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685 [629]

go and sel all that thou haste, and geue it vnto the poore. The whiche thinge when Waldo had done, he began with great modesty, & with great affection and vehemency to discouer the abuses and noughtines of thecclesiastical ministers. In so much þt many beīg moued through his doctrin & holines of life, ioyned thē selues vnto him. These mē (as we haue said before in þe first part of oure recule) had sondry names & callings, according to þe places wherin they inhabited & dwelt. For in France they were called þe pore men of Lions. In the furdest partes of Sarmatia 

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Crespin's account glosses these various names: 'Vaudois' from 'Pierre Waldo', their presumed founder; 'Lollard' in England, Poland ('Sarmatia') and Livonia; 'Turelupins' ['Turrelupius'] in Artois and Flanders, Chaignars or Chienars ('Chagnardes') in Dauphiné and Piedmont. Foxe's explanation of the latter 'because they liued in places open to the Sunne, and without house or harborough' is not in the Crespin narrative.

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and Lyuonia, & other countries towards the North, they wer named lollards. In Flanders & Arthois by meanes of their desert habitation subiect vnto dãgers of Wolues they were called Turrelupines and in the country of Delphinois for very extreme hatred and dispite they were called Chaignars. Notwythstanding 
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For the Vaudois settlement in and around Mérindol (Vaucluse) in the diocese of Cavaillon, and Cabrières d'Avignon (Vaucluse) in the diocese of Carpentras, see G. Audisio, The Waldensian Dissent. Persecution and Survival, c.1170-c.1570 (Cambridge: Cambridge University Press, 1999), pp. 190-193.

their cõmon names of Waldois hath alwaies stil continued with them. These men folowing the example of Waldo. labored and trauailed to instruct and teache the people, as wel by the good exãple of their life as of their doctrin. Their chefe and principall poynt that they fixed their eies vpõ, the which toke away al the gloming darknes of ignoraunce, whych was spred ouer thearth was this, that they taking Christ for the only sauior and hed of the church, did consequently iudge and esteme the pope for very Antichrist, and his doctrine as a most mortal and deadly poyson. It is not to be demaunded or asked whether the deuel al this time slept or no. Or that he slacked anye time to maintain or vphold his auncient possessyon or no? For at the first for so much as the name and integritye of Waldo and his adherentes was such, that at the first pushe or assault, the church mē durst not shed their bloud, they shewed thē this fauor, to admonish and aduertise them that they should cease and leaue of theyr enterprise, forsomuch as no man (as they said) ought to take in hand to preach or teach without the licence or autority of thordinary of the Prelates, vnto whome Waldo and his folowers knew very wel howe to answer, that they ought rather to obey god then man. After this answer there was no furder question, but euē to try the matter with the sword, for the Pope by and by to stop the eares of the people from hearinge of the veritye pronounced them heretikes, and afterward not beinge content there with al, moued and stirred vp the kinges and nobles of France to persecute and spoil them, which was þe cause that these good people scattered them selues abrode into diuers places of Europe, in the which places maugre the fury and enuy both of men and the deuel, they haue holden and kept a certaine purity of religion, deliuering the same from hande to hande vnto their successors. And for this purpose thei brought vp amongst them selues certain yong children of prompt and readye wittes, the whiche afterwards serued them as ministers, whome aboue all thinges they caused fyrst to learne by hart: the Gospell wrytten by S. Mathew, and the first Epistle of S. Paul to Timothe. They vsed the Gospel to instruct and teache the people with all, And the Epistle serued theym to know howe to rule and gouerne their charge. These ministers were called Barbes or Oncles the which went from place to place (without making any long abode in any one place) to comfort and exhort the pore people. And oftentimes they assembled and met together by night in a ditch, or in a quarry or rock of stone for feare of the persecution. These preuy assemblies gaue the naughty people occasion to slander and speake euel of them. Euen as they dyd the christians in the premitiue church, because they did also come together in secreate, they were estemed and iudged of the common sort, buggerers, sorcerers, enchaunters, and men wholy addict and geuen vnto deuels, þe which helde and kepte their conuenticles and assemblies rather to vse and exercise their knauery and other execrable doinges, then to hold and kepe their Saboth, I doo vse their termes, the which the deuell which was present amongste them had inuented for them. Behold how the seruauntes of Christe are diffamed and slaundered, behold (I saye) howe the worlde doothe iudge of the verity, calling the light darknesse and darknesse lighte. Yet notwithstandynge these false reportes and slaunders coulde not so muche endomage and hurte the truthe, but the innocency and holines of the Wauldoies was knowen of some well disposed personnes whiche were secreatlye informed there of. Amongst whome the witnesse of master Claude of Seysell bishop of Marselles, and afterward Archhishop of Thurine (a man for his time of great knowledge and vnderstanding, and ambassador to king Lewes the xii) is worthye to be receiued, who allbeit he was their ennemye sworne (as the Latine boke which he wrote against them dooth witnesse) and that he did esteme them noughty men, and straid from the doctrine which hath alwais bene confessed and vsed, yet as touching the obseruation and keping of Goddes commaundements, they wer irreprehensible and withoute blame. But if he had red the confession of their faith, the whiche the Waldois of Boheme beinge cruellye tormented and persecuted, sente vnto Ladislaus kinge of Hungrye and of Boheme in the yere of our Lord 1508 wyth the aunswer of defēce againste the slaunders of a certaine doctor named Augustine, he had had good cause to content him self and to confes that not wythoute great reson and iust cause they haue seperated them selues from the Church of Rome.

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Wher-
LL.iii.
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