of the 
 
 * fuperfluous Tinging and tedioufnefs of it, and becaufe 
 ' fomecimes tiie Prieft fcolds whilft he is faying Mafs, a^d 
 'being put into a paffion, breaks off the Mafs abruptly. 
 
 * They fay, that tlie cuftoni of buying Mafles is a kind 
 ' of Simony. Some call good Cuftoms, lucriferous In- 
 ' ventions, and thefe they compel men to obferve , as 
 
 * that which they vulgarly call AUrfe^^en, 
 
 ' Concerning the Sacrament of Penance,jhey hold, that 
 
 * a Prieft bound in mortal Sin cannot abfolve any , and 
 ' that a pious Layman can do it much better ^ for who 
 ' can expe<a to be made clean by him who is filthy him- 
 
 ' felf ? ^^al. / tqUI curfeycur hleffings. Luk. Phyfician cure 
 
 * thy felf. Mat. C?/ out firfl the beam that is, &c. Ifa. Tne 
 ' Bed is too narrow, fo that one of the two friufi needs tumble 
 ^ down, and the cloal^too fhort to cover both. By the Bed che7 
 
 * undsrfland the Soul 5 by both the Perfons they urMer- 
 
 G g ' flan^ 
 
(^marks upon the 
 
 'ftand God and the Devil. They hold, that d^piotu Lay- 
 ''man has power to abfolve. That which a man has not, 
 
 * hp^V can he give ? That therefore it is much better to 
 
 * confefs to a good Layman, than to a wicked Prieft. The 
 *~occa/ion, of this their Error is , becaufe they fee that 
 *focnetimes a Bchemian Prieft takes the ConfelTion of a 
 ' German^ whereas neither of them undcrftands the other *, 
 'and becaufe fometimes the Confeflion of ten perfons is 
 
 * hwrd together, and fometimes Confelfion is made by an Inr 
 *terpreter, becaufe fay they, publick ConfefTion is made by 
 ' the Damned themfelves : AKo becaufe fome fay 'that 
 'Confeflfipn avails nothing without offering a Gift, and 
 
 * that therefore they negleCt to hear the ConfelTicns of the 
 'Poor, which is apiece of Judaifm. Alfo becaufe it is 
 
 * the property of godly Souls to acknowledge themfelves 
 *rniny times in fault, when they are not 5 and that Priefts 
 ' do not compel Motl^rs , who do not fee their fick hi- 
 ' fants die, to undergo a publick Penance, which is uled 
 'to be impofed for the moft common Sin, and thus ftill 
 ' crying, to morrov, to morrow, they r.un headlong into Sin. 
 ' And that they are foic'd many times to bear the bur* 
 
 * then of many of thefe Penances, that they may be re- 
 '^ftored again to the Communion of the Churcii, whereas 
 
 * indeed they never had loft or forfeited it. Jtewj Be- 
 
 * caufe they fee that for raanifeft Sins only pecuniary 
 
 * Mul(5ls are impofed, and fo no (atisfadion is given to the 
 ' Church V fo that the eafinefs of obtaining Pardon becomes 
 ' an Argument to the Sioner to fia on •, Becaufe for fecrec 
 ' fins they impofc only fuch a number of Maires. //m, 
 ' Becaufe foaie ConfefTbrs do indiredly betray their Con- 
 ' feflrions,as by writing it down, that it may be read of others. 
 ' Alfo a Wife fecredy procuring her own mi Carriage, is fent 
 '^to tlie Biiliop,and being fufpedkd,is worthily put to deatii. 
 
 , ' They condemn tlie Sacrament of Mirriage, faying, that 
 ' it is a. mortal Sin to marry, widiout the hope of Children. 
 
 * Others of them look upon Matrimony to be no better 
 'than Fornication. The occafioa of this dieir Error is de- 
 
 * rived partly from Marriage it felf, becaufe married per- 
 ' fi)n^ aeitl]ei: obferve time, nor the bounds of Matrimo- 
 
 'iiyj 
 
Ancient Church of Pie^Jmonr. 
 
 * ny and partly from the Priefts, becaufe they compel 
 ' charte Wives lo feek their fugitive Husbands thrdugh 
 ' many Countries , who yet are nut bound to cohabit with 
 ' their Fiusbands, except they pleafc and by cliis itiihy di 
 ' them are corrapted /f^m, Becaufe a Bride that is a Vir- 
 ' gin is forbid entrance into the Cliurch for Eleven days, 
 ' whereas (he who has committed Fornication, is not fo 
 
 * much as kept out one day. So in like manner , if flie 
 ' be brouglit to bed of a Hill- born Child : Whereas by 
 
 * the Canons ftie may enter the Churcii the firft day after. 
 
 * Item, Becaufe fome preach, that a Woman dying in Child- 
 
 * bed is damned becaufe they deny the Blelfing to poor 
 ' Women that have nothing to offer at their Churching v 
 ' and that they who are ready to be brought to bed , arc 
 ' forced to Sin, and fo mifcarry. 
 
 ' They fay, that the Sacrament of Extreme Unilion is 
 
 * the higheft Pride. The occafion hereof is, becaufe this 
 
 * Sacrament is given to none but thofe who can well pay 
 
 * for it, and the multitude of Priefts is the caufe of that 
 
 * And though it be honourable to bring in more Priefts j yet 
 ^ Extreme Undion, as well as Baptifm and Confirmation, 
 ' are aUvaies adminiftred only by one. Itenfj Becaufe fome 
 
 * preach, that this Sacrament ought not to be adminiftred to 
 'any, except they beatleaft worth two Cows-, which is 
 ' a great fcandal to the poor. And becaufe they fay, that 
 
 * twelve Lights are neceftary at the celebrating of Extreme 
 ' Unction, wiiei eas one Light is accoumcd fufficient at the 
 ' celebration of the Eucharift, which is the moft worthy 
 
 * Sacrament of all. 
 
 'They fav, that the Sacrament of Order is ofnoufejbe- 
 ' caule t!ie Apoftles were Layrnea •, and that Chrift never 
 *ga\T them either Rockets, Miters, Hoods, Rings, or any 
 •' other Ornament- They deride Tonfure, becaufe the Apo- 
 ' ftles knew nothing of it. The realbn which they go upon 
 
 * is, Becaufe fuch who are unworthy botli as to their Life 
 
 * and Knowledge, and Baftards,are advanced to Orders and 
 
 * Dignities, fcandal izing the Church of God both by their 
 
 * Word and Example. 
 
 C g ^ *They 
 
228 
 
 '^etnarks upon the 
 
 * They fay likewlfe, that the Church has greatly erred, 
 
 * in forbidding the Clergy to marry, becaufe as well the 
 
 * old Law as the Gofpel do allow of it j and by their wink- 
 
 * ing in the mean time at Fornication. Item, By her ad- 
 
 * vancing of Baftards to the higheft Promotions in the 
 'Church. Item, Some fay, that whatever thofe who have 
 
 * vowed chaftity, above the Girdle, do by kliring, feeling, 
 
 * words, prelTing of the Breafts, embraces, is all done in 
 
 * charity. 
 
 * They contemn Excommunication, and fay, that it is 
 'nothing elfe but curling. Genef. He ivho' curfeth thce^ 
 
 ^ fhall be cur fed, &c. Ecclef. When a wicked man curfeth 
 
 * the Devil, he ctirfeth his own Soul : Wherefore if he cur- 
 ' feth a man, he curfeth himfelf Curfers and Evil fpea- 
 ' kers fliall not inherit the Kingdom of God. Some fay, an- 
 
 * unjuft Excommunication doth ftand good. Item, When- 
 ' ever there is an interdid, the Hereticks rejoice, becaufe 
 
 * then they liave an opportunity to corrupt Chriftians, and 
 'make them Ondervalue the worfliip of God. That it is- 
 
 * an ungodly thing to vex and puniih the innocent, by deny- 
 
 * ing them the Sacraments, for the fins of others. That 
 ' by this means the Praife of God and of the Court of 
 
 * Heaven, is taken away, and the Souls in Purgatory arede- 
 
 * priv'd of the Suffrages of the Church, and the Devotion of 
 
 * living Believers leflened, and therefore they fay, that then 
 
 * Tenths ought not to be paid. The occafion of this their 
 
 * Error is, Becaufe Excommunications are multiplied upon 
 'any flight occafion, as, for the tenth Penny j or if a man 
 
 * doth not come to Church, in thefe and fuch like cafes 
 
 * Perfons are excommunicated without any lawful order, and 
 'afterwards are again adiiiictcd to communicate without 
 
 * foregoing Abfolution j By which means he who gives 
 ' the Sacrament, as well as the excommunicated perfon, and 
 
 * the People,are in danger. 
 
 * They hold, that Tythes ought not to be given, be- 
 
 * caufe they were never given in the Primitive Churchy 
 
 * and that if Tithes ought not to be received, neither ougj-jt 
 ' they to be paid. If you fay, that they ought to be given, 
 
 * becaufe the Jews gave them, by the fame reafon all other 
 
 * legal. 
 
Ancient Gnirch of Piedmont. 
 
 ' legal Conftitutions are to be obferved. They alledge al- 
 
 * fo, that there are but few Countries, iliough governed by 
 
 * Roman Law, where Tithes are paid. They fay, it is Sin 
 
 * CO pay Titlies, and that Laymen who receive Tithes dc 
 
 * fin likewife, becaufe they are fo wickedly fpent. They 
 
 * fay, that the Clergy and Priefts ought to have no Pro- 
 
 * priety or PofTcfflOns ; Deut- Neither Priefl-s nor Levitesy 
 
 * mr any that are of the Tribe of Levi, (ha.ll have any inherituncs 
 with the people o/Ifrael, becaufe the Sacrifices are their portion. 
 
 * Ail. .^nd they called nothing their ovrn, of all that they pojfejfed, 
 
 * but they had all things cotnmon. They do not believe In- 
 
 * dulgences ■ Luk. ^yho can forgive Sin,fave God alone ? They. 
 
 * defpife the Church- Abfolutions, and do not mind irregu- 
 ' larity, nor have they any Faith in the Church's Difpen- 
 
 ' fations. That which led them into this Error, was the. 
 
 * multiplying of Indulgences, and becaufe future Puniflimenc 
 *is bought off by the People, which they do not be^ 
 ' lieve. 
 
 'They defpife the Feafts of the Church, faying, thac ■ 
 ' one day is like another. If it be cbjeded to them, Thac 
 *■ God has commanded the Seventh day to be fan(5tified 5 
 'they anfwer. That if for that reafon the Sabbath day is 
 
 * to be kept, that Circumcifion is. to be kept for the fame 
 
 * reafon. 
 
 ' They took offence at them, becaufe there are no leis 
 
 * than an hundred and twenty Holidays in a year, becaufe 
 ' fome fay, thac the Feaft of Eafter and Pentecoft are the- 
 
 * Feafts of Sc. Stephen and St. fohn. Becaufe Fairs are kepe , 
 ' on Holidays. Becaufe Holidays are transferr'd to Sun- 
 
 ' da-ys for Gain. Becaufe Taylors and Carriers are fuffered 
 ' to work then. Becaufe there be too many Holidays, 
 
 * Tran/latioftSy Invention^) and Ottaves^ fo that there is fcarce 
 'a week which has not two or three of them. Becaufe 
 ' they are introduced only for Gain, which is a great fcan- . 
 ' dal to the People. Becaufe Workmen, by being hiri- 
 'dredfrom their work, do thereby fall to poverty. Be- 
 
 ' caufe on thofe days more fins are committed than any 
 ' other. Becaufe the Primitive Church had very few Feafts s 
 ' wherefore glfo they fecrctly work on thofe days, 
 
 'They, 
 
2]0 
 
 l\cmarh upon Hje 
 
 ' They defpife the Fafts of the Church, for on Gcod- 
 
 * frrWay they eat Flclh. The Kingdom of God it m Afe^t, &-c. 
 ' Kai. Is this the FaJ} that 1 have chofen } Coiintb. Let net 
 ' him that eats not ^ judge him that eats. The ground of ihcir 
 
 * Error u as, Becaufe poor men and Labourers are obliged 
 
 * in Lent to faft w ith Bread and Water : and alfo, Becaufe 
 
 * they can get no work, upon the account of thcfe days 
 *of Abfiinence. 
 
 ' The material Edifice of the Church they efteem to 
 
 * be no better than a Barn, and nickname it commonly 
 
 ' the Sronehonfe. Aiit. God doth not dwell in tewfles wade vith 
 
 ' hands. And that Prayers made in them are of no more 
 
 * efficacy than if they were made in any other Houfe. 
 
 *■ Luk. Bfft thou, when thoH pra^efi, enter into^ &c. John. Nei- 
 ' ther in this moHntain nor at Jerufalem Jhall ye tvorjhip, C^c. 
 
 * Ack, Lifting ftp pure hands in all places. Tlie OCCaUOn of 
 
 ' their miftake was, Becaufe the Ciiurch makes men car- 
 ' nal, it being a place of their aiting in Malquerade, and 
 
 * making a thew w ith their fine Cloathes. 
 
 * They contemn die Dedication of Churches they call 
 
 * tlie Altar an heap of Stones, and that it is a piece of 
 ' waftefulnefs to let Cloth rot upon Stones. The occafion 5 
 
 * the prodigious Expences laid out upon Churches, which 
 ' might with far greater profit be beftowed upon the Poor. 
 
 ■* Mat. Do )0H fee all the fe B nit dings ? there Jhall not be left a, 
 
 * &c. ■ As alfo, becaufe fome fet up Taverns in the 
 ^Church-, and becaufe fomc fay, that as oft as a mangoes 
 
 * round the Church, fo many mortal Sins are foigiven 
 ' him. Alfo becaufe fome fay and preach, that to frequent 
 *a ftrange Church is a committing of Adultery. That 
 
 * it is better to preach in a Stable than in the Church. The 
 ' Ornaments of the Church they fay are finful, and that 
 ' it is better to cloath the Poor , than to hang Walls. 
 
 * 1 he Corporal, they fay, is no better than the Clotii of 
 
 * their Breeches. Concerning Lights in the Church, they 
 
 * fiy, that God, who is the true Light, doth not ftand 
 ' in need of light and that the Cup ufed in the Sacra- 
 
 * ment, doth not dilFer from a common Houdiold cop, 
 
 * becaufe formerly they made ufe of Glafs Chalices. 
 
 * They 
 
Anctmt Qhurch of Piedmont. 
 
 * They rejedl Cenfiiigs they value Holy Water no more 
 ' than corainon Water .• Images and Pictures, they fay, 
 
 * are Idolatry : Excd, xo. Thou /halt not make to thy felf any 
 
 ' graven Ima^t^ &c. Thefe Errors arofe from the Scandal 
 ' which they took at the horrid wooden Images and Pi- 
 'dtures which they daily faw, and which in their Opi- 
 , * nion rather ftrike a man with Horror than Devotion. 
 ' They deride Church- Mufick , faying, that Virtue and 
 
 * Efficacy is in words and not in tlie melody. This fprung 
 ' originally from the tedious and fuperfluous Singing in 
 ' Churches. They mock at the cries and (liouts of tlie 
 
 ' People. They contemn Pioceirions, becaufe of tlie Follies- 
 
 * that are adted at them. 
 
 '^Tliey believe no Saints, befides the Apoftle=: and fuch as 
 
 * are mentioned in the Gofpels or Acts of the Apoftles > 
 ' They call upon no Saint, no not the Bleflc?d Virgin, but 
 ' God alone. This proceeded from the maiiy falfe Saints, 
 ^ as VlvianM and o-hers, whofe NameSv Lives, and Merits, 
 ' are unknown. They (liew no refpe£t to Spring, as- in. 
 
 * Drov) 'y where the Prieft baptizcth the Crucifix in the 
 ^ Spring and the People offers to the Spring, hcm^ tioly 
 
 * Trees, as thofe of St. Chrifiofher, and tiie Air in the Fields.. 
 Item^ They deride the Names of the Saints, as Erhards, 
 
 * honouring them with Oblations. Item, Becaufe no De- 
 ' votion^ is exprell to the Saints of the Old Teftamenr,- 
 ' Becaufe the Honour which ought to be given to God, is 
 'more exhibited to Creatures than to God alon? : Thus 
 *■ fome fait every ivedneflty^ in hoiiour of Sr. Nicholas, who 
 
 * do not fad on Friday, in honour of God and fo like • 
 
 * wife when Sr. Nicholas is named, all {igh 5 whereas \t hen. 
 
 * Jefus ChriA is named, all hold their peace. They give 
 
 * no credit to the Legends and Sufferings of the Saints.. 
 *This arofe from the contradiction about Conft amines 
 *Baptifm, and many things altogether incredible, as in the 
 
 ' Legeild of St. Margaret -^n^ ftt/iana^ 2nd the [even Sleepers.. 
 
 ' They do not believe the Miracles of the Sain*s. This 
 ' Incredulity was occafi^neJ by the many falfe Mi'-acles,- 
 ' • as Oil, Blood, Tears of Images,and Heavenly Light.- And 
 
 * by. reafon of thofe Hyp Dcri :es. who ai e coin iionly c lied 
 
 ' .Ster7.eti 
 
(Remarks upon ' the 
 
 'Sterzet, who pretending themfelves to be'afflidled with di- 
 
 * vers ficknefles, declare they are fuddenly recovered. 
 
 ' They give no credit to the Reliques of Saints. This was 
 '^occafioned by the falfe Reliques which forae carry aboQt, as 
 
 * the Milk of the Bleffed Virgin , who with a fmall quan- 
 *iity of Milk fuckled our Saviour, and a Salamander for 
 ' the Garment of the Blefled Virgin, and the Sweat of Chiif^, 
 ' and the Membrane in which our Saviour was wrapt, and the 
 ' Reliques of Angels. Likevvife becaufe one of thele Relique- 
 
 * mongers boafted, that he couldmake what Saints he pieafed, 
 *<ind being asked how ? anfwered, that he often took the 
 
 * Bone of an Ox, and fa wed it into fmall pieces, wliich he 
 ' wrapt up in purple , writing about them the names of 
 ' what Saints he pieafed. And becaufe they baptize the Milk 
 
 * of the Bleflcd Virgin, and then give tiie Water to drink. 
 '■ Item, Becaufe they make merchandize of them, and are 
 ' often eaten by Mice, which thing was related to the People 
 
 * by this Prieft, and the People much fcandalized thereat. 
 
 * Becaufe feveral Churches quarrel and difpute about the Bo- 
 *dics of Saints, each maintaining that they have tliem, 
 
 about the Body of St. Mark^ St. F/r«j,and the reft. 
 * They abhor the Holy Crols, becaufe of Chrift s Suf- 
 "'Fering thereon. Their averlion feemsto have been taken 
 ■*'irom the Sermons of thofe who maintained, that the 
 'Crofs being taken away from Chrift, returned of it 
 ' felf. They fay, that the Wood of the Crofs is no more 
 than other Wood. They do not arm themfelves with the 
 
 * fign of the -Crofs. They fet no value upon the Sepul- 
 'chre of our Lord, nor of the Saints. Matth. fvee tcjou Pija- 
 
 r I fees, forje dm Id the fepn/chres of the Prophets. ' They defpife 
 
 'Church-burial, for they would rather choofe to be bu- 
 'ried in a Field, than in a Church yard, but that they 
 
 * ftand in fear of the Church. Their Reafon for this Opinion 
 
 * is, Becaufe thofe w ho die without Contrition are buried 
 ' there, and they who kill themfelves-, and on the con- 
 'trary, many times Church-burial is denied to thofe who 
 ' die truly contrite. Becaufe mony is demanded for eve- 
 '^ty one, even for Infants, who do not ftand in need of 
 
 *.any Suffrages, and for Lepers. Beciufe fome Saints were 
 
 * formerly 
 
Ancient Church of Piedmont. 15^ 
 
 ' formerly buried in Gardens as our- Savionr fome in 
 'their own Houfes, fome in the Water, as St.Clemens. 
 'They rejed the watching with the Dead, becaufeofthe 
 ' follies committed on thofe occafions. Becaufe the Laws 
 'of the Church from the beginning of the World, and 
 ' the Ecclefiaftical Canons do allow every Man to choofe 
 *his bufying- place where he pleafeth: Becaufe many quar- 
 ' rels and contefts arife about dead Bodies, and frequent 
 ' Scandals both to Believers and Unbelievers. They con- 
 'demn all Pilgrimages, becaufe of thofe many abufes, 
 'which they have given occafion to-, as, that manyWo- 
 ' men who go on Pilgrimages have been debauched by 
 ' the way and becaufe of the falfe and counterfeit Fil- 
 ' grims, which they call Stezx.ar. Item , Becauft they fay, 
 'that Chrift and his Apoftles built his Church on the 
 ' Waters, and that to Pilgrims all fins are forgiven, as much 
 'as in Baptifm- 
 
 'They deny Purgatory, and maintain that there are only 
 ' two ways, the one of the Elect to Heaven the other 
 
 ' of the Damned to Hell. fVhich naj foever the tree fa/ts^ 
 
 there it lyes. ' They fay, that neither Mafles nor Anni- 
 ' verfaries, nor Offerings, nor other Suffrages are of any 
 ' profit to the Sculs of the deceafed, but that they are 
 
 * only done for the gain that comes by them to the 
 
 ' Priefts. To that place in the Cm mh. If arty haild hay or 
 flnhlej he (hall be faved^ but fo as by fire 'they anfwer, 
 
 ' that by fire there, is to be underftood the fire of Tri- 
 
 * bulation and Afflidion. St. A»fl. He who frays for his 
 Alcthcr y does his Mother an injury, 'therefore he wliO 
 
 ' caufeth Maffes to be faid for his Children, or prays 
 
 * for them, does rather injure, than benefit them. If a 
 ' Man be good, he ftands in no need of any Suffrages 5 
 'if wicked, they can do him no good, Johu I fray for 
 them, Kot for the world'; ' that is, for worldly Men. Now 
 *if we be not to pray for them whilft they are alive, 
 'm.uch lefs when they are dead. They fay, that the 
 'Prayers of a good Lay- man, are of more profit than 
 ' thofe of a wicked Prieft and tlitc one Lord's Prayer, 
 'is of greater efficacy, than many Mafies. John- we know 
 
 H h tk4t 
 
2^4 Remarks uj^on the 
 
 that God do(i not hear fwners. Ifalah. Hioen ym multiply yottr 
 frajnerj, J will n9t hear. Greg. Cttnt is <jniSus difflicet ad 
 intercedcftdum mittitur^ reati animm ad detericra frovcCAtur, 
 
 'Tlicy Ciy, that Latin Prayers can be of no advantage to 
 'Lay- men. They hold three Er/ors about Purgatory ; the 
 •Firft is, Tiiat no iin is Venial, but all arc Mortal j tJie 
 
 * Second is, That when the fin is forgiven, tlie Punilliment 
 ' is alfo remitted ■■, whence Men take an occafion of /inning 
 
 * more freely, and making void the Sacrament of Pc- 
 
 ' nance. Match. Repeta. Luke Bring forth fruits meet for 
 
 Refentance. ' The Third Error is, That Interceflions are un- 
 
 * profitable. 
 
 * They condemn Judges and Princes, faying, that Ma- 
 
 * lefadtors ought not to be condemned. Mattli. Judge not, 
 
 Ufi ye he judged, &C. Gtnef. Be that fkeds ruaus bloody 
 hy mm his blood [hall be [hed Exod. ThoH fhalt not kill, 
 Matth. Put up th) [word in the /heathy for he who fmites with the 
 
 fvpordy &c. Matth. In the Parable of the Tares, Suffer bo-h 
 
 ■of themt tc grow together till the Harve[l, ' They feem £0 
 
 * have been led into thefe miftakes, becaufc Judges and 
 ' Princes arc generally unjuft and Tyrants : and bccaufe 
 ' Juftice is fet at a price, in Ecclefiaftical, as well as other 
 
 * Courts of Judicature. I(ai. ^Voe unto you that juflifie the 
 mcksd for a reward^ and turn away the righteoufnefs of the 
 righteous-^ they do ntt judge the fatherlefs^ and the caufe of the 
 widow will they not hear. 
 
 ' They fay, that to fwear is a mortal fin. Matth. Sut I 
 
 faj unto you ; Swear not at all^ neither by heaven, for it is 
 Gods thro»ey &C. but let ytnr difcourfe be yea, yea 5 and nay, 
 
 nay. * The frequent and continual fvvearing , upon the 
 
 * Uigiiteft caufes, has given occafion to this Error 5 as alfo 
 
 * becaufe Hereticks by this means fall into Perjury. They 
 ' who never fwear, arc like the Devil, of whom we do not 
 
 * read that he ever fwore. 
 
 Thefe arc the Errors which he attributes to the }ral. 
 denfes of Bohemia, many of them by meet calumny, fome 
 others by an ill conftrudion of their 'Doctrine, as our 
 Writers Perrin and Vfftrim have demoniirated. 
 
 As 
 
Jnaeut Church of Piedmont. 
 
 As CO their condud fie gives chis account of them, 
 ' Hereticks are known by their manners and words i for they 
 
 * are orderly and modeft in their manners and bdiaviour* 
 ' they avoid all pride in their habits, as wearing neither 
 
 * very rich Cloaths, nor over mean and ragged ones. 
 ' They keep up no Commerce or Trade to avoid lies, 
 
 * fwearing and deceit, but only live by the labour of their 
 ' own hands, asHandycrafts men, and Day-labourers; and 
 ' their Teachers areWeaver and Taylors They do not heap up 
 ' Riches, but are content with neceflfaries. They are alfo very 
 
 * chalte. They are fparing and very temperate in eating 
 ' and drinking ; they do not frequent Taverns or Ale- 
 'houfes, neither do they go to Balls or other Vanities. 
 'They abftain from Anger. When they work, they ci- 
 ' ther learn or teach ; and therefore pray but little. They 
 
 * hypocritically go to Churcli, offer, confefs, communicate 
 ' and liear Sermons, to catch the Preacher in his words. In 
 ' like manner alfo their Women are very modeft, avoid- 
 'ing backbiting, foolifli jefting, and levity of words, and 
 *efpecially abftaining from lies and fwearing^ not fo much 
 
 * as making ufe of the common Afleverations , in trntb^ 
 ' f#r certMJt, OX the likc bccaufc they look upon thefe to 
 
 * be Oaths. They feldom anfwer dire<ftly to xhe Queftion 
 ' demanded of them. So if you ask them, Are you ac- 
 'quainted with the Gofpel or the Epiftlcs? tl-iey anfwer, 
 
 JVho jhould have taught me them} Or elfe, J he fe art for them 
 to IcAtn who are of a great and deep under ft anding.^ or thofe 
 who are fit far fttch things^ arj have leifure fsr them. ' They 
 
 * commonly (ay only, yea, yea ^ «o, no and fay, Tl)is is tav^- 
 
 fnl for them , becattfe Chrifi faid to the Jews, PnU down this 
 Te^yte , though he weaftt it Hot concerning Solomon'/ 
 Temple. 
 
 The manners and behaviour of the Waldenfes is as fol- 
 Im-s j ' They kneel down up ->n the ground, before a 
 ' fknch or fuch like, and continue thus in all their Pray- 
 ' ers in lilence, as loug as one might repeat a Pater Nojt^r 
 'thirty or forty times, and conclude their I-^myers by repeac- 
 
 * ing the word ^mc» leveral times. And this they do every 
 'day very reverently, a-TiOiigft tl^ofe of their own per- 
 
 fi h X * fwalion, 
 
(^marks upon the 
 
 * fwafion, without the company of any ftrangers, before 
 
 * noon, after noon, and at night when they go to Bed ? 
 
 * and in the mornings when they rife out of Bed : be- 
 
 * fides fome other times as well in the day, morning and 
 ' at night. They fay, teach, nor have any other Prayer 
 ' befides Our Father. They do not look upon the Salutation 
 
 * of the Angel to be a Prayer, nor the Apoftles Creed ; * 
 ' and fay, that thefe were introduced by the Church of 
 
 * Romej not by Chrift. However they have drawn up a 
 
 * fliort draught of the feven Articles concerning theJGod- 
 ' head, and as many concerning the Humane Nature, the 
 
 * Ten Commandments, and the Seven Works of Mercy, 
 
 * which tiiey fay and teach, and boaft much of them, 
 
 * and readily offer themfelves to anfwer any one that de- 
 Vmandsof them a reafon of their Faith. Before they 
 ' fet themfelves down to Table, they blefs it, faying, Blefs 
 
 the I or id. Lord have mercy upon «/, Chrif} have mercy fipott 
 us, Lord have mercy 'Hfon hs. Onr Father, &c. ' After 
 
 * which, the eldeft of the Company faith in the vulgar 
 
 ' Tongue, God who l>/e(fed the five Barly Loaves, and two 
 Tifhes in the Defart before his Difciples, hlefs this Table, and 
 that which is upon it, and vrhich /ball be fet upon it ( and then 
 make the fign of the Crofs ) in the name of the Father, ■ 
 
 Son, and Holy Ghofi. j^men. ' And when they rife from 
 
 * Table after Dinner or Supper, they give thanks in this 
 
 * manner the eldeft amongft them in the Vulgar Tongue 
 
 * repeating the Doxology fet down in the Revelation 
 
 Bleffmg and Glory and TVlf^om and Thanksgiving, Honour, 
 Povfer and Might be afcribed to God alone, for ever and ever. 
 u4men. ' And then adds, God render a good reward and 
 a plentiful return to all thofe who are our Benefatiors \ and the God 
 •who hath given us corporal food, vouchfafe us alft the life of 
 the Spirit and God be with us, and we with him alwaies. And 
 
 the Company anfwer , Amen. ' Alfo when they blefs the 
 
 * Table, and when they return thanks, they fold their hands 
 
 * together and lift them up towards Heaven, And after 
 
 * Dinner,when they have return'd thanksjand prayed as before- 
 
 * faid, they preach, teach and exhort according to their ' 
 ' way and Dot^rinc. 
 
 In 
 
Anaent Qhurch of Piedmont. 
 
 In the Year of our Lovd 1391. the Fourth of Sep- 
 tember were underwritten the Errors of the Sedt of the 
 ^yMenfes. Then he gives an account of their Mi- 
 nifter. 
 
 *Firft, NichcUs of Poland, the Son of a Husbandmanj 
 
 '■ Conrad of Saxeny , of the Town of Buhun, near fVljfe- 
 
 ' burg, the Son of a Husbandman. Walrkk^ of Hardech, a 
 
 * Taylor. Conrad of Gammdia, of the County of Suabia, 
 
 * the Son of a Husbandman. Simon oi Salig, an HmgarUn, 
 'a Taylor. H^mmj of Aliftdgen, a Bavarian, by his 
 
 ' Trade a Carpenter. of Dreva, a Bavarian, like- 
 ' wile a Carpenter. Thefe aforenamed are called a- 
 
 * mon(t them Apoftles, Matters, Angels and Brethren. 
 
 Their life and converfation is thus, Firft, ' They faft 
 ' three or four days in a week with Bread aod Water, 
 ' except they be obliged to work hard. After this they 
 ' appear amongft thofe who are of the fame Faith with 
 'xhern 5 as their. Superiors. They pray fevcn times in a 
 ' day. The eldeft begins the Prayer, and makes it either 
 
 * long or (liort, according as he thinks fitting, and the 
 'company goes along with him in his Prayer. Their 
 'Teachers go very meanly dreft , they walk two 
 'and two together, an Old Man widi a Young Man, 
 
 * whereever they go. They are very wary in their words, 
 'and avoid Lies, Oaths and all filthy things^ and inform 
 ' and exhort their Auditory to do the fame. 
 
 CHAP. 
 
(]R^marks upon tU 
 
 CHAP. XXIV. 
 
 Qmcermng the Government of the Churches of the 
 Waldenfes , and of the Sncceffmi of their 
 Mimfler^, 
 
 IF we had a well continued Hiftory of the Churches 
 of tile Valleys, it would be eafie for us to make it 
 appear, i. That they have alwaies exactly preferred amongft 
 them a Church Government, in the fame manner as it was 
 eftablifhed in the mid ft of the Eleventh Century, after their 
 Separation from the Church of Rome, which happened in 
 the time of lyido Archbifliop of MiU» , in the year of 
 our Lord 10J9. and that they diftinguilhed their Clergy 
 into three Orders, BiOiop, Priefts and Deacons. ^. Tha: 
 their Minifters exercifed thefe holy Functions, extraordi- 
 narily to the Edification of their People. 3. That it is 
 not true, that they gave leave to Laymen to preach or 
 adminifter the Sacraments. But we own it to be a diffi- 
 cult thing to fet down the SucceiTion of their Paftors, 
 and to fpecifie them by name, the Perfecutions they con- 
 tinually lay under, having deftrcyed almoft all their ancient 
 Records ■- in the mean time there are ftill fomeTeftimonies 
 of their Adverfaries remaining, which evidently prove the 
 fifft Article. 
 
 Pirfi, Bernard Abbot of FoMCAud^ in his Treatife againft 
 the Sedt of the n'aldenfes and Art am, chaf. 6, accufeth on- 
 ly fome of the yvalder.fes of having no Paftois wliich 
 fliews, that the Body of that Church had a fixt Miniftry 
 before the end of the XIL Century j and whereas elfe- 
 where he chargeth them with ufurping the Church- Mini- 
 ^ry, it is either a very falfe Accufation, or which only 
 reipeded fome of Ptter ivMos Difciples, who being di- 
 fyerfed by the Perfecution, thought thcmfelves in that 
 
Ancient Church of Piedrnont. 
 
 /hte to have Right to Prcacli, and to orpofc tlie Errors 
 of the Churcli of J^ome. 
 
 Sectndljy i?<<;wr«#, who lived in 1x50^ doth acknowledge, 
 tliac they had their Bidiops in Lombardy, cap. 5. Low- Bih, Pdt. r 
 
 ifordUm intrant es , vifitant Epifcopcs fuos. if hen they wwfP-7S2. 
 ijffo Lombardy, they vifit their Bi/hops. Afattbew Paris ^ ad 
 yitin. 1143, fpeaks of a BiHlop of the Faterines in Cremana^ 
 
 who was depofcd by them for Fornication. PUickdorfh, 
 whom the Billiop of Memix quotes, lliews, That the)' ^•^''-f' 223- 
 did not approve of a Layman's celebrating the Eucharirt, 
 Chap. I. which fufficiently proves, that they madeafignal 
 difference between the Clergy and the People j and that 
 it is abfolutely falfe, that they were only a company of 
 Laymen, who took to themfelves the power of preaching 
 and adminiftring the Sacraments, tliough nothing be more 
 obvious in the Writings of tl^ir Adverfaries than this 
 Chaige. 
 
 If we caft our Eyes upon the Colonies they have fenc 
 to feveral places, we fhall find the fame Difciplinc in 
 ufe amongft them. Thus we fee that in the Kingdom of 
 Naplet they had a Superior, who ccmferr'd Orders in the 
 City of ^qttila. We find the fame thing in Bthensia/m Lf^.T.z.p.z 
 the Confeflion of Faith they prefented toVladipWyp. S^4, 
 
 Ordinandi mapribtu aut mintribw ordinihm^ promovendi vita vir- 
 
 tHosa. in Chri^i fde, c^c The fame is obferved in an ancient 
 abridgment of the OpinR)ns of the Waidenfes, recorded by 
 
 mlfwy Le^. Memsr. ad Ann. 1 l5o, pag. 380. They abfeluieh 
 deny the Popes Primacy over aU Churches, and mere efpeciaUy 
 his power over all Policies^ that is his fower •/ both Swords 5 
 neither do they hold, that any other Orders ought to be retain d »«- 
 the Church, but thofe of Prtefls, Deacons, and Bijhops, Cmdt 
 
 Carmeiita attributes to tbem^ the fame Difcipline, according 
 
 to the report of Jlphonftu a Cajiro, lib. ll. pag, 337. And 
 we find the fame in Claudiw Seyjfelitu adverfns errors s IVal- 
 denfiHnt., fol. 10. Thofe whom they judge to be the bsji amongft 
 them, they appoint to be their Priefts, to whom upon nU occafom 
 they have recoHrfe,.as to the Vitart and Sufc^fars eftht Aptfiics, 
 
 We 
 
240 
 
 ^enurks upofi the 
 
 We find their clofe adhei-ing to this ancient Conftitution 
 from the Hiftory of Commemw^ who was the only Survi- 
 ver of all the Biiliops that efcaped from the B«hemian Per- 
 fecution, in the Hiftory he iias publillied concerning them, 
 taken out of the of chat Country, which he had 
 
 ■ faved from the Fire, and which he carefully preferved a: 
 ^flerdam: \T\ f.tg. 70. and the pages following he tells us, 
 That the Believers of BohemU and jiforavia, \\ ho had fe 
 .parated themfelves from the Communion of the Papifts 
 and Calixtines, having created three Paftors from ampngft 
 • themfelves, found themfelves greatly perplexed about tiieir 
 •Ordination 5 but having underftood, that there'were /^4/- 
 denfes dwelling in the Confines o^Moravtaand Aufiria^to 
 the end they might fully fatisfie the Scruples, as well of 
 -their own Conkiences, as of others, as well for that time 
 -as for all time to come , they refolved to fend Michael 
 Zanthrgifis, one of their Paftors (who formerly had re- 
 ceived his Orders from the Bifliop of Rome himfelf j with 
 two others , to find out thefe ^aUe»fes, and to give them 
 m account of what pafted amongft them but above all, 
 to ask Counfel of them, concerning what they had to do 
 in the matter they were fcrupulous about : That they met 
 with one Stephen zJvMenftan Bifllop, who fent for another, 
 and fome Minifters, in the prefence of wJiom he made it 
 appear to thefe Deputies of Moravia and Bohemia, that his 
 Do(5lrine, as well as that of all t)ther fvalde»fes , was the 
 •fame that was in the time of Conftamine : That the faid 
 jBiiliop explain'd to them tlieir feveral Articles, and related 
 to them, the horrible Perfecutions which his fellow- Brethren 
 had endured in Italj and in France and that finally the faid 
 Stephen, with the Other forementioned, conferr'd the Vo* 
 cation and Ordination upon the faid three Paftors that were 
 fent to them by the impofition of hands, with Pov5'er and 
 Authority to create others as there fliould be occafion. 
 That fiom that time thofe of Bohemia and MoraviA dclired 
 to unite themfelves into one body with the fame ^Val- 
 aenfes, whence it cametopafs, that they themfelves were 
 afterwards called M'aldcufcs. h^vA^pag, 75, he further con- 
 firms, 
 
Ancient Church of Fiedraonr. 
 
 241 
 
 firms Tliac the Churches" of BohemtA and Moravl.i, did 
 never deny, but chat they had received the authority of 
 laying on of hands, and external Succelfion from tlie fv^l- 
 
 denfes. 
 
 The faid Commenim^ vvho publiflied the Difcipline of 
 the Churches of Bohernia 'm 1644, gives us this account of 
 the matter in the Preface to his Book. ' It is evident from 
 'Hiftory, godly Reader, that the Bihemian Nation, after 
 ' that they above two hundred years ago had been happi- 
 ' ]y enlightned with the light of the Gofpel, by the Mini- 
 ' liry of fohn Htifsj and Jerome of Pragne, were by the 
 ' deceit of Satan again enticed to the obedience of the 
 
 * Apoftate See ( only referving to themfelves the Cup 
 ' and fomc other Superficials) in the Council oiBa/;/, 
 
 * j4rt>r. 1433. The City Taber only grieving to fee the ligh- 
 
 * ted Candle thus hid under a Bulliel, oppofed themfelves, 
 ' for many years, defending the Purity of their Dodtrinc, 
 ' and their Conftancy in the Faith , with their Swords, 
 ' till at h{k they alfo were partly circumvented by fraud, 
 ' and partly oppreft by violence. Whereupon all thofe wiio 
 
 * were yet left of H«//s Followers, being inflam'd with a 
 ' Divine Zeal, took courage, and feparating themfelves 
 ' from the Callxtines, or pretended H*(///<r/, in the year 1457. 
 ' they happily fet up diftindl Meetings in feveral places, 
 ' fupported only by the Divine AfTiftance, as alio a diftintit 
 ' Conlifto. y 5 for a little before thofe times, fome part of 
 
 * the ivalde-rifes being driven out of France , canie and 
 'fettled themfelves in the Confines of >^«y?rM, with one 
 
 ' or two of tlttC I5il^9yS, to whom diefe Bohemians fent 
 
 ' Deputies, who declared to them their intention, defiring 
 
 * their Counlel and a Chriftian union with them ; the W^l- 
 
 * denfes on the Other hand commending their purpofe, ad- 
 'vifed ihem, that if they defired to have thofe Alfemblies 
 ' that embraced the pure Doiftrine of the Gofpel, to be pre- 
 ' ferved from being dilfipated, they ought to take care 
 
 * never to want faithful Pafton. 
 
 'Wherefore that they ougiit not to exped till 
 
 * fome who had their Ordination from Rome, fliould by 
 ' their love to Truth be brought over to them, who might 
 
 I i \ ordain 
 
241 
 
 <^marks upon the 
 
 duuu uiouiQ oner, /ind toralmucii as the laid 
 
 amonga t!;cin ; anD a latuful anD untiuercup' 
 teD ^urcfffton from rtie apoflle.^ tt)emrelue0 i 
 
 l^they very folemnly created three of our Minifters Bi* 
 mops, conferring upon them them the power of ordaia- 
 *ing Minifters, though they did not tiiink fit to take up- 
 *on them the name ofBilhops, becaufe of the Antichri- 
 
 * ftian abufe of that name, contenting themfelves witlr the 
 
 * name of Elders. As to their union with the JVAldenfes^ 
 Before it could be brought about, the good Wnlde»fes were 
 
 'again difTipaced , their "Billiop ^S'rr/'/jfw being burnt at 
 
 * Vienna. 
 
 The Bildiop of Meaux touthes upon this Hiftory, and 
 fuppofeth to have found in it an cccafion of triumph, as 
 believing that it clearly proves, that the wddenfes had no 
 Miniftry at all, becaufs they were forced to take tiieir 
 Ordination from the Church of Rome. He obferves, that 
 they fent fhofe whom they defigned to be Priefts, to 
 Popirti Billiops, to receive their Ordination from them. 
 But this indeed proves iuft the contrai-y to what he 
 pretends. 
 
 1. It appears from hence, that they made a great di- 
 ftindion between the Minifters of the Gofpel and the re/t of 
 the People. 
 
 2. That they did not make ufe of the Title of Necef- 
 fity, but in fuch circumftances as made out a real Ne- 
 cellity. 
 
 3. That though riiey highly declamed againft the Church 
 of Rome and its Miniftry, yet they neverthelels acknow- 
 ledged, that the Epifcopal Miniftry in her was lawful, if 
 feparated only from the Corruptions wherewith it- was 
 ihined. 
 
 However this adion, which feems fo irregular, is no 
 ftranger than that of the ancient Believers c f Umhardy^ 
 in the time of Gregory I, who finding themfelves deprived 
 of Minifters, by reafon of tlie Arlan Perfecution, which had 
 
 fcattered 
 
Ancient Qhurch of Piedmont. 
 
 fcattered them, betook themfelves to the ArUn Priefts to 
 have their Children baptized, though in otiier places the 
 validity of the ArUn Miniftry was fo little owned, that 
 they rebaptized the Children, who had been baptized by 
 them. 
 
 Neither do I believe that the Bifliop has caufe to re- 
 proach this poor people for their carriage in this behalf, 
 till after he Hiall have perfwaded thofe of his Comma- 
 nion to abolilh the Cuftom they have at Ronje, to per- 
 mit the Greeks, whom they have feduced and bred up in 
 their Seminaries, to receive their Ordination from Grfek^ 
 Bifhops, though they account thofe Bifliops both Schifma- 
 ticks and Hereticks, and get themfelves ordained by them, 
 with defign to oppofe with all their might the Greek 
 Churches, from whence they receive their Orders by the 
 laying on of Hands. ' 
 
 Laftly, This Order has continued until the year 
 as we may fee by the example of Leger, who was Modera- 
 tor of the Churches of the Valleys twelve years. It ap- 
 pears from the Hiibry of Legtr^ that the Moderator, who pag. 205. 
 was during life, had power to call Synods, and to pre- 
 fide in them, and to celebrate the Fundiion of laying on 
 ^ of Hands, fag. 208. And laftly, we may fee a proof of 
 what I fay, in the Churclies of Bohemia and Moravia, who 
 are a Colony of the ancient H'alde-^fes. See the account Cdm- 
 menim gives US in the year 1 66o,at which time he was one of 
 their Bilhops, in his Preface to the Book of the Difciplin of 
 
 Fratres Bohtmi-^ and fee fag. 167, & l6S.o{Leger. 
 
 As for the manner of their difcharging the Funftion of 
 theMiniftry, we can fufficiently juftifie diem, if the tefti- 
 mony of their greateft Enemies is worthy of any conli- 
 deration. 
 
 Here is the Teftimony , that Peter Damiam gives to the 
 Clergy of the Diocefs of Turin, when he writes to Cumbert ^" 
 Archbifhop of Turin. He owns. That this Clergy was 
 honeft enough, and that they were fufficiently brought up 
 in Learning : That when they met with him, they feemed 
 . to be an angelick Chorus, a Quire of Angels, and that they 
 ftainn'd as a confpic«ous Senate of their Church. All that 
 I i i obliges 
 
244 
 
 ^nurks upon the 
 
 obliges him to change this good opinion, is only, that he 
 was told thofe Clergymen were married. One can't enough 
 admire the fury with which he aggravates this pretended 
 Crime, neither the care he takes to bear 'em down with 
 the authority of fome Councils •, yet after all, he is forced 
 to confefs, they defended themfelves by the authority of 
 the Holy Scripture, and chey oppofed Councils to Coun- 
 cils, whofe authority he could not elude, but by declarirg 
 that he acknowledged none for Councils, but thofe which 
 agreed to the Decrees of the Roman Pontifs. 
 
 It is an eafie matter to reflect upon the vehement accu- 
 fations they conftantly offered, fmce that time, againft the 
 Romiih. Clergy, wirh refpcd to feveral notorious Crimes, 
 in which they lived publickly, being authorized in them 
 by the publick Cuftom, or the Canons of this Commu- 
 nion. Indeed they meet with many proofs of it in rhe 
 Writings of their Adverfaries, who never were more weak 
 than \^hen they undertake to repulfe thofe Reproaches 
 offered to them with fo much confidence by ih:^ ' P at erhes or 
 M^aldenfes. But ouc may be facisfied with the teftimony, 
 SeijfeliMs, one of the laft of their Adverfaries , gives to 
 them a little before the Reformation. 
 
 ' They fay, faith Seiffelhsjol. 14. That we of the Roman 
 ' Ciiurch open and point out a way to all manner of Dif- 
 ' folutenefs and Luit ^ they received the Order of Pricft- 
 'hood againft their wills, and oppofing themfelves againft 
 ' it •^ whereas we either buy our Priefthood with Money, 
 ' or obtain it by force, or by the favour of fome^tempo- 
 ' ml Prince, and other finifter ways, and for no other end, 
 ' but to farisne our Lufts, to enrich our Relations, and 
 ' to acquire worldly Pomp and Glory. Moreover they 
 ' fpent dieir whole lives in manifold watchings, faftings,and 
 ' travels, being neither affi-igiited with labours or danger?^ 
 ' that fo tliey might point out the way of Salvation to 
 
 * die Flock committed to them whereas we fpend allqur 
 ' time in Tdlcnefs, Lufts, and other earthly, yea, wicked aad 
 ' ungodly things. They wholly defpifing Gold and Silver, 
 'as they had freely received, did in like manner admini- 
 
 * fter the Divine Grace to others j whereas we fct all holy 
 
 ^ things. 
 
Ancient Church of Piedinonc. 
 
 ^45 
 
 'things, yea, the very Treafures of God's Church to fale. 
 
 * And in a word, Tthat I may not infift on all the pai ti- 
 ' cuiars which with a moft profligate confidence they up- 
 
 * braid us with) we confound all things both humane and 
 Vdivine-, infomuch, as that this Church of ivow<f cannot be 
 
 * called the Spoufe of Chrift, but rather that Whore, and 
 
 * open proftitute^ whom JfaUh ^Jeremy ^Ezekieh and John in tlic 
 ' Revelation, have fet forth in her colours. 
 
 This without doubt will be fufficienc to prove, That as 
 they have prefcived the Faith that was committed to 
 them fo have they been as careful to preferve entire a- 
 mongft them the ancient Difcipline of the Church, which 
 was in ufe in thofe times , which did moft clofely ad- 
 here to the obfervation of the Canons. But I will go 
 further yet, and evidence, 
 
 I . That they derived this their Miniftry from the an- 
 cient Church of Italy. 
 
 1. That they never part for Laymen, upon any better 
 ground than that of fome ridiculous Prejudices, the falfe- 
 nefs of which the Church of Rme doth at prefenc ac- 
 knowledge. 
 
 Whence it will follow , in the 3^/. place., That nothing 
 can be more falfe than what is pretended, vU. That they 
 had no kind of lawful Miniftry amongft them , but that 
 Laymen took upon them the power of preaching, of or- 
 daining Miniflers, and adminirtring the Sacraments. 
 
 1 fay therefore, That thefe Churches had their Miniftry 
 from the ancient Churches of the Diocefs of Italj. To 
 make out this, we need only examine the Caufe of the 
 Separation which the Popes were the occafion of in this 
 Diocefs, and the manner by wiiich it was effected. It 
 was a very ancient Cuftom for the Clergy to give fome 
 Money for their Ordinations 5 rhe Popes had for along 
 time paid a certain Turn of Money for their inftallment, 
 and the Eaftern Patriarchs in like manner, a Cudom con- 
 firm-d by the Novel ii^. oiff<ftima»,cap. i. ThisCuftom 
 reached all the Bidiops and Priefts yea, the very meaneft 
 Clerks, who were obliged to pay a certain fum of Money 
 to the BiQiop that had ordained them, fo: inferring their 
 
 Ofdina- 
 
^ marks upoji the 
 
 Ordination in the Regifters of the Church : as may be feen 
 in the fame Novel, Ch. 3. 
 
 In proceCsof time, when Benefices were conferr'd fepa- 
 rate from Ordination, the Bifliops and Laymen that be- 
 . flowed them, introduced the Cuftom of receiving confi- 
 derable Prefents from thofe whom they named to thofe 
 Benefices. The Popes, whofe aim was to get all Beae- 
 fices out of the hands of the Laymen, laid hold on this 
 favourable occafion, to execute their defign. The pretence 
 was very fpecious, they decry a this Cuftome for a real 
 Simony, yea, they puflied the matter yet further, by denning 
 it to be an Herefie, and maintaining, .that fuch Ordinations 
 were null and void- This is the notion Petrm DamiA»m, 
 Legate of NkoUw IL gave publickly of this matter in the 
 Diocefs of Italy, by re-ordaining, as if they iiad not been" 
 ordained at all, thofe who confefifed themfelves to have 
 been ordained and admitted to -their Benefices after this 
 manner : Yea, matters were carried to that height, that they 
 who were of the Pope's Party, trampled under their feet 
 the Sacraments that were adminiftred by thefe Simo- 
 macks, to fliew their zeal for the Pope's Definitions. 
 
 This is the firft Herefie the Popes formed by their 
 Definitions. The fecond Herefie the Popes made , bore 
 the name of iV/Vo/rf/V4;;j: This Herefie confifted in owning 
 that the Minifters of the Church might be married, and 
 that the Coelibacy, which the Popes at that time endea- 
 voured to impofe upon Minifiers, was unjuft and tyran- 
 nical, diredtly oppofite to the Dodrine of the Gofpel, 
 and to the ufe of Antiquity ■■, notwithftanding that nothing 
 could be more impure than the , Coelibacy of Ecclefia- 
 fticks v\ as at that time, infomuch that Pitrus DarrAanm him- 
 felf, u ho was one of the great Promoters of it, by the 
 .authority of Pope LeolX.. was obliged to write a thun- 
 dring Treatife againfl the Sodomy of Ecclefiafticks, which 
 then reigned in Italj, as it does ftill to this day. But 
 notwithftanding all this, the Popes prevailed foagainft the 
 Weftern Churches as to tl lis point, that in the end they 
 in a manner wholly carried it The Clergy who refufed 
 -to renounce their Wives, were driven from their Bene- 
 fices, 
 
Ancient Church of Piedmont. 
 
 247 
 
 fices, and becaufe they could not wholly obtain therr aim 
 by Temporal Authority, they imployed _ their pretended 
 Spiritual one, by darting out Excommunication upon Ex- 
 communication againft all married Minifters,and forbidding 
 the People to own their Miniftry, and declaring the Sa- 
 aaments adminiftred by them to be null and void, and 
 in making them to be lookt upon as meer Laymen, noc- 
 withftanding they had the ordinary Vocation that was theiv 
 to be had. 
 
 We may eafily imagine how many fcruples tl^efe Ex- 
 communications raifed, which all of them return'd upon 
 tlie Popes them.felves. This we may gather from an An- 
 fwer writ by St. Bruno Biiliop oi Ajh, w hich we find at 
 the end of the Life of Leo IX; writ by St. Brum The 
 difficulty was this : ' We have already told you (faith he) 
 ' chat even, from the time of Leo, the Church was fo cor- 
 ' rupted, that (carcely was any one to be found, who was 
 ' not either guilty Simony himfelf, or ordain'd by thofe ■ 
 
 * that were fo. Wherefore alfo at this day fome are found, 
 
 * who arguing falfly, and not well underftanding the Di- 
 ' fpenfation of the Church , contend that from that very 
 
 * time, the true Prief^hood has failed in the Church. For, 
 • * fay they, if all were fuch, that is either guilty of Simo- 
 
 ' ny, or ordain'd by thofe who were fo, You who are now, 
 ' whence came you, and by whom were yoa ordained ? - 
 ' You muft needs derive it from them, for there w^as no 
 'other way ^ and if fo, then they who have ordained 
 ' us muft Iwve received their Ordination from them 
 ' who were either Simoniaeks themfelves, or ordained 
 ' by fuch. 
 
 This is the Queftion to which we muft endeavour to 
 give an Anfwer. And how does he anfwer this difS* 
 culty ? 
 
 I. He fuppofeth that the Simoniaeks no more than other 
 Hereticks were able to conferr the Holy Ghoff j and that 
 therefore thofe who were baptized by them, muft again 
 pafs under the impofition of hands, as if-they had beea 
 baptized by Avians. 
 
248 
 
 ^nurks upon the 
 
 i. He maintains , That the Sacraments conferrd by 
 Simoniacks are null and void , and embi'^cetii rhe Opinion 
 of thofe wlio in Gregor^Wl time ob/Knately maintained 
 this Dodrine, in the cafe of Simoniacks and married 
 Priefts. 
 
 3. He afTcrts, That there were alvvaies fome or other 
 that were not guilty of Simony , though perhaps it was 
 not known. 
 
 Maurftf Alarchijio Dean of A<fo}it Ca//i», makes this ob- 
 fervation upon the foregoing paflage of St. Bruno, in the 
 laft page of his Second Tome, Number 1 2. ' You proceed 
 ' (faith he) to the fecond reafon of the deficiency of the 
 ' Book, which we endeavour to defend, which is concer- 
 ' ning the Sacraments adminiftred by Simoniacks and He- 
 ' reticks, which the Author maintains to be null and void, 
 ' and therefore determines, that they are not to be look'd 
 ' upon as ^good and valid, but ought to be repeated. The 
 
 * Author indeed confefleth, that fome Sacraments of Simo- 
 
 * niacks and Hereticks are valid, and need not to be re- 
 
 * peated, to wit, thofe which with a good intent are recei- 
 
 * ved from the hand of an unknown Simoniack or Here- 
 
 * tick. By which means he obviates the Calumnies of 
 fome, who from this pofition , That the Sacraments of 
 Simoniacks are void, would prove , that the Priefthood 
 had failed in the Church ever fince the time of Leo IX. 
 becaufe, as he faith, in the Life of the fame Leo, where he 
 mentions this Calumny, That there was fcarce one to be 
 found in the Church who was not either a Simoniack 
 himfelf, or ordained by fuch as were : Whence it follow- 
 ed, That if all Simoniacal Ordination was void,That there 
 was not one true Bilhop left in the Church that could 
 conferr good and valid Orders, nor any Prieft that was 
 duly and lawfully ordained : For they argued thus If at 
 the lime of Leo IX. all were either Simoniacks or ordained 
 by fuch, whence then are you who now are ? You muft 
 needs derive your Ordination from thefe Simoniacks; for 
 there is no other way, for they who ordained you, were 
 ordained by them. 
 
 Now 
 
Ancient Church of Piedmont. 
 
 249 
 
 Now, to anfwer this Objedion, St. Bytmv!ss\inm\\ing 
 to interrupt his Narrative of the Ads of Leo !X , buc 
 promifed to do it in a Treatife apart, which he accor- 
 dingly made, and which we here endeavour to anfwer. 
 Towards the end of this Treatife he conciuces, That thefe 
 Obje(flors were miftaken, becaufe at that tiir.e ihert were 
 » many conceal'd Simoniacks, of whom many received tlieir 
 Ordination with a good intent , whofe Ordination con- 
 fequently was not void, but valid. But he concludes the 
 contrary, concerning Orders conferr'd by a known Simo- 
 niack •, for thofe he maintains to be invalid, and that con- 
 fequently they ought to be repeated. And fuch he fup- 
 pofeth that fome ( though not all the ) Ordinations then 
 were. 
 
 Now this, though it were written without all doubt 
 biiifhe Author, out of his great zeal againft the Simoniacks, 
 is not to be admitted, except only in that, fence u herein 
 moft Laws declare Simoniacal Ordinations to be invalid. 
 Which the Doctors expound concerning the Nullity of 
 Ordination, as to the fundtion and execution of thofe 
 Orders , or as far as they can be made void by the 
 Church, by denying a lawful exercife of Orders to a Si- 
 
 * mcniack ^ or with refped to Right or Jurifdidticn, ifthe 
 fame be neceffary to any fundtion and that it doth ap- 
 pear , that the Church was limoniacally robbed of 
 the fame or laftly, with refped to the obtaining of a 
 BeneHce, v,hich the Church refufeth to allow a^ valid, if 
 the fame be fimoniacally procured. Suare^ exactly clears 
 all thefe points, Simon, cap. 97. a mm. z. but tliat Or- 
 dination, though fimoniacally conferr'd, and the S:^crament 
 though {imoniacally adminiftred, in it (elf confidered, is 
 valid, is not at all to be doabted of, as being at large 
 confirmed not only by SuarcK. in the fame place, A'r/w. 3, 
 & 4, but alfo long iince by Eermldtu Preshjter in his Let- 
 ter to Berr..ird, the Mafter of the Scl .ools of ConftMce, who 
 was afterwards Monk of Coriy in Saxofiy^ and was of the 
 fame o^Mi.ion we here fet down : And the fame was alfo 
 
 • tiie Judgment of the FamiOus <?wW<) (of uhom Baronha 
 makes mention ad an^. lozz,) according to the teftimony 
 
 K k of 
 
^marks upon the 
 
 of the fame BemaldM, commending on the other hand 
 Fetrtu Damiamu^ who in his Book, which he entitles Gru- 
 tt£imw^ demonftraces. That Ordination may be convey 'd by 
 Simoniacks and Hereticks as well as by others. 
 
 Thus we fee wliat pains we muft take to make the 
 Opinions of the Popilli Divines, to accord with thofe of 
 our Modern Schoolmen j and if one (hould endeavour to 
 do it, yet will it be impcffible to avoid the Confequen- 
 ces of thofe Opinions. And indeed it was only from die 
 fequel of thefe Opinions, which reigned above 2 co years, 
 that the Pope s Creatures have pretended, that thole who 
 had been depofed in Italy, by the unjuft Laws of Popes, 
 were become Laicks, uncapable of adminiftring the Sa- 
 craments, or inn^ofing of hands 5 all this fo extravagant- 
 ly, that if once we admit of thefe Principles , it will 
 follow, firft. That all thofe who were ordained bj; Sirro- 
 niacks, were never made Prielts-, and that thofe wf.o 
 were ordained by married perfons, did not receive any 
 facred Orders: The firft of thefe puts the Church o{Rme 
 into a terrible condition, for we defie the moft able of 
 their Doctors to make it appear, that their Popes were 
 not Simoniacks they who have had a like Ordihation 
 for divers Ages, and holding it only from the approba- 
 tion of the Emperors, either of the Eaji or wr/?. The 
 other is confounded by the ConfeiTion of the whole 
 Church of Rome^ who owns the Miniftry of the Greek 
 Church to be lawful, as well as of other Eaftern Churches, 
 where we know that the Minifters have been married, 
 and are fo ftill. 
 
 However, thus much is evident, i. That after thefepa- 
 ration of the Diocefs of the Bifhops, which Rome 
 called Hereticks, becaufe of their pretended Simony, and 
 their being married, continued flill in the Exercife of 
 their Fund'tions, without troubling themfelvcs about the 
 Papal Definitions or Excommunications. 
 
 2. That the re-union of the Diocefs of Italy, with the 
 Pope, about the year 1134. was at the beft but very 
 imperfedt, they of MiUn being very wavering as may be 
 leen from the 131. Epiftle of Sc. Bernard^ who was the 
 
 Pro- 
 
Ancient Church of Piedmont. 
 
 Promoter of that re-union, in order to advance the In- 
 tereft of the Emperof Lotharius againft Conrard, and thofc 
 who took part with Conrdd againft Lotharifts, and who 
 continued in their Averfibn to the other Papal Errors. 
 
 3. That thefe Ecclefiafticks and People of lulj being 
 thus reduc'd to a contemptible condition , by reafon of 
 their fmall number, in comparifon of the Body of the 
 Diocefs, continued in chat (eparatcd ftate, exercifing their 
 Miniftry as formerly they did. 
 
 4. That they who had embrac'd the Papal Patty, look'd 
 upon them only as meer Laicks, who had no authority 
 cither to preach the Gofpel or adminifter the Sacra- 
 ments. 
 
 ^ That after once this charge had been advanced againft 
 them, the fame was obftinately carried on and continued, 
 upon very ridiculous Prejudices, which have been for a 
 long time maintained by the greateft of the Schoolmen 5 d< Sac.oriin. 
 as Morims proves in his Treatife of Ordinations, though ^-f' ?• 
 at length they iiave thought fit to quit them. ^- ^- 
 
 6. That this Charge was fortitied by the joining of 
 fome of fvMos Difciples with the Churches of Italy ^ as 
 I have made it appear by the Treatife o^Berfiard Abbot 
 of Fotfcand, 
 
 I would conclude this Chapter, if I were not aware only 
 of two or three Obje{5lions that may be made againft 
 what I have here alledged , and I think my felf bound 
 to prevent them, becaufe they feera to carry fome weight 
 along with them. 
 
 The Firft is. That the Bifhops of 7^^/;, which by the 
 Court of Rme were called Schifmaticks, for their adhe- 
 ring to the Intereft of the Archbilliops of Milan, were fo 
 far from efpouling the Opinions Berenj^arius ^ that the 
 Council of Brixiuj which depofed Gregory VII. in tlie 
 year 1080, mentions this for one of the Crimes whereof 
 he was accufed, that he was of Berengarius's Opinion 5 as 
 appears from the Writings of Cardinal Bemo againft Gre- 
 gon V II . and of CwradHs Vrffergenfs. 
 
 Kk X The 
 
(B^marks upon the 
 
 The Second is That the Queftlon of Schi m being ter- 
 minated at MlUn, by the mediation of Sc. Bermrd in 
 I i 34, we do not find that the Bifliops of Italy, or of Lem- 
 birdy in particular, did contintie feparate from the Cona- 
 munion of / owf, it being on the contrary very probable, 
 that they were all of them^ again reconciled to the fame 
 fo that none of them joiii'd with the Patcrines , or wich 
 tliofe to whom that name was given in the Diocef: of Italy. 
 
 It wiil be an eafie matter to fatii^fie thefe Objections. 
 As for the firft, I own that the Council of Brixia accu- 
 fed C7r<f^orj VII. of Bcrengarianifm ^ but I deny, that thofe 
 of the Diocefs of /raly conRituted the Body of chat Coun- 
 cil the greateft part of thofe^ who alTifted at it were 
 GfrmAns^ who made it their bufinels to follow the foot- 
 fteps of the Synod of Nineteen BiOiops, which was held 
 at MeyitK, the year before upon the fame account.- Neiriier 
 can it be lookt upon as a (trange thing, that their bufinels 
 being to depofe Gre^ery VII, who was the great Enemy 
 of the Diocefs of Italy, they (liould all of them equally 
 concurr, without oppofition, to have him depofed, for fe- 
 verai Crimes mentioned in their Judgment paft upon bim 5 
 though fome /f^/Z^wj might at the lame time believe, that 
 he was unj'jftly accufed of Herelie, for embracing tlie 
 Prjefat.ad Sentiments of Berevganru , from which, as I haveelfewhere 
 Joan. Pms made out from his Commentary upon Sr. Matthew, lie 
 )De'PVjin.de (jj^j feem to be Very averfe. 
 
 chSi Neither is the fecond Difficulty any better grounded. 
 
 ' ' I know well, that after that re-union, the Popes endea- 
 voured to their utmoft to engage the Bilhops of It,iO to 
 be of their Paity, as well as thofe of Milan, and other 
 Lords of the Country, who began to difownthe Power 
 of the Emperors. But they vvho are vers'd in the Hiftory 
 of thofe Times, may eahly obferve, that the Council 
 which condemned BerengartMs had been very probably on 
 purpofe conven'd at FerceU, in the Diocels of Italy , be- 
 caiife there were many Bilhops in that Country, of ^<?r^»- 
 f^arius\ Opinion, Sigebert having taken notice, that there 
 were many tiiat pleaded for him, though the oveifwaying 
 number of his Adverfaries carried it at laft. 
 
 They 
 
Ancient Qhurch of Piedinonr. 25^ 
 
 They may conclude tlie fame rtom tlie printed Account 
 wehave in the Council, inilead of the Acts of the Ronnan T. io.conc. 
 
 Council, in 1079. under Grciory\'\\.d.gz\n([ Bcrengaruu. This "^ii'^^^'Ml^ 
 
 account we have alfo in tlie Ciironiclcfof Verdun, written by 
 
 Hugo Flavim(tcenfs, W hich hath thel'e words : Otr.mbm igithr 
 in Ecclefa fervatoris cofigyegalis, httkitm e(l ferrno de cvrfore & 
 ftinguine Domini rtofiri fefit ( hr'ifii^ mu/iis hac , mnnHlIit i/la ^^^^.^ 
 Qprius] fe»tie»tihHS. Afaxima fiquidem pars par.cm & vimm pri^s Knoz 'm 
 fer facra oraticnts verba & facer datis co^fecratioiterK, fpiriCH y4«f?o cIicMS. of M. 
 invifibiliter oferante, converti fubftantialiter in corftu Domimcam f^tyi^^ whidi 
 d( Virgine numm,qucd & in cruce fefendit & in fanguinem qui }^"dof 
 de ejus latere militis efftifw eft Uncea ajferebat [^acque authori- BifhopofLo«- 
 
 taiibusorfhodoxorum patrunuam Grsecorum quam Latino dor,. 
 
 rum moJis omnibus defendebat.^ ^id.m zero c-citate ri-ThdcvJordi 
 
 mia & longa ferculfi fgnram tantttm * fubftantiale ilhid cor pin in arc not in che 
 dexter A fatris fedens effe, feque & alios decipientes quibtifdam ^^^.^ 
 cavillationibus conabanturadftrHere. Verum uhi coepit res agi,priHS ,^.,t f,,^^^ 
 etiam quam tertia die venttim fuerit in * Sjnodo, def^iit coxtrave- * MS.Spodm 
 ritatem niti pars altera, nempe JpiritnsfanBi ignis * emolument a *:ifS,eleminta, 
 palearum confumenSy & fulgore fuo falfam lucem divcrberando 
 cbtenebrans nociis caliginem verti: in lucem. 
 
 This is the Account of what was done in thatCoun* 
 cll and it appears from the MS of the Council which I 
 have examined, that thc^fe who publirtied it have altered ic 
 juft as they pleafed tl}emfcives. 
 
 Now, whatever pains they may have taktn in this mat- 
 ter, yet it is manifeft, Firft^ T\m Berengarins was not the 
 iiift Author of this Opinion in Italy^ from whence the 
 greatcft part of thofe Billiops were fumnioned to tlie 
 Council by Crf^ory VII. i'ffW/y, That tb.is Council was 
 at firfl mightily divided, and that Divifion lafted for two 
 caies, and was not taken up till the third day Tfiirdl^, Tliat 
 the word of lung blind>iefsy which the Author of^ tl^.is account 
 fpeaks of, could not be referr' d to the Difciples of Be- 
 ^ rengarius , but to thofe who maintained the fame Doclrine 
 with him in Italy, fincc the contrary Dodlrm being fet forth 
 by rafihaJiusRadlertus,gd\e occalicn to the Divifion upon 
 that matter, of which Joannes Scotus's Book, that ^vas burnt ii\ 
 rerceil, WES 30 autlifntlck Tcftimony. 
 
 Moreover 
 
^54 
 
 (Remarks upon the 
 
 Moreover ,they cannot be ignorant how thatDiocefs was laid 
 wafte by the Forces of the Emperor ir^^mV/^ BAri>aroJ}a,\\h\ch 
 gave occafion to tlie Clergy to enjoy a greater liberty 
 in their Opinions, the four Antipopes, whofuccecded one 
 another, troubling thennfelves about little elfe, but wlio 
 fliould have the m:iftery j and thofe who are lookr upon 
 as the true Popes , being not in a condition to concern 
 themfelves with ought, but what might be for their own 
 defence againft the Antipopes, who were fupported by chat 
 Emperor. 
 
 The Third Objedion is this : That whatfoever we cannot 
 point to tliofe precifely, who have fucceeded to the I3i- 
 lliops, who feparated themfelves in this Diocefs of Jta/j from 
 tiie Communion with the Popes, fince the year 1 1 34. when 
 the Diocefs of Mi /an was reconciled with them, by the en- 
 deavours of St. 
 
 But yet, as I remark'd before, this is very clear. That there 
 wasnothingbut an horrid diforder and confufion intliat Dio- 
 cefs, by the Intriegues of the Popes, and by the refiftance of 
 the Emperors. 
 
 Whofoever will look only on the Succeflion of the 
 Bifhops of MfUn, in thofe times, will meet with fo great 
 uncertainty in their Succeflion, many pretending to the fame 
 Title, that there was nothing more common in that Dio- 
 cefs, than Queftions upon Elections of Biftiops or other 
 Clergy- men. 
 
 Thofe v/hOjSisVghfBs, look upon the Confirmation of 
 the Pope as an eflential thing to make an Eledion law- 
 ful, are forced to look upon many of the BiOiops of this Dio- 
 cefs as Intruders andSchifmaticks, that gave occafion to the 
 Popes to declare thcfe Ordinations null and void, and to 
 deprive them of the name of Bifliops, Prieft, and Dea- 
 cons. 
 
 As fince that time thofe who favoured the Popifli In- 
 rereft, declared War againft thofe that were ordained againft^ 
 their confent, and had their Ordination from thofe who 
 were rejeded by theRomifti Party as Hereticksand Schii- 
 ■maticks •■, we ought not to be furprized, if when Eeme con- 
 fidered them as L^iymen, they on the contrary may pre- 
 
Ancient Church of Piedmont. 
 
 tend to have a true Ordination of Birtiops, Prieft, and 
 Deacons, though in the confequence of time they thought 
 fit to conceal their Titles to avoid, as well as they could, 
 the Hatred and Perfecution which thofe Titles brought upon 
 them, from the Church of J^ome and her Inquifitors. 
 
 'Tis known to all the World how careful the Abettors 
 , of ihe Roman Party have been to deftroy the laft Mor 
 nument of thofe Churches which they reduced under their 
 Yoke. If we refiedt upon England only, we fliall have too 
 fenfible inftances of this care. 
 
 St. ^faph was Bifliop of the Church called by his name, 
 and St. Daniel was Bifliop of Bangor we know that thefe 
 lived in the time of ^ufiin the Monk, and they do not doubc 
 that they were two of the leven that oppofed his Ufarpa- 
 tion, Bede Hi J}-. Ecclef. II. z. But from that time till 
 the Englilli Conqueft, (which Was above 500 years after) 
 they cannot find the name of any one of their Succefrors,nor 
 any name of any one Churchman in chat Diocefs The Bi- 
 ftiop of Bangor cannot name three of his Predeceflbrs in that 
 time. But of this we find fuificient proof, That all the Re- 
 cords of thefe Churches were deftroyed by the Englilh ac 
 the time of that Conquell, and we do not doubt that they^ 
 took efpecial care to extinguilh all the Memory of thefe 
 Biihop's Oppofition to Popery, which we can plainly and 
 certainly prove, did not prevail in that Country till the En- 
 
 flifh Cenquefi. 
 
 CHAP. 
 
1^6 
 
 Remarks upon the 
 
 CHAP. XXV. 
 
 (onceni'mj^ the fcrjecutions which the Waldenfes 
 have fnfind Jlnce the XL Qntury. 
 
 WE have given an account of tbe true Rife of the 
 Name of the Paterines, and of the WMenfes^ but 
 that true original of the word was foon aftertferuftoutby 
 another. For, before the end of the XII. Century , the 
 name Paterlne paded for a word derived from the Latin 
 word Pati, becaufe of the great Sufferings to whicii the 
 Believers of Italy found themfelves expofed by the vio- 
 lence of the Popes and Emperors, who had abandoned 
 their Power to tlie Popes, to exterminate and root out 
 wiiatfoever oppos'd it fclf againft their Authority. 
 
 And the fame happened to the word VMenfes^ which fig- 
 nified nomore than InhAhitmnts oftheValkp ^ which their Ene- 
 mies would needs derive from ^r^/i/o, and which at laft they 
 impos'd upon the Vaudeu, as living in the Va//ey of Tears, ac- 
 carding to the derivation which Everard of Bethnne gives 
 ijs of that Name. Indeed, it muft be acknowledged, that 
 Nen> Rome has carried the Art of Perfecuting much beyond 
 any thing that old Rome ever arrived to, though (he feem'd 
 to have attained the maftery of that Art, after the Ten 
 PerfecQtions wiiich llie carried on againft the Chriftians. 
 
 To judge of this, we need only tak'= notice of fome 
 Laws, which have ferv'd for a Rule to the Perfecutors, 
 how they were to behave themfelves therein. The firft 
 Law I have here fet down, is equally leveled againft the 
 PAterlnes^ and the Poor of Lions, malicioufly confounding 
 them with the Mankhees, that fo they might appear the 
 more execrable in the Eyes of the People. It was pubiilhed 
 by Pope Lucius III. Cap. ad Aholendam. 
 
 The 
 
Ancient Church of Piedmont. 
 
 2 
 
 Th^ Decree of Pope Lucius IIL agaivft Hereticks* 
 
 * TO abolifli the malignity of divers Herefies, which 
 
 * I of late time are fprung up in moft parts of the 
 
 * World, 'tis but fitting that the Power committed to 
 
 * the Church fhould be awakened, that by the concurring 
 
 * affiftance of the Imperial Strength , both the Infolence 
 ' and Mdlapertnefs of the Hereticks, in their falfe defigns, 
 ' may be cruHied, and the Truth of Caiiiolick Simplicity 
 
 * ftiining forth in the Holy Church, may demonftrate her 
 
 * pure and free from the execrablenefs of their falfe Do- 
 
 * drines. Wherefore we being fupported by the Pre^pce 
 
 * and Power of our moft dear Son Frederick.^ themofilllH- 
 
 ' flrioHi Emperor of the Romans, altpaies Encreafer of the Em- 
 
 * fire, with the common Advice and Counfel of our Bre- 
 
 * thren, and other Patriarchs, Archbifliops, and many Prin- 
 
 * ces, who from feveral parts of the World are met to- 
 
 * gether, do fet our felves againft thefe Hereticks , who 
 
 * have got different names from the feveral falfe Do(5trines 
 
 * they profefs, by the Sandion of this prefent general De- 
 
 * cree, and by our Apoftolical Authority, according to the 
 
 * Tenor of thefe prefents, we condemn all manner of 
 ' Herefie , by what Name foever it may be denomi- 
 ' nated. 
 
 ' More particularly we declare, all Cathari, Pater he s^^ti 
 
 * thofe who call themfelves the Humbled, or Poe- of Llons^ 
 
 * Paffa^ines^ Jcfcphlnes, Jrr.oldifls, to lie under a perpf Lual 
 
 * AnathemA : And becaufe fome under a form of Godiinefs, ij- 
 *■ but denjtn^ the power thereof, as ti^ie Apoftle faiLii, alTume i 
 
 * to themfelves the Authority of Preaching ; whereas the 
 
 'fame Apoftle faith, Howfh.tll they preach, except they be fent f 
 
 * We therefore conclude under the fame fentence of a per- 
 
 * petual Anathema, all chofe who either being forbid or not 
 
 * fent, do notwithft.inding prefume to pieach publickly or 
 
 * privately, without any Authority received either from 
 ' the Apoftolick See, cr from the Bifliops of their refpe- 
 
 Ll *aive 
 
X58 
 
 ^marks upon the 
 
 * litive DiocefTes : As likewife all chofe who are not afraid 
 ' to hold or teach any Opinions concerning the Sacrament 
 'of the Body and Blood of our Lord Jefus Ciirift, 
 ' Baptifm, the Remiirion of Sins, Matrimony, or any 
 ' other Sacraments of the Church, differing from what the 
 ' Holy Church of Rome doth preach and obferve ; And 
 'generally all thofe whom the fame Church of Rome, ox 
 ' the feveral Bllhaps in their Dioceffes, with the advice 
 ' of tl^eir Clergy, or the Clergy themfelves, in cafe of a 
 ' vacancy of the See, with the Advice, if need be^. of 
 ' neighbouring Bilhops, fhall judge to be Hereticks. And 
 ' we llkewife declare all Entertainers and Defenders of the 
 ' faid Hereticks, and thofe that have (hewed any Favour, 
 ' or- given Countenance to them, thereby ffrengtliening 
 ' tiiem in their Herefie, whether they be called Comforted, 
 '■Believers, Or Pe/feSt , or with whatfocver fuperflitious 
 ' Names they difguife themfelves, to be liable to the fame 
 ' Sentence. 
 
 ' And tl 'ough it fometime happens, that the Severity of 
 ' Ecclefuftical Difcipline, neceflary to the coercion of 
 ' Sin, is condemn'd by thofe who do not underfhnd the 
 ' vertue of it, we notwithflanding by thcfe Prefents de- 
 ' cree, That whofoever rtuU be notorioufly convidted of 
 'tliefe Errors, if a Clergy-man, or one that endeavours 
 ' ro conceal himfelf under any Religious Order, heihallbe 
 
 * immediately deprived of all prerogative of the Church- 
 ' Orders, and fo being divefled of all Office and Benefice, 
 'be delivered up to the Secular Power, to be punillied 
 
 * according to demerit, unlefs immediately upon his being 
 'dctedkd, he voluntarily returns to the Truth of the Ca- 
 ' tholi.k Faich, and fubmits publickly to abjure iiis Errors, 
 ' at the difcredon of the BiQiop of tiie Diocefs , and to 
 'make fultable fatisfacVion. And as foraLiy man, who 
 ' fhall be found guilty either publickly or privately of any 
 
 * of the aforefaid Crimes, unlefs by abjuring his Herefie, and 
 ' making fatisfa(5tion, he immediately returns to theOrtho- 
 
 * dox Faitln vve decree him to be left to the Sentence of 
 
 * the fecular Judge, to receive condign Punilhmenr, according 
 *tQ the quality of his, Offence. ■ 
 
Ancient Qhurch of Piedmonc. 
 
 ' And as forthofe who are taken notice of by the Churcli 
 'as fufpeded ofHerefie, except at the Billiop's Command 
 ' they give full evidence of their Innocence according to 
 ' the degree of fufpicion againft them, and quality of theiiv 
 
 * Perfons, they fliall all be liable to the fame Sentence. 
 ' But thofe who after having abjur'd their Errors, orclear'd 
 
 , * themfelves upon Examination,to their Billiop,(hall be found 
 J ' to have relaps'd into their abjur'd Herefie ^ v\ e decree,That 
 ' without any further hearing they be forthwith delivered up 
 ' to the Secular Power, and their Goods confil'cated to the 
 
 * ufe of the Church. 
 
 ' And we furtiier decree, That this Excommnnication, in 
 
 * which our Will is, That all Hereticks be included, be 
 ' by all Patriarchs, Archbifliops, and Birtiops, renewed and 
 ' repeated in all the chief Feftivals, and on any publick 
 'Solemnity, or upon any other occafion.to the Glory of 
 ' God, and the putting a ftop to all Heretical Pravity 
 
 ' ordering by our Apoftolical Authority, that if any Billiop 
 
 * be found wanting or flow herein, he be fufpended for 
 
 * three years , from his Epifcopal Dignity and Admini- 
 
 * ftration. 
 
 ' Furthermore, with the Counfel and Advice of Bi- 
 , Mhops, and Intimation of the Emperor and Princes of 
 ^ * the Empire, we do add. That every ArchbiQiop or Bi- 
 
 * (hop, either in his own cerfon , or by his Ai chdeacon, 
 
 * or by other honeft and fit Perfons , (hall once or twice 
 
 * in the year vifit the Parilli in which it is reported that 
 'Hereticks dwell, and there caufe two or three mea 
 'of good credit, or if need be, the whole Neighbourhood, 
 ' to fwear, that if they know of any Hereticks there, or 
 ' any that frequent private Meetings, or differ from the 
 ' common Converfation of Mankind , either in Life or 
 ' Manners, they will fignifie tlie fame to the Bifliop or 
 'Archdeacon: The Bilhop alfo or Archdeacon flial I fum- 
 ' mon before them the Parties accufed, who except they 
 'at their difcretion, according to the Cuftom of the Couii- 
 'try, do clear themfelves of the guilt laid to their charge 5 
 ' or if after having fo cleared themfelves, they relapfe ag^ia 
 ' £9 their former Unbelief, fliall be puniflied at the Billi op's 
 
 L I i 'difcretion. 
 
26o 
 
 ^marks upon the 
 
 *difcrecion. And if any of them, by a damnable Su- 
 
 * perftition, fluU refufe to fvvear, that alone fliall fuffice 
 
 * to make them Hereticks convict, and liable to thePunilh- 
 ' mencs before mentioned. 
 
 ' We ordain further, That all Earis, Barons, Governors, 
 *and Confuls of Cities, and other places, in purfuanceof 
 *the CommDnlcion of the refpe^live Archbifhops and Bi- 
 *lliops, fhiU promlfe upon Oith, that in all thefe parti- 
 *culars, whenever they are thereto required, they will 
 * -powerfully and efFeClually affift the Church againft-He- 
 
 * recicksj.and their complices, and endeavour faithfully, ac- 
 
 * cording to their Ofice and Power, to execute the Ec- 
 'clefiaftical and Imperial Statures concerning the matters, 
 
 * herein inentionedo 
 
 'But if any of them fliill refufe to obferve thi-, they 
 
 * (liall be deprived of their Honours and Charges, and be 
 ' rendred incapable of receiving others, and moreover be 
 
 * involved in the fentence of Excommunication, and their 
 
 * Goods be confifcated to the ufe of the Church. And 
 
 * if any City lhall refufe to yield Obedience to thefe De- 
 'cretal Con'litutions, or that contrary to the Epifcopal 
 
 * Commonition they ihall neglect to punidi Oppofers, we 
 
 * ordain the fame to be excluded from all Commerce 
 ' with other Cities , and to be deprived of the Epifcopal 
 
 * Dignity. 
 
 * We likewijfe decree. That all Favourers of Hereticks, 
 
 * as men ftigmatiz'd with perpetual Infamy, lhall be inca- 
 
 * pable of being Attorneys or Witnefles , or of bearing 
 *anypublick Office whatfoever. And as for thofe who 
 
 * are exempt from the Law of DIaceftn Jurifdidtion , as 
 
 * being immediately under the Jurifdi(3:ion of the Apofto- 
 MickSee-, neverthelefs as to thefe 'Conftitutions againft 
 ' Hereticks, we will, That they be fubjed to the Judgment 
 
 * of the Archbilliop and Bifliops, and that in this cafe they 
 
 * yield Obedience to them, as to the Delegates of the 
 'Apoftolick See, the immunity of their Priviledges not- 
 !withftanding. 
 
Ancient Church of Piedmont. 
 
 Ildefhonfns alfo, King of ArragoH, teftificd his Zeal againft 
 the waUenfes, by his Edid publifhed in the year ii5>4> 
 which was printed by PegnA, in his Notes upon the DireSlory pare 2. q. 14. 
 ef In^mfmrs. P- 
 
 %he Edt0 of Kjng Ildephonfus , agninji the Wal- 
 denfian Hereticks , Comm:indwg them to depart 
 his KjngAom. 
 
 ^XlA^'^owixi^h t]oe Ctau of God, 7u^^ (?/ Arragon, Barhf- 
 
 '1. Barcelona, Marqnefs ef Provence, to all Jrchbijhoj^s^ 
 '■Bi[hopSy and other Prelates of the Church of G O D, Earhy . 
 ' yifioHHts, Knights, and to all People of his Kingdom, or belong- 
 ' ing to his Dominions, vifheth Health, and the found Ohfervance . 
 ' of Ckrifiian Religion. 
 
 ' Forafmuch as it has pleafed God to fet Us. over his - 
 ' People, it is but fit and jull, that according to our Might 
 
 * we (houU be continaally ibllicicous for the welfare and 
 
 * defence of the fame wherefore we, in imitation of our 
 
 * Anceflors, and obedience to the Onons, which deter m in 
 ' and ordain Hereticks , as perfons caft out from the fight 
 
 * of God and all Catholicks, to be condemned and perfe- , 
 ' cuted every where do command and charge the walden- Jl 
 'fes, Inzabbati, who Other wife are called the Poor of Lion*^ V 
 
 * and all other Hereticks, who cannot be numbred, being ' 
 'excommunicated from the Holy Church, Adverfaries. to 
 
 ' the Crofs of Chrift, Violaters and Corrupters of the 
 ' Chriflian Religion, and the avow'd Enemies of us and 
 
 * our Kingdom, to depart out of our Kingdom and all our 
 ' Dominions. Whol'oever therefore from this day for- 
 
 * wards ("hall prefume to receive the faid jvuldenfes and 
 
 * Zapatati , or any other Hereticks , of whatfoever Pr c- 
 ' feffion. into their Houfes, or to be prefent at their per- 
 
 * nicioui Sermons, or to ^fTord them Meat, or any other - 
 ! favour, fliall inwurr thereby the Indignation of Almighty 
 
 'God, . 
 
^rriarks upon the 
 
 * God, as well as ours, and have his Goods coiifircated, 
 
 * wichouc tiie remedy of an Appeal, and be punidied as 
 ' if iie were adually guilty of High Treafon. And we 
 ' Oridly chaige and command, that this our Edi6tand per- 
 
 * petual Ccnltitution be publickly read on the Lord's days 
 ' by the Bifliops and other Redors of Churches, in all the 
 ' Cities, Caftles, and Towns of our Kingdom jand through- 
 ' out all our Dominions : And that the fame be obferved 
 ' by Vicars, Bailiffs, Juftices, Merins^ Zenalmedins, and all 
 
 * the People in general 5 and the aforefaid Punifliment be. 
 
 * inflided upon all Tranfgreflbrs. 
 
 ' We will further, 1 hat if any perfon, noble or ignoble, 
 ' (hall in any part of our Dominions find any of thefe wicked 
 
 * wretches, who fliall be known to have had three days 
 ' notice of this our Edidl, that do not forthwith depart, 
 
 * but rather obftinately ftaying or lingring, fliall any way 
 
 * plague, defpitefuUy ufe or diftrefs them, (wounding un- 
 ' to death, and maiming of them only excepted; he will 
 ' in fo doing, zOl nothing but what will be very grateful 
 
 * and pleafing to us , and (hall be fo far from fearing to 
 
 * incurr any Penalty thereby, that he may be fure rather 
 *to deferve our Favour. Furthermore we cjo afford to 
 
 * thefe wicked Mifcreants refpite (though this may in fome 
 
 * ibrt feem contrary to our Duty and Reafon) till the day 
 
 * after All Saints day •■> but that all thofe wlio either fhall 
 
 * not be gone by that time, or at leart preparing for their 
 
 * departure, fball be fpoiled, beaten, cudgel'd, and lliame- 
 
 * fully and ill entreated. 
 
 ' The Seal of lldefbonftu King of Arr^gon, Earl of Bar- 
 ' celona^ and Marquefs of Provence. The Seal *^ of Peter 
 
 * King of Arragon, and Earl of B*rctlom^ in the original of 
 ' this Paper. And the Seal of Lord Reglmmd Archbifliop 
 
 of TarrAcond, and Lord 0. Bifllop of Tirafo»a^ and Lord 
 
 * R. BiOiop of facca. This was copied at Ilerda by mlllam 
 
 * de BafiU the King's Notary, Am. Dom. MCXCIV. and 
 'compared with the Original 5 witnefs Mminnide Scribe, 
 ' Notary. 
 
Ancient Church of Piedmont. 
 
 Imocent III. caus'd (caich to be made after them in ali 
 places. We have a Letter of his, writ to thufe of Merzy 
 where he ordains them to be driven out and perfecuted' 
 with the extreameft Barbarity, becaufe they took the li- 
 berty to read the Scripture tranilated by Peter waUo, into 
 the vulgar Tongue. 
 
 Homr'iHs III. obliged the Emperor Frederick^ II. to publifh 
 that terrible Law which we tind at the end of the Book 
 Be Feudts, in the Civil Law, and which has lince ferved 
 for a Rule to the Inquilitors, as well as given them their 
 Authority. Which Law is as follows. 
 
 * Ti; R E D E R I C K, h G-^^^ce of God, Emperor of the 
 ' X Romans, alwaies Encreafer ef the Empire, To all M/tr- 
 ' quejfesy Ear Is y and all People nnder our Government, He tit h 
 
 * and Grace. 
 
 ' Forafmuch as nothing can conduce more to the Ho- 
 
 * nour of the Empire and Praife of the Emperor, than by 
 *■ the purging away of Error, and the abrogating of tome 
 ' unjull Statutes, to procure the peaceable and flourilliing 
 ' Aaceof the Church of God, and fecure her Liberty. 
 
 ' We do condemn to perpetual Infamy 
 
 ' the Cathari, Faterlnes, Leovlfls, Speronifis, /,rnoldifli, Circum- 
 
 * cifed, and all other Hereticks of both Sexes, by what 
 ' Names focyer they are called, commanding their Goods 
 
 * CO be contiicated , fo as never to ^ura to them again, 
 
 * or by way of Inlicvitance to devolvero their Children i 
 ' (Ince it is a much more hainous Crime to offend the 
 ' Majefty of the Eternal God, than any Temporal Prince. 
 ' And as for thofe who are only fufpeded of Herelie, ex- 
 
 * cepc at the Command of the Church , according to the 
 ' degree of Sufpicion and quality of the Perfon, chey make 
 
 * dieir Innocence to appear by a fuificient Vindication of 
 ' themfelves, (hail be accounted infamous and outlavv'd 
 'and if they continue fo for a whole year, we condemn- 
 'them for Hereticks, 
 
^marks upon the 
 
 ' We alfo ordain by this perpetual Edi(5t, That all that 
 ' are in Authority, Confuls and Redors, whatfoever their 
 ' Office may be, do publickly take an Oath, for defence 
 'of the Faith, that they will faithfully endeavour, to the 
 
 * utmoft of their power, to exterminate all Hereticks , in 
 
 * the places -fubjed; to their Jurifdidtion ^ fothat fromhence- 
 
 * forward , as foon as any one ihall be taken into any ^ 
 
 * Place of Power, either perpetual or temporary, lie fhall 
 
 * be obliged to fwear to this Article and that in cafe of 
 " * failure, they fhall neither be accounted perfons in Power 
 
 ' or Confuls and we from thence forward declare all 
 ! their A(5ts and Sentences null and void 
 * And in cafe that any Temporal Lord being required 
 
 * and admoniflied by the Church, fliall neglect to purge 
 
 * his Territories from Heretical Pravity, after a whole year 
 
 * elapfed from the time of his admonition, we give leave 
 *to Catholicks to polTefs themfelves cf his Lands, v/ho 
 ' after having rooted out the Hereticks, fliull quietly pof- 
 
 * fefs the fame, and preferve it in Piety. Provided always 
 
 * that the Rights of the principal Lord of the Fee be prefer- 
 *ved 
 
 * but that the forefaid Law (hall be wholly in force againft 
 
 * thofc who have no fuch fuperiour Lords of the Fee. 
 
 'Moreover, weprofcribe all Hereticks, Entertainers and 
 ' Favourers of Hereticks, firmly ordaining, that 2s foon as 
 
 * any fuCh, being excommunicated by the Church, lliall 
 
 * contemptuoufly refufe to make fatisfadion within a years 
 ■^'time, that thence be made infamous by Law, and un- 
 
 *■ capable of any ©mce , or of being a Member of any 
 ' Council, or of having a Voice in the choice of OfH- 
 ' cers, or being a Witnefs : That moreover lie be depri- 
 " ved of the power of making a Will, and of fucceeding 
 ' into an Inheritance. Furthermore, tliat no body fhall 
 ' be bound to anfwer to his Complaint or Charge , but 
 'he be obliged to anfvvcr the Ciiarge of others againfl: 
 'him: And if he be a Judge, that iiis Senteiice be of no 
 ' force, and that no Caufes be brought be.fbre him- if lie 
 '.he a Lawyer , that his Pleading be not admitted 5 and ^ 
 
Ancient Church of Piedmont. 165 
 
 * if a Scrivener, that the Writings drawn up by him be 
 
 * invalid. 
 
 ' And we Henorius Bifhop, Servant of the Servants of 
 ' God, do praife approve, and confirm thefe Laws, to 
 ' continue for ever, which are made by /V^-i/mVi^ Emperor 
 ' of the Rtmans, our deareft Son , for the Good of all 
 ' Chriftians- And in cafe any man, by a prefumptuouj 
 
 * attempt , being inftigated thereto by the Enemy of Man- 
 
 * kind, fliall any way endeavour the infradion of them, 
 ' iet him be aflured, that by (b doing he will incurr the 
 ' indignation of Almighty God, and of the Blelled Apo- 
 ' ftles Peter and Pattl. 
 
 We may take a guefs from hence of the Miferies thefe 
 Chriftians have been expofed to , who from the time of 
 thefe bloody Edifts fcarcc enjoy d the leaft Interval of 
 Reft. And we may add alfo the fettling of the Inquifi- 
 tion, which was introduc'd with the Title of an Office by 
 Gregory IX. They who will take the pains to confultthe 
 Annals of the Oiurcii of Kon-.e, will find, that from the 
 XIII. Century her Purple hath been died in the Blood 
 of the ivaldenfes and Paterines. The Primitive Chriftian 
 Church fuffered Ten Perfeciitions, but moft of them at 
 confiderable Intervals, and their whole continuance was 
 not at the moft above 250 years ^ and it hath beende- 
 monftiated, that the number of the Martyrs was notexcef-^ , ^ 
 live. But Rome now can vaunt it felf to have almoft cyp^M. 
 continually maintain'd a Perfecution againft thefe Chur- 
 ches of Jta/j y and to have carried it on to that degree, 
 that there are none of them, now to be found in their own 
 Country, except thofe flie locks up in her Dungeons, and 
 referves for capital Punifliments. 
 
 My delign is not to draw the Pidure of thefe Cruel- 
 ties, (ince Rome has monopolized the Trade of Perfecution*, 
 he that would undertake this, ought to be furniftit with 
 the Regifters of the Inquifitors, who have been the Exe- 
 cutioners of the bloody Sentences of that Tribunal, in all 
 the places where the Churches of Piedmont^ have fpread 
 their Faith, by planting of their Colonics. I (hall only 
 
 Mm make 
 
n^S^ai^ H^tt the 
 
 make fome few Obfervations ' upon this matter , w hich 
 may give, us a compendious view of the honidnefs of 
 the Ihquiiicdr's Proeeedlrigi., ; i .^..•r,-.;.- 3 v. 
 I". ' : . '•' "■ " '"i; :>:•;<-;*.. s j 7 
 
 '>^V>, They fiave not oM^tfbd -'any Cruelty , wliereby 
 they might find a pretence Of running them dovvn,asper- 
 lons of moft abominable Lives. They have puttnemto 
 Tortures in vaft numbers , both Men and Women , to 
 •force them to ronfefs, That in their Aflemblies they com- 
 mitted Filthinefs againft Nature* Hereof we have, an il- 
 p. 20-. Juftrious Example in Pem^, Chap. 7. which is a pregnant 
 Proof, that the Spirit of Paganifm-is by Tranimigration 
 pafled into the Churcli of Kome. 
 
 Sccondlj, They have niade ufe of a Devilirti Cheat, to 
 make People believe that they were guilty by their own 
 Confeifion. There is a memorable Example of this ia 
 P'"7. the year 1487. recorded by Fenin, chaf. 3. in thefe 
 - words.- 
 
 ' I took notice of an extraordinary piece of Villany in 
 'a Procefs formed by the Monk Velletty^ for having the 
 
 * aforefaid Procefs in my hand, we found the fliort Bil- 
 lets in wiiich the aforefaid CommifTary took the Anfwers 
 
 * of the Accufed limply, as they came from his Mouth, 
 ' but we have found them afterwards enlarged in the Pro- 
 ' cefs, and often quite contrary to what was taken from 
 
 * his mouth, by changing the Intention of the Accufed, 
 
 * and making him fay thofe things, of whic4i he never 
 
 * thougiit. As for example When he was asked, whether ^ 
 ' he believes, that after the words in theSacra:iient of the 
 
 * Mafs, pronounced by the Prief^, the Body of Chrifl was 
 ' in the Hofl, large and extended, as it was upon the Crofs ? 
 
 * and the Vdudois anfwered. That it was not 5 Viletty fra- 
 'med liis anfvver thus ; That he had confeffed, that he did 
 ' not believe in God, or at the leafl, his Scribe by his 
 ' order. Alfo they asked him if the Saints were to be 
 ' invocated ? he anfwered, Not : And they framed it in 
 
 * writing. That he had curfed and fpoke evil of the Saints. 
 He was asked, if the Virgin Mary was to be worfhip- 
 pedj and to be prayed unto in our necefTity ? he anfwered, 
 
 :no> 
 
Jncieni Chttrch 'of PieS mon t. 
 
 267 
 
 • No ; They write, That he had fyoken Ka(^hemy againft 
 ' the Virgin A<fary. Behold the fidelity of the aforefaid 
 Monks Inqaifitors,of fo important an adion. 
 
 This was not without a confiderable Providence of God, 
 that the memory of thefe Wickedneffes have been prefer- 
 ved unto this prefent, that it may be feen with what 
 Spirit they were adted, who having the power of killing 
 and deftroying, made ufe of fuch Impoftures,tomaketherr. 
 more odious under the burthen of fuch Calamities. 
 
 Perrin gives an account how he was informed of thofc 
 Villanies, that when Ambrptm was taken in the year 1588. 
 by the Marefchal of Lefdignieres, thofe Proceffes that wers 
 kept in original in the Houfe of the Bifhop, were obtained 
 from a famous man, C«//^o», Chancellor of Navarra,-and 
 were put in the hands of M.ivul^on Counfellor in the Par- 
 liament of Grenoble, from whom he had a view of them. 
 
 Thofe ProcefTes were put afterwards in the hand, of 
 Mr. MerLind, and are nov^i^ in the publick Library of the 
 Univerfity of Camhtdgtf, from whence I thought fit to make 
 an Extra A in the next- Chapter, and at the end of this 
 Book to juftifie what \vas idler ted by Prm>; with fomuch 
 affurance. 
 
 The Reader may compare the Billet and the Procefs, 
 and thereby judge of the honefty of the Inquilitors, and 
 whether* I. was obliged to review with concern fuch villa- 
 nous and wicked Calumnies. ' ' 
 
 Thirdly, They have employed the Fury'bf Souldiers, and 
 the Cruelty of Executioners to root tiiem our. 
 
 Fourthly, Thefe great Accufers of the ivaldenfes, as being 
 uncleaW $ad filthy People, have;made ufe of the Inquifition 
 to ravifli , their Wives and their, Dauglitefs 5 as one may 
 fe^' in theHirtor'v of /"fmX chdp-j. f ' p. 204. 
 
 "Fifth/j, Tliey have exerctfed their Ctuelties even upon 
 thofe whom the Rage, of the moft barbarous Wars is 
 wont' to fj3arp, old Men , Women; . ^d fucking Chil- " 
 dren. . • . ^ ■ ■' ' ' ' • . 
 
 Sixrh'h, Viiey have^lm'orvtdin the fame Punifliments with 
 them, all thofe who fpoke the leaft word in fwour of them* 
 As may be feen in many inliances. 
 
 M m i Sever;th/;fj 
 
268 
 
 ^marks upon the 
 
 Seventlly^ They havc obliged Princes to break the Trea- 
 ties they had made with this poor People, when forced 
 by the extremity of their Violences, they undertook their 
 own defence, forcing their Adverfaries to come to a 
 Treaty with tliem. 
 
 Thofe that are deiirous to be more particularly infor- 
 med concerning the Behaviour of the Inquifitors, need 
 only perufe their Diredoiy., printed at Rome 1J93. by 
 ■ order of Gregory "Kill, and from thence may eafily judge 
 how they behaved themfelves in the Perfecution of tliefe 
 Aiann. 1375' poor Chriftians in 137^ , v^hich Spnndanus mentions, in 
 that of 1380, flirred up by Borelli the Monk, mentioned 
 p. 115. by Leger ^ in diatcf 14C0, fet down by the fame Author ; 
 
 in that of 1460, which he menricns, which continued 
 p. u<f. ypjtjj ji^g ygj^ ,^g^^ ^^Pj^jg^ jj^g C0ndU(5t of the Frandfian 
 
 ^' Frier Vej/etti -j in that of i4i88, under Imocem VIII. car- 
 ried, on by Albert tie Cafitaneisy and continued by Plorreri 
 p. 129.131. 2 /V^cZ/c^w mentioned by Leger in that of 1494, mana- 
 ged by Amomus Fabry 5 in that of 1 506, under Leyois XII ; 
 P' ' * in that of 1 5 3 2,by Pmtaleon .ff^r/<rr,mentioned by Leger ; in the 
 year 1 J40, & 1541, in which were involved thofe of Ca- 
 hrkres, Meritidol^ and the neighbouring places v in the years 
 15:60, & 1561, and I do not know in how many more, 
 U'hich are mentioned by- the J*c(J?ines in the Annals of 
 theii Order. 
 
 But we may form a truer Judgment of their Suffe- 
 rings, by four very memorable new inftances, the firft of 
 which isjthedefolation & deftruction of the Churches ofPr^- 
 
 geU'm Day fhine^mlhtytdH iJ4j,under Francis 1. ThcHifto- 
 
 ry of the Deftru(5tion of Cahrieres and Merindol, is as remar- 
 kable and notorious in Franee as the Parlfian Maflacre. 
 Sieidatt liath Writ the Hiftory of it in l.is Book, and 
 Thm»us has 'confirm'd whatever he has writ concern- 
 ing it. The Speech of Monfieur A»i>ery de Manrler^ At- 
 torney of the French King, touching thp fame matter, is 
 ftill in being, which is capable of drawing Tears from the 
 Eyes oiCapnihaU themfelves, ^ijid the. moft eiyaged Dra- 
 goons. 
 
 The 
 
Ancient Qmrch of Piedmont. 
 
 The Second is, The Deftrudlion of their Churches in 
 Bohemia, by Ferdinand II, whercof We have an account 
 printed in 164'^. 
 
 The Thiid is, The Perfecution, or rather Defola- 
 tion which happened in '^^5? in our days, and which is 
 let down by Sir Samuel Mor/a»d, and Monfieur Lfger Paftor 
 of thofe Valleys. 
 
 The Fourth is, The Bufinefs of which caufed 
 the total ruine of thofe Churches, and the difperfion of 
 the Inhabitants of the Valleys : A fliort account where- 
 of was printed at the Theatre at Oxford^ in 1688. 
 
 CHAP. XXVI. 
 
 Jn Juftance of the Calumnies of fome Inquljitors, 
 
 THE Account given by an Inquiiitor, in one of the 
 foregoing Chapters, of the Belief and Conduct of the 
 waldenfesj clearly proves the intolerable Impudence of 
 thofe who have charged them with horrid and deteftable 
 Calumnies, both as to Faith and Manners. But becaufe fome 
 may be impofed upon by the Informations againft the 
 fvaldenfes, where their aim was to expofe them '^ and to 
 make them odious , I am willing to give here an inftance 
 of t\\t honcfty and upright dealing of thofe cruel Inquifi- 
 tors, as of a fecond kind of Perfecution againft them. And 
 though thefe following Informations, which I am to de- 
 icribe, wtre taken in Daufhine , yet they wholly refped 
 the rvaldenfes, becaufc it is an acknowledged Truth, that 
 the Inhabitants of Daufh'me were a Colony of thole of 
 piednttnt as was evident to the Sieur du BtUay Zrt»je<rr,when 
 he went thither to take Informations concerning the Maf- 
 
270 
 
 Remarks uj^m the 
 
 facre committed by the PrefidentD' by order from 
 Framh \. 
 
 See here an Extra(5l of two Examinations taken in the 
 year 1491, ler the Reader compare them, and judge if 
 the Inquilicors have not perfedly imitated the way of tlie 
 old Perfecutors , in calumniating the Primitive Chri- 
 ftians. . • 
 
 "In the' year of our LorJ 149*5 the li. of yingufi^ at 
 Vky^ the venerable B^rtholomeTv Pafchd Canon, and Pi- 
 dancerius, and Vicar of the Reverend T^^zi-f^/x Vicar gene- 
 ral of the moft Reverend Father in God, and Lord fohn 
 Afichael, by Divine Mercy Billiop of Cardinal of 
 
 ' St. ^nge/o, Adminiftrator and Commendator of (he famous 
 Monaftery of V/cy, in company of the worthy and wor- 
 fhipful Poncius of Pof7cl, Counfellor to the Lord of Dau- 
 phwe, and Orancius Eme Judge of Embrm^ did proceed to 
 the Examination of Francis de Girondim of Spcieto^ called 
 BarbaMartinus^zz that time a Prifoner in the Prifon of 
 
 Vlcj in Daufhine. 
 
 Firft, he faid, That about 1 5 yeafs ago, Girondims his 
 •Father taught him the Faith and Herefie of the wdden- 
 fes, and began to lead him up and down the Countries. 
 
 Being asked through what Countries he led him, he 
 anfwered, Through thefe feveral Countries of Italy , Gemm, 
 
 Bommay Lucca, Montt Marth , and Anctna--, and that his 
 
 Father himlelf,who was a 5rfr^4,went to teach and preach 
 to the Inhabitants of thofe Mountains. 
 
 Being farther asked, with whom he afTociated, and in 
 what places, and with whom he continued and converfed, 
 he faid, That after the fecond year,hc wei>t to learn the faia 
 Dodiine of wdden[es\\vi company of anotlier -ff^r^i, 
 called Barnovo^ \s\\^ was originally of the Country about 
 the Lake of Perugia^ in the LordQiip of Camarim^ who led 
 him up and down the aforefaid places for itwo>or three 
 years together. 
 
 Being asked, VVhether after that the faid Barmyo had 
 left him, he ftili followed the fame Dodrine, he faid. 
 That afterwards he kept company with another Barbay 
 ■called Jofue of Sa»^o Locpy in the faid Lordfliip of Cama- 
 
 ri>J9i 
 
Ancient Church of Piedmont. 
 
 rlro, about three miles diftanc from Charretto^ faying fur- 
 ther, That after he had acc xr.panied the faid Jofpie^ to 
 prifefs and preach the laid Sedt in the. aforefaid places, 
 another Barha ciW&d Andreas led him to their great Ma- 
 ftfer, who was called John J;nhony, \\'\\Q has his relidence 
 in the Town CAwbro, belonging' to the Pope's Domi- 
 nions. 
 
 Being asked what the faid great Mafter had faid to 
 him, faith, That he enjoined him to take an Oath, ac- 
 cording to their Faith, and commanded liim further, that 
 he fliould not for any thing of the World reveal or ma- 
 nifeft what hfr- fliould fay to him, telling him , That to 
 manifeft or reveal their Faith was an unpardonable Sin ; ad- 
 ding, That if he would keep firm to that Sed,and follow it, 
 he would do much good. 
 
 Being asked* Whether there were any more of thofe - 
 they called Barb^, he faid, There were and that their 
 great Mafter himfelf was called BarbA, and faid, that they 
 all held the fame Se*ft, and that very fecretly. And he 
 further faid, Th^ft their great Matter , who exhorted them 
 to keep their Faith, and they fliould be fared alfo prea- 
 ched to them, that all who (hould follow their Faith 
 were faved *, but tlwt thofe who did not follow it, were 
 damned. 
 
 Being demanded, which was the chief Foundation of 
 their Sed, he faid, That their great Mafler declared, and 
 that their Barbi found it fo in wandering up and down 
 the World, that becaufe of the wicked and moft pro- 
 fligate Lives of the Pope, Cardinals, Bifliops, Priefts, Re- 
 ligious, and all other Ecclefiaftical Perfons , . the Bi^rU 
 follow this their Faith, and meet with an infinite num.- 
 ber of Followers, becaufe the faid Pope, Cardinals, Bi- 
 fliops, and ^ Ecclefiafticks are Leaders, and the People fol- 
 low them in Avarice, Luxury, Pride, Pomp, Gluttony, 
 and Anger, and that this is the Life of all Ecclefiafficks 5 
 and that the wicked^ and profligate Lives -of the Clergy, 
 was the chiefeft motive of their Separation. 
 
 Saying 
 
171 
 
 Remarks upon the 
 
 Saying further, That the Clergy living thus in mortal 
 Sin, cannot adminifter the Sacraments , and that what- 
 ever they do, is of no efficacy for when they are made 
 Priefts, liiey fwear Chaftlcy, Purity, and Virginity but 
 committing the aforefaid Sins, tliey break their Faith and 
 Oath, and fo become the Enemies of Faith, and iofe ail 
 Virtue and Powers becaufe when a burning Candle is 
 put out and dead, it can no more enlighten and quicken 
 another. 
 
 He faith further, That there is not a Pope, Cardinal, 
 Bifhop, or other Clergy man, that keeps not his Mifs or 
 his Regefio to lie with him. 
 
 Saying further, Tliat liis faid great Mafter charged them 
 to preach, and enlarge their Faith, and to draw the Pco- 
 
 Sle as much as in them lay to it, becaufe in to doing they 
 lould gain Eternal Life, becaufe all of their Faith were fa- 
 ved, and the reft damned. 
 
 He faith. That wiien their great Mafter, having call'd 
 together the Community, has made them Bar^£, and given 
 them Power, he changeth their Names j and that before 
 that he was made a Barha by their aforefaid Communi- 
 ty, he was called Francis ^ but that afterwards he was called 
 
 Martin. 
 
 He faith further. That the Barba are made or conftituted, 
 and there is an Office or Charge belonging to them 5 
 and that as foon as any one dies, another is fubftituted in 
 his room. 
 
 Being asked. Whether they had any particular Provin- 
 ces, in which they exercifcd their Office ? he anfwered, No 
 but that they go up and down the World preaching. 
 
 Being asked what further Cliarge their great Mafter 
 laid upon them, and what the Bar ha were ufed to preach 
 in their journeyings up and down? he anfwered, That he 
 (aid, and they were wont to preach. That one God alone 
 is to be worfhipped, who created Heaven and Earth, the 
 Sun, Moon, and Stars, and Water.- and that 
 
 Being asked what their great Mafter told them ttlie Barb*'} 
 concerning the Saints, and what they preach concerning 
 
 them 
 
Jnck'ut Church of Piedraonr. 
 
 tlicm, he fald , Tliat they believe in St. Peter, and next 
 
 h,im in Sc. Gregory, and Sc. Sjlveflei; and in St. Jih'-' thtr 
 
 Evangelirt-, but in St. Paul they do not believe, becaufi 
 lie was ai-rAflalTine. 
 
 Being asked why they rathei* believe in^ St Peter than 
 in St. P't(/l, lie fiirh , Becaufe God hath made t!ie (aid 
 Sl Peter his Vicar or Vicegerent, and given him the Po- 
 wer of loofing and binding-, and becaufe St. Ff^-rr in Iiis 
 Life-time wrought Miracles, therefore they believe in hi.n 
 amongft the reft. 
 
 Being asked what Miracles Sr. Peter wrouejir, he faith, 
 That when St. Peter caufed the Church of Sr. Peter to be 
 built at RoTKe, the Devil came to him, and faid, I will 
 caufe a fairer Building to be built than you can, and in 
 lliorcer time, and tiiat he would do it by the next day j' 
 and a little while after, the Devil came to Sr. Peter, and faid, 
 
 Come to the Houfe that I have made 
 
 but when you enter, be fure you do not make the (ign 
 of the Crofs. And fo St. Peter came to rake a vieu- of 
 the faid Houfe, and when he was in (iglic of rhe faid 
 
 Houfe , which is now called SaJJ^la Maria de rotunda^ 
 
 wi:h caution he m.ade the fign of the Crofs, hying his 
 hind on ills Beard, and faying. By this holy Beard, and 
 then laying his hand on hisStomacii, and frying, By this 
 holy Fo.wtain 2nd then on iiis ripju and left Arm, laying, 
 
 By thefe .Sho;tlders, this is a fair Bnilar.ig and liaving, as V. as 
 
 faid jult now, made the lign of the Crofs, the Devil 
 would have dedroyed the Houfe, but Sr. Peter Ifmdred 
 iiim, and adjur'dhim and becauie St. Peter was got with- 
 in the doors o^" the Church, the D-Jvil could not get out 
 by the Door but ftriking his Feet againft the GrxDund, 
 he left rhe m.a:k of his footfreps, and went out by a hole 
 which he made in the top of the Church, wliich hole is 
 there flill, and could never fince be clofed : And for the 
 faid Miracle , which he wrought openly to the eye, tliey 
 believe in Sc. Petcr, h\it do not believe in the other- Saints, 
 becaufe they were Sinners, and becaufe they have not feen 
 any of their Miracles. 
 
 N n Cop:- • 
 
274 
 
 ^{itnarks upon the 
 
 Concerning St. fehn the Baptift, he faid, That becaufe 
 iie- did not defire Grace of the Lord, he is exi^eaediand 
 that in tlie day of Judgmenr he (hall intercede for all , and 
 that it is not known whether he be in Heaven or on Earth, 
 hut that he believed he was in the Terreftrial Para- 
 dife. 
 
 He faidi further, That they believe in the Angels, Arch- 
 Angels, Chcrubims, and Seraphims, becaufe they wej:e crea- 
 ted of God the Fadier in Eternal Life 
 
 Concerning the \ irgin Marj, he faith, That becajufe 
 God alone is to be worlliipped, and that we are not fure 
 rliat the Virgin Marj hears our Prayerjs, becaufe (he was 
 a humane; Creature, and becaufe Hail Marj is not a Pray- 
 er, but an Annunciation and Salutation, therefore they 
 do not impofe it for a Penance on thofe who are of their 
 Seel. And, That the Lord's Prayer is the only true Prayer, - 
 as being a Prayer made by God himfelf. 
 
 Concerning Purgatory, lie faith. That there is no fuch 
 place, but the Clergy, out of Covetoufnefs, have inven- 
 ted it, to extort Money from the People, for MaHes and 
 Prayers for tlie Dead, which are of no profit, becaufe as 
 foon as a man is dead, he is either faved or damned. 
 
 Concerning Holy Water, he faith. That they do preach, 
 fay, and believe, that every year, in the Month of Ma^^ 
 on Jfceyifion-day , God bleffeth the Heaven, Earth, Water, 
 Herbs, Rivers, Fountains, and all Fruits, and that this 
 Blefling may be more fecurely rely'd on, than that which 
 proceeds from the Priett, becaufe their Bleffing is of no 
 force, except they be pure, and free from Sin, and be- 
 caufe for the moft part P;icfts are Sinners, as he faid be- 
 fore. For thcfe reafons they have no Faitli in the Sacrar 
 meats adminidred by Clergymen. 
 
 S-iying moreover, That one may as well Pray in a Stable 
 as in the Ciiurch, beQaufeGod is every where. 
 
 Concerning Holi^lays, he faith, That fuch as are appoin- 
 ted by God, as the Lords day ^ oar ' avion/ s N^ttiviry, Lafler, 
 
 Jfcerifian^ and wkltfa-^d.ij, are to be kept but as for the 
 Feafts of the BleHed Virgin, and of the Saints, no man 
 is obliged to obierve ihsm, except he pleafe, becaufe tliey 
 
 are 
 
Anctmt Qmrcb of Piedmont. 
 
 are not injoined by God. Nor is any one bound to- fa/l 
 upon the Vigils of thofe Holidays. 
 
 Concerniiig the Body of Ch.rlfl:, tl.ey fay , That be- 
 caufe the Clergy are wicked, of raoH: profiigate Lives, 
 and great Sinneis, they cannot confecrate the Body of 
 our Lord, nor Is their Confccration of any verru?. There- 
 fore the Barb.e of their Se6t d.) not receive the Euclia- 
 rifi, but inftead thereof, they blefs the Bread, and iay, 
 That this BleHing is of greater vertue and efficacy than 
 the Confecration of the Priefts, becaufe as much Good- 
 nefs and Holinefs as a man hath, fo much V'irtue and 
 Po'A'er he hatli, and no more. 
 
 Concerning the Sin of the Flefli, he faith, That as they 
 go up and down the World preaching, they frequent 
 nocturnal Meetings and Aflemblies, where after that th^ir 
 Barbte liave preached, they begin to feaft and rp.akemeiry, 
 and dance, running up and down tlirough one anotlier, 
 without holding hands together, and this by Candlelight. 
 Thar after their FeafUng and Merriment , feme one of 
 the Company, tliough it be not known who, puts our the 
 Candle: whc;eupon they all apply^ themfelves to zdi h\- 
 thinefs wicli whomfoever they hrfl meet with, with- 
 out any regard had to Father, Mother, Daughter, or 
 any thing tlfe. And they fay, That in cafe in this fil- 
 thy action any Sons be begotten, that tliey will be tb,e 
 fitter to difcharge the Duty and Funcflion of and 
 of Preachers and Confclfors,, than others, as being begoc 
 in their AlTemblies. This done, every one leaves the 
 Affernbly. 
 
 Saying moreover, That- fuch AfTemblies as thefe (1re 
 kept every year in every Parilh and tliat the 5;tr/^,2, wlio'is 
 of the Parilli in which the Meeti ig is held, is pr eient at 
 it, becaufe his Parents are of tl;S fame. But if he be 
 not of the lame Parilli, then h,e preacheth, and after- 
 wards leaves them to make their Synagogue between 
 them, becaufe he ihould not mingle witli his Parents, nei- 
 ther doth he fettle himfelf in tiiat Pariili, except his Parents 
 go away. 
 
 Nn z 
 
 The 
 
^F^iiLvks ufon the 
 
 The refl I have not fet down, as being very frivolous 
 things-, as, what he faid concerning Swearing, That no 
 body ought to^ fwear, and that tliey never fwearamonglV 
 thenifelvesj neither truly nor falfly, as accounting it a mor- 
 tal Sin. 
 
 He 'faith moreover, That no man ough.t to be put to 
 Death for any fault, how great foever it' may be, except 
 for Miirclier. 
 
 He faith further, That when their Bjr'^ are created 
 by their Companions, the great Mafter anembling the -reft 
 of the BarU together, as was faid before, they then take 
 this Oath, as follows. T^o« ( fuchan'one) f%vear upon thy 
 
 Faith to maintain^ multiply, and encre.ife our Law, and not to- 
 difidver the fume to any per (on in the World and here promift 
 that thoH wilt not [wear by God, in any manner but ohferve the 
 Loa d's day ^ and that thoi* -wilt not do any thing to thy Neigh- 
 boar^which thou trouldfi not have him do to thee-^ and that thsu doft 
 believe in God, who h.is made the Sm and Aioon , Cherubim 
 and Seraphim, and all that thou fecfi, &c. I liave put this 
 
 wh(ile Intel rogatory at the end of this Book. 
 
 The other iiiftance of the Sincerity of thofe hoasft 
 Tnquilitors is to be feen in tlie Procefs of Peironetta , a 
 Widows of which I judged fit to give here this Extract 
 to the Reader. 
 
 Peironetta, the Relicft of Peter Berandy made her appea- 
 rance before Anthony Fabri Doi5tor of the Canon of £m- 
 Inquifitor General after Herefie throughout all Dan- 
 
 phine\ and the Counties of fienne, faience, and Die, fpc- 
 
 rialiy thereto deputed by the Holy Apoltolick See-, and 
 Chrifiophrr de Sibien, Doi5tor of Laws, Canon, Vicar, and 
 Oilicial of I'alence, at the inltance and profecution of the 
 worlhipfnl Valetri>}m de ^-ProfefTb; of Laws, Sol- 
 
 licitor and Fifcal of P^alcnce, being in this cafe a Promo- 
 t-er, in favour of tiie Holy Catholick Faith, and of the 
 Deputies of the OiUce of Inquilicion , againft Peiro- 
 nttta, (:frc. 
 
 To the fiifl Interrogatory Hie anfwered nothirg, and 
 therefore I have only fet down what ilie anfwered to the 
 fcc'^nd and thiid luterrogatoris's. 
 
 To 
 
Ancimt Church of Piedmont. 277 
 
 To the fecond Interrogatory fiie faid 2nd confeflfed, * That 
 'about 2 J years ago, or thereabouts, there came to the 
 
 * Houfe of Peter Fcryierlt*i her Husband, two Strangers, in 
 'grey Clothes, who, as it feem'd to lier, fpake /^^/j.'?;;, or 
 
 * the Language of Lombard)-, whom lier Husband received 
 
 * Into his Houfe for the love of God. That whiUl they 
 ' were there at night after Supper, one of them began to 
 ' read a Godly Book, which he carried about with him, 
 'faying. That therein were contained the Gofbels, and 
 ' other Precepts of the Law 5 and faid, That he \vould 
 
 * expound and preach the fame, in the prefence ofall th?.c 
 *were prefent, faying. That he was fent by God to re- 
 ' form the Cadiolick Faith, going up and down the Woild, 
 ' like the ApoiHes, to preach to good and (imple People, 
 
 * the manner and way how they ought to worihip God, 
 
 * and live according to his Commands. And that amongfl 
 ' other things they declared, that no body ought to do 
 ' any thing to others, whicli he would not be willing they 
 'fliould do to him. 
 
 ' Alfo, That God alone is to be ferved, worflilpp^d, and 
 ' prayed to, becaufe it is he alone that can help us. 
 
 ' That to fwear upon aiiy occaiion whatfoever,whether for . 
 "Truth orFa'lliood, or :jny Oath whatfoever, wherein the 
 ' word L-y is ufed, was a great Sin. 
 
 ' That the Sacianaent of Matrimony w^as to be faithfully 
 ' and ftrmly kept. 
 
 'That the Good Works which are done before Death, 
 ' are of far greater profit and advantage, than thofe that are 
 'done after Death. 
 
 ' That no Siints whatever,whether Men or Womenjvvere 
 'to be prayed to for help, becaufe none could alfift us in 
 ' any thing, but God alone. 
 
 ' That the Lord s day oagJIr to be folemnly kept and 
 ' obferved above ;ill other Holy days, becaule all other 
 ' Holy-days were enjoined by the Church, which there* 
 ' fore were not of abfolate necellicy to be obferved-, yea, 
 'that a man might work'on them except the Feftivalsof 
 ' the Apollles, and other greater Saints, which they did not , 
 ' particularly exprefs, j 
 
(^marks upon the 
 
 ' That the Clergy polTefled Money, Riches, and Goods, 
 
 * beyond what they ought to do, and chat they commit- 
 ' ted n^any Evils, and that by reafon of the fuperfluity 
 ' of their Riches, feme of them were Fornicators, others 
 ' Ufurers, proud and covetous others again lived diflb- 
 
 * lutely and dillioneAly, kept Whores in their Houfes pub- 
 ' lickly and openly, and by this means gave a bad exam- 
 ' pie to the People. 
 
 ' That thefe Priefts, by reafon pf their wicked Lives, 
 
 * had no greater Power to abfolve , than the Preathers 
 
 * and Maflers of that Sed had-, yea, that their Makers and 
 ' Preachers, though Laymen, had as .much Power as ti^,e 
 .' Priefts. 
 
 ' That the Holy Pope, becaufe he did not ohferve the 
 'Holinefs he ought, had no Power at all, faying of him, 
 ' That he rp.ts at had as my of the reB^ and cor.feqHently had no 
 
 * Power at all. 
 
 ' That there was no f^urgatory in the other World, - 
 
 * faving, Th-it whc/i anyone dies, his Soul immediately ^oes to Pa- 
 
 * radtfe , if he haze lived rcell and juJUj j hut if tvickedlyy to 
 ' Hell. 
 
 ' That confequently all Prayers and IntercefTions for the 
 ' Dead were in vain and that all that the Priefts did, lig- 
 ' nilied nothing, as their fprinkling Holy Wat^r on the 
 
 ' Graves, and faying, K)rie eleifon, Chrifie eleifon 5 Lord h^ze 
 ' mercy u^on us, ChrlJ} have mercy upon us. 
 
 ' That God, in the beginning of the World, bleffed all 
 ' Waters, and all other things that he had made 'and that 
 
 * therefore there was no need for the Priefts to blefs them a 
 ' fecond time, which indeed was then no better than other 
 ' Water. . . ., ' ■ • 
 
 'Tiiat the faid Priefts had invented Purgatory, that by 
 'Tinging and praying for I'.ie Dead, they might get. 'ftore 
 'vof Money to maintain their diftblute and luxurious Lives. 
 
 ' That it is better and more meritoiious to give Alm.s to' 
 ' the Poor, Sick, and. Leprous, than to offer it in theCb.urch 
 ' to the Priefts, who had too much already. 
 
 .'That 
 
Ancient Church of Piedmoiir. 
 
 2 
 
 ' That ic VV25 as good and equally advantageous to pray 
 
 * to God in a Houfe or elfevvhere, as in the Church, be- 
 ' caufe God is every where. 
 
 ' Tliat though holy Men and Women were for their 
 ' good VVorks placed in ParaMfe, yet iiad they no power 
 ' to aflift or lielp us in any thing, and that therefore -they 
 ' ought not to be pt-ayed unto to help us. 
 
 ' Tlvit it was a vain thing to have recourfe to the Images 
 ' of the Saints, by praying before them, as having no power 
 ' at all, being only material things, or Pidures made upon 
 ' Walls. 
 
 * That for the fime reafon it was a vain thing to go on 
 ' Pilgrimage to Rome, or elfevvhere, to pray there before the 
 
 * Images ot holy Men and Women, as not being able to 
 ' help us. 
 
 ' That it was not neceffary to faft upon the Vigils of any 
 
 * Holidays, except thofe of Chriftmas^ Eafier, and Whltfmtidej 
 
 * and fome other greater Feftivalsj and that on Fridays efpe- 
 
 * clally they ought to faft. 
 
 ' That the Preachers, and Mafters of their Sed, and the 
 ' Priefts, or Clergy-men, were formerly of one and the 
 
 * fame Order and Degree •, but that when the Clergy be- 
 j gan to follow after Covetoufnefs and the Vaniiies of this 
 ' World, and their Preachers refolved to continue in their 
 'firft Poverty, by this means a Divilion and Separation 
 ' happened amongft them, and die Clergy became their 
 'Enemies. That therefore becaufe the number of their 
 
 * Preachers, and others of their Sed, was as yet but very 
 
 * fmall, they were obliged to walk, up and down fecretly, 
 ' as Chrift and his Apoftles did, becaufe if the Preachers 
 ' ihould not walk cautioufly and obfcurely,they would be in 
 ' danger of being perfecuted and ill entreated by others. 
 
 It apv>ears, that thefe ProcefTes were in the year 1494, 
 which Date is found at the beginning of chefe Examinations. 
 
 The fore fat d Vrocefs or Examination was tahen bj-me Notarj^. 
 who have fubCcrlhed my Nnmcj 
 
 GOBAUD. 
 
 Tliis- 
 
^J\emarks upon the 
 
 This Extradl is faithfully tranfciibed out of a MS. in 
 the publick Library of C^w^i<^j^^,where it is to be feen in. the 
 originai .B JC I thought fit to make it publick at the end of this 
 Work th:,t the Reader may compare thole Procelles^in which 
 the Inquilitor's Faithfulnefs is juftly to be Iufpe6ted, (ince 
 we fee that there is very little of the -tirit Sumptum 
 from the mouth of the B^i'l^a, in the Procefs that was writ- - 
 ten afterwards by the Notary of tiie Inquifitors, according 
 to their pleafure, to expofe them to the hatred of all the 
 World. 
 
 CHAP. XXV 11. 
 
 That the Qhnrches of the Falleys of Pitdmont haVe 
 confiantly per/eyered in the jamc Faith ^ until the 
 Time of the ^^eformation, 
 
 THIS is a Confeifion wliich Truth hath extorted 
 from Claudiw SeijfeltHs. .The moft cruel Perfecutions 
 have not been able to abolifli the Churches of Italy^ o\: 
 to hinder them from a'conftant defence of that Truth, 
 which they received from their Anceftors , as a Sacred 
 Depofitftm. ' All forts of People, faith he, have feveral 
 '•'times in vain- endeavoured to root tliem out, and yet, 
 ^contrary to the Opinion of all men, they have flill 
 * continued Conquerors, or at leaft wholly invincible. 
 
 It is eafie to judge wiiat the Opinions of thefe Chur- 
 ches were before the Reformation, from what Seiffelim 
 himfelf tells us concerning them, before ever they heard 
 of any Reformation, 
 
Mcient Qhurch 0/ Piedmont. 
 
 Firfi, Tbey lay it down as an infallible Maxim, That 
 the Paftors of the Romifti Church had loft all the law- 
 ful Authority which they could once have received from 
 God. There were two Caufes, fay they, of the Eledlion 
 of Peter and the reft of the Apoftles j the firft was, Be- 
 caufe Chrift knew their Faith •# and their Charity; the 
 other. That by means of them he might reap much Fruit 
 frons the reft of Mankind: As alio, that it might appear. 
 That in this Choice there was no refpedl of Perfons, but 
 only regard had to their Piety, and this to that degree, 
 that in cafe they departed from it, they fliould not only 
 fall from his Grace and Favour, but alfo be deprived of 
 the Authority he had conferr'd upon them. He faith 
 elfewhere, lam the tvajy the truth, and the life, let him that 
 f^rvts me follorv me. And in another place, / am the vi»ey 
 ye are the branches \ he who abides in me, and I in him, brings 
 forth mnch fruit : but he who abides not in me, /hall be cut 
 off and cajl into the fre. So long then as the Apoftles 
 continued in Chrift, (now they alwaies continued from 
 the time that they firft received the Spirit) the Foundati- 
 on of the Univerfal Church, has without doubt continued 
 . firm and unfhaken, as refting upon moft ftrong Pillars 
 and Bafes ^ and fo likewife continued under tiieir Succel- 
 fors, as long as they imitated the Adions, Life, Manners, 
 and Faith of the Apoftles. But as foon as thefe Succef- 
 fors began to wander and go aftray from the Precepts 
 and Doftrine of the Apoftles, being feduced by divers 
 Lufts and Sins, they no doubt departed alfo from Chrift, 
 and Chrift from them, and confequently were cut off 
 from his Myftical Body j for we cannot call them the Mi- 
 nifters of Chrift, who are fo far from following him, that 
 they follow a quite contrary way. Whence it happens, 
 that from a fruitful Tree they are become the evil and 
 unfruitful Tree, which can bring forth no good Fruit, ex- 
 cept it be firft made good it felf ^ as our Saviour himfelf 
 
 witnefteth, faying, The evil Tree cannct bring forth goodfruit. 
 
 . So that the reafon for which thty were chofen ceafing, 
 the effed of it muft needs ceafe alfo. It is evident then 
 
 O 0 that 
 
(^emfirh upon th 
 
 that a wicked man, by his Impiety, is cut off from the 
 Body of Chrift, as a ufelefs Branch is cut off from the 
 Vine. Belides, he who is a Child and Slave of the Devi], 
 cannot have the fame relation to Chrift, feeing he iiim- 
 
 ielf faith, No man can fcrve tvto Makers 5 and ellevvhere, Te 
 are of your Father the Devil, becaufe ye do his fVorks. And be- 
 
 fides, all thofe who of%id God by enormous Crimes, 
 according to the Teftimony of the Propher, are blotted 
 out of the Book of Life, and confequenciy are rooted'out 
 from the Kingdom of Heaven, that is to fay, the Church. 
 
 They maintain. That Believers ought to feparate them- 
 felves from the Communion of the Church of RorKe, be- 
 caufe She has. loft all her juft Authority, by the Crimes 
 of her Minifters, and her Errors in matters of Faith. Our 
 Saviour has warn'd us, fjy they, to bev^ are of this fort of 
 
 People s Beware of falfe Profhets-^ Ts>ho come to yon in [heep 
 cloathing but inrtarcily are ravening wolves : And tliat the/ 
 
 might not be at a lofs who thofe were they were to take 
 
 heed of, he adds, Ten /hall l^now them by their fruits. Now, 
 
 the Fruits are our Works if they are evil, we be to be 
 avoided, though we may be cloathed like Sheep. 
 
 When things are thus, how can that Bithop- or Priefh, 
 who is the Enemy of God, have the Power of making - 
 God propitious to otliers ? He who himfelf is baniflied 
 from the Kingdom of Heaven, how can he have the Keys 
 of it ? With what power can he conferr Orders ? How 
 can he adminifter the Sacraments in the Virtue of the 
 Spirit, efpecially conftdering, that the Spirit is fo far from 
 dwelling in him, that he is an Enemy of the Spirit ? 
 Surely the Spirit of God does not dwell in a Body that 
 is a Slave to Sin, but rather abominates both his Adions 
 and Prayers. And if God doth not hear the wicked, in 
 vain do we implore the Suffrages of him, who himfelf 
 hath not God favourable to him _ In a word, imce nei- 
 ther his Prayers, nor his other adions, are of any advan- 
 tage, how can v^ e fuppofe, that at his word Chrift ftiould 
 transform himfelf under the Species of Bread and Wine, 
 and fuffer himfelf to be handled by him, whom he hath 
 altogether rejected, and whofe actions he detefts and ab- 
 
 horrs ? 
 
Ancknt Church of Piedmont. 
 
 horrs ? Moreover, O immortal God, what wife man can 
 ever believe that a King endowed with the leaft grain of 
 Wifdom, will beftow his Lieutenancy with Soveraign 
 Power upon him to whom he fcorns to aflow a place 
 amongrt the meaneft of his Servants, him whom he thinks 
 deferring the very worft of Punilliments ? Who is the 
 Shepherd that trufts the Wolf with his Sheep ? Shall a 
 wife man truft his moft chafte Spoufe with a filthy and 
 dilTolute Libertine ? Befides, Is not he who turns him- 
 felf away from God, reduc'd to nothing > The Prophet 
 faith. The Wicked in his Prefence comes to nothing 5 alfo 
 they fliill be brought to nothing, like Water that fleets 
 away and in many other places you will find the fame» 
 He therefore that is nothing, cannot b^ fuppofed to do 
 any thing. And that we might not imagin, that thefe 
 things want Scripture - Teftimonies to prove them, hear 
 
 what God himfelf declares 5 To what pnrpofe is the mtiltitude 
 cf your fieri fees unto me, I am fated with the burtit-offerivgs <jf 
 rams, and the fat of fed beafls. I delight not in the blobd of 
 buUocks, or of lambs, or of the goats. And then adds,^ff/•% 
 »o more vain oblations^ Ineenfe is an abomination unto me ; the 
 nevff moons and fabbaths , the calling cf Jffemblies I cannot away 
 tvith. Tour appointed feafls my foul hateth, they are a trouble to 
 me, I am weary to bear them, ivhcn ye fpread forth your hands, 
 '1 tvill hide mine eyes from you j yea, when ye multiply ptir 
 prayers, I will not hear : your hands Are full of blood. -And 
 
 Malachy fpeaking of thefe wicked Priefts, cries out in this 
 
 manner 5 / have no pleafure in jon, faith ^he Lord, neither 
 will I receive any offering at your hands, ^nd a litcle lower, 
 
 I will curfe your blejfings. After this he anfv^ ers a tacite ob- 
 jedion-, for they might ai ledge, That God had confirmed 
 the Pfieflhood to Levi, by an eternal Covenant, and 
 therefore that he could not remove if fr6m their Family,.^ 
 But to this he plainly ailfwers, That his Co veilant Con- 
 tinued firm with the Family of Levi, as long as tliey wal- 
 ked in the-fteps of thtir Father Levi: For afti?!* he. had . 
 
 faid, My Covenant of life and pe^ce was with him; and T gave 
 him my fear, and he feared me. He adds. But ye are departed 
 out of the way 5 ye have caufed many to fumble at the law 3 ye 
 
 Oo 1 have 
 
284 
 
 ^marks upon the 
 
 hav( broken the covenant of Levi, faith the Lord, therefore have 
 I alfo made you contemptible andbafe before all the people, according 
 
 4sye have not kept mj waies,8cc. Which words are very appli- 
 cable to all Billiops and Priefts, who tranlgrefs the Ordi- 
 nances of Chrift and his Apoftles •■, feeing he alfo fpeaks 
 
 by another Prophet, / have hated the congregation of evil doer 
 and will mt [it with the wicked. And el fe where, / hate thofe 
 that do.wickednefsy and all the workers of Iniquity, and infinite 
 
 fuch like paffages. Is it not faid of Sanl, after that he 
 had, tranfgrelTed the Commandment of the Lord, that the 
 fpirit ofGod departed from him, though before he had been cho- 
 fen by God himfelf to govern his People. Moreover, 
 
 does not Chrift fay in the Gofpel , If any man will come 
 after me, lef him deny him [elf, and take Hp his Crofs and follow 
 me. And afterwards, No man can ferve two A/afierSy God aftd 
 Mammon : and that which is yet plainer and harder too ; 
 
 He who doth not forfake all that he hath, cannot be my Difciple, 
 
 Shall we imagine that he will commie his Vicegerency to 
 him whom he will not accept for his Difciple ? Now, 
 if the Popes be fuch, who will part with nothing that 
 belongs to them , and in other things do not keep the 
 Law of Chrift, with what Power then do they ordain 
 Billiops ? And thofe who receive any Orders from them, 
 how can they conferr the fame upon others , fince they 
 are all of them fick of the fame Difeafe ? In fliort, if 
 they conferr no Orders, then thofe whom they have or- 
 dained cannot be true Priefts , and confequently neither 
 can they adminifier any true Sacrament for if they really 
 had Orders, yet they would defile them by the filthinefs 
 and impurity of their Lives. If therefore we can make 
 it appear, that fuch are all the Priefts and Bi.Qiops of the 
 Church of i?ow^, it will be evident, that the Church of 
 God cannot confift of them for Chrift cannot be the 
 Head of them who are none of his Members. 
 
 Some, it may be, will imagine that thefe Accufations 
 againft the Church of Rome, and the Corruption of her 
 Paftors, are ektreamly exaggerated. 
 
 But 
 
Ancient Qhurch of Piedmonr. 
 
 But, firft, we have reafon to commend the uprightnefs 
 of ClAttdim Seiffel'iHi, in reference to thefc Criminations, if Fol. 14.. 
 we further confider what he fairh of t]ie ivaldenfes in op- 
 pofition to the Church of Rome. 
 
 ' The Pope of Rome, and the refl of the Prelates and 
 'Priefts of the Church of Aowf, do neither follow the Life, 
 
 * nor tlie Precepts of Chrift, but do quite the contrary, 
 ' and that no longer fecretly, but fo openly and mani- 
 ' feftly. that it can no longer be hid or covered with 
 
 * a Vail J becaufe they chiefly value themfelves in things 
 
 * that are contrary to Religion, and do not only contemn, 
 ' but mock at the Precepts of the Apoftles. They lived 
 ' in great Poverty, Humility, Chaftity, Continence as to 
 
 * carnal things, and contempt of the World : Whereas we 
 ' Prelates and Priefts live in great pomp, luxurioufnefs, 
 
 * and diflfolutenefs ■■, we think it a brave thing to excell 
 ' in Royal Power, rather than Sacerdotal San*5tity 5 and all 
 
 * our endeavours and ftudies drive oaly at the acquifition 
 *of Glory amongft men, not by Virtue. Holinefs, and 
 
 * Learning, but by the abundance and plenty of ail things, . 
 
 * by Arms and warlike Magnificence, and by a vaft Ex- 
 
 * pence in an Equipage, and furniture of Horles, Gold, and 
 ' other things of that nature. The Apoitles would not 
 ' poffefs any thing as their own , nor would receive any 
 'into their Society- who had not forfaken all. and laid it in 
 ' common : Whereas we not being contented with what we 
 
 * have already, filli for other peoples Goods, more avariti- 
 
 * oufly and impudently than Heathens themfelves •, there- 
 
 * fore it is that we make Wars, and incite Chriftian Prin- 
 
 * ces and People to take up Arms. The ApoPiles travel- 
 ' ling through Towns and Villages, and fowing the Word 
 
 * of God with Power, exercifed befides many Offices of 
 
 * Charity, according to the feveral Gifts they had received ; 
 
 * whereas we do not only do nothing like this, and give 
 
 * no good examples of holy Converfation. but befides, we . 
 
 * frequently refift and oppofe thofe that do, opening the 
 
 * ^vay to all Diflblutenefs and Avarice. They, as it were, 
 ^ a?,ainft their wills, and with reluitancy, by the Command 
 ' or Infpiration of Gad, received Ordination to promote 
 
286 
 
 Remarks u[m the 
 
 * the Salvation of others : wliereas we buy Benefices and 
 *" Preferments for Money, or procure them by force, or 
 ' by the favour of Princes, and other indirect means, and 
 ' for no other end, but to iatiate our Lufts, to enrich 
 
 * our Relations, and for tlie Glory of the World, But 
 ' belides all this, they (pent their life in manifold faftingF, 
 ' watchings, and labours, .being neither affrighted with 
 ' trouble nor with danger, that they might fliew to others 
 'the way to Salvation : whereas we pafs our time in idle- 
 ^nefs, in pleafures, and other earthly or wicked thfngs. 
 ' They defpifing Gold and Silver, as they had received 
 ' the Divine Grace freely, fo they difpenfed it to others : 
 'whereas we fet all holy things to fale, and barter with 
 ^ the Heavenly Treafures of God himfelf, and in a word, 
 
 * confound all things , both divine and humane. So 'hn 
 ^ the Church of Rome cannot be faid to be the Spcufe of 
 
 * Chriff, but that common proftitute whom IfM, Jeremiah^ 
 ' Ezekiel, and St. fohn in the Revelation, defcribes in fuch 
 
 * lively colours s for Chrift hath joined his Church to him 
 
 * to be his Bride, lioly, pure, fair, adorned with the Orna- 
 *ments and Jewels of all vertues, without Ipot or wrin- 
 ' kle, fuch as the Holy Spirit figuratively defcribes her in tlie 
 ' Canticles. Far be it therefore that Chrift fliould ever think 
 ' of changing this his beautiful and lovely Bride, for fuch a 
 'ftinking loathfome Harlot. 
 
 Secondly, We may fay, that the cafe was fo plain, that no 
 difguife or excufc was any longer able to palliate t!*^ matter. 
 -^o\. i8.* We don't deny, fay the waldenfes, according to the ac- 
 
 * count Sei^elitu gives us, but that God alone is the Searcher 
 "'of Hearts, n-ho, as the Scripture faith, feanheth the heart 
 ' and trieth the Reins •, and therefore that he alone knows 
 ' whether the Works of men be plealing unto him, and 
 
 * obtain his favour, which others cannot know, fave only 
 ' by conjecture. But he himfelf hath taught us how we may 
 
 ''.know it, faying, Tou /hall know them hy their freits for an 
 evil tree cannot bring forth good fruit, nor a good tree evil fruit. 
 
 *'Wherefore tliough it be a ditlicult thing to judge of good 
 ' Works, because they receive their value from the Inteiition 
 
Ancient Church of Piedmont. 
 
 * of the Doer, yet wicked works difcover themfclves, and 
 ' the intention cannot make them good, efpecially when 
 
 * they are evidently repugnant to the Law of God, and open 
 ' and barefac'd. And therefore, if I fee the Bidiops and 
 'Priefts every day living in Diffolutenefs and Luxury, 
 ' robbin:^ others of their Goods, fmiting their Neighbors, 
 ' perfecacin;^ thofe that are good, blafpheming the Name ot 
 ' God, prodigally wafting the Patrimony of the Church in 
 
 * Voluptuoufnefs and damnable Crimes, may not I un- 
 '^doubtedly aiiirm, that they who commie thefe things are 
 ' not the Ntinifters of God,but his publick and avowed Ene- 
 ' mies ? Surely fuch they are, though we lliould fuppofe 
 ' created or confirmed by an univerfal Synod of Chriftians, 
 
 * or by the Pope, or by Peter himfelf. But how much 
 ' more may we conclude them, fuch, when thofe who or- 
 *■ dain them are worfe than they themfelves, and their 
 ' Works openly worfe than theirs ? What lhall we fay, 
 *ifit appears, that they have publickly and nocoriouQy 
 ' bought die Papacy, that they openly fet to fale facerdotal 
 ' Functions, and that rhey fet over the Churches, not by rai- 
 ' ftake, but out of malice, thofe who are known to be wholly 
 ' unworthy of that Charge and when ever in all their 
 ' life time did any thing worthy not only of a Prieft, but fo 
 ' much as of a Cnriftian ? Shall we obey fuch Priefts and 
 
 * Prelates, who lead us the way to Salvation nsidier by 
 ' Word nor Work, but rather endeavour all they can to 
 
 * drag us into the fame Pit of D^ftru^Vion after them ? 
 ' Doth not our Saviour tell us, that we muft not fuffer 
 ' our felves to be led by blind Guides, left when one 
 ' blind man leads another, they both fall into the Dkch ? 
 
 ' Hath not he declared, that fuch as thefe are cut off from .. 
 
 * the Life of the Church and the Body of C irift, and defti- 
 'ned to the Frre ? How can he be die Vicegerent of Chrift, . 
 
 ' who is not fo much as a Ciiriftian, or a Member of the My- - 
 ' ftical Body of drift, whom he commands us to avoid as 
 ' a Heathen and Publican,as long as he continues incorrigible. 
 ' And the Apoftolicil Autiiority, the Faidi of Peter, which Fo{. sa* •. 
 ' Chrili faith ftiould not fail the Catholick Church, with 
 ^ whom he promifcch to abide for ever,is to be found amongft 
 
 * us. 
 
288 
 
 ^ynarks upon the 
 
 "* us, who imitate the Life of the Apoftles, who accor- 
 *ding to our weaknefs, obferve their Commands and 
 'Ordinances. We are thofe very Perfons of whom 
 
 ' St. Pafil fpeaks in his Epiftle to the CermhUns ; Brethren, 
 ' cenftder yonr calling, that you are not many wife men after the 
 
 * flepj, not many mighty, n$r many nohle ; but God hathshofen the 
 *' foolijh things of this war Id, to sonfound the rvife; and the wea^ 
 
 * things of this world, to confound the things that are mighty and 
 
 * the bafe and deffifed things of this world, yea, the things that 
 
 * are not, to bring to nought the things that are. And St. J'aul 
 
 * himfelf tells us, that he was fent to preach tlie Gofpel 
 
 * not in the mightinefs of Man's wifdom, but in (implicity 
 
 * and plainnefs alledging to this purpofe what the Lord 
 
 * faith elfewhere 5 / will dejiroy the wifdom of the wife, and will 
 
 * bring Po nought the prudence of the frvdent. 
 
 Without doubt the Bifhop of Meaux will tell us, That 
 all this is nothing elfe but the overflowing of a Schifmatical 
 Temper, exafperated by the corruption of the Clergy and 
 their licentioufnefs 5 but that indeed there is nothing in 
 all this, that fliews them to have held the fame Princi- 
 ples with thofe of the Reformation. I fhall then make itmy 
 bufinefs to evidence the contrary, and that aftet fo clear 
 and vifible a manner, that the Bifhop fhall no longer be in 
 a condition to difguife it. Whzt Seijfeliw tells us in particu- 
 lar, concerning the Articles of their Faith, is this : 
 '^oi.:^. ' They receive only, faith he, what is written in the Old 
 
 * and New Teftament. 
 
 * They fay, That the Popes of Rome,md other Priefts,havc 
 
 * depraved the Scriptures by their Dodtrines and GlofTes. 
 
 * They fay. That they owe neither Tithes nor Firft- fruits 
 
 * to the Clergy. 
 
 * They fay. That the Confecrations of Churches, Tndul- 
 gences and other fuch-like Benedictions, are the Inventions 
 
 ' of falfe Priefts. 
 ' They do not celebrate the Feftivals of the Saints. 
 
 * They fay. That Men donotftandin need of the Suf- 
 
 ' frages of die Saints. Chrift abundantly fufficing in ail • 
 
Andent'Church of Piedm(>nr. 
 
 289 
 
 * They affirm, That Marriage may be contradcd in any 
 
 * degree, excepting only one or two at the m^i\ 5 as if the 
 ' Popes had no Power to prohibit Marriage in any other 
 ' degrees. 
 
 ' They fay, That whatever is done to deliver the Souls of 
 ' the Dead from the Pains of Purgatory, is ufelefe, loft, and 
 ' fuperftitious. 
 
 ' They fay, that our Priefts have no power of forgiving (ins. 
 They fay, That they alone obferye the Evangelical and 
 ' Apoftolical Do*5trine, and upon this account, by an intole- 
 ' rable impudence, they ufurp the Name of tlic Catholick 
 'Church. 
 
 Their ^^'•^-e, faith Seijfellwj do err greatly, becaufe they 
 are neither fent of God,nGr by the Paftors of the Church,but 
 of the Devil as appears from their Damnable Dodi ine. 
 
 ' They fay, That the Authority of hearing Confcflions 
 ' belongs to all Chriftians that walk according to the Apo- 
 
 * ftle's Precepts (which their BarU attribute to tiiemfelvesj 
 
 ' becaufe St. faith, Cenfefs jonr (ins one to another. 
 
 ' They fay. That we ought not to admit any kind of Prayer 
 
 * except it appear that it was compoled by fome certain Au- 
 ' thor, and approved of God, in order to obtain fomething of 
 ' him. Their Barh* have often preached this Dodrine, to 
 
 * abolifh the Service of the gloriousVirgin.and of other S;^ints. 
 
 ' They do not think that Chriftians ought to fay the An: 
 ' gelical Salutation to the Mother of God, alledging. That it 
 
 * has not the form of a Prayer, but a Salutation ; But ic is 
 ' only that, they might rob tlie Virgin of this Service, fay- 
 ' ing, That it is not lav\ful to worfhip or ferveher any more 
 ' than the reft of the Saints. 
 
 'Jhey affirm, That the Bleffings of the Priefts are of nd 
 ' virtue at all. Did not Chrift blefs the Bread in the Defart ? 
 ' When the Apoftles fate down to eat Bread, they blefted 
 
 * what was fet upon the Table. 
 
 ' They fay, There is no need of Holy Water in the 
 ' Churches/ becaufe neither Chrift him'elf nor his Apoftles 
 ' either made it, or commanded it ; As if we ought to fa^ 
 or do nothing but what we read was done by them. 
 
 Pp 'They 
 
290 
 
 (^marks upon the 
 
 * They fay. That the Indulgences allowed of by the 
 
 * Church are dcfpicable ufelefs things. 
 
 * They fay, That the Souls of the Dead, without being 
 ' tried by any Purgation, do immediately upon their par- 
 
 * ting from the Body, enter into Joy or Pains, and that the 
 
 * Clergy, blinded by their Covetoufnefe, have invented Pur- 
 
 * gatory. 
 
 . ' They fay, That the Saints cannot cake noticfc of what 
 t is done here below. 
 ' They abhor and deteft all Images, and the fign of the, 
 
 * Crofs, much more than we honour them. 
 
 * They make no diftindion between the Worfliip of La- 
 ' ma, \^ hich is due to God only, and that of DhUk, which 
 
 * belongs to the Saints. 
 
 As to the Fafts, which the Catholick Church has in(ti- 
 ' tuted for the Honour of God and the Saints, they have 
 ' yet lefs reafon to ob\ct\ thefe to us. 
 
 There is a pleafant Enor SeijJeiiHi afcribes to them, about 
 the nature of Lying, which evidenceth liovv great their 
 Purity was as to this Article, and with what impudence it is 
 that their Enemies calumniate diem with Equivocation. 
 ' They affirm, That a Lye is 'alwaies a mortal Sin, becaufe 
 
 * David fays, God defiroys all lyars. But it is evident that 
 thefe general Proportions are to be moderated, otherwife 
 who fliould be faved ? Hereupon to convince them 4n an 
 Error , he accufeth all the Saints , even St. Patil and Ghrift 
 himfelf, to have made ufe of Lies upon occafion. - ^ 
 
 But bccaufe in all this we have made no mention of 
 Tranfubftantiatioo, the Bifhop of Meaux will take it for 
 granted, that in Seifelim's time , the Waldenfes receiy^ it 
 as aDodrineof Faiths but he will miftake himfelf 'if he 
 do, for Seijfeltui declares that tliey rejeded it to be a great 
 Extravagance. He tells us alfo, ' That they made a mock 
 
 * of all the Artifices they made ufe of, to make it appear 
 
 * more plaufible to them. I think, faith he, that thofe took 
 
 * pains to little purpole, who writing againft thisSe(f^, made 
 
 * it their chief bufinefs to ;infift upon the difficulties about 
 
 * the Sacrament of the Eucharift, and in order to the clearing 
 
 * cf them, have fpoken fo fiiarply and fubtilly, that I may not 
 
Anciem Church o/^Piedtflont. 
 
 291 
 
 * fay confufedly, that I have great reafon to doubt whether 
 
 * ever they underftood the thing themfelves- Yet I will not 
 
 * fay, that becaufe I .do not comprehencl it my felf ( for that 
 ' I ingenuoufly confefs) I think italfoto furpafs the capacity 
 ' of others but becaufe it has alwaies appeared to me to be 
 ' a point of that difficulty, that the moftable have been fain 
 
 * to profefs. That the ftrength of Humane Underftanding 
 
 * muft in this cafe be fubjed: to Faith': after which he ufeth 
 his utmoft endeavours to perfwade the WAld^vfes to embrace 
 an Opinion, for the which tht^ had alwaies teftified a great 
 averfion. 
 
 By this we may fee what was the Faith of the Believers 
 of rtedmont, as far as SeifeliMS account thereof reacheth. 
 And as for their Carriage and Converfation, the fame Seijfe- 
 Uh4 tells us i 'They fay, that they defire only to overcome 
 
 * by the fimplicity of Faith, Purity, of Confcience, and 
 
 * Integrity of Life not by Philofophical Niceties, and 
 ' Theological Subtilties. 
 
 ' Setting afide what they hold in oppofition to our Faith 
 'and Religion, for the reft, faith that Bilhop, they for the 
 ' moft part lead a more pure life than other Chriftians. They 
 ' Swear not at all, except they be forced to it, and very rarely 
 'take the Name of God in vain: They honeftly perform 
 
 * their Promifes % and the moft part of them, living in pover- 
 '.ty, they proteft that they alone obferve the Life and Do- 
 'drineofthe Apoftles, and therefore affii-m. That the 
 ' Power of the Church refides in them, as the true innocent 
 ' Difciples of Jefus Chrift, for the fake of whofe Faith and 
 ' Religion they live in Poverty. 
 
 'Tis impoflible to give them a more advantagions lefti- 
 mony dian vvh:it he gives them elfevvhere, scknow'-^dging. 
 That chey look'd upon it as an honourable and gloriou; thing 
 to fuffer the Perfecutions wiiich were raifed againii them by 
 tlie Church of i^ow^. 
 
 Pp 2 CHAP. 
 
'^mdrks tipon the 
 
 ■ G ^ •;XO$Wff:-:: * ^'-^ 
 
 T H E SiE'aretheObrervatiori,^IthouglTf rny felf cblig'd 
 to mak^,upc)n'the Ecclefiaftical Hiitoryof the ancient 
 Churches of the Valleys of Piedmont to evidence tlieir Apo- 
 ftolical SuccelTion. If in this undertaking I have not been 
 able . to cleai; feme points, the fault thereof is tobecharg'd 
 on thole who have perfecured them to the higheft degree qf 
 Outragt-and Cnielry and who have fpared none of their 
 MonumenC'^ of Antiquity, but luch as they thought might 
 foir.e .way or other make tliefe Believers odious and abomi- 
 nable to thofe of the Romifh Communion. However, I 
 hope that an equal Reader will meet with feme fatisfadlion 
 from, thefe my Endeavours, and will eafily conclude from 
 thefe Remarks, that the caufe of that implacable Hatred of 
 the Pope and iiis Clergy, againft the Churches of Piedmont, 
 was nothing el fe but thedefignof extirpating a race of Peo- 
 ple, whofe zeal for the Purity of the Gofpel engaged them to 
 upbraid the Church of Rome with her Corruptions in matters 
 of Faith, her Idolatry, her falfeand fuperftidous- Wor- 
 fliip, and her horrid Tyranny. 
 
 And forafmuch as my dehgn is not toi'bufe my Reader,! 
 neither pietend to excufe all the Errors, which fome of the 
 Members of thefe Churches may have iield, nor indeed to 
 juliirie them altogether, in all the Articles, which might have 
 been objeded againft them, during the time of almofl6oo 
 years, wherein the Romifh Party has oppofed them. I am 
 perfwaded, that a:ll good men will have that Equity and 
 Kindnefsfor thefe Ci lurches, which the Dotos of the Ro- 
 mifh Churcli do fo dexceroufly make ufe of themfelves,upon 
 occafion of any Indiflments formed againft ihe Primitive 
 Church, in thofe times that were nearelt to the Apoftles, by 
 thofe that have attacked ehem or when the queftion is con- 
 cerning Errors found in the Writings oi the moft ancient 
 
 Doctors 
 
Jnc'mt Qhurch 0/ Piedmont. 
 
 1 
 
 Dodtors or Fathers of the Ch.ut ch. Should any do othervyife, 
 they would declare tliemfelves thereby to be in oppofition 
 to natural Equity and the Principles of Charity, elpecially 
 lince after all it cannot be denied, but that the Body of thefe 
 Churches have alvviMes preferved am.^ngfhiiem wiiatfoever 
 is neceflary to the ConfticuLion ofa true Society of Chrifiims. 
 
 The Church Q{Ronie her feif furnillieth us with .?n excufe for 
 fome of the Errors they had in common wiih the Chriftian? 
 of old, when The owns, that for all chem they did not ceafe 
 to be true Churches. Some of thefe Errors are fuch, as that 
 they of the Church of /iow^ are ready to apologize for the(e 
 Churches in thai behalf-, and there be others again, wherein 
 tho' they have not die approbation of many Piotelhnt Chur- 
 ches, yet can they defend themfelves with their agreeing 
 therein with other Chriftian Communions, whom the Pro- 
 teftants own for tiue Members of the Church of Jefus 
 
 Chrift. 
 
 I cannot but reprefent to the Reader the particular chara- 
 (fler, which the Author of the Noble Lellon has given us of , 
 thefe Churches, "^'-t. their Conftancy in fuffering the Per- 
 fecution of the Church of Rome , and indeed tliis is their true 
 character, in a mofl eminent and illuftrious degree, for Icarce- 
 ly is there a Church to be found in the world, that ever had 
 the advantage of having born theCrofsof Chrift, as the 
 Church of the Valleys of Piedmont have done. Never 
 did the Church of i^owf- give in a more inconteftable evi- 
 dence of her own Antichriftianiiin, than by her infatiable 
 Thirft after the Blood of ti^ofe Chrirtians, who renounced 
 lier Communion thefe Six hundred years laft paft, for 
 to allay which, flie has made the Blood of thefe poor 
 Innocents to run down every where like Rivers, exter- 
 minating by Fire aiid Sword thofe who were not moved 
 by the empty noife of her Anathemas, : So that for fo great 
 an interval of time the miUeyifes have alwaies been in the 
 condition of Sheep led to the (laughter, by their continual 
 and uninterrupted Martyrdom maintaining and adorning 
 the Religion of our Saviour, which the Church of Rom did 
 no longer profds , but in mode and way adapted to her cor- 
 
 ruj?t 
 
^marks uj)on the 
 
 rupc worldly Interefts, and to the defign (lie had of ma- 
 king it a Jiatki"g horfe to the Pomp, Lordlinefs, and Tyranny 
 of her Pope and Clergy. 
 
 VVhatfoever Reflexions they of the Church of Rome 
 may pafs upon God's feeraing to have abandoned thefe 
 poor and helplefs Churches to the Rage and Fury of their 
 Cannibal Party, I am fully perfwaded, that they who have 
 never fo little made it their ftudy, to confider the con- 
 duct of Providence towards the Primitive Church, will 
 not at all be offended at this Teeming defertion of-the 
 PTaUenfcs, and abandoning of them to the outrageous 
 Cruelty of their Perfecutors, nor look upon the feeming 
 Triumphs of the Apoftate Cliurch, as a mark of the 
 weaknefs of the Truth profeffed by thefe People. And 
 indeed, notwithftanding the extream rigour of their Perfe- 
 cutions, we find , that God hath tenderly preferved them 
 until the Reformation, and though he has often expos'd 
 them to the Rage and Barbarous ufage of their Perfecutprs, 
 yet withal has from time to time fent them f;:ch Deli- 
 verances, which have continued them until this day.- thefe 
 their Perfecutions, like thofe of the Apoftles,' having only 
 ferved to procure Martyrs to the glorious truth of the Gofpel, 
 and to difperfe throughout all places the knowledge and good 
 favour thereof, which the Romifh Party treading inthcrteps 
 of the ancient Synagogue, did fo cruelly perfecute. 
 
 Without doubt this was the Reflexion Luther made 
 upon this account, when lie was fo far from being offen- 
 ded at the Rumour his Adverfaries had fpread concerning 
 him, that by means of the clofe purfuit of Leo X, he had 
 no place left to hide his Head, fave amongft tlie Picars, 
 who were a Colony of the wMenfes, fettled in Bohemia^ 
 he openly declared , that he was not in the leaft troubled 
 at this their Report •, for after he had moreexadlly informed 
 himfelf of their Eelief, and having fearch'd into the de- 
 -iign and intent of ^ thofe black Calumnies charg'd upon 
 them, liC owi^.'d tliera for his Biethren, and commended 
 them for fairhful Chridians : And though at that time he 
 -did not agree vvidi them in all things, as being not him- 
 
Ancient Church of Piedmont. 
 
 295 
 
 felf wholly freed from tht Impurities of the Church of 
 Home, yet he writes to them with fuch an affedion and 
 efteem, as abundantly thews the ref^ied he had for thofe 
 who for fo long a time had oppofed the Corruptions of 
 the Truth.' 
 
 It was upon tlie fame account that Cofn-ad P^//;V^«, one of 
 the moft learned men that had a hand in the Reforma- 
 tion, undertook in the year 15:43. at Zurich, publickly 
 to read the Woiks of the ivaldeyifes^ that is to fay, thofe 
 Pieces which fince have been publifhed by the Author of 
 
 Fafcicttlm rerunt Expetendarum, and by LydiuSj which Contain 
 
 their Apologies prefented to King i^adiflas. By this means 
 he gave to his Auditors an occafion and fure means to re- 
 fute the ridiculous cavillings of the Papifts, who were very, 
 defirous, as they are ftill, to fix the Epocha of the Reforma- 
 tion to the year 1 5171 in pointing out to them a whole 
 Body of a Church, which in fpight ofall the oppolition of 
 the Romilli Party, had alwaies maintained tlie Truth, and 
 preferved it in a fufficlent degree of Purity , whilfl: the 
 Church of Rowe made ufe of her utmofl endeavours to 
 corrupt it, to ferve her own bafe Defigns. 
 
 The Learned and Famous VJher followed the fteps of- 
 tliefe great men, in his undertaking to juftifie the fvaldeyifes^ 
 and to make out their Succeflfion, wich fa many marks of 
 cxadnefs and diligence, and in having prompted thofe that 
 have converfed with him, and who have inherited of his 
 Light and Spirit, earneftly todefire that the Hiflory ofthefe 
 Churches might be more and more cleared. 
 
 Let the BiQiop of Meaux then, ifhepleafe, think the - 
 Proteftants might be adiam'd to go and look for tlieir An- 
 ceftors among the fva/de»fes, and to hunt for them in the 
 Caverns of the y4ips. His Declamations fliall never be 
 able to make us forego a jot of that tender veneration and 
 refpedwe have moft juftly conceiv'd for this Nurfery, and 
 Seed-plot of Martyrs, and for thofe triumphant Troops, 
 who have fo generoufly lavi(h'd away their Blood in the 
 defence of Truth, againft all the efforts, all the machinati- 
 ons, and all the Violences of the Romifli Party. The 
 
 Judgment: 
 
(Remarks upon the 
 
 Judgment of Sr. HUarlm, expreft in his Writing againft 
 Auxentiwy may be fufficienc to arm us againft all the Cavils 
 of thofe who will needs have, that it was impollible that ever 
 their Church flioald lofe its Purity, or that the fame ftiould 
 be prefcrved by thefe Churches, reduced to Caverns and 
 
 Mountains. Vnum moneo, cavete Antkhrijimn. Male enim 
 vos fdrietum amor coeptt, male EceUfiam Dei i» teHis ddificiifque 
 veneramirii •■ male fuh his facem in^eritis. Anne ambigutm //? 
 in his AHtichrifiHm fejfurum ? Montes mihi & fylvm & lacus 
 (^r carceres & voragines [unt tutiores \ in his enim Prophets- aut 
 manentes^mt demerJiDei fpiritu fropkctahant. P. 3 1 <J. Oper. Hilar it. 
 
 'One thing I muft warn you of, Beware of Antichrift. 
 
 * 'Tis ill done of you to fall in love with Walls ^ 'tis ill done 
 
 * of you to reverence the Church of God in Buildings and 
 
 * Edifices ; you do ill to reft in thefe things. Or, Can you 
 ' queftion, that it is on thefe Antichrift will fix his Throne ? 
 
 * Give me Mountains, Forefts, Pits, and Prifons, as being 
 
 * far the fafer places 5 for in thefe it was that the Prophets 
 
 * prophcfied from the Spirit of G O D. 
 
 Scripum 
 
2^7 
 
 Scriptum Inquijitom cujufpam Ano- 
 nymi de f^aldenjihis , ex Codice 
 MS, G. inPublica BihliotbecaCan- 
 tabriz* 
 
 o 
 
 J T vobis Reverendifliino in Chiifto Patii & 
 I Domino, Domino Ro/tagno Ebrediinenfi Ar- 
 j chiepifcopo, VoWfque Reverendis Parrlbus & 
 o -T^/* DominisfratriLau'entio Ci(hiicen(i E^ifcopo, 
 &ThoaT^ Pafchalisprlianenfi Oificiali,Commi(rarii8 Apo- 
 Itohcis, Regia & Dalpliinali au(5iorifate fufFaltis ad ciwiim 
 eorum pauperum de Lugduno quos vulgus Valdp..fcs ap- 
 pellat, dlCtOS ^ yaldeo dve Lu^dunenft, in loco dido vult'a- 
 ricer f^d grm moram faciente, Qui homo dives H^re- 
 fiarcha, primus h.trefis feda? Valdenfium Invenfor fait, 
 
 IcCUndum ScnptUram, Qui boms temporalibus remmUnf.cCQSit 
 
 cum fuis comphcibus vitam Apoftolicam cum Cruce 6: pau- 
 perrareducere. .Et experredis viris Eccldiafticis niukos 
 liDi dirapulosfociavir,quiinde did! (mt paupcres deLir^ 
 duao, qui dicentes vivere Tub obcdie,:dj Apoltolica, fb 
 lUa tamen fe feparantes pfrrinacitcr rcfpoadebanc cu-n 
 
 redarguerentur, magis effe Deo ohcdiendnm qti.m hominlhHs • fu- 
 
 eru:ic tandem & meriro per mlli amem Ecdcf un d.imr>m, 
 
 fed nm mdictHS extir^Mi, c^ulu Lugdnm fuglentcs ad uUima, 
 D.ilpht»MKS partes , fe transfercntes h EbrcdH^enft' & 
 '^T'TJ- '^'"'''f'^'" ^'/"'^^ <^ '^tra concava montUm ac- 
 ccjjfi , plnres ibl ex ipfts habluvcrmt, ubi pauUcim 
 
 procurantc latere Zix.anU, in copiofo numero excreveiunc, 
 & demum Palmites fuos tiiftes in Ligmiam, Italiam & 
 ultra Komam m Apuliam tranfmilerunt: & quemadmo 
 dLim Uiriftus Redemptor norter ' difcipulos fuos bin,- 
 ^i^^K^ ad pra:dicandum fic & Idiora& beftialis iliius 
 ieitd? Magnifcjus alios Magiflros inferiores per ipOim 
 creatos &^ probatos, .(juos vulgo Barbas dicimus, ad dq- 
 Q.q ' ' ceiidjm 
 
cendum & prredicandum hujufmodi Cedice dcdrinam, Hinc 
 inde i'i-'ios mittere folitm fuit , hi fiquidem Barber creaii 
 folent per eorum fupremum in civitate Ac-yiU in Regno 
 Neapolitano, & in eoriim creatione qua?dara folec fieri 
 foleniiitas Nam <« derifum Romam I'ofjtificis, eis nomina 
 mutantur cum ad magifterium hujufmodi afficiuntur, cu- 
 jus fiquidem darr.natififim^ hzerefis cukores quibus viri & 
 mulieres vallis Clufionis Taurinenfis dioecefis & omnes 
 mares & foeminae vallis Frayxineriie, ac plutes valJium 
 Argenteri^e & Loyfice Ebredunenfis dioecefis a tanto tem- 
 pore cjffod mn eft memoria hominum^ in COncrarium fuerunc 
 
 proni plu'qu uTi centum numero ex ipfis fponte confcili 
 fuerunr, {equentes articulos contra fidem noftram, cenu- 
 e. unt tenenrque & immobiliter obfervant. Et uc de eo 
 conflec & liquidius appareat, Procurator fidei jundto Pro- 
 curatore Patriae & locorum circumvicinorum patrise 
 Briantonenfis & Ebredunenfis pro manutentione fidei 
 Chiiftiance & honoris patria? relevatione contra omnes 
 & fingulos didse vallis Frayxineria*, dat & facie fequen- 
 tes titulos quos petit admitti ad probandum, citra ta- 
 men onus fuperflua? probationis ad quod fe aftringere 
 non intendit, de quo & de expenfis contra eos omnes & 
 fingulos folemniter proteftatur. ' ' 
 
 In primis ponit & dicit ac probare intendit, quod ipfi 
 homines vallis Frayxineriie fuerunt a cenmm Mmis citra 
 ultra, ac per tempora ipfa & alia a tanto tempore cujus 
 tmtii memoria kmimm non extftit, fuerunt & de prajfcnti font 
 hceretici, & fequentes articulos contra catholicam fidem 
 tenuerint & tenent j dc hoc eft verum, notoriura, publicurar 
 & manrfeftum. 
 
 Item & quod fuerunt dc de pr.-efentr funt pro hxre- 
 cicis & Valdenfibus liabiti, tenti & reputati communi- 
 ter, & ab omnibus de eifdem & eorum vira, moribus & 
 converfatione notitiam habcntibus y & hoc fuit & eft ve- 
 rum, nororium, publicum manifeftum. 
 
 iPem & quod de prarmiflfis fuit & eft publica vox & 
 fama, oedum apud circumvicinos, imo & apud omnes a 
 centum leucis & ultra diftantes a dida valle ^ & hoc fuit * 
 & eft verum, notoriuiB, publicum & manifeftum. 
 
 ^' Item 
 
Irem & quod fueriinc & de prajfenti funt ubique ter- 
 rarum de hxrtCi & damnaciirmi.i Valdenfiuin i; eta Hdei 
 Chriftianas concraria diffamad j & hoc fuic 6c .1', v..!ium, 
 iwtorium & manifeltum. 
 
 Item & quod propterea liomiues locorum cucumvi- 
 cinorum, licec catholici & Chriftiani ac Chrilii hdeles ex 
 
 • iplbrum de Frayxineria labe ubique teirarum deh jiieftantur 
 
 & improperia quamplurima atque damna & interelTe, 
 
 quia ab honoribus multis commodis rejiciuntur ex fufpi- 
 cione ipforum de Frayxineria hoc fuic& ell veroin, no- 
 toiium, publicum & manifeftum. 
 
 Item & quoddi(^Vi de Frayxineria ha?retici dicuntur, & 
 vifi Tunc mali & obftinati & ndei catholica? concrarii, ini- 
 qui ac perverfi, ac pro talibus habiti, tenti & repurati, 
 articulos fequentes contra fidem Chrifti tcnentes & hoc 
 eft verum, notorium, publicum & maniteftum. 
 
 Item & pro eo, quia Ecdefiam Romanam dicunc Eccle- 
 fiam iTialignantium, & earn diffamant & reprobant, & ita 
 credunc damnabiliter & contra fidem catholicam j & hoc 
 eft verum, notorium, publicum & manifeftum. 
 
 Item & pro eo, quia credunt & crediderunt quod in 
 ipfis tantum fit Ecclelia Dei qui vivunt in piupertate, 
 
 • in eornm fymboh credentes in ran(5tam Eccleiiam line ma- 
 cula & ruga confticutam &hoc eft verum. 
 
 Item & proeo, quia damnabiliter credunt & credide- 
 runt quod eorum Magiftri & Barba? poteftatem iiabeant 
 ligandi & folvendi, & quod illis & non Presbyceris Ko- 
 Ecclefiae confitenda funt peccata 5 contra fidem, & 
 hoc eft verum. 
 
 Item & pro eo, quia crediderunt & credunt quod non 
 licuit nec licet Pr^elatcs Romanse Ecclefias habere fatrimo- 
 mum aut Jurilditaionem temporalem in hoc feculo, & 
 quod a BeatoSilveftro nonfuic verus Papa j contra fiiem, 
 & hoc eft verum. 
 
 Irem & pro eo, quia crediderunt & credunt quod quan-' 
 tarn quis habet fanditatem , tantam habet faculcatem. <Sc , 
 poteftatem in Ecdefia, & Ban ultra 5 contra fideni, & hoc eft 
 verum. 
 
 Qj{ X Icem 
 
Item & pro eo, quia crediderunt & credunt quod Sacra- 
 nieiita per Piesbyteros Romanse EccleluT miniflrata nul- 
 lius (int efficacix feu vircutis 5 contra Hdem noftram, & 
 hoc t'l'l vcrum. 
 
 Item & pi'o eo, quia crediderunt &ciedunt quod eif- 
 dem Presbyteris Ronnanae Eccledie ne» [nnt fobe-nd^ deci- 
 W4!, neqiie eis Tunc dandie oblationes, propter pr^emifla 5 
 contra hdcin, & hoc eft verun?. 
 
 Item ^ pro eo, quia crediderunt & credunt quod de 
 Cenluii-. & poenis per Pra-Iatos Romance Ecclelur inflic^is 
 curandum non eft , quoniam non ardant neque ligant 
 propter defecium fanditatis , quia non fervant veftigia 
 Ch'.ifti, conrra fidem & hoc eft verum. 
 
 Item & pro eo, quia crediderunt & credunt quod Ro- 
 
 mana Ec ltrlia eft / omm cMfufionU^ Babylon^ Meretrix^ & Sy- 
 
 nagogii ViaboH'^ contra fidem, & hoc eft verum. 
 
 Item & pro eo, quia crediderunt & credunt quodeidem 
 Romance Bcclefiaeifcu Prirlatis eifdem non eft obediendum 
 & quod onioes eis obedientes funt damnati contra fidem, & 
 hoc eft verum. 
 
 Item & pro eo, quia crediderunt & credunt quod mllum 
 efl Purgatorium in alio feculo, fed tantum purgantur viventes 
 in prctfenii, & quod dum quis moritur, ftatim avolat ad 
 Paradifum, vellabiturin Infernum, afteverantes Ecclefiam 
 Rrmanam cupiditate dudam, Purgatorium invenifle, & 
 quod pro mortuis ideo non eft orandum contra fidem, & 
 hoc eft verum. 
 
 Item & pro eo,quia crediderunt & credunt quod pro qua- 
 cuiu'iuere vera vel falfa non licet jurare-, contra hdem,& hoc 
 eft vci um. 
 
 Item & pro eo, quia crediderunt & credunt quod licitum 
 eft libidino'fe convenire,& participare etiam cum omni per- 
 fcna fibi in quovis confanguinitatis vel affinitatis gradu 
 conjunda, fakem quando conveniunt cum aliis ejufdem 
 fe6taein eorum prcedicationibus, &extin(5tisluminibus-, con- 
 tra fidem, & hoc eft verum . 
 
 Item & pro eo, quia crediderunt ^credunt quod tantum 
 prodeft Deum orare in ftabulo, quantum in Ecclefia contra 
 fidem, & hoc eft verum. 
 
 Item 
 
Item & pro ec, quia crediderunr & credunt qapd folfts Dcas 
 or.ifJiuej}^ non autem Virgo Maria, nonSanCti & Sanct.r, 
 ouia cum fine a nobis remoci non pofTunt audire preces 
 iftrasj contra fidcrm,& hoc eft verum. 
 
 Item & pro eo, quia crediderum & credunt quod aqu^E 
 pluviales funt cjufdem vii tutis ficut Tunc aqua hnedicls inr 
 Ecclefia, quia oir.nes aquctfuerunt a Deo beaedicte-, con- 
 tra fidem, & hoc eft verum. 
 
 Item pro eo, quia crediderunt & credunt quod eti.im 
 
 Dominis temforalibHS non efl ohedlendfimy nill (llll de COIuni 
 
 Seda 5 contra fidem,& hoc eft verum. 
 
 Item quod pro eo, quia credideiunt & credunt quod de- 
 tegerealiquemde di^la fedta eft peccatum irremillibile, con- 
 tra fidem, & hoc eft verum, _ 
 
 Item &proeo, quia crediderunt $c. aedunt quod extra 
 eorum fedtam nemo falvatur, & qui funt de eorum ieda 
 fandti efte dicuntur ■■, contra fidem, & hoc eft verum. 
 
 Item pro eo, quia crediderunt & credunt quod 6&fe(iivi- 
 tatlhtu Sau£iornm & SAn^^rum per Romanam Ecciefiam in- 
 trodudis non eft curandum, quod licitum eft omni die opus- 
 fervile exercere contra fidem, & hoc eft verum. 
 
 Item & pro eo, quia crediderunt quod ubicunquc licet & 
 permilTum eft vefd curmhus & quocunque tempore anni, 
 & quod Jejunia per Ecciefiam Romanam introduda noH 
 funt fervanda, eorum quadragefimam incipiendo fccunda 
 feria poft primam Dominicam quadragefima;? ; contra fidemy- 
 & hoc eft verum 
 
 Item & pro eo, quia crediderunt & credunt quod non 
 licet h<tretich eorum fe^l<e cum catbolicis matrimonia contra- 
 here, & multa alia erronea & nefaria tenuerunt, crediderunt 
 & priedicaverunt, proutconfelfi fuerunt, & com ra fidem, 
 & hoc eft verum. 
 
 Item & quod propterea Reverendiilimi dudum Ponti- 
 fices & PrGclati Ebredunenfes cum Inquifitoribus ha?reticiE 
 pravitatis retroadis temporibus, niagnos aftiimpfc'runt ia- 
 bores ut hxreticam ipfam. fedara i. parcibus ilUs avellcrent, 
 ufque ad temporg. Rev""^ in Ouifto Patris & Domini Da» 
 mini Joannis Archiepifco^-i Ebreduiienfi!) novilfiaie vita 
 fun^tl, & hoc eft verum. 
 
 Item 
 
302 
 
 Item & quod Pi ;rfatus quondam ReverendiflltnusDomi- 
 nus Joanciaes Ebredunenfis Aichiepifcopus (hum poft ejus 
 affaroprionem & de An. Dom. mille{imo quadringentefimo 
 fexagefimo piimo, nefanguiseorunn de fuis manibus exqin* 
 reretur, ad corrigendos illorum exceffus, & ad extirpandam 
 illam haeredcam kdim per monitiones, exhortationes & 
 commcndationes ccE|iit diligenter infurgere, fed interveni- - 
 entibus impedimentis, non potuic ad finem perducerej & hoc 
 eft verunn. 
 
 Item & quod propterea, de Anno Domini millefinio 
 quadrigentelimo leptuagelimo tcrtio, Frater Joannes \' eyl- 
 leti Ordinis Minorum, facra? Theologise Dodor, & Inquifi- 
 tor authoritate Apoftolica deputatus contra ipfos de Vallibus 
 Frayxineria?,ArgdnteriiE &Vallis Loyfic-e procerus formavir, 
 ex quibus deteota eft di<5ta hcEretica (edta, qua pro infertis 
 articulis fponteconfeffifunt credidifte •, & hoc eft verum. 
 
 Item & quod fucceffive pr^efatus quonda Reverendiffimus 
 Dominus Joannes Archiepifcopus de Anno Domini mille- 
 fimo quadringentefimo oduagefimo tertio cum viris catho- 
 licis & aliis eorum complicibus ufque ad numerum Nonagin- 
 ta ifovas infsrmationes fHtnfJit, ex qpibus apparet quod omnes 
 illi deFrayxineria & multi de valle Loyfia & Argenteria 
 diffamatiffimi & fufpedilTimi de di6ta ha?retica fe^ta apud ' 
 omnes habebantar 5 & hoc eft verum. 
 
 Item & quod propterea prxfatus Reverendiftimus quon- 
 dam Dominus Joannes Archiepifcopus, & de Anno millefi- 
 mo quadringentelimo oduagelimo fexto & diebus dccima 
 oitava 6f vigefima nona Junii, & tertio dienona Juliiejuf- 
 dem anni eos generaliter moneri fecit infra terminum in 
 licteris contentum & per litteras patcntes debitc executas 
 quibus parere neglexerunt ^ & hoc eft verum. 
 
 Item & qwod propterea & fucceflivc &demenfeAu- 
 gufti pra^fatus quondam If everendilfimus Dominus Joannes 
 Archiepifcopus mandavit eos omnes nominatim fufpedos 
 citari refponfuros de fide, offerendo illis gratiam fi redire 
 Tclient ad gremiumEcclefia?, qui contumaciter comparere 
 neglexerunt ^ hoc eft veram. ^ 
 
 ' Item 
 
Item & qaod fucceflive de Anno pr^dido & die decima 
 quiata Septembrispra?fatus quondam Reverend! iTimus Do- 
 minus Joannes Archiepifcopus iirteras patenres laxavit & 
 excommunicatoriasin eoium perfidiam & obftinacam con- 
 tumaciam executas die decima feptima ejufdem Sepccmbris, 
 & quamexcommunicationem fuflinuerunt ufqjs ad^ diem 
 fextam menfis Februarii Anni Domini millefimi qua- 
 dringencefimi Oiftuagedmi feptimi, & a longe ultra in ex- 
 communicatione forducrunr. Inter quos nominatus fu'ic 
 Angellinus Palloni, qui tanto opere nunc ad vcri- 
 tatem occukandam fais mendaciis elaborat-, & hoc eft 
 verum. 
 
 Item & fucceffive Reverendiffimus Pater Dominus Alber- 
 tus de Cappitaneis Archidiaconus Cremonenfis in utraque 
 facultate non mediocriter peritus, autlioritate Apoftolica 
 deputatus- contra eoldem procefTit & informationes fump- 
 fic,& de Ann.millelimo quadringentef.oduigef.oclavo & die 
 fexta Februarii , Sefe informavitcum quataor ex compiici- 
 bus eorumconcludentibus in effe^tu cum aliis per prcsfatam 
 ReverendifTimum quondam Dominum Joannem Archiepif- 
 copum fuper his examinatis, ex quo formatis proceffibus 
 certis motus refpedibus a fede Apoftolica obcinuit pro- 
 cedere mn vocato Ordiyiario, & tandem nominatiin citari 
 mandavit eofdem refponfuros de fide, eifdem benigne ob- 
 lata gratia, fi redire vellent ad Ecclefi^ unitatem. Quibus 
 citacionibusipfi obftinati h^er^ici comparere contemplerunr-, 
 ex quo undecima Februarii fuecefTive pro fecunda vice 
 citaci per literas debite executas, iterum contumaciter com- 
 parere neglexerunt. Et ideo contra eofdem & merito 
 literas excommunicatorias laxavit debite ^tecutas & pub- 
 licatas, fed excommunicationem ipfam'& 'aggravationem 
 femper magis eorum perfidia fuftinuerunt, ex quo per 
 literas patentes citati fuerunt vifuri loca ad q\ix ipfis 
 dcclinare contingebat fupponi ecdefiaflico interdido^ qai 
 p2riter comparere poftpofuerunt j & hoceft v£rum. 
 
 Item & quod fucceffive pra^faru^ Dominui conimir. 
 farius fepius mifit ad eos plures vires Deum timent« & 
 falutem animarum ha?reticorum illorum qua?rentes, uteos 
 ad viam lucis & graii* reducerent, fed iJIos lanquamobfti- 
 
 natos 
 
3 04 
 
 naios ad poftulandum veniam nuUo rnodo fledere potu- 
 eiunt & hoc eft vei um. 
 
 Icem ScquodfuccefTiveac propterea antefadus Dominus 
 CommilTarius eos nominatim citari inandavit, uc coram eo 
 comparercnt audituri definitivam iententiam per ipium fe- 
 rendam per literas debite executas die fecunda Martii Anno 
 fupradidio , qui concumacirer femper magis connparere ne- 
 glexerunt, & ideo nemine comparente, pr^efams Dominus 
 Commillarius cernens cor eorum induratum elle, nec 
 in eis figna aliqua poenitentice apparere, cum peritorum c0n- 
 iilio , vifis omnibus pr<ecedentibas, ad fuam definitivam 
 procelTit fentendam per quam eos ut hiVreticos pertinaces 
 & rebelles bracliio feculari reliquit ^ & iioc eft verum. 
 
 Item quod propterea ex commiflione extremi Parliament! 
 Dalphinalis pro brachio feculari implorati, ftrenuus Mi- 
 les Dominus Hugo de Palude Comes de Varax Locumte- 
 nens Dalphini, & Magnificus Jurium dodor, & Dalphini 
 Confiliarius Dominus Joannes Rabboti, feryatis de jure 
 fervandis, .proceflerunt contra eofdem qui proprias re- 
 linquentes domos cavernas & latibula montium ac ruptu- 
 ras rupum fibi pro fortalicio elegerunt fed interim di<5ti 
 Domini Commiflarii Apoftolicus & Dalphinales iterum 
 eis gratiam & Ecclefije Gremium obtuleruntj provifo 
 quod puro corde & fide non fi6ta redirenr. Ipfi vero 
 tunc quafi omnes de rupibus fponte non ligati, non 
 quxftionaii defcendcntes qui voluerunt venire mares & 
 foeminse ad gratiam benigne rccepti fuerunt per eundem 
 Commiflarium Apoftolicum, & confelTi fuerunt gratis & 
 fine metu tortura? le fuifle & efte Valdenfes, feu pauperes 
 de Lugdung^.^^ illorum harrefim feu fe(5lam tenuifie, ac 
 illi & illius .rt!;r^tilis fupra defcriptis credidilfe, & inter 
 ceteros AKgellinw Pxllom qui materiam profequitur ad pra?- 
 fens, ac teftante procelfu pr^fetiti juUificando in forma pro- 
 bante s & iioc eft verum. 
 
 Item & quodreliqui, duodecim vel quindecim numero, in 
 eo: urn turma exiftentes, qui contenti gratia & venia, Di- 
 -abolico Spiritu imbliti ab aliis aufugerant cum eftent plus 
 obftinati, baniti fuerunt & hoc eft verum, nctorium & ma- 
 nifeftuni. 
 
 Item 
 
Item & quod allLad gratiam admifTi de fe fponte confeflii, 
 didam damnatiffimam Valdenfium Se£tam & Hjeredcam 
 pravicatem fupra declaratarr; abjuraverunc & quamcunque 
 aliam folenniter port pra^dlcadonem, ^ in eorum abjura- 
 tion ibus exprefle promiferunt inter alia nufquam receptare 
 feu occultare prajdidtos banitos, fed illos dum venirenc re- 
 pel lere, Ecclefice intimare, atque eis injungendas fenten- 
 cias fatisfadorias pro peccatis . efficaciter adinfiplere con- 
 ftance procenfu & hoc eft verum, & fub poena relapfus in 
 proceflu contenca. 
 
 Item & quod pro posnltentiis fuit eis fpecialiter injun- 
 dum port abjurationem fupradidtam, quod viri qui fuerant 
 in cavernis rupum fe dcfendcntes, ad quinquenium, alii vero 
 qui non ibi fueranr, ad biennium deferrent cruces duas telx 
 crocei <:oloris in fuperiori vefte ante & retro confutas, 
 talia fuerunt eis injundta Ebreduni ubi fuerunt ante fores 
 majoris ecclefi^e tk hoc eft verum. 
 
 Item ^ quod fucceflive dicti abjurati poft eorum abjura- 
 tionem Ecclefi^e mandatis & monitionibus, abjurationibus 
 & monitionibus & promiftionibus fadtis parere pertinaciter 
 contem.pferunt & ideo nominatim citati fuerunt vifuri 
 teftes pr^edidi jurare & examinari contra eos per Procurato- 
 rem fidei producendos,quibus non comparentibus ac teftibus 
 in eorum contumacia examinatis, iterum citati fuerunt vi- 
 furi atteftationes publicari,qui comparere rennerunt ■■, ex quo- 
 rum quidem teftium tam Presbyterorum quam aliorum Ca- 
 rholicoruni bonorum fide dignorum, & fuorum complicum 
 depofitionibus luce meridiana clarioribus apparet eofdem 
 de Frayxineria fui(Te & elTe fiSfe converfos & relapfos, quia ^ 
 hiEreticos banitos receptaverunt, & poenitentias eis injundtas 
 non implevcrunt, vcciti venire noluerunt, qinnimo Barbas 
 & Magiftros Valdenlium poftmodo receperunt, & eis more 
 priftino confeffi funt^ hoc eft verum. 
 
 Item & quod fuccelTu^e authoritate Apoftolica depufatus 
 fdit Inquifitor in di6tis vallibus frater Francifcus PloreriiOr- 
 dinis Minoium faerie Theologi.^ profeff'^r, qui dc Anno 
 Domini millefimo quadiingentefim.o oduUi^efimo nono, & 
 die prima Januarii intelligens quod ipfi de Frayxineria de 
 relapfu client diffamati fignanter informatus a Curato loci 
 
 R r & 
 
& a pluribus de didio loco Frayxinerizeac cum veris Catho- 
 licis Si etiam complicibus ufque ad numerum fexaginra fex, 
 C}\iovum diClorum apparuit quod didi de Frayxineria nbn 
 impleverunt eis impofitas . poenitentias , nec detulerunc 
 cruces in fuis fuperioribus veftibus : quinimo receptaverunc 
 Haereticos banitos, nec revelarunt ecclefia:, contravenientes 
 eorum abjurationibus, inter quos Angelinus Paloni qui nunc 
 caufam prolequitur defcripcus invenitur, ex quo vilb in- 
 formabatur antefa6tus dominus Inquifitor ctwn Ordinario 
 procedens, quia folus non poterat, per liteias patentes eos 
 omnes nominatim citari mandavit relponfuros ce fide & de 
 relapfu, qui fujpeiSiirimi fe excufaturos, executes de Anno 
 Domini millelimo quadringcntefimo odtuagefimo nono & 
 die vigefima quarca Maii : qui tamen comparere poftpo- 
 fueruntj ex quo per alias iiteras legitime executas fecundo 
 citati fuerunt eodem anno & die vigefima odtava Maii, fed 
 comparere contempferunt, duobus exceptis qui nominibus 
 propriis comparuerunt, & ideo non comparentes fuerunr. 
 Et lertio per Iiteras die feptima Junii ejufdem anni debite 
 executas vocati & non comparentes, in eorum contumacia 
 excommunicati, & crefcente contumacia aggravati, & quam 
 excommunicationis fententiam in eos ut pr^emittitur latam, 
 induracoanimo fuftinuerunt & adhuc fuftinent, propter quod 
 per alias veftras legitime executas anno pr^edido & die 
 vigefima odtava Junii citati fuerunt audituri, & vifuri fe 
 veluti perrinaces hzereticos relapfos brachio feculari reiinqui, 
 & eorum bona a die commiflfii quarvis confifcata fuifle decla- 
 rari-, qui & iterum citati anno prcedido & die quinta Julii, 
 ac iterum vocati anno quo fupra & die fexta Septembris 
 audituri fententiam contra eos ferendam, nunquam ut ob- 
 ftinati comparere curaverunt, ex quo ledc & rite jure 
 fuadcnte damnati fuerunt, ex quo nunc audiendinon funt, 
 cum fint excommunicati, & interdidi, & pro talibus ac 
 hiereticis pertinacibus deciarati per fententias in rem judi- 
 catam tranra(5tas, nulla appellatione fufpenfas, adverfus quas 
 diceie aliquid admitti pofle non videtur, nifi prius parito 
 monitionibus, <Sr judicatis, & ecclefiie mandatis ac folutis ex- 
 penfis, fuper quibus didus Procurator tanquam fuper arti- 
 culo priejudiciabili petit jus dici & interloqui, jufque & 
 juftitiam minifirari, officium veftrum humiliter implorando. 
 
Trocefjus Jnqutfitom contra Barbam Martmum^ ex 
 Cod. MS. H. in 'Bibliotk public a Cantahr- 
 
 ANNO Domini millefirao quadi ingeHtefimo nonage- 
 limo fecundo, die feptima menfis Augufti apud 
 Ulcium venerabilis Domiiius Bartholomsus PafchalisCano- 
 nicus & Pidancerlus ac Locumtenens venerandi Domini de 
 Turrellis, vicarii generalis reverendiffimi in Chrifto Pacris dc 
 Domini Domini Joannis Michaelis miferatione divina Epif- 
 copi Prxneftini, Cardinalis fandi angeli, adminiftratoris & 
 commendacoris inclyti monafterii Uicienlis, fecum exilkn- 
 tibus fpedabilibus & egregiis Dominis Pontio Ponrii Dii- 
 phinali confiliario & Oroncio Emc Judice Bernienfi procef- 
 lic ad examinationem Francifci de Girundino, deSpoleto 
 Barba Martino nuncupato, detento infra Carceres Dalphi- 
 nales Ulcii. 
 
 Ec primo dixit, quod funt fexdecim anni elapfi quod Gi' 
 rondinus ejus pater ipfum loquentem ipfam fidem Valden- 
 fium & ha?refim docuit. Et incoepit ipfum ducere per pa- 
 trias. 
 
 Interrogatus per quas patrias & regiones eum cduxit ? dixit 
 quod per patrias & regiones Italic, videlicet Janu^ , Bono- 
 nix, Luce, & per montem Marchancone , & ipfe ejus pater, 
 qui erat Barba, ibat ad confitendum & pr;edicandum gen- 
 tes in illis montibus. 
 
 Interrogatus cum quibus fuit, in quibus partibus, & quos 
 perfeveravit & converfatus eft ? dixit quod ex port fecundo 
 anno ivit ad difcendum didbm dodlrinam Valdenfium cum 
 viro alio Barba vocato BarnovO, qui erat de loco Pcrupage, 
 & de dominio de Camerino, qui duxit ipfum fpacio duo- 
 rum vel trium annorum per loca fupradidla. 
 
 Interrogatus cum quo ex port didum Barnovo fequutus 
 eft di^lam dotftrinam, dixit quod cum quodam alio Barba 
 nominaco Jofue, qui erat de loco fandto de dominio de 
 Camerino, prope locum de Camerino, trium milliarium de 
 Charre«o. Diccns ulterius quod poftquam ivit cum di(5to 
 
 R r ^ Jofue 
 
5o8 
 
 Jofue ad confitendum & prcedicandum didam fedam, & 
 perdidla loca quidam alius Barba nominatus Andreas, duxic 
 ipfum ad eorum magnum Magiftrum qui vocatur Joannes 
 Antonii , & qui fuam refidentiam facit in loco dc Cam- 
 bro de dominio Papae. 
 
 Interrogatus quid fibi dixit didtus inagnus Magifter, dixie 
 quod in piimis injunxit fibi quod faceret facramentum fab 
 fide ipforum & aliud infuper fibi injunxic. Super omni- 
 bus quod pro aliqua i e mundi non revclaret, prorfus nec 
 manifeftarec qux libi dicere volebar. ' 
 
 Dicens fibi quod maiufeflare feu revelare eorum fidem 
 erac peccatum inexpiabile & irremilTibi'le. Dicens eidem, 
 quod fi vellec fedam tenere & infequi didtam ledam, fa- 
 ceret libi multa bona. 
 
 Interrogatus fi erant aliqui alii, dixit quod fic, 
 quos vocabat Barbas. & vocabatur ipfe magnus Magifter 
 eorum Barba, & dicebat quod omnes tenebant didam fi- 
 dem & quod tenerent fecrete. 
 
 Et ulterius dicebat, Magnus Magifter qui ironebat eos, 
 ut fervarent eorum fidem & eflent falvati, & ita pr^cdi- 
 cabat , Quod omnes qui fequerentur eorum fidem erunc 
 falvati i qui vero non fequerentur eandem fedam, non 
 erunt falvati, fed erunt damnati. 
 
 Interrogatus quod eft potilfimum fundamentum eorum- 
 fidei & fedje? dixit quod eorum Magifter dixit, & ita repe 
 riunt didi Barbse eundo per mundum, quod propter ma- 
 lam & pellimam vitam Pap«, Cardinalium, Epifcoporum, 
 & Sacerdotum,Religioforum, & omnium aliorum Ecclefia- 
 fticorum virorum, ipfi Barbx iequuntur hanc fidem, & 
 reperierint infinites errores. Quia dicti Papa, Cardinales, 
 Epifcopi & Ecclefiaftici viri, ducunt,& omnes fequuntur 
 avaritiam, luxuriam, ac fuperbiam & pompas, peccatum 
 gul^e 6c irx-j & in hoc omnes viri ecclefiaftici errant 5 & 
 eorum hoc eft potilfimum fundamentum, quia viri ec- 
 clefiaftici male & pefTime vivunt. 
 
 Dicens ulterius, quod poftquam ipfi viri Ecclefiaftici 
 funt in peccato mortali, non poffunt miniftrare facramen- 
 la, nec vaknt ea qu£e ipfi faciunt, quia quando efficiuntur 
 fecerdotes, juranc cafticatem, puritatcm & virginitatem, & 
 
 quando 
 
109 
 
 quando commitcunt peccata, fiangunt fidem & juramen- 
 tum, & veniunt contra Hdtiri, & ex port perdunt omni- 
 modam poteftarem , quia quando candela lucens raortua 
 d}, non poteft aliam vivificare. 
 
 Dicens ulterius, quod non eft Papa nec Cardmalis, nec 
 Epifcopus, nec aiiquis aliub Ecclefiafticus vir, qui ut plu- 
 rimum non habeat fuam dominam & fuum Regafcuni qui 
 dormiunt cum ipfis. 
 
 Dicens ukerius, quod di<^us ejus magnus magifter eifdem 
 injunxic quod prcedicarenc & ampliarenc earn fidem, & 
 traherent gentes quantum pofifint ad illam, quia hoc for 
 ciendo lucrarentur vitam a:?ternam, cum omnes de eorum 
 fide funt falvati, Cteteri verp damnati. 
 
 Dicens quod quando eorum magnus Magifter . . . appellac 
 communitatemj quando facit eos Barbas & dat poteftatem, 
 mutat eorum nomina, & quod ipfe antequam tfTet Barba 
 efFedtus per ditftam eorum communitatem, appelkbatur 
 Francifcus, & quando fuit fadus Barba impofuit fibi nomen 
 Martinus. 
 
 Dicens ukerius, quodconftituuntur Barbc-e, & vacat ofE- 
 cium Barbarum, & quando moritur aliquis Barba/ubftituitur 
 unus alius loco illius. 
 
 Interrogatus fi habeant provincias, dixit quod non, fed vz- 
 dune per mundum circumcirca. 
 
 Interrogatus quid ukerius injungebac eorum Magifter, 8c 
 quid prcedicareconfueverunt BarbcE per orbem, dixie qucd 
 dicebat & ipli prsedicare confueverancquod unus folusDeus 
 eft adorandus, qui creavit coelum & terram, lunam, Co,- 
 km , & ftellas, & aquam, & quod credant folum & duna- 
 taxac eaqu.» vident. 
 
 Interrogatus quid dicebat eorum Magifter eifdem Barbis, 
 de Sandiis, & quid pra?dicant de Sandisv dixit quod credu!i£ 
 inS. Petrum, & poft ipfum in S. Gregorium, & Sylveftrunv 
 & in S. Joannem Evangeliftam in S. Paulum vero non cre- 
 dunt quia fuit aftaftinus. 
 
 Interrogatus quare melius credunt in ran(flum Perf u;u 
 quam in S. Paulum, dixit quod ex eo, quia Deus conftituit 
 cundem Petrum vicarium fuiim, & ded it eidera poteftir 
 
 tem. 
 

 
 tem abfolvendi & ligandi, &quodipfeS. Petrus fecit ipfo 
 vivente miracula, & ideo credunt in ipfum inter ccetera. 
 
 Innerrogatus qax miracula fecit? dixit quod quando S. P<^- 
 trhs conftrui faciebat Ecclefiam S2n(5ti Petri in Roma, Dia- 
 bolus yenit ad ipfum, & dixit eidem, Ego faciam conftruere 
 pulchriorem domum quamtu in breviori tempore, dicens, 
 quod in craPiinum, & modicum poft Diabolus dixit S. Petro, 
 Venias ad videndum domum quam feci dum . . quod 
 quando intrabisdidam domum quam feci, aliquo pado non 
 facias fignum Crucis.^ Et eo tunc S. Petrus venit ad vifi- 
 tandum didtam Ecclefiam feu Domum,&.cum fuit in confpe- 
 (^lu di(5t^ domus,qu£e nunc dicitur Sanda Maria deRotunda, 
 cum cautela fecit fignum Crucis dicendo, Et apponendo 
 manum ad barbam, & per iftam fandlam barbam : deinde 
 ponendomanum ad Stomachum, dicendo,Per iftum fandum 
 lontem : deinde ad brachia dextra & finiftva dicendo, Per 
 iftas fpatulas, ifta eft domus pulchra, quo figno Crucis ut 
 fuprafa(5lo, Diabolus voluit ipfam domumdeftruere^ fed 
 Sandus Petrus impedivit ipfum & adjurationem ejus fecit. 
 Et quia didus S. Petrus erat in valvis Eeclefi^,Diabolus non 
 potuit exire per Januam, fed affigens pedes in terram, dimifit 
 veftigia, & exivit per unum foramen quod fecit in fummitate 
 Ecclefi;r,& quod foramen adhuc eft nunc, nec potuit ex poft 
 reparari,& propter didum miraculum quod videtur oculariter 
 credunt in S. Petrum s in aliis autem Sandis non credunt, 
 quia fuerunt peccatores, & non viderunt eorum miracula. 
 
 De Sando autem Johanne Baptifta dixit quia non petiit 
 gratiam a Domino, expedatur quod in diem Judicii inter- 
 cedet pro omnibus, & nefcitur fi eft in terra vel in coelo, 
 & credit quod eft in Paradlfo terreftri. 
 
 Dicens ulterius, quod in Angelis, Archangelis, Cherubim 
 & Seraphim credunt, quia fuerunt creati a Deo Patre in vita 
 seterna. 
 
 De Virg. Maria autem dixit quod quia folus Deus eft ado- 
 randus, non .funt certi quod V'irgo Maria audiat preces no- 
 ftras, quia fuit humana Crcatura, & quod ^he MarlA non eft 
 oratio fed annunciaiio & felutatio, & ideo non injungunt in 
 poenitenciam eij qui funt de eorum feda, quod dicant Ave 
 
Maria, & quod folus Pater No ft er eft vcraoratio, quia a Deo 
 fada fuit oratio ilia. 
 
 De Purgatorio dixit quod nullum eft Purgatorium, fed 
 viri Ecclefiaftici propter avarit-iam ipforum leperierunt ad 
 extorquendas pecunias pro Miffis & Oiationibus dicendis 
 qua? de nihilo prolunt j quia poftquam homo moritur, aut eft 
 falvatus, auteftdamnatus. 
 
 De Aqua Benedidta dixir, quod pnedicant, dicunt& cre- 
 dunt, quod omni anno de menfibus Maii & in die Afcen- 
 Honis Domini, quod Deus benedicit coelum, terram, aquam^ 
 herbas, flumina, fontes & omnes fru(5lus5 &quod ilia bene- 
 didio eft fecurior quam ilia qUcT fit a Presbyteris, quia non 
 valet nili ftnt puri & mundi ab omni peccato v & quia 
 quamplurimum Sacerdotes funt peccatores, ut fupra dixit,.. 
 & per confequens & hujufmodi rationes non credunt in aliis 
 Sacramentis miniftratis per viros ecclefiafticos. 
 
 Dicens ukerius, Quod tantum valet orare in ftabulo (^aanr 
 turn in templo, quia Deus eft ubique. 
 
 DeFeftivitatibusautem dixit, Quod Fefta quit funt Pra?- 
 cepta a Deo, prout eft Dies Dominicus, Feftum nativi- 
 tatis Domini, Feftum Pafch.r, Afcenfionis, & Pentecoftes, 
 ^ funt celebranda j alia autem Fefta Virginis Marice & Sandto- 
 rum funt fefticula, & qui non vult, non tenecur ilia cele- 
 brare, quia non funt Pra?cepta,nec Vigilia.' ipfarum feftivita- 
 turn funt jejunand^e, 
 
 De Corpore Chrifti dicunr. Quod quia viri ecclefiaftici 
 funt ut fupra mali & peflim^e vit^e & peccatores, quod noa 
 poftunt confecrare Corpus Chrifti, & non valet ccnfecratio 
 per ipfos fada ■-, ideo ipfi BarbcT, & qui funt de eorojii fecta, 
 non recipiunt Euchariftiam, fed loco Euchariftia: benedicunc 
 Panem, &dicunt, Qpod ilia benedidio eft majoris virrutis 
 quam dida confecratio, ex eo quia tantum quantum quis 
 habet bonitatis & puritatis, tantum habet & poteftatis. 
 
 De Peccato Carnis autem dixit in ptimis, quod euiido per 
 mundum & pra?dicanco de node faciunt Congregationes «Sc: 
 Synagogas,in quibus in primis praedicatio fit per ipHis Bai ba?, 
 & fada prsedicationeincipiunc fefta folr.tia choreas ducere 
 invicem difcurrendo per locum ubi funt cum candela acccnfi, 
 atquequod fe ad invicem teneant per manus, & cclebratis 
 
in 
 
 ipfis feftls & folaciis, alcer ipforum & nefcitur quis fuffocac 
 lumen, qm fafFocaco, quilibet operatur, exercet corpora 
 fuper peccato carnis, prouc accidie cafualiter, nec ibidem 
 habetur refpsCiiiisad Pacrem, Matrem. Filiam, necadali- 
 quod, dicens, Quod fi in di6ta Syn.igoga generecur filius,- 
 quod ille filius eric in fururum aptior ad exercendum offi- 
 cium Barbarum, pr^edicationum (ScconfefTionum, quam ali- 
 quis alius, quia genitus eft in didta Synagoga: celebratadida 
 Synagoga, quilibet recedir. 
 
 Dicens ulterias, quod ipfa Synagoga fit feme! in anno 
 in qualibet pacria, & quod Barba qui eft de patria in qua fit 
 fynagoga intereft in ipfa fynagoga, quia habet ibidem paren- 
 t€s-, li autem non eft de patria, folum prsedicat, & poft dimic- 
 tit fieri inter ipfos eorum fynagogam, ex eo quia non poflet 
 fe im.mifcere cum parentibus fuis, & aliter non fe poneret in 
 di(5ta fynagoga mli haberet parentes. 
 
 •Extra autem fynagogam dicnnt, tenent5& pra?dicant,quod 
 peccatum Luxurise non eft peccatum , nifi de Matre ad 
 Filium, & e converfo , & de compatre ad commatrem, & 
 non ultra : rationem reddens, quia a Deo eft fa<5ta prohibitio 
 deFilia ad Matrem. Nam cum Deus afcenderetad Coelum 
 dixit vulgariter & formaliter ut fcquitur, Crefcite & multi- 
 plicate, & Saint Joanne garda te & done fariti faliiti una 
 voulta nonS. toriali pie. 
 
 Interrogacus quod declaret ilia verba ? dixit, Quod Deus 
 afcendendo Coelos dixit prirdida verba, intelligendo quod 
 homo non debet rcverti ad vulvam Matris unde cxivit, 
 & dicendo refpicite S. Joannem Baptiftam , quia Sandus 
 Joannes Baptifta baptifavit Chriftum j & ex pr^edidtis per 
 Legem Divinam prohibita eft, conjundio de Filio & de com- 
 matre, unius autem alia carnalis copula permifTa eft, quia 
 non eft prohibita a Deo,{ed folum ab Ecclefia j & ideo indif- 
 ferenter cognofcunt fe adinvicem , & utuntur dida car- 
 nali copula, nec contradicunt fibi invicem, quia melius -eft 
 nubere qua r. uri. 
 
 Dicens ulcciias, quod inter ipfos eft honor quando Barbae 
 agnofcunt eoi undem Valdenfium & de fe^a Filius. 
 
 Ec 
 
~ Etukerius, Sialiquis de fe(f^a ipforum requirac aliquam 
 mulierem, non comradicunt, quia non eft peccatum, nec 
 refpiciunt parentcs nifi ut fopra, 
 
 Dicens, Quod habent articulum inter ipfos qui funt de 
 fcfta, quod unus fubveniat akeri, ex quo mulieres non audenc 
 eirdem negare vel contradicere. 
 
 Super jurejurando dixie, quod nullo pa(5io jurandum eft, 
 quod nullo modo jurant inter ipfos, nec pro vero, nec pro 
 falfo, quia eft peccatum mortale. 
 
 Dicens ukerius, Quod pro quovis delido qaantumcun- 
 (jue gfavi, quis non tradendus eft mortij nifi fit homi- 
 cida. 
 
 Dicens ukerius, Q^od quando creantur Barbae, per eo- 
 rum comites &Magiftrum, Magi fter con vocat certos alios 
 Barbas kdx ut fupra dixit, quod addendo ad ea qux fupra 
 depofuit ^ dicunt & Juramentunn praeftant ipfi Barba? prout 
 formaliter fequitur, Tu talis Jura fupra ia fide tua de man- 
 tenercj mukiplicare & accrefcere noftra lege & de non la' 
 difcoperirc d perfona dal monde & que tu prometes de non 
 jurare Dieu anul modOj& quegarda la domenega,ec que non 
 farai altrocoifino caufa que non uvelhoque fie fato a te, & 
 quetucredieenDieu, que a fat el fol & la luna, coelum & 
 terram, cherubim & feraphim & aquel que tu vedes, & pra;- 
 ftito didlo juramento, magnus Magifter dat eidem Barbae, 
 fic fato, ad bibendum modicum vini, extunc mutat fibi no- 
 men, dicendc, defi en la la te chamaras tal, & quod ipfe 
 ioquens prius vocabatur Francifcus, & nunc vocatur Mar- 
 tinus inter ipfos, 6c quod ilia folemnitas habetur loco bap- 
 tifmi.- 
 
 Dicens ukerius, Qiod quando ipfi Barbie audiunt con-. 
 felTiones a Gentibus de eoruni fcda fecretam, nec con- 
 fiteantur Sacerdotibus, nec recipiant Euchariftiam nifi fi(5te 
 & fimulate, injungunt eis quod dictam fedam teneant. 
 
 Dicens ukerius, Quod poltquam exercuit Officlum Bar- 
 barum dictse fect.'B per Italiam fpatio fex annorum vel circa, 
 quod a duobus annis citra tranfivit per montes pergendo 
 verfus provinciam Provincia? 3c Regnum Franci.T, & prima 
 vice cum quod^m alio Barba vocato Antonio de Pilhocalia 
 de Spoleto, & aano elapfo ipfi duo venerunt & tranfiverunt 
 S f per 
 
per monteivi. Cine id urn, & vcpemnt ■ R^n^ip Franci.r, 
 SWmnt in Provinciis Boiboqli Se'Rddes, ' Fortll Al- 
 vefnii, deM'ira ufque ad patrum (^e 3.qi:deHeis, & jndi(5ti5: 
 P,rov'inciis prxdicayerunt eof aiTi fee lam Sj' cdiVreiriTperunV 
 ^uoa^'plures in''' diTtis Provlnciis 'de dlvTta ^gmm (edh ad 
 di^amfeHamti-axerunicluanain^potueruht .' ' 
 
 Dicens ulterius,, Q^od reperieriuit' fe quidem alii Barba? 
 in lo'c6''de Lyrho^ir?, Uiide .Colici de Joann^ Bapcifta, de 
 ThbiViafTo', Paulo dennala'carne, Birtliolomeo, de Moca- 
 rello, Haf^Ianc; Luce, omn^? de'l^atria Spo'iclna, qui docu^ 
 ei'ijVit! Ijffum loqiiehreiTi'oc ejus fodum ^" airos de eorum, 
 S^Bi; & docuerunt eos 'loca'ad quce pofTenc accedere, & 
 ibid-. m. p:\Tdicare, &quodextunc juverunt ad pFcedican- 
 dlirii ad di£tas Patrias & Regloiies, uf fu^ta. ^ 
 - In'teri'OgarusqU'.nnodo nonimancur omne^ tenences eoruni^ 
 feitam, dixit quod de ultra Montes in lilegQO Francia? appet- 
 linrur Pauperes' de Lugddiio, de ciq-a vero Montes in Pa- 
 trla Italix appellantUr Pauperes Mundi-, ifto yera aiino 
 veifit cum Andrea etiim ejus focius Karba, & veneru!)L ,pei: 
 fJitiiairi Janua?*, deinde per Niaam.& ad Civitatem Aqueri-^ 
 lem -/deinde ad Patriam de Vivarefii, ul^i ' rep^rerunc ilx-. 
 q'uosdeiftaSedla. ' ' TO'/' j n -• " 
 
 Ibidemln Montibus' AlbenadI .3? de, Pn.Y^cio,' 'ej^- ppft^ 
 verfus Alvcrniam apud CIarum h],ontem, unde ad Montjem 
 de Monte aur'eos in qUO Monte funt plures de didla Sedla,& 
 ibidem muki reperiuntur, & ibidi^itijmak'imaai^iwta^ 
 l^ropter malain vitam' quaiti tenent.EccIefiaftlcl viri 
 • Item ulterius dixit quod ifta Seda "crercit,& ' pullulat in 
 locis de Heretable de- ftabulo, in'Crap6na'& Sineria, in 
 eadeni Regione Alvergnia?^ & etiam in Patria l orefir in 
 Monti/'U^ deFurniis in Foretio & de SanGtoS,!forIno, dein- 
 de'. venit ad Patriam Belvofii, in qua. etiam vigec didi 
 S^ia.M' 'unde- in locis'feu montibus. prope Villam Belli' 
 J; ci&'prope Villam Francam, &de loco Belli Jod vene- 
 rtintLugdunum /&curn fuerunt in Civicate Lugduni ubi 
 die wltima Mali, proxime fluxi, hofpitati fuerunt recro 
 Sansftum. Niceflum in dido loco Hgni forpicuin , & f*, 
 rfepererunt ibidem ex deliberatione inter eos fada odo 
 Barbife, undealii Tex cum.ipfis duobus" vocantur Pafca'lis de 
 
Pjf:o, Jacobtis LarOi Petrus IVfittfttrrfe GIp>f'iaho. I^ir. 
 clio d<2 Andrea, Paftmius de J;ico, & cum rupfadrui?d; 
 Petrus dd J-jco, qui' pntfeitcialiter detinetur ctrrri dido 
 loquence, qui omnes odto fmit de Patria SpoUtaiiii, & ibideril 
 sfdiiwicem congregati habner-unt confeienrram de geOis' it 
 gerendis per ipfos» tecitantes loca nnde vepicbaiic & qucj 
 ibanr. ■ ■ '■ . v>/i3 
 
 Irifcrrogatus , Quis ipforum fex reddebat ratianeni'i cf^ 
 ParrLi Deiphinatus? dixit quod Pafchalis & PaHuchinus/ & 
 dicebant, Qiiod fueinnt inDalpiiinatu, Sc reperieiunt nwJ- 
 z.is in Patria Valentinienfium in Montibus, de Secta Vaiden* 
 fiinn •■, & faerunc etiam in Patria Ebreduncnfi & VapincerifJ 
 ubi etiam reperiebant multos qui fuerant banniti ab eorutrf 
 Patria, & ejedi ab. eovum domibus, & propter maxinrtsJs 
 tribuiationes quas'^habuerunt aliqui ex tis, dicebant quod 
 volebant tenere bonarti fidem, alii vero dicebant quod cre- 
 debant'l^abere remediurn,- & qubd yolcbant habere &tenerci 
 eorum Se;5tam. " • • ' ' / ' I i 
 
 Dicensulf^rius, Quod cum ipfe & zYmi Andreas Jhthi 
 ejusSccias, de fnenfe Martii proxime fluxo trar.lii ent pet 
 Provinciam veniendo ab e6tum domibus, In ipla pacria 
 PioVixidx & prope Civitatem Aquenfem reperierurrt 
 tres qui dicebant quoderant de Dalpiiinata, qui ties agnor- 
 yerunt ipfos Barbas in habitibus eoriim •, videlicet iIY^fanl!e'k 
 lis, & hibu^i'nnt inviccm verba de drda eor{iiTT Secta-, c5c' 
 ipii ci'es 'homines dixerunt, Qiiod ei^ant banniii, & expecfta- 
 -^ant habere gratiam & refiitui in eorum Bonis & Patria, 
 (^''CORtinuare in eornm propoiito prima- ' ■■ 
 
 Item dixit. Quod ipfe Pafchalis & Rrfhiditnus <iul ftie- 
 rofit in DafphirtatiJ, dictbsnt, QiK'd quinitum .pOtueriidC' 
 criim fuei-nrtt tonfdiaii ipfos barnitos & e"xpu?fos'ii D^if- ' 
 ] hi.nacu,. fed caufantedura &nin:ia perfecutione com^->acje- 
 banccir vecof.des &remilTi, alii autem erant mala: voluntatis 
 icd-candf, rpeVa n res habeie gratiam. . ■ 
 
 DiCerts ulcerics, QJcdprxnomiiitttiduO Burba: dicebant, 
 (^cd hafeaiTt mdgno's f-<rrecutdfc's', & r'^^s in Patria 
 J')'elrlTin-5t\is,^ '('fz-. Uevetehd. Dcminnm • Archrepifcopuni' 
 hbi edunenfem,&:DominumPonciuniPoncriConiiHariam & ' 
 Dcminum 0:cn:ium tme Judiceni grar. quem Dominum 
 -'^ S f i Ponciuni 
 
J. 6 
 
 Poncium comminabanturj quod fi ipfum reperirent , facereet 
 fibi ex fato fuo. 
 
 ,^ Diceas ulterius. Quod ipfi o6to Barbie difceflerunt omnes 
 aCivitace Lugduni, ipfe loquens mutavit fpciuni, quia 
 loco d'ldii Andrese Baibse, cepk didum Barbam Petrum 
 pnrfentialicer decentum alii vero Barbie difceflerunt, & re- 
 troceilerLinc ad eoium Patriam ex deliberatione inter eos 
 fadla, undicebant. 
 
 Di(5lus autem Petrus Barba ejus novus Socius, & ipfe 
 loquens reverfi func ad Dominam noftram de Podio, ut 
 fupra dixit, & ad alia loca Alvergnivt, Eorefii, Belli Joci, 
 tendendo ad CivitaLem d'Autun in Burgundia, in qua duo, 
 & in quadam Valle, in qua eft quoddam proximum flumen, 
 quod difcurrit a flunnine de Lera-, In qua Valle funt aliqui 
 de dida Se(Sa , & ex poft venerunc per Patriam Belli 
 Joci, unde prope Villam didi Belli Joci & Villa' Franca*, 
 ubi eciam de eorum Se£ta confortes multi funt & ibidem 
 morantur , & exinde redierunt Lugdunum ad pr^didum 
 Hofpicium, & ex port arripueiunt viam apud Breflam & ad 
 Sandum Glaudium, & in Safido Glaudio, & in quibuldam 
 Montibus citra & ultra ubi funt plures de eorum Seda. 
 Quilibet prcedicant & eos de confelTione audiunt, & exinde 
 receflferunc & iverunt Gcbennas & Niciacum, & a Niciaco 
 ad locum Aqux Bell^ de Aqua Bella ad Cameram, & 
 ibidem prope Cameram aliquos paucos comi^erierunt de 
 eorum Seda-, deinde veuerunt ad Montem de Valono, 
 Neuachiam & Bardonenchiam & de Bardonenchia ad lo- 
 cum Ulcii; & inde Juvencellori & Salicis Ulcii ufque prope 
 Collem Coftse Plana?, tranfeuntes apod Pratum Jalatum, in 
 quo Monte fuerunt capti & reverfi, dudti, ultra redudi acl 
 villam Ulcii per Officiarios Dalphinales Ulcii, ut apparet in 
 Procellu fuper hoc fado. 
 
 Interrogatus, Si fciebat quod in valle Prati Jallati eranc 
 aliqui de eorum Seda? dixit, quod fic vdce& faraa refe- 
 rentibus, & quod fi didi de Prato Jalato voluiflent confiteri 
 eis, audiviflent eos, 6c quod ilia foe tranfiverant per didum 
 locum animo exercendi eorum Officium & ad confolandum 
 didos Valdenfcs ibidem commorantes. 
 
 Interro- 
 
Interrogatus , Quando audivic aliquos de confeflTione 
 quomodo.confueverunt ipfos abfolveie r dixit & lelpondec, 
 Quod non faciuiic more Sacerdouim, fed dicunt eis quod 
 teneant eorum Sedtam firmam, & infuper injungunt eildem 
 quod dicenc aliquibus vicibus Pater ywfier pro pcenitentia, 
 non autem ^ve Afaria, neque peririctunt peregrinationes 
 Italic, elemofynas ex amore Dei. 
 
 Interrogatus, Si inter ipfos Barbas de ifta Se(fla fecerunc 
 deliberationem de fe reperiendo in aliquo loco? dixit. 
 Quod duo alii videlicet Joannes de Criftophoro & Liberatus 
 de Coqueto fe debebant reperire cum ipfis duobus, videlicet j 
 ipfo loquente & ejus focio, in loco de Tortona in Lombar-, 
 dia. 
 
 Interrogatus, Ubi habuic colloquium cum ipfis duobus. 
 proxime nominatis, Joanne Criftophoro &: Liberato de Co- 
 queto? dixit^ Qiiod ipfi una cum ipfo Petro ejus focio ibi- 
 dem detentis. 
 
 Interrogatus , Quando audit aliquos de Confefifione de 
 ipfa Seda , de quibus peccatis ut plurimum confitencur ? 
 dixit, Quod quando cohabitat Filiuscum Matre, & Pater 
 cum Filia, & cum Commatre & Compatre, extra tamen 
 Synagogam, & quod multi confitentur perfeverare in didis 
 peccatis, & cohabitare cum ipfis. 
 
 Dicens ulterius. Quod confitentur de feptem Peccatis 
 Mortalibus, & non de aliis Peccatis. 
 
3^8 
 
 Simiptum ore 1f^ejronett*e. 
 
 ISta.Peyronettadtata venic, 6i tdmen medio jurimento, 
 omnia negavit, tamen ju0a mitti in carcerem, & milTa, 
 omnia fponte contelTa eft, videlicet, quod a viginti quinque 
 annis eos vidic & cognovit^ eorum pri:edicatianes audivir, de 
 non jiirando per Deurn, de feftis aHquibus non calendis, de 
 non potefhte facerdotum, & f^epe de Purgatorio, &vanura 
 orare pro mortuis, de aqua benedidta, de dando p.otius ele- 
 mofynas pauperibus quam in ecclefia offdrendo, de Sani^is 
 quod nOn habeanc poteftatem nos juvandi, de romipetagiis, 
 de jejunio, & unde ortum habuerit feda, & quomodo obla- 
 fiones definunt facere, cjuomodo vidit eos nOvem'aut decern 
 vicibus. & quataof vicibus eifdem confeflaeft peccata fiia, 
 nec unquam confefla eft Curato fuo, eis credidic Ck fidem 
 dedit, mifericoidiam petiic, & repedca fuit. 
 
 ^rocejjus hquifitloms contra Teyromtt^jm, es Codice 
 H. Waldtnjium tn public. ^Moth. Cantahip, 
 
 INqulficidnalis Proc^lTus faclus & forma'tus coram egregiis 
 circumfpectis viris Domiais Ahtonio Fabri Decre- 
 torum Do(5loie, Canonjco Ebrcdunenli, ■ h£eiedca:que 
 pravitatis in toco Dalphinaru & comitatibus Viennen- 
 iis, Valentinenfis, & Dienfis, Generali Inquifitore, a 
 landa fede Apoftclica fpeciaiiter & immediate depurato, 
 ■& Ci-irifto{Foro de Salhiente etiam decietorum Dodtore, 
 Canonico, Vicario & Officiali Valencia?. 
 
 Ad inftanciam & piofecutionem honorandi viri Domini 
 Valcntini de Kazeriis Juiium profeftoiis- Procurarorifque 
 fi^a lis Valencia', & in hac parte Promotoris in favorem 
 fandir tidei cacholicct , ejulque officii Inquifitionis De- 
 purati, ^ . ^ 
 
 Contra & adverfus Peyrcnettam relidam Petri Beraud-, 
 alias Fornerii, loci Belli Refpedus, Valentinenfis Dioecelis 
 ^tatis lux quinquaginta annorura vel circa, de nefandilTima 
 
 hxrefi 
 
hr^refi V^l^en^^um, Tea p^upf rqm Lugdano, qua? in liis 
 partibus vulgo nuncupatur Cba^naardoi am feda, inculpa- 
 tam &' diffamatam. - " 
 
 In nomine S^initcCj^ & indivi<|qa? Tririitaus. Ex fcrle 
 afque teiiore hniarmqdi veri pi^blici inquiiKion.ilis, omnibus 
 & fingulis & Ciirilli fiddibus tarn pra^fenribus quam inde 
 fucuris luculeni;^: innotelcar, ^ & in perpetuam redigarui' 
 memoiiam. Ex anno nacivitatis D >mini miIIe(imo quater- 
 centerimo nonagefimo quirto & die Mercuni qu.'e ^uit& 
 intitulaca extidt yi^efima nona menfis Januariiapud locum 
 Belli Re(pe6las & in domo probi vii i Ghudii fua hofpids 
 ipfius, loci, & in camera nova ipfius domus, coramque egre-' 
 gio & circumfpedlo viro Domino Antonio Fabri decretoium 
 do6tore,canoaico EbredunendJnquifKor^ fandtae fidei catho- 
 jlc:]e,autlioritate Apoftolicadepuca/COjCum aififtentia mei V'm- 
 cencii Gobaudi Nocai ii,^ 6c m bac pa.i te confcriba?, de cujus 
 quidem Domini Inquilitoris poteltate conflac, literis^Apo- 
 ftolicis in forma brevi. infeiius loco & ordine iof^ircis.. • 
 
 Comparuit ibidem pra'dicfca Peyronecca r-eliifla Petri Be- 
 raudi alias, Fornerii, Belli Refpectus, Valencienfis Dioecefis,, 
 quK de mandato & authoricate.ejufdem Domini Inquiiitoris 
 prcpcedentibus debitis informationibus contra earn ad caiifam 
 ha^relii pauperum de Lugduno, five Valdenfiuni qu^e-in his 
 ' partibus vul^o nuncupatur Qugmardorum fe(5b, qu^e incul- 
 pata & difFimata exiftit,' fumptis atque recepcis- fadifque 
 monitipnibus generalibus contra quofcunque dida labs in- 
 fe(5losln parochia.didi loci executis, perfo:ialiter citata ex- 
 ticit ad refpondendum de fide catholica, necnon de i)is qui- 
 bus eftincalpata ad cau&m hoerefis pra^didta?, & ibidem per 
 memoratum Dominumlnquifitoremjuo medio juramenroad' 
 SandaDd Evangeli:i prcElHco, &ad poenam perjurii. &cri-' 
 minis fibi impofiti, habendi pro integraliter confeHato-ac 
 excommunicacionis & viginti quinque Ducatorum auri, de- 
 veritate dicenda fuper Iiis quib.is interrogabitar, examinata' 
 & intenogara : quce quidem Peyronetta pr^edida volens, uc- 
 dixit, mandatis & prjeceptis jufiitia?.obcemperare, a?que pa- 
 rere, paratam^ fe obtulit omnem quaxn fuper his quibus in- 
 terrogabitur (iv^it veritatem dfcere.&ideponere, licet fic 
 focmina limplex ignara af jngenio grofla, tamen dixit 
 
 vixiile 
 
vixifle toto tempore vltac fua?ad inftar & modum fideliam 
 Chriftianorurp, & fecundum Sanda; Romanze Ecckfi* cra- 
 ditionem, adeo quod non pmendic unquam a vera fide ca- 
 cholica deviafle, nec aberraffe. nec per ea .quaeque dicec 
 deviare feu aberraie intendic, de quo fuic folemniter pro- 
 teftata. 
 
 Ec prcelibatus Domlnus Inquifitornon ©bftantibus excu- 
 fationibus fupra per dictaiD Peyronettam deduflis & allegatis^ 
 exfui officii incumbentia etiam propter notoriam difFama- 
 tionem d\dx Peyronecti?, prouc latius ex tenore dictaruiii 
 fecretarum informationum colligitur, ideo ipfam duxic 
 examinandam & interrogandam per modum infra fcriptuir. 
 
 -Et primo fuic pri&nominata Peyronetta in hac ^artedelata 
 per pra?libatum Dominum Inquifitorem interrogata & exa- 
 minata qua de caufa feu ad quid venit ? dida Peyronetta 
 • coram eodem Domino Inquifitore dixit & refpondit quod 
 ex eo quia fuit citata, & advocata perfonaKter coram eodem 
 Domino Inquifitore comparimra pro refpondendo de fide 
 catholica, aut fe excufando fuper inquifitione ha?refis k£t£ 
 Valdenfium feu alias Chagmardorum riuncupato-jcontra cam 
 ut aflfcritur formata. 
 
 Interrogata quid eft d'lda harrefis five Se(5la Valdenfium, 
 alias Chagmardorum ? dixit & refpondit nefcire, nequc fcire 
 velle quid fit. 
 
 Interrogata an ullo unquam tempore viderit (eucogno- 
 vcrit nonnullos di6tiE Hserefis five Sedce Magifl:ros feu 
 Pr^dicatores qui difcurrere folent per rura & Joca cam- 
 pefiria eundo de domo ad domum, faciendo pr^rdicationes 
 clandefiinas? dixit & refpondit quod non, nec fcit quinam 
 dicantur didi l^r.^dicatores. 
 
 Interrogata an ullo unquam tempore audiverit aliquas 
 priEdicationes five documenta ab aliquibus hominibus fe- 
 crete pr^edicantibus, prsfertim horis nodtumis ? dixit & 
 •refpondit quod non. 
 
 Interrogata fi Iciat fe efle de Seda qux vulgo nuncupatur 
 "Chagmardorum difematam & inculpacam ? dixit refpon- 
 dit quod non, nec poffe fuper hoc caput credi, inculpari feu 
 'ditfamarr legitimo tituloaut ratione alioua. 
 
 Inter- 
 
Intcrrogata an unquam fueric rcquifita aut inftigata per 
 quofpiam de tenendo fedam ipfam, aut aliam quamcunque ? 
 dixie & refpondit quod non. 
 
 Interrogata an fciat aliquos de loco iprxMo Belli Re- 
 fp(5lus fore & efife de fedta prsedida Chagmardorura ? 
 dixit & refpondit quod non. 
 
 Interrogata an ipfa Peyronetta fit de fedta prjedi(5la Chag- 
 mardorum, aut alias unquam ipfam fedam tenuerir, five in 
 eadem inftruda fuerit ? dixit & refpondit, quod non eft, nec 
 unquam fuif de feda ipfa, nec efte, nec fuifie vulr. 
 
 Interrogata an velit ftare depofitionibus teftium fide 
 dignorum ubi dicant earn efte de difta feda ? dixit & 
 refpondit quod ita, dum tamen non fint fibi fufpe6ti auc 
 inimici. 
 
 Interrogata an habeat aliquos inimicos de quibus dubitare 
 poffet aliquid contra earn dicere velle contra veritatern ? 
 refpondit fe nefcire. 
 
 Amplius uon fuit interrogata nec examinata, fed audita 
 ipfius Peyronetrx refponfione per prix'didum Dominum 
 Inquifitorem, quia fecundum mentem & tenorem informa- 
 tionum contra eandam ad caufam li^refis prsedida? fumpta* 
 rum, eidem Domino Inquifitori vifum fuit ipfam Peyro- 
 ' nettam nimis fpfficienter fuper prsemiffis refpondilfe, veri- 
 tatemque nullarenus dixifTe: ideo volens latius cum ea 
 inquirere, ordinavit ipfam duci apud careres Epifcopales 
 Valentia:. & ibidem tutc cuftodiri & detineri donee luffi- 
 cieniius de his quibus ex tenore didtarum informationum 
 reperitur culpabilis, refponderit. 
 
 Demum vero anno quo fupra & die Veneris qux fuit 
 & intitulata extitit ultima menlis Januarii 5 apud Valentiam, 
 & Palatio Epifccpali ejufdem, videlicet in camera refidentia? 
 p:a;libati Domini Inquificoiis, ac coram eodem exiflens & 
 perfonaliter conftituta pra?nominata Peyronetta mandate 
 ejufdem Domini Inqulfiroris, iafia carceres Epifcopales de- 
 tenta,q'jvr ut dixit atcendens ^< conlidcrans exhortationes fibi 
 noviffime fadas de dicendo vehratem fuper iaterrogatoriis 
 tangentibus fedarn prcedidam, pioiiiittendo fibi gratiam 
 & mifericordiam fi id faceret, ideo meliori & falubriori 
 m\ volens confilio, non obftantibus perjuriis, & aliis varia- 
 
 T t tionibas 
 

 
 tionibus per earn fuperius in refpondendo commiffis, con- 
 fidendo ad plenum de benignicate ipfius DoiTiini Inquifi- 
 toris, paratam fe obrulit omnem veritarem quani fuper 
 meriris ipfius fe<a^e fciverit, dicere& fponte conhtcii, ac 
 fuam e?onerare eoniciemiam, rogando Hbi indu'geri & par- 
 ceri ratione perjuiii & de vacillationibus praedictis, Cx- inde 
 fuam depofidonem five confefTionem benignker admitti, 
 errorefque fuos, fi quos habeat, caritative 6^ graciole cor- 
 rigijfubmittendofe mifericordiie t< ordiuaiioni San^ite Ma» 
 tris Ecckfix. 
 
 Et prjclibatus Dominus Inquifitor, rcc'epto ab ipfa Pey- 
 ronetta co! porali juramento de veiirate dicenda prxllito, 
 impolitaque fibi poena perjurii & rigorolle filu fereiida? ju- 
 (i'lux, cafu quo quidquam de ipfa \ erirate maliciofe occul- 
 taverit, ad ipfius examen proceiTit, in hiinc qui fequicur 
 mc'dum infralaipcum. 
 
 In primis enim dixit & fponte conielfa eft, quod dudum. 
 font vigind quinque anni elapfi, vei circa, quibus veneiunc 
 ad domum quondam Petri Fornerii fui raariti duo homi- 
 nes extranei, induti veftibus grifei colons, qui, ut fibi vifum 
 fuit, loquebantur lingua Italica, five Lumbardica, quos 
 prjedidtus e.us maritus receperat in dida fua domo^ amore 
 Dei : tandem ipfis ibidem exiftentibus liora no(5lurna port 
 coenam unus ipforum legere coepit unura pai vum librum 
 quem fecuni defercbat, dicendo in eodem defcripta fuifle 
 Evangelia, & pra?cepta Icgis, quc^ ibidem dicebat fe expli- 
 cate & declarare velle in pia-fentia omnium ibidem circum- 
 ftantium, quia dicebat fe fore miflum ex parte Dei ad 
 reformanda n fidem Catliolicam, eundo per mundum ad 
 inftar Apoftoloruin pro pra^dicando bonis & fimplicibus 
 gentibus de modo & forma feiviendl Deo, & vivendi fe- 
 cundum ejus mandata. 
 
 Et inter cretera dicebant quod nemo alteri facere debet id 
 quod fibi fieri noller. 
 
 Rem quod foius Deus erar colendus & adorandus, & de- 
 precandus, quia ipfc folus e/i qui nos poteft juvare. 
 
 Item quod jurare pro quavis occafione vel caufa Deum,prG 
 vero vel mendacio, autaliud quodcunque facere jui amentum 
 abi pouererur ifta locutio per, ei at mjgnum peccatum. 
 
 Iiem 
 
Item quod Sac-amentum Matrimonii debebat fidf'iiter 
 & firmiter cuftodiii. 
 
 Item quod bona opera qu£e fiunt ante mortem ho minis, 
 plus prol'unt, quam omnia qua? fiunt port mortem. 
 
 Item quod San(5ti & San6ta? non erant deprecandi in 
 nofrrnm auxilium, quia non poterant nos in aliquo jiivare 
 nil! P)-us Dsus. 
 
 Iiem quod dies Domiiiicales fuper omnia alia Fefla 
 del-jehant Iblenniter coli, alia vero Feita dicebant fuifle per 
 Ecclcfiam inventa, qucP non erant de necelTitate colenda, 
 imo poterat aliquis operari in ipfis, exceptis feftiviratibus 
 Apoftolorum &aliis majoribus quas non ekprimebanr. 
 
 Item quod viri Eccieliaftici nimias habebant & poffi- 
 debant divitias atque bona ultra quam oportebat, ob quod 
 mulra mala faciebant, quorum aliqui, caufantibus eorum fu- 
 perfluicjtibus & bonorum abundantiis, erant foeneratores , 
 ufurariijuperbi, & avarifia pleni •, alii vero nimis lubricker 
 & iniionefte vivebant, tenendo m.eretrices in domibus fuis 
 palain &c publice, lie m.alum exemplum oftendendo in 
 populo. 
 
 Item quod prccdidi Sacerdotes , eorum caufante mala 
 vita, non habeb.int majorem poteftatem abfolvendi, quam 
 liabebarit ipfi pi cxdicatores, five hujus Setftir Magiftri, imo 
 ipfi Magiftti live prctdicatores, licet elTent Laici, habebant 
 tanram poteftatem quanram ipfi Sacerdotes. 
 
 Item quod fummus Poncifex ex quo non obfervabat 
 n?nCtira:em quam debebat obfcrvare, non habebat aiiquam 
 poteftatem, dicendo de eodem in hjcc verba, y^ntd^t crois 
 
 (tHtam nmlvais eft le Paj^e comme nengun ATttrcy & fer fe'mn 
 Cages pmifitnce. ' 
 
 Item quod in alio mundo nullum erat Purgatorium, di- 
 cendo quod quando quis moritur, ejus anima tendit ad Pa- 
 radifum illico & incontinenter, dummodo bene & jufte 
 vixerif, Ti vero male, ad infernuin. • 
 
 Item & fuhfequenter quod fruftra fiebant deprecationes, 
 canraria & alia fuffragia pro aniinabus defun<ftorumjnihilque 
 valebac id quod faciebant Sacerdotes eando per coemiteriuin, 
 afpergendo aquam B^nediitam fupra fepulturas mortuorum, 
 dicendO; Kirie Eleyfon, Chrifte Hleyfon, &c. 
 
 Tc 2 Item 
 
Item quod Deus in initio mundi omnes aquas benedi- 
 xerar, & omnia alia qua? fecerat, propter quod non erac 
 necefle iterato aquam benedicere per facerdotes, quse 
 etiam nihil plus valebat auam alia aqua. 
 
 Item quod prarnominati facerdorcs ex femetipfis inve- 
 nerant feu reperierant, quod in alio niundo erat purgato- 
 rium, ad effedus utfaciendo caniaiii & .^eprecationes pro 
 deFundis, majora fibi acquirantbona ex quibus eorum ma- 
 Jam vitam fuftinerent. 
 
 Item quod melius & magis meritorium erat dare elemo- 
 fynam alicui pauperi infirmo aut leprofo, quam offerre in 
 Ecclelia facerdotibus prsedidis, qui erant nimis abundantes 
 bonis. 
 
 Item quod ita bonum & utile erat orare Deum in do- 
 mo aut alibi, ficutin Ecclefia, quia Deus ubiq; eft. 
 
 Item quod S:in6ti nec Sand:a?,quamvis propter eorum bene 
 merita eflent in Paradifo collocati, non habebanc poteftatem 
 nos in aliquo juvandi, &c ideo non debebant deprecari in 
 noftrum auxilium. 
 
 Item quod in vanum erat recurrere ad Imagines Sando* 
 rum & Sandarum, orando coram ipfis, quia nullam habe- 
 bant virtucem, cum non effent nifi res materiales & pidura? 
 fad^e in parietibus. 
 
 Item propterea nihil prodefle poterat facere Peregrinatio- 
 nes&Romipetagia adorandum coram imaginibusfandorum 
 & fandarum, cum nihil poflinc in noltrum auxilium, ut 
 praedidumeft. 
 
 Item quod non erat necelle jejunare aliquas alias vigilias, 
 quam feftivitatum PafcbarjPentecoftes^Nacivitatis & aliarum 
 magnaruni feftivitatum Dominicalium, & potiflime diebus 
 Veneris erat etiam jejunandum. 
 
 Item -quod ipfi priedicatores five magiftri hujufmodi feda?, 
 (k facerdotes leu viri ecclcfiaftici olim folebant cfl"e unius 
 & ejufdem legis & ordinis, fed cum ipfi viii ecclefiaftici 
 voluerunt infequi avaritiam & vanitates hujus mundi, & ipfi 
 pra?dicatoies in ipfa paupertate manere voluerunt 5 ideofuic 
 fada inter eos divifio, & effedi fuerant inimici , adeoq-, cum 
 numerus ipforum pr^edlcatorum & aliorum hominum jufto- 
 rum huju(modi fedam tenuerint, adhuc eftet parvus atque 
 
 rarus. 
 
rarus, ideo eis erat necefTe inceciere occultc, ficut faciebant 
 Chriftus & ejus Apoftolij quia nifi ipli priedicatores ambu- 
 larent caute & recrete, dabicabant ab aliis ofFendi & male 
 tiadari. 
 
 lateiTOgata de nominibus ipfomm hominum five pra»di-' 
 catorum talia prsdicaniium? dixit & relpondic nefciviffe 
 eorum nomina. 
 
 Inteirogaca an propter ea qua: dicebant, non e/Te orandum 
 pro defun6tis, diftulerit & obmilerit portare oblationes' 
 feuofferre in Ecclelia pro ipfis defun^ais? dixit & refpoa- 
 dit quod multoties fecit oblationes in Ecclefia, quas non fe- 
 ciflet nifi dabiraflet qu ~)d aliqui male prajfumpfid'ent de ea, & 
 quod fibi improperaretur quod efTet Chagnarda. 
 
 Interrogata quis dedit (ibi notitiam didorura pra'dicatO" 
 rum five magiftrorum, feu alias quomodo introduda fuit ad 
 converfandum cum eis ^ dixit & depofuit verum efle quod 
 olim ip(a loquente exiftente cum Telmono Pafchalis,quodan:i 
 di(5ti loci Belli Refpedus, quadam die de qua non recolit, & 
 ipfisadinvicem demtiltis rebus conferentibus, defcenderunt in 
 propofitum de modo vivendi fecundura mandata Dei. &s 
 inter castera alia verba inter eos tunc hnbi^a, pr.-enominatus 
 Telmonus Pafchaiis dixit fibi loquenti hxc verba vel eis 
 fimilia, videlicet, Aves mas jamej anvl parler dm;^ flen fmg de 
 mondy que ft mn era^ tout le monde furl a a fin; Qii^e quidem lo- 
 
 quens fibi refpondit quod ita, videlicet cuidam Domino 
 Andrea: . . . . . de loco Pigefoni,Oipel!ano, olim 
 vicario ipfius loco Belli Rcfpedus, qui quadam die Ramis 
 palmarum, pra?dicando in ipfo loco Belli Refpedus dice- 
 bat fimilia verba, videlicet, Ces fle-n ]i>uiig de ger.t qua 
 fofien tot le mo/id., (i aquelh geM mn era^ tot le monde farui 
 
 a fin \ quo tunc pn-enominatus Telmonus Pafchaiis replica> 
 vit in hxc verba, & daquelles gens vos fArleyeti'-) dicendo 
 fibi quod fi contingercc ipfas gentes venire ad ejus domum, 
 quod audader loqueretur cum eis,& eorum documenta 
 aufcultaret, cum exinde melius fe haberetjtamen dixit quod 
 didtus Telmonus dubitabat ipfam,ne alicui pra^milla pan- 
 deret feu detegeret, ut moris eft mulierum fuperflue loqui,, 
 ideo fibi fecit fieri juramentum fuper literis de noa dicendo 
 aut manifeftando alicui quidquam'de pra:miffis, prout & 
 
ip(a loquens fecic, & ex poft ipia loqucns fuit indinata & 
 
 atfeda viJere ditfias gentes prout fecit ut fupra. 
 
 . Jnterrogata li viderit didos iVlagiftios five Pra?dicatores, 
 de quibus fuperius, ultra vicem pr^edidam? dixit & rtfpon- 
 dit quod a lupradido tempore viginti quinq^ anoorum ci- 
 tra, vidit diveifis vicibus, de quarum numeio dixit lenon 
 pode bene recordari 5 camen exiftimarione fua a edit eos 
 vidifle in univerfo novem aut decern vicibus, indufa piima 
 vice fuperius declarata. 
 
 Inrerrogata an qualibec vice qua eos vidit, audK'erit fi- 
 milia documenta, modo & forma quibus fuperius dtclara- 
 vit ? dixit & refpondit quod ita. 
 
 Item, De didis novem vel decern vicibus quibus cidps 
 Magittros pr.rdicantes vidit. & audivit? dixit dicta loquens 
 quod fuit aliquoties in dome prarnominati Telmoiii Pafcha- 
 lis & GuillitimiPad-halis, ubi inli Pr^edicarores f-jerunt & 
 fecerunt eorum prsedicationes mojo pra^mifTj, pra^feiuibus 
 omnibus illi^ de eadem domo, videlicet dido Telmono & 
 Guiilielnio Pafchalis^ de nomliiibus autem aliorum prxfen- 
 tium dixit fenon recordari. 
 
 iiem, Similiter dixit eos vidiiTe m domo Petri Garnerii 
 ejafdem loci cerris vicibus,de quibus nec de tem.pore non po- 
 teft rccoidari, ubi eti.-^m fuerint fada: prardicationes pra?- 
 didcX', pra-'feniibus eodem Petro Garnerii & aliis de ea- 
 dem domo, quoj'um nomina ignorac. 
 
 inrtrrogata (i aliqui alii circumvicini interfuerint in 
 prcedidis pri»dicarionibus fadis iii domibus eorum Pafcha- 
 lorum, & Petri .Garnerii ? dixit quod non, quantum fibi 
 poteft recordari. 
 
 Inttrrogata an fciat quantis vicibus didi PrcTdicatores 
 faerunt in domo fua live fui quondam Mariti ? dixit & 
 refpondit juxta ^rfiimationem fuam, quod fuerunr in dida 
 ejus domo quatuor aut quinque vicibus, & ibidem pros- 
 dicationes affuetss fecerunt 
 
 l' inrerrogata qui font illi qui erant pra^fentes & audientes 
 
 iin didis pra'dicarionibus fadis in domo pr^edidar dixit & 
 refpondit quod Petru-; Beraudi ?.li:isFornerii ejufdem loqucn- 
 tisq^maricus dum vivebac^rtecnoo aliquoties ibidem veniebanc 
 
 Joannes 
 
Jomnes Prodome, & aiwuandoTelmonus Psfchalis quidam, 
 & Guillielmas Pafchalis ac PctrusGarneriij leii eoium airer 
 akernatis vicibus,& aliquories duove] cres eorundcm (imul. 
 
 InteiTOgata (i unquam confeda fuerit peccac a iba alicui 
 ex dittis prxdicatoiibus five m3»iftris ? dixie & lefpondit 
 quod fingulis vicibus quibus ipiii pr^edicatores fuerunc in 
 domo fui quondam miriti, ipfa confefifa eft pcccaca fua 
 akei i ex eis genibus fle xis, ac fi fuifTec coram fuo proprio 
 facerdote,& inde fadta confe(rione,ipram abrolvebat,m3num 
 ad caput iraponendo more facerdotum. 
 
 Interrogaca quam poenitenciam libi imponebant pr3?di(5li 
 praedicatores five Magiftri pro peccatis confeflarib? dixit & 
 relp^ndic quod dicei et frequenter Pater mjley, 8c hoc tantum 
 quantum pofiem, & quod jcjunarec aliquibus diebus Veneris, 
 & fdceret aliquaselemofynas lecundum luam fHculcarerrK 
 
 Interrogaca quoc vicibus confefla eft d\Cth pni^dicatori- 
 bus? dixit quod tancis vicibus quaiuis fueruat in di:la 
 eorum domo, videlicet quacuorauc quiaque vicibus, prouc 
 fupradidtum eft. 
 
 Interrogaca an confefla fuerit Capeilano fiio vidifte & 
 cognoviffe pra?di(ftos Magiftros five prardicatores, eorumq^ 
 prjedicationes aadivifie ? dixit & refpondit quod non, quia 
 non credebat male agere. 
 
 Interrogaca (i credid.^rit feu alias dederit fidem fupra- 
 didis pra:dtcatoribas five Magiftris & corum documenris 
 & dovltrina?? dixit & fponce confelTa eit quod canquam 
 mulier infipiens & innocens & ucilis ad decipiendum, cre- 
 didit & dejit fidem eifdem p:a?dicatoribus & eorum do- 
 <itrinis five documenris, credendo bene & I'alubriter agere,. 
 nec putabat propcerea errare in aliquo. Verunramen ubi 
 vidciarur aut cognolcacur ipfamin aliquo aberrafitsfe fub* 
 mific benigna^ correclioni kntlx Matris EccleficY & eorun- 
 dem dominorum Inquifitoris fi\'e Ofticialis, pscendo de om-- 
 nibus in qaibus poruic hadenus in prc^miifi-ieiiare, vcniam 
 & mifericordiam fibi impertiri. 
 
 Memoratus enim Dcminus Inquifitor, audita confeffione 
 pnrdLrta; Peironetta? voleas tuper eadem djlibf rare.nec non 
 curaeadem latius inquircre fuper prcTmiffis, terminumfta- 
 
 tuii. 
 
tuic & afifignavit tidem Peironettse^d latius deponendum 
 & declarandum fuper pra^miffis & aliis audiendis, deiibe- 
 ratione ejufdem Domini Inquifiroris hinc ad diem crafti- 
 nam circa Iioram meridlei: & iterum ordinavit earn ftare 
 fub pr£edi6la carcerum cuftodia. 
 
 Craftina aucem^ die fupra noviffime per prcelibatum 
 Dominum Inquifitorem pro termino in caufa hujufmodi 
 aflignata, qude fait intitulata Sabbati, prima menfis Februa- 
 .rii in Camera fuperius mentionata & coram pr^ememorato^ 
 Domino Inquiiitore venit & comparuit fupranominata Pei- 
 Tonetta ibidem per carcerarium Epifcopalem dc mandate 
 prsfati Domini hquificoris ad adum hujufmodi a carce- 
 ribus ipfis edu6ta, petens & humiliter requirens fe a didis 
 carceribus relaxari, paratam fe ofFerendo facere qux debe- 
 "blc, nec non latius refpondere fuper omnibus quibus inter- 
 rogabitur : Et Dominus Inquifitor pr^efatus vi(a ipfius lo- 
 quentis fuperius fa6ta confeflione, ad majorera vericatis cor- 
 roborantiam duxit eandem fuper eadem & omnibus in ea 
 contentis examinandam & repetendam, vigore juramenti 
 per earn fupra pr^eftiti ac fub poena qua fupra. Qax qui- 
 dcm Peironetta delata audito tenore jam dida? Cux con- 
 fellionis libi per ilie Notarium infra fcriptum de verbo ad 
 verbumin vulgari fermone recitatis & declaratis ac pereamut - 
 dixit, integraliter intelledis dixit , depofuit & f^onte confeflfa 
 <eftea omnia & fingulain jam difta ipfius depolitione & con- 
 feffione,lingula {ingulis,contenta & defcripta fore & efle vera 
 & verltati confona eifq-, tanquam rede & legitime didis 
 tSc confelfatis perfiltit, pro quibus omnibus & fingulis fefub- 
 mific mifericordia? C^ndx matris Ecclefue & jam didorum 
 dominorum Inquifitoris & Officialis , petendo & requiren- 
 do fe a carceribus quibus pro pra?iiiilTis detinetur relaxa- 
 ri : Et priecerea addendo pra-dida; (ux confeffioni dixit 
 audiviflfe a fuprafatis pra?dicatoribus five Magiftris pricdican- 
 tibus, quod facerdotes recipientes pecunias pro miflis cele- 
 brandis comparr.bantur Jud^ f]ai vendidit Chriftum propter 
 pecuniam: & ilii qui dabant i[)ias pecunias didis facerdo- 
 ;tibus occafione ipfarum Midarumj comparabantur Juda?is 
 cui Chriftum emeruric pecuniis. 
 
Item, Addendo dixit & confefTa eft, quod prsdidi Pras.- 
 dicatores dum recedebant a domo fua aliquoties dabant 
 (ibi certam quantitacem acuum five d' Aiguilles, & ejus 
 quondam maiitus dum vivebat dabac eis pecunias pro 
 poena ipforum. 
 
 Interrogata quantum dabat eisdi(flas ejus quondam mari- 
 tus pro di6la eorum poena , dixit nefclre, quia non vidic 
 numeraii. 
 
 Interrogata qui funt ilJi de diifla ejus domo qui dittos 
 homines five priedicatores viderunt, & audiverunt eorum 
 prsdicationes, dixit quod Fancifca ejufdem loqueiuis filia 
 & Simeon A6to maricus ipfius FrancifciE ? 
 
 Interrogata- fi fuerit unquam in loco de Bareillonia ubi 
 didos jMagiftros praedicacores audiverit pr^icantes? dixie. 
 & refpondit verum efTe, & fibi recordari quod olim funt 
 decern anni elapfi vel circa ijuibus Petrus Fornerii ejus 
 quond. vir ac ipfa, loquens acceflerunt apud dictum locum - 
 Bareillonia; ad vifitandum Fabrentes iplius loci, quia eranc 
 5c adhuc funt aflSnes ejus, &: vifitando fteterunt ibidem uno 
 vel duobus diebus, quo interim ipfa loquens & pra^didus ■ 
 ejus maritus quondam, quodam vefpere iverunt de domo 
 Joannis Fabri ubi erant hofpitati, ad domum Moneti Fabri, 
 fratris ipfius Joannis pro eundem Monetum vifitando, tan- 
 ■dem dum iotralTent domum ipfius Moneti reperierunt 
 ibidem duos ex pra?dicatoribus five Magiftris priedidis, qui 
 ibidem pr^efente di<5to Moneto & ejus familia praedicabant : 
 & videns didus Monetus ipfam loquentem & ejus viram 
 ibidem ex incogitaio intraffe & advt^nifie, fuit valde tri- 
 ftatus atque iratus de adventu ipforum conjugum ad cau- 
 faiti didtorum pr^edicarorum ibidem fcci-e^o pr.'edicantium, 
 & videntes ipfa loquens & dit^us ejus quondam vir , turt- 
 dem Monetum efTe ita iratum & male contentum propter 
 adventum ipforum, poft modicum temporis ab ipfa domo 
 recefferunt. 
 
 Interrogata quid fibi dixerunt fupradiiSti duo i rapdicato- 
 res? dixie quod nihil. 
 
 U.ft Inter- 
 
3^0 
 
 ^Incerrogata fi propter adventum fuum 3( ful virl,didi pr«e- 
 dFcacores de/ierinc pra?dicare ? dixie quod non. 
 
 Jntenogara an ipfa ik ejus vir ex tunc cognoverunt di6tos 
 pra-dicacoies efle de confortio & conver(ationeipforum ? 
 dixit. 5i reffondi: quod in verbis fuis cognovit eos effe de illis. 
 
 Iiiterrogaca {i unquam alias vider:it didos duos Iiomi. 
 nes live pra^dicatores in dome fua de Bello Refpeclu ? dixie 
 non pofle recordai i. 
 
 Interrogara quid dicebant didi praedicatores in-eorum 
 prcedicationibus? dixit non pofle bene recordari , quia pau- 
 cum (teterant ibidem propter turbationem pra?di6ti mo- 
 neti. 
 
 Interrogata an didi pr:^dicatores eo tunc iverint ad do- 
 flium fupradidi Joannis Fabri? dixit quod non. 
 
 Amplius non fuit eo tunc intenogata, tamen pr:rlib2tus 
 Dominus Inquifitor^ certis motus refpedibus etiam ut di6ix 
 niulieri parcatur laboribus expenfis, recepto prius ab 
 eadem juramento per earn ad fanda Dei Evangelia pr.tflito, 
 de fe repr«Tfentando toties quoties vocabitur, impoluaque 
 (ibi poena ha'reticis relapfis a jure indida, cafu quo compa- 
 rere obmiferit , tandem a carceribus pi'cedidis quibus ob 
 caufam hujufmodi detinebatur,^ dixit & juffit reiaxandam 
 ufqj ad primam deliberationem live novum mandarum. 
 
 Rurfum vero anno quo fuperius & die dominica lamis 
 palmarum, computata vigelima tertia menfis Martii, apud 
 locum pra?didum Belli Refpedus, & coram nobis Henrico 
 Dileri Capellano,o{ Vinctntio Gobaudi Notariis publicis 
 czufx hujufmodi fcribis, ac in liac parte commilTis per 
 egregium circumfpedum viium Dominum Chriftc^pho- 
 rum de Salhiente decretorum dodorem vicariumq-, & offi- 
 -cialem Valentine, viva? vocis oraculo exprefle deputatis, & 
 ibidem infra dom.um clauftralem ipfius loci, vocata fupra- 
 dida Peironetta, & ea in prjcfentia noftra perfonaliter 
 conftituta, ipfam juxta nobis commilTa de 6;: fuper omni- 
 bus & fingulis per earn pridem fuperius didls, & confelTa- 
 tis, eis omnibus pi rns ledis in lingua vulgarica & laica 
 ^e verbo ad verbum recitatis &declaratisj duximus repe- 
 .tendam & re-examinandam , quibus omnibus & fingulis 
 
per earn ut dixit ad plenum perceptis, ejus medio jura- 
 mento ad CmCn Dei Evangclia pisertico, impoliraq-, libi 
 poena qua fuptrius, videlicet qp3£ de jure ha.Teficis re'apfis 
 debetur de dicenda veritate , dida Peironetta dixit j> fponre 
 confcflaertea omnia & fingula fupra per earn dicta,dcpo/ica 
 & confeflata , fore & efle vera, veritati conioiia, prour & 
 quemadmodum fcripta Tunc fuperius, eifque omnibus & 
 fingulis tanquam rede & legitime coufeflatii atque depo- 
 ficis, perfiftit petendo contir.ue veniam & mirericortiiam. 
 Actum uti fupra pra^fente vent rabiii viro Domino Guilliel- 
 mo Blanchardi Vicario didi loci, Quibus fic gef 'is dida 
 Peironetta virtute juramenti per eam fu^ierius r^rpiftimc 
 pri^ftiti , ac fub poenis quibus fupra pr-rmilfis fe repr.:^- 
 fenrare coram pra?libato Domino Inquificore ac Domino 
 Official! toties quoties vocabitur ex parte eoi um. 
 
 ProcefTum , five Ada prsecedentia fumpfi & recepi ego 
 Nocarius fubfignatus, 
 
 G O B A U D r. 
 
 FINIS.