is to be the Seat of Antichrist What I say now deserves to be considered because in the Year 1516 December the 19 th in the 11 th Session of the Lateran Council under Leo X in whose time Luther began to preach we find that there was a Prohibition against handling the Question of Antichrist in the Pulpit though under the Pretence of advancing some new Revelation concerning it without having obtained leave from the Holy See or from the Bishop The Words of the Canon which oblige all those who should ever undertake to preach on this Subject are these And we command all who bear this Charge or who shall bear it for the future that they preach and explain the Evangelical Truth and the Holy Scripture according to the Exposition and Interpretation of those Doctors whom the Church or long Tradition has approved and has hitherto allowed to be read or which shall be so for time to come without adding any thing that is contrary to or disagreeing from the proper sense of them but that they always insist upon such Matters as do not disagree with the Words of the Scripture nor with the Interpretations of the foresaid Doctors Neither let them presume to fix in their Sermons any certain time of the Evils to come of the coming of Antichrist or of the Day of Judgment forasmuch as Truth assures us that it is not for us to know the Times and Seasons Moreover if the Lord should be pleased to reveal to any of them in the Church of God future things by some Inspiration as he hath promised by the Prophet Amos and seeing the Apostle Paul saith Despise not Prophecying c. we will not have such as these reckoned amongst Impostors and Liars or that they shall be any ways hindred But because it is a matter of great Moment and that we are not upon light Grounds to believe every Spirit but are to try them whether they be of God we command that by a constant Law any such asserted Inspirations before they be published or preached to the People be henceforward understood to be reserved to the Examination of the Apostolical See but in Case this cannot be done without the Danger of too long a Delay or that urgent Necessity should otherwise perswade then observing the same Order it may be signified to the Ordinary of the place who taking along with him three or four learned and grave Men and diligently examining the matter with them if they see it expedient which we charge upon their Consciences they may grant them Liberty but whosoever presumes to commit any thing contrary to the Premises shall incur Excommunication from the which he shall not be absolved but by the Pope himself that so by their Example others may be deterred from presuming to do any such thing for which Reason we decree that they be for ever made incapable of the Office of Preaching any Priviledges whatsoever to the contrary notwithstanding c. 'T is not our Business to examine the Question whether the Bishop of Meaux hath exactly followed the Rules that this Canon prescribes in his Explication of the Scripture and especially about the matter of Antichrist though they be Rules by which Bishops are no less bound than the meanest Divines It may be the Church of Rome finds the Bishop's new System so much for her Interest that it inclines her to suspend the Severity of her Canons in Favour of a Person who has so dexterously pluck'd a Thorn out of her Foot which hath troubled her so long and which hath always caused new Pains to her as oft as any of her Doctors have indeavoured to pluck it out But I fear I have insisted too long upon so vain a Conjecture and which scarce deserved to be confuted There are able Men of the Church of Rome who have taken the Pains to refute the Conjecture of some Papists who would needs have Mahomet to be the Antichrist This was the Chimaera of Annius of Viterbo a Monk famous for his Impostures this likewise was the Whimsy of Fevardentius and some others whom Pererius the Jesuit hath refuted so solidly as that he has put the Bishop of Meaux to the trouble of inventing a new System to oppose the Protestants I hope his System will meet with the same Destiny amongst his own Party that so the Protestants may not be put to the trouble of giving it a formal Confutation For indeed though the Politicks of the Church of Rome do bear with several Opinions that differ from the common Hypotheses of their Society yet the Divines of that Party are not patient enough to dissemble the Dislike they have to see their old Opinions which have been maintained for several Ages trod under-foot The Bishop himself has an Example hereof which he cannot well have forgot in the Person of Cardinal Capizucchi who having given his Approbation to the Exposition of the Romish Faith made by the Bishop of Meaux in which he sweetens the Worship of Images so very much for Fear of incensing the Protestants whom he designed to bring over to his own Side was not wanting some Years after to publish a Treatise wherein he shews that he gave that Approbation only upon the Account of Reason of State and not because he sincerely approved the way which the Bishop had taken to make the Worship of Images appear more tolerable to the Protestant Party CHAP. XX. Of the Morals of the Albigenses and of their Ecclesiastical Government HAving thus justified the Albigenses as to their Doctrine and Worship it is time now to proceed to shew the Regularity of their Discipline by representing the Nature of their Church-Government and Conduct of those Churches in matters that related to their Manners This will not be a matter of any Difficulty for it is easily conceived that these Diocesses being stored with People who maintained the Doctrine of Berengarius as the Abbot of Tron tells us they had a great Party of the Clergy at the Head of them I do not say this without good Grounds for 1 st We see that in the Councils held against Berengarius there were very great Contests about this Matter and that the opposite Party carried their Point only by down-right Violence 2 dly That according to the Testimony of Sigebert if many Persons wrote against Berengarius many also wrote in favour of him and who can doubt of their being Church-men 3 dly That his own Bishop Bruno Bishop of Anger 's where he was Archdeacon declared himself for him 4 thly That in Aquitain in the Year 1075 Giraldus Legat of Pope Gregory VII was obliged to call a Council at Poictiers where Berengarius narrowly escaped being murthered as we are assured by the Chronicle of St. Maixant the Circumstances whereof there set down they that published it took care to leave out 5 thly That five Years after they were obliged to convocate another Council at Bourdeaux where Berengarius gave an Account of his Faith
therein referred to his Bishoprick Testis est dies bodierna Beati Petri Cathedra Episcopatus exposita in qua fidei merito revelationis mysterium filium Dei confitendo Praelatus Apostolus ordinatur In cujus confessione est fundamentum Ecclesiae nec adversus hanc Petram portae inferi praevalent St. Peter's Episcopal Chair which is shewn to this Day can testify this wherein by reason of his Faith when he confessed that Mystery that was then revealed even the Son of God he was ordained a Bishop In whose Confession is the Foundation of the Church neither shall the Gates of Hell prevail against this Rock 6. We read there that the Gates of Hell do not signify Errors as the Church of Rome will have it but the State of the Dead from whence the Faith which St. Peter hath professed delivers those who imitate him Let us pray saith he that the Souls of the deceased being brought up out of Hell the infernal Gates may not prevail over the Dead because of their Crimes which the Church believes are overcome by the Faith of the Apostle 7. We find there as in the Romish Mass an high Abjuration of the Doctrine of the Merit of Works And though we find the Word Merit often used in it yet we also meet with those necessary Explications of it as are sufficient to hinder any wrong Impression that may be made by a Word of an ambiguous sense 8. I do own that we find in it the Prayer for the Dead but there are a hundred other Passages which speak them to be in Peace in the Peace of God that they are at rest and other Expressions which very plainly import that they had not received the Notion of Purgatory no more than the Authors of the Roman Liturgy had at that time I know there are some Passages in it which seem to suppose the Souls departed to be in a place of Torment but I have two things to say to this Point the one is that those Missals whose Stile comes near to the Belief of the Church of Rome are of a later Date the other is that the ordinary Article pro pausantibus for those who are at rest imports nothing like a place of Torment To these two Considerations we may add That what is ordinarily requested for them is either that they may have a part in the first that is to say a more early Resurrection which is the same with the Opinion of the Millennium or that they may be written in the Book of Life or carried into Abraham's Bosom which shews that the State of Souls after Death was not more certainly determined by those who governed these Churches at this time than by the Members of the Catholick Church any where else We read that there are divers Flocks whereof each Bishop is the Pastor as well St. Cyprian as Cornelius Indeed we find that to every Bishop is given the Title of summus Pontifex and summus Sacerdos Grant unto us Lord who this Day are celebrating the Anniversary of the Decease of thy high Priest and our Father Bishop Martin We see there the manner of administring Baptism with the Unction or anointing called the Chrismation but we do not find that they made two Sacraments of them as the Church of Rome has since done We find there also the Consecration of Wax Tapers but yet without ascribing to them all those Virtues which the Church of Rome attributes to her consecrated Tapers in the Roman Order But I go on to that which is most considerable in this Liturgy Mabillon who hath published it in France according to the Copy printed at Rome pretends that it expresly shews that the Churches which made use of this Liturgy held the Doctrine of the Real Presence If instead of some Passages that he quotes we could find there a precise Order for adoring the Sacrament after Consecration as being become the Body of Jesus Christ which we do not find in any part of it there would indeed be some ground for his Pretension but there is not so much as a Word to this purpose which makes it evident that in these Diocesses they had not received this Doctrine nor the natural Consequences of it any more than in any other part of the Catholick Church for we find that as soon as ever this Opinion was entertained it was immediately followed with supreme Adoration Neither do we find any thing therein of the Sacrifice of the Mass any more than of the Adoration of the Sacrament which is another Consequence of the Real Presence We do not find any Masses there without Communicants St. Caesarius whom I have already cited would have accounted them ridiculous and a mere Profanation Lastly We do not find that the Communion under one kind was there thought to be a Consequent as it hath been in the Church of Rome of the Real Presence And yet one would think that the Fear of prophaning the Blood of Jesus Christ as being very subject to be spilt ought to have obliged them to take the same Precautions as the Church of Rome has since done to prevent such dreadful and yet such common Inconveniencies If Mabillon had well considered these essential Defects which a Papist cannot but naturally meet with in this Gothick Liturgy in all Appearance he would not have been so lavish of his Judgment But without making use of these just Anticipations upon the matter in hand let us consider a little whether the attentive Examination of the Liturgy be not sufficient to clear these Prejudices and oblige him to put another sense upon the Words which he hath wrested to confirm his Assertion The Characters we meet with in this Liturgy are these 1. It makes a great Distinction between that which is taken with the Mouth and that which is received by the Heart Grant O Lord that what we have taken with our Mouths we may receive with our Minds and that the temporal Gift may be to us an eternal Remedy This Observation is decretory for the Transubstantiators own that both Good and Bad receive the Body of Christ Goffridus Vindocinensis expresly asserts it notwithstanding that St. Augustin has rejected it as a great Absurdity 2. It supposeth likewise that Jesus Christ is above the Heavens and that he is no otherwise near to us than by the Communion of our Nature which he hath taken to himself Vt qui te consortem in carnis propinquitate laetantur ad summorum Civium unitatem super quos corpus assumptum evexisti perducantur That they who rejoice to see thee their Brother in the Nearness of thy Flesh may be brought up to the Unity of those highest Citizens above whom thou hast carried up thy assumed Body 3. It supposeth the Sacrament to be only a Commemoration We remember thy Suffering and thy Body broken for the Remission of our Sins Which is a plain Allusion to the Words of St. Paul
be given for you and this is my Blood which shall be shed for many for the Remission of Sins But it is plain that Charlemain understands by the Word Image a Prototype like the Shadows of the Law with respect to which it is true what many of the Fathers have said that the Sacraments of the New Testament are the Body and the Truth though otherwise considered as Sacraments they are sacred Signs which cannot be confounded with the things signified by them without renouncing the Light of common sense Moreover we are to observe that Charlemain never said that the Eucharist is properly the Body of Jesus Christ If he denies Jesus Christ to have said concerning the Eucharist this is the Image of my Body taking the Word as a Prototype and a Shadow of things to come yet he always holds that it is his Body in a Sacramental Sense for he never speaks of the Eucharist as the Body of our Lord without adding the Restriction of Sacrament or of Mystery If saith he he hears the Mystery of the Body and of the Blood once mentioned and twice together he hath bestowed upon us the Sacrament of his Body and of his Blood And lastly the Mystery of the Body and of the Blood cannot be called an Image Now the Word Mystery according to the constant Use of the Church properly signifies the Symbol the Figure the sacred Sign of the Body and Blood of our Saviour Lastly We ought to observe that though he says that the Sacrament is the Body of Jesus Christ yet he never saith that it ought to be adored Indeed he ought to have drawn up an Impeachment against these Worshippers of Images upon this Article and a very important one too because it is very evident that the Greek Worshippers of Images did not adore the Eucharist but gave only a simple Veneration to it like to that which they bestowed upon the Cross the Altar and the Gospel as one of their Authors tells us in a Book which they call An Invective of the Orthodox against the Opposers of Images printed at the Louvre in 1685. in the Collection of Authors who have writ since Theophanes CHAP. IX The Faith of the Churches of Aquitain and Narbon in the Ninth Century CHarlemain that great Man who lived till the Year 814. maintained the Spirit of Opposition against the Errors and Superstitions of the Church of Rome that espoused the Interest of the Image-Worshippers by approving the second Council of Nice This Council having established the Authority of Tradition as being a necessary Principle to support the Worship of Images we find that the Churches of Aquitain and Narbon kept themselves firmly to the Authority of the Scriptures grounding their Faith thereon and regulating their Worship according to the same Of this we have an illustrious Example in the Council of Arles assembled in the Year 813 by the Order of Charlemain whereat the Arch-bishop of Narbon assisted with his Suffragans For the Fathers of this Council thought fit to begin it with a Profession of their Faith which is nothing but an Extract of that Creed which bears the Name of Athanasius and this is that which they ordain should be preached to the People for the Catholick Faith without so much as mentioning one Word of those Articles of Faith that the Church of Rome now imposeth Charlemain had ordered a Collection of Homilies to be made out of the Works of Origen St. Ambrose St. Chrysostom St. Jerom St. Augustin St. Leo St. Maximus St. Gregory and Bede which he caused to be published in these Diocesses as well as the rest of his Empire now these Homilies do so strongly oppose the most part of those Novelties which were then endeavoured to be introduced that this Book for a long time served as a Bar to hinder People from leaning too much towards those things that incline Men to Superstition There is no Protestant in the least versed in the Matters of Controversy who seeing the Names of those ancient Doctors comprized in this Collection will not remember how much these Fathers have opposed themselves to a Multitude of Corruptions which prevailed at last by the factious Endeavours of some of the latter Popes wherefore I may excuse my self from making an Extract of this Collection choosing rather to produce other Witnesses which the same Diocess affords us concerning the Faith of these Diocesses in the ninth Century I can only produce three or four but to recompense the smallness of their Number they are Men against whose Authority the most contentious Adversaries will have nothing to oppose In the first place it is certain that as the Bishops of Aquitain and Narbon had set themselves against the Superstition and Idolatry of the Greeks and the Pope in the matter of Images at the Council of Francfort so their Successors imitated their Zeal and Vigor in the Synod at Paris in 824 upon the same Question where they determin'd that Pope Adrian who had writ an Answer to the Book of Charlemain and therein undertaken the Defence of the second Council of Nice had made use of in the said Reply superstitious Testimonies and not at all to the purpose answering what he thought fit and not what was agreeable And besides they drew up a new Collection of great Numbers of Arguments against this superstitious Worship to recal Pope Paschal and those of his Party from their doating on Images We can shew further that the same Zeal was continued in this Diocess Baluzius hath acknowledged and so has Massonus before him that the Book of Agobardus Arch-bishop of Lions concerning Pictures expresseth no more than the general Opinions of the Bishops of France and Germany concerning this Point But it may not be amiss to quote it in particular not only to shew what were the Opinions of the Churches of Aquitain and Narbon because though he was born in Spain yet he had continued for a long time in Aquitain whither he was invited because of the general Esteem he had gained to be the Coadjutor to Leidradus Arch-bishop of Lions to whom he succeeded but also because it appears by his Works that the most illustrious Bishops of Gallia Narbonensis carefully consulted him in Matters of Difficulty as their Master being indeed a most famous Doctor able to instruct and inform them 1. He declares as St. Augustin did before him that we can never equalize the Authority of any Interpreter whatsoever to that of the Apostles Concerning Expositors also St. Austin hath delivered That we are to hold far otherwise than you do whom not only in his Book which he hath writ against Faustus the Manichee concerning those who have been blamed by the Doctors yea the best of them speaks thus which sort of Writings that is to say Expositions are not to be read with a Necessity of believing but with a Liberty of judging for those Books only that are of Divine Authority are to be read not with a Liberty of
concerning the Eucharist that the Papists have never been able to return any pertinent Answer to it save only this that the Passage we quote is supposititious The Person we speak of is Christianus Druthmarus Monk of Corbie whom it seems God was willing to oppose to the corrupt Notions of Paschasius Radbertus his Abbot The Passage is this And as they were at supper Jesus took Bread and blessed it and brake it After that he had fulfilled the Command concerning the old Passover and put an end to the old Shadows he makes a beginning of new Grace and of a new Sacrifice He took Bread which strengthens the Heart of Man and which doth most of all support Mens Bodies and in it placeth the Sacrament of his Love but much more doth that spiritual Bread fully strengthen and comfort all sorts of Creatures because in him we move and have our Being First he blessed it because in himself who was Man he blessed all Mankind for having taken humane Nature upon him from the Blessed Virgin he thereby demonstrated that the Blessing and Power of the Divine Immortality was really therein He brake the Bread himself because he voluntarily offer'd up himself to suffer and that he might fill and satisfy us he made no difficulty to break the Mansion of his Soul as himself said I have Power to lay down my Life and have Power to take it up again And gave it to his Disciples and said Take eat this is my Body He gave to his Disciples the Sacrament of his Body for the Remission of Sins and Preservation of Charity that they remembring this Act of his might always perform that in a Figure which he was now about to do for them and might not forget that This is my Body that is in the Sacrament And he took the Cup and gave Thanks and gave it to them saying Forasmuch as amongst all sorts of Food Bread and Wine are found to be the most effectual to strengthen and refresh our weak Bodies he with good reason thought fit by these two to ratify and confirm the Ministry of his Sacrament for Wine not only exhilarates but also encreases Blood and therefore is the Blood of Christ very properly typified thereby because whatsoever comes to us from him doth enliven us with a true Joy and encreaseth all our good And lastly As when a Person that is to take a far Journey leaves to his Friends that love him some Pledg or Token of his Love upon this Condition that they use it every day that they may not forget him So likewise hath God commanded us having spiritually changed his Body into Bread and the Wine into Blood by these two to remember what he hath done for us with his Body and Blood and not to be unthankful to his most endearing Love and Charity And because Water is mingled with the Sacrament of his Blood it represents his People for whom he was pleased to die And neither is the Wine without Water nor the Water without Wine because as he died for us so must we die for him or for our Brethren that is for the Church Wherefore also Water and Blood came forth from his Body And whereas he saith This is my Blood of the New Testament this is added in contradistinction to that of the Old Testament which by the Blood of Goats could not purge away Sin from those who were still in bondage to Sin But I say unto you I will not drink henceforth of this Fruit of the Vine until that day when I shall drink it new with you in my Father's Kingdom The Vine is Judaea the Wine that of the Patriarchs Prophets and other Elect. For till that time Judaea had brought forth Clusters of Grapes from whence Wine flowed forth that is Works done in Faith but from the Death of our Lord wild Grapes only until the time that Enoch and Elias shall carry them up into the Kingdom that is the Church of Christ at the end of the World Or else more simply the Words may be thus taken That from the hour of his supping with his Disciples he would drink no more Wine until he was become immortal and incorruptible after his Resurrection Whereas also he was pleased not to administer the Sacrament of his Body and Blood to his Disciples till after they had supp'd and that we are not commanded to take it Fasting this may be the reason the Lord had a mind to shew that the figurative Testament was only commanded till the true was come and he had now put an end to the Old Testament and instituted a New One and therefore it was that he celebrated the Old before the New The Apostles also for a long time continued the same Custom and after their other Food took this by the Lord 's Appointment but afterwards when many Jews came to communicate it was enjoined in a Synod that every one if he was cleansed from other Sins should first take the Repast of Spiritual Bread before he took that of the Temporal This place which contains an exact Commentary upon the Institution of the Holy Supper has much enrag'd the Papists and they have wrested it into all Senses to avoid the threatning Blow Sixtus Senensis tells us that in another Copy after the words This is my Body that is in a Sacrament was added truly subsisting But this Copy was never yet produc'd though they who reprinted the Work of Druthmarus in the Bibliotheca Patrum of the Cologne Edition have been pleas'd to put this Falsification of Sixtus Senensis in the Margent Cardinal Perron who was as able as any Man of France to justify the fair dealing of Sixtus Senensis in the business of this Manuscript of Lions but did not care to concern himself about it hath boldly maintained that he might with the more ease slip his Neck out of the Collar that this Passage of Druthmarus had been corrupted by the Protestants But it hath already shewn that the Edition published in 1514 by Wimfelingius before Luther begun to write against Leo X. of which the Reverend Dr. Tenison hath a Copy in his Library with the Priviledg of the Emperor Maximilian and the Arms of Pope Leo X. contains this Passage whole and entire So that it is obvious to judge that Druthmarus who was born in Aquitain taught nothing at Corbie but what he had learned from his Infancy and that which was the common Doctrine before Paschasius had undertaken to publish his Extravagancies which he did not till the year of our Lord 835. We ought also here to take notice of an Action that hapned in this Century concerning the Eucharist In the year 844 Bernard Earl of Barcelona and Duke of Septimania made a Treaty with King Charles the Bald near the City of Tholouse in the Abby of St. Saturninus where they mingled the Blood of the Eucharist with some Ink to sign the Treaty they had agreed upon The thing has been published by the famous Baluzius
this Matter God promiseth no Man either Reward or Punishment but under either a tacit or express Condition Though all future Things do happen necessarily yet God wills that good Things happen to his Servants through the Efficacy of Prayer He taught said they Doctrines tending to Sedition as That the Magistrate ceaseth to be a Magistrate whilst he is under Mortal Sin and that it is lawful for the People to chastise their Princes when ever they commit any Fault This Accusation is only founded upon this that Wicklef put the King and all other inferiour Magistrates in mind that they did not bear the Sword in vain He saith If a King fails to do his Duty and despiseth the Engagements that lie upon him to govern his Subjects well that he is not properly nor truly King that is to say he doth not perform the Duty of a King Perdens nomen officii ordinis in effectu Losing in effect the Name of his Office and Order Which are the very Terms of Bracton the most renowned Lawyer of England who was never accused of endeavouring to incline the People to Rebellion They accused him of not having the Modesty that a Divine ought to have and that he was too much given to Raillery I grant that when he was a young Man he was blamed for this Fault which he returned in a very edifying manner I take God to witness saith he that I principally intend the Glory of God and the Good of the Church out of a Veneration for the Scripture and Observance of the Law of Christ but if with this Intention there may have crept in any sinister Aim of Vain-glory worldly Profit and Desire of Revenge I am sorry for it and by the Grace of God shall endeavour to avoid it for the time to come They accused Wicklef that he was wont to dissemble his Opinions to avoid the danger which he might otherwise have drawn upon himself But we may with Truth give him this Testimony that he was so little acquainted with dissembling in Matters of Religion that he was ready to suffer Death for most of the Opinions that he maintain'd against his Enemies I am not suspected saith he of being afraid to own these Conclusions it shall appear by the Grace of God that I am not afraid to answer him and his Complices either to his Face or in the Schools If God will give me a teachable Heart a persevering Constancy and Charity towards Christ towards his Church and towards the Members of the Devil who tear the Church of Christ that so I may rebuke them out of pure Charity how glorious a Cause should I have to die for They say that his Rage against the Church of Rome was because the Archbishop of Canterbury had deprived him of a Benefice But besides that we cannot build much upon the Testimony of Monks who invented this Fable Wicklef himself protests all along that he had no particular Aim in all his Writings and that he only disputes for the Honour of God and the Edification of the Church Lastly They objected against him that he maintained that every Creature was God and that God could not hinder himself from obeying the Devil But the first Part of this Objection is ridiculous and rais'd by Men in a Rage who put a perverse Sense upon the following Words The word God is to be taken in a twofold Manner absolutely Lord of Lords but when it is contracted or specified by a Mark of Diminution so it signifies any Good that a Man loves most And the second Part of it is wholly grounded upon his Manner of explaining the Doctrine of Providence in the case of Sin which is a Subject wherein it would be an easy matter to prove against the Papists that they have maintained Propositions that sound as ill as any thing of his and nothing but the Spirit of Slander can impute it as a Crime to Divines that they make use of some improper Expressions in a Matter which is so difficult to be handled without seeming to contradict the Idea's which we have of the Holiness of God and his Hatred of Sin CHAP. XXV That the Doctrine of the Albigenses was propagated in Spain and that it continued there till the Reformation WHatever Persecutions have been exercised against the Albigenses by their Enemies yet we are not to think that they were ever utterly destroy'd We find that this Persecution continued in a manner without Interruption until the time of the Reformation Frison a Divine of Paris in the Life of Spondanus Bishop of Pamiers reports that that Bishop found a Church of them in the Pyrenaean Mountains where they had found a safe Retreat from the Violence of their Persecutors and where they liv'd apart by themselves We find the same thing also in Spain where they spread themselves in great Numbers I grant indeed that there they were very cruelly persecuted under the Reign of Alphonso whose Edicts against them and the Waldenses are still to be seen but their Calamities were doubled upon them after the Inquisition was set up which was not long before the middle of the 13 th Century But with all this it was thought necessary to employ the Pen against them as well as Fire and other Torments This appears from the Writings of Lucas Tudensis who wrote under Gregory IX and under his Successor and who jumbles and confounds them with other Hereticks and with the Manichees to countenance the Method of the Inquisition and to authorize their bloody Executions It appears from the Writings of this Lucas Tudensis that they disputed vigorously against most of those Articles which we find fault with in the Church of Rome and that to convince them they were obliged to use other Methods than those of Disputing that is direct Violence which indeed they employ'd in very good earnest and we perceive by Emericus's Book entituled The Directory of the Inquisitors that they spared neither Craft not Cruelty to surprize them and bring them to Destruction Rainaldus tells us that in the year 1344 one John du Moulin Inquisitor of the Province of Tholouse prosecuting the Waldenses violently that were setled there they retired from thence some into Bearn and others into Arragon where they were persecuted at the Sollicitation of this Inquisitor who made the Bishop of Pampelona take up Arms to suppress them But yet after all this we find that the Albigenses were preserv'd there and gave no small Trouble to the Inquisitors We have an illustrious Testimony hereof in the Work of a Friar Inquisitor of the Order of Cordeliers who wrote in the year 1461 his Fortalitium Fidei In the 11 th Book which he entitles De Bello Haereticorum he sets down these Heresies which he afterwards refutes The third Heresy is that which some Enemies of Christianity do profess who pretend that Confession has no Virtue of its own to procure the Remission of his Sins