doctors mynd vpon the same.

MarginaliaThe true nature of Antichrist, neither himselfe to further the word nor to suffer other men to do it.But what soeuer he was (lettred, or vnlettred) the byshops and prelates seyng hym so to intermeddle with scriptures, and to haue such resort about hym: albeit it was but in hys own house, vnder priuate conference: could not abide either that the scriptures shoulde bee declared of any other, neyther would they take the paynes to declare it thēselues. So beyng moued with great malice agaynst þ^e mā: threatned to excommunicate hym, if he dyd not leaue of so to doe. Valdus seyng hys doyng to be but godly, and their malice stirred vp vpō no iust nor godly cause: neglecting þ^e threatnings and frettings of the wycked, sayde that God must be obeyed more then man: to be brief, the more diligent he was in setting forth the true doctrine of Christ agaynst the errours of Antichrist: the more maliciously theyr fiercenes increased. Insomuch that when they did see theyr excommunication to be despised, & would not serue: they ceased not wyth prison, with sword, and banishment to persecute, tyll at length they had driuen both Valdus, and all the fauourers of hys true preaching out of the citie.

Wherupon came first their name, that they were called Valdenses, or pauperes de Lugduno not because thei wold haue all things common amongst them: or that they professing any wilfull pouerty, would imitate to lyue as the Apostles dyd (as Siluius dyd falsly belie them) but because they beyng thrust out both of countrey and goods, were cōpelled to lyue poorely, whether they would or no. And thus much touchyng the first occasion and beginnyng of these men, and of the restoring and maintainyng the true doctrine of Christes gospell, agaynst the proud procedings of popish errors. Now concernyng their articles: which I finde in order, and in number to be these.

SOlis sacris literis credendum esse in iis, quæ ad salutē. &c.

MarginaliaThe Articles of Waldenses.That is: Only the holy scripture is to be beleued in matters perteinyng to saluation: and no mans writyng, or man besides.

2 All thinges to be conteyned in holy Scripture, necessary to saluation: and nothing to be admitted in religion, but what only is commaunded in the word of God.

3 To be one alonely mediatour. Other saintes in no wyse to be made mediators, or to be inuocated.

4 To be no purgatory, but that all men either by Christ are iustified to lyfe: or wythout Christ to be condemned: and besides these two, neyther any thirde or fourth place to be.

5 That all masses, namely such as be song for the dead to be wicked, and to be abrogate.

6 All mens traditions to be reiected, at least not to be reputed as necessary to saluation: and therfore this singyng & superfluous chaunting in the chauncell to be left: constrayned and prefixed fastes bound to dayes and tymes: differēce of meates: such varietie of degrees and orders of Priestes, friers, monkes, and nunnes: superfluous holidayes: so many sundry benedictions & hallowyng of creatures: vowes, peregrinations: wyth all the rabblement of rites and ceremonies brought in by man to be abolished.

7 The supremacy of the Pope, vsurpyng aboue all churches, and especially aboue all politike realmes and gouernments: or for hym to occupy and vsurpe the iurisdiction of both the swordes to be denyed: neither that any degree is to be receiued in the Church, but onely Priestes, Deacons and Bishops.

8 The communion vnder both kyndes to be necessary to all people accordyng to the institution of Christ.

9 Item, the church of Rome to be the very babilon spoken of in the Apocalips: And the Pope to be the fountaine of all error and the very Antichrist.

Marginalia* This article seemeth to be geuen vp of them in Bohemia, long after for indulgences came not in before Bonifacius10 * The popes pardons and indulgences they reiect.

11 The marriage of priestes, and of ecclesiasticall persons to be godly and also necessary in the church.

12 Such as heare the word of God, & haue a right faith, to be the right Church of Christ And to this Church the keyes of the church to be geuen, to driue away Wolues and to institute true pastors, to preach the word, and to minister the Sacraments.

These be the most principall articles of the Valdenses, albeit some there be, that adde mo to them: some againe deuide the same into mo partes. But these be the principall, to which the rest be reduced.

The same Valdenses at length exiled, were dispersed in dyuers and sundry places: of whom many remayned lōg in Bohemia, which writyng to their kyng Vladislaus, to purge themselues agaynst the slaunderous accusations of one D. Augustine, gaue vp their confession with an Apology of their christian profession: defending with strong and learned argumēts, the same which now is receiued in most reformed churches: both concernyng grace, fayth, charity, hope, repentance, and workes of mercy. As for purgatory, they say that Tho. Aquinas is the author therof.

MarginaliaThomas Aquin first finder of Purgatory
Ex Orthuion Gratio.Concernyng the supper of the Lord, their fayth was, that it was ordayned to be eaten, not to be shewed and worshipped: for a memoriall not for a sacrifice: to serue for þ^e present ministration, and not for reseruation: to be receyued at the table, not to be caried out of the dores: accordyng to the auncient vse of the primitiue church, when they vsed to communicate sittyng. And this they proue both by an olde chronicle, called Chronica gestorum: MarginaliaChronica gestorum.
Origines super tertium Librum Mosi.as also by auncient Origen vpō the third booke of Moses: bringyng in his wordes which be these, prouyng that this sacramental bread ought not to be reserued: Quicunquè hunc panem cœnæ Christi, secunda, vel tertia die sumpserit, non benedicetur anima eius, sed inquinabitur: Propterea Gabaonitæ, quia antiquos panes portauerunt ad filios Israel, oportuit eos ligna, ac aquam portare, &c. MarginaliaThe sacramentall bread ought not to be kept or reserued.That is, whosoeuer receiueth this bread of the supper of Christ, vpō the second or iij. day after: hys soule shall not be blessed but be polluted. Therfore the Gabaonites, because they brought olde bread to the children of Israell, it was enioyned them, to cary wood & water. &c.

MarginaliaPart of the disputation betwene doct. Austen and Valdenses.D. Austen (of whom mention is made before) disputing agaynst them, about this matter of the holy Eucharist, vrgeth them with this interrogation: whether it be the same Christ (presēt in the sacrament) which is present at the ryght hand of the father? If it be not the same Christ, how is it true in the Scripture, Vna fides vnus Dominus noster Iesus Christus. One fayth, one Lorde Iesus Christ? If it be the same Christ, then how is he not to be honoured and worshipped here, as well as there?MarginaliaDilemma.
This is a captious question in conferring on both sides as in conuenience.

MarginaliaThe answer of of the ValdensesTo thys the Valdenses aunswer agayne, and graunt that Christ is one, and the same wyth hys naturall body in the sacrament, which he is at the right hand of hys father: but not after the same existence of hys body. For the existēce of hys body, in heauen is personall and locall: there to be apprehended by the fayth and spirit of men. In the sacrament, the existence of hys body is not personall or locall, to be apprehended or receyued of our bodies after a personal or corporall maner, but after a sacramental maner: MarginaliaWhat it is to receiue after a sacramentall manner.that is, where our bodies receyue the signe, and our spirit the thing signified. Moreouer in heauen the existence of hys body is dimensiue, and complete with the full proportion and quantity of the same body wherwyth he ascended: here the existēce of hys complete body, wyth the full proportion, measure and stature therof: doth not, neyther can stand in the sacramēt. MarginaliaNaturall.
Sacramentall.Briefly, the existence of hys body in heauen is naturall not sacramentall: that is, to be sene, and not remembred: here it is sacramentall, not naturall: that is, to be remembred, not to be sene.

The aunswer beyng made to the captious proposition of D. Augustine: The Valdenses (retortyng the like interrogation to hym agayne) demaund of hym to aunswer thē in þ^e like obiectiō: MarginaliaAn other Dilemma against Transubstantiationwhether it be all one Christ substātially & naturally, which sitteth in heauen: and which is vnder the formes of bread and wyne, and in the receiuers of the Sacrament? If he graunt to be: Then they bid him say, seing Christ is as well in the sacrament as in heauen, & as well in the receiuer as in the sacrament, & all one Christ in substance & nature: why then is it not the same Christ as well in ē^e breast of the receauer to be worshipped, as vnder the formes of bread and wyne in the sacramēt? seing he is there after a more perfect maner in man, then in the sacrament: for in the sacrament he is but for a tyme, and not for the sacraments sake, but for mans cause. In man he is not for the sacraments cause, but for his owne, and that not for a season, but for euer: as it is written: Qui manducat hunc panem viuet in æternum, that is: he that eateth this bread shall lyue for euer, &c.

Moreouer and besides, seing transubstantiation is the goyng of one substance into an other: they question againe wyth hym, whether the formes of bread and wyne remayning, the substaūce therof be chaunged into the whole person of our Lord Christ Iesus: that is, both into his body, soule, and diuitie: or not into whole Christ? If he graunt the whole: Then say they, that is impossible (concerning the deuinitie) both to nature and to our fayth, that any creature can be chaūged into the creator. If he say the bread is chaunged into the body and soule of Christ, not to his diuinitie: then he separateth the natures in Christ. If he say, into the body alone, and not the soule: then he separateth the natures of the true manhoode, &c. And so cannot be the same Christ that was betrayed for vs: for that had both body & soule. To conclude, to what parte so euer he would aunswere: this doctrine of transubstantiation