The Precious Remains Of The Doctrines And Discipline Of The Old Waldenses And Albigenses; And Their Noble Testimony Against The Roman Antichrist.

CHAPTER -Ancient Confession of the Faith of the Waldenses, copied out of manuscripts, bearing date, 1120, four hundred years before the time of Luther, and Zwingle, and Calvin, and seventy years before Peter Waldo.

I. Nos cresen et fermament tenen tot quant se conten en li doze articles del symbolo, etc. We believe and firmly hold all that which is contained in the twelve articles of the Symbol, which is called the Apostles’ Creed, accounting for heresy whatsoever is disagreeing, and not consonant to the said twelve articles.

II. We believe that there is one God, Father, Son, and Holy Ghost.

III. We acknowledge for the holy canonical Scriptures, the books of the Holy Bible. The books of Moses called Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1st Samuel, 2nd of Samuel, 1st of Kings, 2nd Kings, 1st Chronicles, 2nd Chronicles, Ezra, Nehemiah, Esther, Job, Psalms. The Proverbs of Solomon, Ecclesiastes or The Preacher, the Song of Solomon, the Prophecies of Isaiah, and Jeremiah. The Lamentations of Jeremiah. Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Zachariah, Malachi.

Here follow the books apochryphal, which are not received of the Hebrews: but we read them, as saith Hierom in his prologue to the proverbs, for the instruction of the people, not to confirm the authority of the doctrine of the church: — 2nd Esdras, 3d Esdras, Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, with the epistle of Jeremiah, Esther from the tenth chapter to the end, the Song of the Three Children in the Furnace, the History of Susanna, the History of the Dragon,1 Maccabees, 2 Maccabees, 3 Maccabees.

Here follow the books of the New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Epistle of Paul to the Romans, 1 Corinthians, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, the Epistle to the Hebrews, the Epistle of James, the first Epistle of Peter, the second Epistle of Peter, the first Epistle of John, the second Epistle of John, the third Epistle of John, the Epistle of Jude, the Revelations of John.

IV. The books above-said, teach: That there is one God Almighty, allwise, and all-good, who has made all things by his goodness; for he formed Adam in his own image and likeness; but that by the envy of the devil, and the disobedience of the said Adam, sin has entered into the world, and that we are sinners in Adam, and by Adam.

V. That Christ was promised to our fathers, who received the law; that so knowing by the law their sin, unrighteousness and insufficiency, they might desire the coining of Christ, to satisfy for their sins, and accomplish the law by; himself.

VI. That Christ was born in the time appointed by God the Father; that is to say, in the time when all iniquity abounded, and not for the cause of good works, for all were sinners, but that he might show us grace and mercy, as being faithful.

VII. That Christ is our life, truth, peace, and righteousness, as also our pastor, advocate and priest, who died for the salvation of all those that believe, and is risen for our justification.

VIII. In the like manner we firmly hold, that there is no other mediator and advocate with God the Father, save Jesus Christ. And as for the Virgin Mary, that she was holy, humble, and full of grace: and in like manner do we believe concerning all the other saints, — that being in heaven, they wait for the resurrection of their bodies at the day of judgment.

IX. We believe, that after this life, there are only two places, the one for the saved, and the other for the damned, the which two places we call paradise, and hell, absolutely denying the purgatory invented by Antichrist, and forged contrary to the truth.

X. We have always accounted, as unspeakable abominations before God, all those inventions of men, namely, the feasts, and the vigils of saints, and the water which they call holy. As likewise to abstain from flesh upon certain days, and the like, but especially their masses. XI. We esteem for an abomination, and as antichristian, all those human inventions, which are a trouble or prejudice to the liberty of the spirit.

XII. We believe, that the sacraments are signs of the holy thing, visible forms of the invisible grace, accounting it good, that the faithful sometimes use the said signs or visible forms. However, we believe and hold, that the above-said faithful may be saved without receiving the signs aforesaid.

XIII. We acknowledge no other sacrament, than baptism and the Lord’s supper.

XIV. We ought to honor the secular powers, by subjection, ready obedience, and paying of tribute.

CHAPTER -Catechism of the ancient Waldenses, for the instruction of their youth. — In eight parts PART MINISTER . Si tu fosses demanda que si es tu, etc. If one should demand of you, who are you? What would you answer? CHILD . A creature of God, reasonable, and mortal. MIN. Why has God created you? ANSW. To the end that I might know him, and serve him, and be saved by his grace. MIN. Wherein consists your salvation? ANSW. In three substantial virtues, which do necessarily belong to salvation. MIN. Which are they? ANSW. Faith, hope, and charity. MIN. How can you prove that? ANSW. The apostle writes, 1 Corinthians 13:13. Now abideth faith, hope, and charity, these three. MIN. What is faith? ANSW. According to the apostle, Hebrews 11:1. It is the substance of things hoped for, and the evidence of things not seen. MIN. How many sorts of faith are there? ANSW. There are two sorts, a living and a dead faith. MIN. What is a living faith? ANSW. It is that which works by charity. MIN. What is a dead faith? ANSW. According to St. James, that faith which is without works is dead.

Again, faith is nothing without works. Or a dead faith, is to believe that there is a God, and to believe those things concerning God, and not to believe in him.

PART MIN. What is your faith? ANSW. The true catholic and apostolic faith. MIN. What is that? ANSW. It is that which in the result or symbol of the apostles, is divided into twelve articles. MIN. What is that? ANSW. I believe in God the Father, Almighty, etc. MIN. By what means can you know that you believe in God? ANSW. By this, that I know and observe the commandments of God. MIN. How many commandments of God are there? ANSW. Ten, as is manifest in Exodus and Deuteronomy. MIN. Which be they? ANSW. Hear, O Israel, I am the Lord thy God. Thou shalt have none other Gods before me. Thou shalt not make any graven image, nor the likeness of any thing that is in heaven, etc. MIN. What is the sum, or drift, of these commandments? ANSW. It consists in these two great commandments, Thou shalt love God above all things, and thy neighbor as thyself.

PART MIN. What is the foundation of these commandments, by which every one may enter into life, and without the which foundation, none can do any thing worthily, or fulfill the commandments? ANSW. The Lord Jesus Christ, of whom the apostle speaks, Corinthians 3 Other foundation can no man lay, than that is laid, which is Jesus Christ. MIN. By what means may a man come to this foundation? ANSW. By faith, as saith Peter, 1 Peter 2:6. Behold I lay in Sion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded. And the Lord saith, he that believeth hath eternal life. MIN. Whereby canst thou know that thou believest? ANSW. By this, that I know him to be true God, and true man, who was born, and who hath suffered, etc. for my redemption, justification; and that I love him, and desire to fulfill his commandments. MIN. By what means may one attain to those essential virtues, faith, hope and charity? ANSW. By the gifts of the Holy Ghost. MIN. Dost thou believe in the Holy Ghost? ANSW. Yes, I do believe. For the Holy Spirit proceeds from the Father and the Son, and is one person of the Trinity; and according to the divinity, is equal to the Father and the Son. MIN. Thou believest God the Father, God the Son, and God the Holy Ghost, thou hast therefore three Gods. ANSW. I have not three. MIN. Yea, but thou hast named three. ANSW. That is by reason of the difference of the persons, not by reason of the essence of the divinity. For although there are three persons, yet, notwithstanding, there is but one essence.

PART MIN. In what manner dost thou adore and worship that God on whom thou believest? ANSW. I adore him with the adoration of an inward and outward worship.

Outwardly, by the bending of the knee, and lifting up the hands, and bowing the body, by hymns and spiritual songs, by fasting and prayer.

But inwardly, by a holy affection, by a will conformable unto all things that are well pleasing unto him. And I serve him by faith, hope, and charity, according to his commandments. MIN. Dost thou adore and worship any other thing as God? ANSW. No. MIN. Why? ANSW. Because of his commandment, whereby it is strictly commanded, saying, Thou shalt worship the Lord thy God, and him only shalt thou serve. And again, I will not give my glory to another. Again, As I live, saith the Lord, every knee shall bow before me. And Jesus Christ saith, There shall come the true worshippers, which shall worship the Father in spirit and in truth. And the Angel would not be worshipped by St. John, nor St. Peter by Cornelius. MIN. After what manner prayest thou? ANSW. I pray rehearsing the prayer given me by the Son of God, saying Our Father which art in heaven, etc. MIN. What is the other substantial virtue? ANSW. It is charity. MIN. What is charity? ANSW. It is the gift of the Holy Spirit, by which the soul is reformed in the will, being enlightened by faith, whereby I believe all that ought to be believed, and hope all that ought to be hoped.

PART MIN. Dost thou believe in the holy church? ANSW. No; for it is a creature; but I believe there is one. MIN. What is that which thou believest concerning the holy church? ANSW. I say that the church is considered two manner of ways, the one substantially, and the other ministerially. As it is considered substantially, by the holy catholic church is meant all the elect of God, from the beginning of the world to the end, by the grace of God through the merit of Christ, gathered together by the Holy Spirit, and foreordained to eternal life; the number and names of whom are known to him who has ejected them: and in this church remain none who are reprobate. But the church as it is considered according to the truth of the ministry, is the company of the ministers of Christ, together with the people committed to their Charge, using the ministry by faith hope and charity MIN. Whereby dost thou know the church of Christ? ANSW. By the ministers, lawfully called, and by the people participating in truth of the ministry. MIN. By what marks knowest thou the ministers? ANSW. By the true sense of faith, by sound doctrine, by a life of good example, by the preaching of the gospel, and due administration of the sacraments. MIN. By what mark knowest thou the false ministers? ANSW. By their fruits, by their blindness, by their evil works, by their perverse doctrine, and by their undue administration of the sacraments. MIN. Whereby knowest thou their blindness? ANSW. When not knowing the truth, which necessarily appertains to salvation, they observe human inventions as ordinances of God; of whom is verified what Isaiah saith, and which is alleged by our Lord Jesus Christ, Matthew 15: This people honoureth me with their lips, but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. MIN. By what mark knowest thou their evil works? ANSW. By those manifest sins of which the apostle speaks, Galatians 5: 21, saying, That they which do such things, shall not inherit the kingdom of God. MIN. By what marks knowest thou perverse doctrines? ANSW. When it teacheth contrary to faith and hope; such is idolatry of several sorts, viz. towards a reasonable, sensible, visible, and invisible creature; for, it is the Father alone, with the Son and the Holy Spirit, who ought to be worshipped, and not any creature whatsoever. But on the contrary, they attribute to man, and to the work of his hands, to his word, or to his authority, in such a manner, that men ignorantly believe that God is a debtor to man by their false religion, and satisfying the simony of the priests.

PART MIN. By what marks is an undue administration Of the sacraments known? ANSW. When the priests not knowing the intention of Christ in the sacrament, say that the grace and truth is included in the external ceremonies, and persuade men to the participation of the sacrament without the truth, and without faith. But the Lord chargeth them that are his, to take heed of such false prophets, saying, Beware of the Pharisees, that is to say, the leaven of their doctrine. Again, Believe them not, neither go after them. And David hates the church or congregation of such persons, saying, I hate the congregation of evil men. And the Lord commands to come out from the midst of such people; Numbers 6: 16.

Depart from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in their sins. And the apostle, 2 Corinthians 6: 14, Be not unequally yoked with unbelievers. For what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness, and what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you.

Again, 2 Thessalonians 3: 12. Now we command you brethren, that you withdraw yourselves from every brother that walketh disorderly. Again, Revelation 18: 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. MIN. By what marks are those people known, who are not in truth within the church? ANSW. By public sins and an erroneous faith; for we ought to fly from such persons, lest we be defiled by them. MIN. By what way oughtest thou to communicate with the holy church? ANSW. I ought to communicate with the church in regard of its substance, by faith and charity, as also by observing the commandments, and by a final perseverance in well doing. MIN. How many things are there which are ministerial? ANSW. Two, the word and the sacraments. MIN. How many sacraments are there? ANSW. Two: namely, Baptism and the Lord’s Supper.

PART MIN. What is the third virtue necessary to salvation? ANSW. Hope. MIN. What is hope? ANSW. It is a certain expectation of the grace and glory to come. MIN. By what means do we hope for grace? ANSW. By the mediator Jesus Christ, of whom John saith, 1: 17. Grace comes Jesus Christ. Again, we hope for his glory, who is full of grace and truth. And we all have received of his fullness. MIN. What is that grace? ANSW. It is redemption, remission of sins, justification, adoption, and sanctification. MIN. By what means do we hope for grace in Christ? ANSW. By a living faith, and true repentance, saying, Repent ye and believe the Gospel. MIN. Whence proceedeth this hope? ANSW. From the gift of God, and the promises of which the apostle mentioneth, He is able to perform whatsoever he promiseth. For he hath promised himself, that whosoever shall know him and repent, and shall hope in him, he will have mercy upon, pardon, and justify, etc. MIN. What are the things that divert a man from this hope? ANSW. A dead faith, the seduction of antichrist, to believe in other things beside Christ; in saints, in the power of antichrist; in his authority, words, and benedictions, in sacraments, relics of the dead, purgatory, which are but things forged and contrived; in teaching that faith is obtained by those ways, which are opposite to the truth, and are against the commandments of God, as is idolatry in divers respects; as also by wickedness and simony, etc., forsaking the fountain of living water given by grace, and running to broken cisterns, worshiping, honoring, and serving the creature, by prayers, by fastings, by sacrifices, by donations, by offerings, by pilgrimages, by invocations, etc., relying upon themselves for the acquiring of grace, which none can give, save only God in Christ. In vain do they labor, and lose their money, and their lives. And the truth is, they do not only lose their present life, but also that which is to come; wherefore it is said that the hope of fools shall perish.

PART MIN. And what dost thou say of the virgin Mary? For she is full of grace, as the angel testifies, I salute thee full of grace. ANSW. The blessed virgin was and is full of grace, as much as is necessary for her own particular, but not to communicate to others; for her Son alone is full of grace to bestow on others, as it is said of him, and we have all received of his fullness, grace for grace. MIN. Believest thou not the communion of saints? ANSW. I believe that there are two sorts of things wherein the saints communicate; the first substantial, the other ministerial: as to the substantials, they communicate by the Holy Spirit in God through the merit of Jesus Christ; as to the ministerials, or things ecclesiastical, they communicate by the ministry duly performed; namely, by the word, by the sacraments, and by prayer. I believe both the one and the other of these communion of saints. The first only in God, and in Jesus Christ, and the Holy Ghost, by the Holy Spirit, the other in the church of Christ. MIN. Wherein consists eternal life? ANSW. In a living and operating faith, and in perseverance in the same.

Our Savior says, John 17: 3; This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent. And he that endures to the end shall be saved. 1 CHAPTER -Brief Exposition of the Waldenses and Albigenses upon the Apostles’ Creed, the Ten Commandments, the Lord’s Prayer, and the Sacraments.

I. EXPOSITION ON THE CREED, CONFIRMING THE ARTICLES THEREOF BY EXPRESS PASSAGES OF SCRIPTURE. Nos deven creyro en Dio Paire tot Puissant, etc. WE must believe in God the Father Almighty, Maker of Heaven and Earth, which God is one Trinity, as it is written in the law, Deuteronomy 6: 4:

Hear, O Israel, the Lord our God is one Lord. And the prophet Esay, I am Lord, and there is none other, neither is there any other God than I. And Paul in Ephesians 4: There is one Lord, one God, one faith, one baptism of us all. And John, 1 Epistles 5: 7: There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.

And in the gospel by John it is said, 17: 11: That the Son and the Holy Ghost are one; when our Savior saith, that they may be one, as we are one.

Again, we must believe, that this holy Trinity hath created all things visible, and that he is Lord of all things, celestial, terrestrial, and infernal, as it is said in John 1: 3: All things were made by him, and without him was not any thing made, that was made. And in the Revelations 4: 11:

Thou art worthy, O Lord, to receive glory; for thou hast created all things, the heaven, the earth, the sea, and the fountains of water. And the prophet David saith, And thou, O Lord, hast founded the earth in the beginning, and the heavens are the works of thy hands. And again, the heavens are framed by the word of the Lord, and all the powers thereof, by the breath of his mouth. All these, and divers other testimonies and reasons drawn from the Scriptures, do affirm, that God created all things out of nothing, whatsoever they be.

Again, we must believe that God the Father hath sent his Son from heaven unto earth; and that for our sakes he hath taken upon him our flesh, for our salvation, as the prophet Esay speaketh, chap. 7: 14. Behold, a virgin shall conceive, and bear a son, and his name shall be Emanuel, which is, God with us. And the Lord saith in the gospel, that this hath been accomplished, saying, I am come from my Father into the world; and again, I have left the world, and go to my Father. And again, John saith, chap. 1: 14: The Word was made flesh, and dwelt amongst us. And in the 1st epistle of John 5: 20: We know that the Son of God is come, and that he hath taken our flesh upon him for us, and is raised again from death for us, and hath given us understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. Galatians 4: 4: When the fullness of time was come, God sent forth his Son, made of a woman, made under the law: who by the commandment of God the Father, and his own free will, was lifted up upon the altar of the cross, and crucified, and hath redeemed mankind with his own blood; which having accomplished, he arose from the dead the third day, having dispersed in the world a light everlasting, like a new sun; that is, the glory of the resurrection, and heavenly inheritance, which the said Son of God hath promised to give to all those who in faith serve him.

For ascending up into heaven, the fortieth day after his resurrection, and the tenth day after his ascension, he sent the Holy Ghost from heaven to comfort his apostles, and to replenish the church with the same spirit. We must believe that the same God hath chosen to himself a glorious church, without spot or wrinkle, or such like thing, as Paul speaketh, to the end, it should be holy and undefiled, according to the commandments of the Almighty: Be ye holy, for I am holy. And in the fifth of Matthew, Be ye perfect, as your heavenly Father is perfect. For nothing that doth commit abomination, shall enter into the kingdom of God, but only they that are written in the book of life, as it is said in the Revelations.

We must believe the general resurrection, of which our Savior speaketh in the gospel of John, the hour shall come, when all they that are in their graves shall hear the voice of the Son of God, and they that have done evil, to the resurrection of judgment. And Paul saith in the first epistle to the Corinthians, that all shall arise, and all shall be changed. And Job saith, 19: 25, I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me.

We must believe the general judgment upon all the children of Adam, as the Scriptures both of the Old and New Testament do affirm, as our Savior promiseth in Matth. 25: 31: When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and.he shall separate them from one another, as a shepherd divideth the sheep from the goats; and he shall set the sheep on his right hand, and the goats on his left. And Jude in his epistle,15: Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all. And the prophet Esay saith, the Lord cometh in judgment with the ancients of his people, and with his young men also. These things are set down in the Old and New Testament; and especially the four evangelists and the prophets witness it in many places.

II. EXPOSITION OF THE WALDENSES AND ALBIGENSES, UPON THE TEN COMMANDMENTS OF THE LAW OF GOD. 1. Lo premier Commandement de la ley de Dio esaquest. Non aures Dio straing devant mi, Exodus 20.

Thou Shalt Have No Other Gods But Me All they that love the creature more than the Creator, observe not this commandment: That which every man honoureth and serveth more than God, that unto him is God. And therefore saith Chrysostom upon Matthew: The evil to which a man is a servant, to him it is a God. So that if any man shall say, I cannot tell whether I love more or less, God, or the thing which God forbids me to love; let him know, that what a man loves least in a case of necessity, is that which he is most willing to lose; and that which he loves, that he keepeth and preserveth. As it is the manner of merchants to do, if when they are in danger of drowning, they willingly cast their merchandise into the sea, to save their lives, they love their lives better than their merchandise. So think thou with thyself, that if upon any occasion, thou hadst rather lose thy temporal things, or receive any loss or hindrance in them, as in thy money, thy houses, thy cattle, thy wife, thy children, yea, thine own body, than commit any sin, by which thou must lose God, then doubtless thou lovest God note than all the things above mentioned. But on the contrary, if thou hadst rather sin, than lose these temporal things, then certainly thou dost adore and serve these things more than God, and thou art an idolator. And this doth our Savior affirm in the Gospel; saying, If any man come unto me and hateth not his father and his mother, his wife and children, his brothers and sisters, yea, and his own life also, he cannot be my disciple. All such offend against this commandment. 2. Tu ne to feras image taillec, etc.

Thou Shalt Not Make To Thyself Any Graven Image, Etc.

Thou shalt make thee no image, cut out of stone or wood, or any other thing, which may be cut into any figure or picture, or in any other manner whatsoever, that is in heaven above, as the angels, the sun, the moon, the stars; nor in the earth beneath, as men and other creatures, as the Egyptians do: nor in the waters, as the fish; for the Philistines served Dagon, which was an idol, which had a head like a fish: nor under the earth, as the devils, as they of Acheron, who worshipped Beelzebub.

Thou shalt not worship them, by doing them outward reverence, nor serve them with inward devotion; neither shalt thou do any work that may tend to the honor and reverence of them. So he manifestly forbiddeth to make any graven image of any thing to the end to serve and adore it. And therefore it is wonderful, that there are some who frame to themselves figures and images, and attribute unto them by their ignorance, and against the commandment of God, the honor and reverence which belongeth to one only God. OBJEC. But there are some that say, images are laymen’s books, who not being able to read in books, may see upon a wall, which they cannot read. ANS. To whom we may answer; that which the Lord saith to his disciple, Matthew 5: Ye are the salt of the earth, the light of the world. For the life and conversation of the pastors ought to be the book of their flocks. And if a man should grant they are books, yet they are false and ill written. For if lay-people shall take example by those images and figures of the lives of saints, it is most certain it is impossible. For the virgin Mary was an example of humility, poverty, and chastity, and they adorn her, image with vestments of pride rather than of humility; so that the lay-people do not read in their habits humility, but pride and avarice, if they conform themselves to the said corrupted books, and ill written. For the priests and the people in these days are covetous, proud, and luxurious; and therefore they cause their images to be pictured like themselves. And therefore saith David, Thou thinkest foolishly, that I am like unto thee. Objec. But there are others who say, we worship the visible Images in honor of the invisible God. Ans. This is false. For if we will truly honor the image of God by doing good unto men, we serve and honor the image of God: for the image of God is in every man: but the resemblance or likeness of God is not in all, but only in those where the mind is pure, and the soul humble. But if we will truly honor God, we shall give place unto the truth; that is to say, we shall do good unto men that are made after the image of God: we do honor to God, when we give meat to those that hunger, drink to those that thirst, and clothes to those that are naked.

And therefore, what honor do we give to God, when we serve him in a stock, or a stone? When we adore vain and empty figures, without souls, as if there were some divinity in them, and contemn man, who is tire true image of God. Chrysostom upon Matthew saith, that the image of God cannot be painted in gold, but figured in man. The money of Caesar is gold, but the money of God is man. And therefore if the Jews were commanded under the law, that they should destroy all the figures and images, and addict themselves to one only God; as it is writen in the first book of the Kings, but Samuel said to all the house of Israel, If you return to the Lord with all your hearts, and remove from you all your strange gods, and keep you heart unto the Lord, and serve him only, he will deliver you from the hands of the Philistines; much less then ought Christians to depend upon such signs and images, which the Jews did not; but they ought rather to lift up their affections unto Christ, who sitteth at the right hand of God. 3. Tu ne prendras point le nom du Signeur ton Dieu en vain, etc.

Thou Shalt Not Take The Name Of The Lord Thy God In Vain, Etc.

In this commandment we are forbidden to swear falsely, vainly, and by custom, as it is written, Leviticus 19. The man that is accustomed to swear shall be filled with iniquity, and the plague shall not depart from his house An oath confesseth God to know the truth, and it is to confirm a thing doubtful; for an oath is an act of God’s service, and therefore they who swear by the elements do sin. This is the reason why Christ Jesus forbiddeth us to swear by any thing, neither by the heaven, nor by the earth, or any thing else: but that our speech be yea, yea; and nay, nay; and whatsoever is otherwise, is sin. And James in the first chapter of his epistle saith; above all things my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath, lest ye fall into condemnation. 4. Souvienne toi du jour du repos.

Remember To Keep Holy The Sabbath Day.

They that will keep and observe the Sabbath of Christians, that is to say, sanctify the day of the Lord, must be careful of four things: the first is, to cease from all earthly and worldly labors: the second, not to sin: the third, not to be idle in regard of good works: the fourth, to do those things that are for the good and benefit of the soul. Of the first it is said; Six days shalt thou labor, and do all that thou hast to do but the seventh is the Sabbath of the Lord thy God: in it thou shalt do no manner of work. And in Exodus it is said, Keep my Sabbath, for it is holy; and he that polluteth it, shall die the death: and in the book of Numbers we read, that one of the children of Israel being seen to gather sticks upon the Sabbath day, he was brought unto Moses, who not knowing what course to take therein, the Lord said unto Moses; This man shall die the death, all the people shall stone him with stones, and he shall die. God would that his Sabbath should be kept with such reverence, that the children of Israel durst not gather manna thereon, when it was given them from heaven.

The second thing which we are to observe is, to preserve ourselves from sin, as it is said in Exodus, Remember to sanctify the day of rest; that is, to observe it by keeping thyself carefully from sin. And therefore saith Augustin, It is better to labor and dig the earth upon the Lord’s day, than to be drunk or commit any other sins; for sin is a servile work, by which a man serves the devil. Again he saith, That it is better to labor with profit than to range and roam abroad idly. For the day of the Lord was not ordained to the end that a man should cease from worldly good works, and give himself unto sin; but to the end that he should addict himself to spiritual labors, which are better than the worldly, and that he repent himself of those sins he hath committed, the whole Sabbath throughout; for idleness is the schoolmaster of all evil. Seneca saith, It is a sepulcher of a living man.

The fourth thing is, to do that which may be good and profitable to the soul, as to think on God, devoutly pray unto him, diligently to hear his word and commandments, to give thanks unto God, for all his benefits, to instruct the ignorant, to correct the erroneous, and to preserve ourselves from all sin, to the end, that the saying of Esay might be accomplished; Cease to do evil, learn to do well; for rest is not good, if it be not accompanied with good works.

These commandments tell us, how we are to carry ourselves towards our neighbors. 5. Non sentent tant solament de la reverentia de fora, etc.

Honor Thy Father And Thy Mother, Etc.

We are not to understand these words, as if the question were only touching outward reverence, but also concerning matter of complement, and things necessary for them. And therefore we are to do what is enjoined in this commandment, from a sense of that honor which is due unto fathers and mothers: for we receive from them three excellent gifts; that is to say, our being, our nourishment, and instruction, which we are never able fully to recompense. The wise man saith, Honor thy father and forget not the sorrows of thy mother: remember that by them thou hast had thy being, render them a recompense answerable to the benefit they have bestowed upon you: and therefore having regard to that natural being, which we have received from our father and mother, we are to serve them in all humility and reverence, after a threefold manner. First, with all the power of our bodies; we are to support their bodies and yield them the service of our hands, as the wise man speaketh, He that fears God, will honor his father and his mother, and will serve them as his lords, that have begotten him.

Again, we must serve our fathers and mothers with all our power, never debating or questioning with them, with hard and bitter speeches, but we must answer them humbly, and hearken lovingly to their reproofs, Proverbs 1: 8 My son, hear the instruction of thy father, and forsake not the law of thy mother. He that shall curse his father or his mother, his lamp shall be put out in the midst of darkness. We must likewise honor them, by administering to them things necessary to this life. For fathers and mothers have nourished their children with their own flesh, their proper substance, and children nourish their parents with that which is without their flesh, it being impossible they should restore unto them those benefits they have received of them.

Touching the instruction we have received of our parents, we must obey them in whatsoever shall tend to our salvation, and to a good end.

Ephesians 6: l. Children obey your parents in the Lord for this is right. Of which obedience Christ hath given us an example, as it is in Luke 2: And he went down with them, and was obedient to his father and mother. And therefore honor first thy Father that hath created thee, then thy father that hath begotten thee, and then thy mother that hath borne thee, to the end, that thy days may be prolonged on the earth, and that persevering in that which is good, thou mayst pass out of this world to an everlasting inheritance. 6. En aquest commandement es desfen du specialment rhomicidi, etc.

Thou Shalt Not Kill.

Murder is especially forbidden in this commandment, but more generally to hurt our neighbor in any manner whatsoever, as with words, detractions, injuries or deeds, as to strike our neighbor. Of the first sort it is said, Matthew 5: 22, Whosoever is angry with his brother without a cause, shall be in danger of judgment. And James saith, 1: 20, The wrath of man worketh not the righteousness of God. Paul saith, Ephesians 4: Let not the sun go down upon thine anger. He that. is angry with his brother without a cause, is worthy of judgment, but not he that is angry upon just occasion. For if a man should not be angry sometimes, the doctrine were not profitable, neither would the judgment be discerned, nor sin punished.

And therefore just anger is the mother of discipline, and they that in such a case are not angry sin. For that patience that is without reason, is the seed of vices; it nourisheth negligence, it suffereth not only the bad to swerve, but the good too; for when evil is corrected, it vanisheth. So that it is plain that anger is sometimes good when it is for the love of righteousness, or when a man is angry with his own sins or the sins of another man. Thus was Christ angry with the Pharisees. The other sort of auger is wicked, which proceedeth out of a desire of revenge, which is forbidden. Vengeance belongs unto me, saith the Lord, and I will revenge. 7. Lequal commandement defend tota non lieita cubititia, etc.

Thou Shalt Not Commit Adultery.

This commandment forbids all unlawful lust and pollution of the flesh, as it is said in Matthew 5: He that looketh on a woman and lusteth after her, hath committed adultery with her already in his heart. And in Ephesians 5: it is said, This you know, that no whoremonger or unclean person nor covetous man, shall inherit the kingdom of God. Corinthians 6: 9, Be not deceived, neither fornicators nor unclean persons, shall inherit the kingdom of Heaven. Chapter 5: If any man that is called a brother be a fornicator or covetous, etc. eat not with such a one. Now as there is a corporal whoredom, so there is a spiritual, that is to say, when a man separateth himself from God. 8. En aquest commandement es deffendu total ment furt et fraud de cosas stragnas, etc.

Thou Shalt Not Steal.

In this commandment we are forbid all manner of theft, and all unlawful means to get unto ourselves the goods of another by fraud or avarice, injury or violence; for they are not only thieves that take the goods of another, but they that command them, that receive thieves into their houses, and that buy stolen goods, and make profit of them wittingly. All they that do such things, and shall consent thereunto, shall suffer equal punishment. Or if thou find anything, and restorest it not, thou hast robbed thy neighbor; for thou art bound to make restitution of that thou hast found. They that deprive their subjects of their goods and commodities, as lords used to do, imposing unjust charges and taxations, overburthening the poor by their wicked inventions, and if they refuse to do it, they imprison them and many times torment them even unto death, and so take from them their goods unjustly, they are thieves. Of these the prophet Isaiah speaketh, 1: 23; Thy princes are rebellious, and companions of thieves, and follow after reward. They are also thieves who detain the wages of the laborer by fraud. Of such it is said in Leviticus 19, The wages of him that is hired, shall not abide with thee all night until the morning. And as James speaketh, chapter 5, Ye that have heaped treasure together for the last days behold the hire of the laborers which have reaped down your fields, which is of you kept back by fraud, crieth, and the cries of them which have reaped, have entered into the ears of the Lord of Hosts. They play the thieves who injure the commonwealth, as coiners; as also those who do it in their weights, number, value, and generally all such as falsify their weights and measures, and divers merchandise. These are all called robbers of the common good, and such, according to the law, are to be put to death in boiling oil. They are thieves that labor to get by fraud, that deceive men in their wares and merchandises, selling bad for good.

Also gamesters, who invite others to gaming, who play out of avarice, the root of all evil, rapine, lying, vain and idle speeches, oaths, blasphemies against God, ill example, the loss of time. Thus, by playing, a man winds himself unjustly into the goods of another man. 9. En aquest commandement non es solament deffendu la mesogna, ma tota offensa, etc.

Thou Shalt Not Bear False Witness Against Thy Neighbor, Etc.

In this commandment we are not only forbidden to lie, but all offenses that may be done unto our neighbors, by false or feigned words or works. For all such as love lying are the children of the devil; as also they that impeach the honor of their neighbor by lying, or bear false witness for the wicked. He that beareth false witness, saith Augustin, wrongs these three; first, God, whose presence is contemned; secondly, the judge, who is deceived by him that lieth; and thirdly, he wrongs the innocent party, who is oppressed by his false witness. All detractors sin against this commandment. A detractor or slanderer is compared to an open sepulcher, as David speaketh, Their mouth, it is an open sepulcher. There is no grave so loathsome unto God, as the mouth of a slanderer. And this was that, that made St. Ambrose to say that a thief is more to be borne with, than a detractor; for the one robbeth a man of his corporal substance only, the other, of his good name. The slanderer deserveth to be hated of God and man. The stroke of the whip maketh marks in the flesh, but the stroke of the tongue breaketh the bones. 10. En quest commandement es defendua la cubititia de tui li ben, etc.

Thou Shalt Not Covet.

In this commandment is forbidden the covetous desire of all goods, that is, of wife, servants, fields, vineyards, houses, etc. As also, the concupiscence of the eyes, and of the flesh. The lust of the flesh is like a running water, but the lust of the eyes is like earth, by reason of our earthly affections.

And as of water and earth there is made a material dirt, so of concupiscence is made the spiritual dirt of the soul, which maketh a man odious unto God; hence ariseth the pride of life, which like a violent wind disquieteth the soul, and turneth this earthly lamp into dust. Aquesti son li dies commandement de la Ley, etc.

These are the ten commandments of the law, whereof the first concern our duty towards God, the latter towards our neighbor. And whosoever will be saved must keep those commandments. Many excellent blessings are promised to those that keep those commandments, and to those that transgress them, many grievous and horrible maledictions; as Deuteronomy 28: If we truly acknowledge our sins, we know that we are far from God. For salvation is far from sinners, and the knowledge of sin bringeth us to repentance; for no man can repent, that knoweth not his sin.

The first degree to salvation is the knowledge of sin; and therefore acknowledging our fault, we approach with confidence to the throne of the grace of God and confess our sins; for he is faithful and just to pardon our sins, and to cleanse us from all iniquity, and to bring us to the life of grace.

Amen.

III. AN EXPOSITION OF THE WALDENSES AND ALBIGENSES ON THE LORD’S PRAYER.

Augustin being requested by a spiritual daughter of his, to teach her to pray, said; multitudes of words are not necessary in prayer. But to pray much is to be fervent in prayer. And therefore to be long in prayer is to present things necessary in superfluous words. To pray much is to solicit that we pray for with a seemingly decency, and affection of heart, which is better by tears than by words, because God, who seeth the secrets of our hearts, is more moved by a deep groan or sigh, with plaints and tears that come from the heart, than by a thousand words. But many there are in these days that resemble the pagans, to whom Christ would not have his disciples to be like; for they think and believe that they shall be the rather heard for their many words in their prayers; whereby it comes to pass that they lose much time under the pretense of prayer. Job saith, and besides experience makes it good, that a man is never in the same estate in this life, but he is now disposed to do one thing, and presently to do another. And therefore there is no man that can keep his mind, his spirit, bent attentive to prayer, a whole day or a whole night together, except God give the special assistance of his grace. And if a man hath not his heart settled upon that which he speaketh, he loseth his time, because he prays in vain, and his soul is troubled, and his mind wandering another way. And therefore God hath appointed to his servants other exercises, virtuous, spiritual and corporal, wherein a man may ordinarily exercise himself, sometimes in one, sometimes in another, either for themselves, or for their neighbors, having their hearts lifted up unto God, with all their power, in such sort, that they may not be idle; and therefore that man that lives well, according to the will of God, and the doctrine of his saints, prayeth always, for every good work is a prayer unto God. And as for this thou readest, know that all the prayers of the Old and New Testament do agree with this, and that no prayer can be pleasing unto God that hath not a reference some way or other unto this. And therefore a Christian ought to apply himself to understand and to learn this prayer, which Christ himself hath taught with his own mouth.

Now it is necessary that he that is heard of God, be agreeable unto him, and know those benefits he hath received from him. For ingratitude is a wind that drieth up the fountain of the mercy and compassion of our God.

And therefore if thou wilt pray, and ask anything at God’s hands, think with thyself before thou ask, what and how great benefits thou hast received from him. And if thou canst not call them all to mind, yet at the least beg that grace, that thou mayest be bold to call him Father. And think and know in how divers a manner he is thy Father; for he is the Father of all creatures in general; for he hath created them all. He is a Father by distribution; for he hath ordained them all, and disposed them all in his due place, as being very good. By preservation; for he hath preserved all creatures, that they fail not in their kind, among which his creatures, thou art one. And besides, he is the Father of mankind by redemption; for he hath bought him with the precious blood of his Son, the Lamb without spot. By instruction; for he hath taught him by his prophets, his Son, and by his apostles and doctors, and that in divers manners, the way to return into paradise, from whence we were driven by the sin of our first father, Adam. By chastisement; for he chastiseth and correcteth us in this life divers ways, to the end, we may return to him, and not be condemned eternally in another life. 1. Lo teo Nom fia sanctifca.

Hallowed Be Thy Name.

Thy name, amiable to Christians and formidable to the Jews. to pagans and to the wicked. Of this name saith the prophet, O Lord, thy name is admirable and wonderful. Our Father which art in heaven, we humbly beseech thee that thy name which is holy, be sanctified in us, by purity of heart, by the contempt of the flesh and the world; and that by an assured perseverance of thy love, we may be holy, as thy name is holy, which we bear, and by which we are called Christians; for which cause, let it be, and always dwell in us, that we may addict ourselves to holiness and righteousness. 2. Lo teo Regne vegne, Thy Kingdom Come.

You must understand that God the Father hath two kingdoms, the one of glory, life eternal, the other of grace, the life Christian. And these two kingdoms are joined together in such manner, that betwixt them there is no middle, but the point of death. But according to the order of divine justice, the kingdom of grace is before the kingdom of glory. And therefore they that live in the kingdom of grace, by which we are to pass, if we will enter the kingdom of glory, without doubt, they shall reign in the kingdom of glory, and no man can. reign there by any other means. And therefore Christ our Lord saith unto his disciples, Seek ye first the kingdom of God, and the righteousness thereof; that is, the kingdom of grace and virtue; that is, of faith, hope and charity. But forasmuch as you cannot perform this of yourselves without the heavenly grace, beg it at God’s hands, saying, 0 our Father which art in heaven, Thy kingdom come; that is to say, the love of virtue and the hatred of the world. 3. La toa volunta sia faita, enaimi es faita en eel sia faitae en terra.

Thy Will Be Done On Earth As It Is In Heaven.

A man cannot effect, desire or do any better thing in this life, than to endeavor with all his wit and understanding, and with all his heart to do the will of God, as the angels do it in heaven. Now to do the will of God, is to renounce himself; that is to say, his own proper will, and to dispose and employ that which is in his own soul and heart, or that is without him in things temporal, according to the law of God, and the doctrine of the gospel of Christ Jesus, and to be well content with whatsoever it shall please God to do and permit, both in adversity and prosperity. Many there are who think they are to be excused because they know not the will of God; but these men deceive themselves: for the will of God is written, and plainly manifested and proved by the word of God, which they will not read or understand. And therefore saith the apostle, Romans 12: 2, Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God. And again, This is the will of God, even your sanctification. There is no work which is little, if it be done with a willing and fervent affection. And our Savior teaches his disciples, both by words and examples, that the will of God must be done, not theirs; saying, I am come into the world, not to do my will, but to do the will of my Father who hath sent me. Again, being near his passion, and seeing the torments of death which he was to endure, as he was man, he cried out, O my Father, if it be possible, let this cup pass from me; but yet not my will, but thy will be clone. To be brief, we must thus pray in all our affairs; O our Father which art in heaven, Thy will be done in us, of us, and by us in earth, as it is done by the angels in heaven, without idleness continually, without fault uprightly, without human desire, doing that which is good, leading a virtuous and pu