"Whereby men abhorred the offering of the Lord." And it may be feared, that many will as much abhor the gospel, if such violence as this be suffered in her ministers, and in that which they also pretend to be the offering of the Lord. For those sons of Belial within some limits made seizure of what they knew was their own by an undoubted law; but these, from whom there is no sanctuary, seize out of men's grounds, out of men's houses, their other goods of double, sometimes of treble value, for that which, did not covetousness and rapine blind them, they know to be not their own by the gospel which they preach. Of some more tolerable than these, thus severely God hath spoken; Isa. xlvi. 10, &c. "They are greedy dogs; they all look to their own way, every one for his gain, from his quarter." With what anger then will he judge them who stand not looking, but under colour of a divine right, fetch by force that which is not their own, taking his name not in vain, but in violence? Nor content, as Gehazi was, to make a cunning, but a constrained advantage of what their master bids them give freely, how can they but return smitten, worse than that sharking minister, with a spiritual leprosy? And yet they cry out sacrilege, that men will not be gulled and baffled the tenth of their estates, by giving credit to frivolous pretences of divine right. Where did God ever clearly declare to all nations, or in all lands, (and none but fools part with their estates without clearest evidence, on bare supposals and presumptions of them who are the gainers thereby,) that he required the tenth as due to him or his Son perpetually and in all places? Where did he demand it, that we might certainly know, as in all claims of temporal right is just and reasonable? or if demanded, where did he assign it, or by what evident conveyance to ministers? Unless they can demonstrate this by more than conjectures, their title can be no better to tithes than the title of Gehazi was to those things which by abusing his master's name he rooked from Naaman. Much less where did he command that tithes should be fetched by force, where left not under the gospel, whatever his right was, to the freewill-offerings of men? Which is the greater sacrilege, to bely divine authority, to make the name of Christ accessory to violence, and robbing him of the very honour which he aimed at in bestowing freely the gospel, to commit simony and rapine, both secular and ecclesiastical; or on the other side, not to give up the tenth of civil right and propriety to the tricks and impostures of clergymen, contrived with all the art and argument that their bellies can invent or suggest; yet so ridiculous and presuming on the people's dulness and superstition, as to think they prove the divine right of their maintenance by Abraham paying tithes to Melchisedec, whenas Melchisedec in that passage rather gave maintenance to Abraham; in whom all, both priests and ministers as well as laymen, paid tithes, not received them. And because I affirmed above, beginning this first part of my discourse, that God hath given to ministers of the gospel that maintenance only which is justly given them, let us see a little what hath been thought of that other maintenance besides tithes, which of all protestants our English divines either only or most apparently both require and take. Those are fees for christenings, marriages, and burials: which, though whoso will may give freely, yet being not of right, but of free gift, if they be exacted or established, they become unjust to them who are otherwise maintained; and of such evil note, that even the council of Trent, 1. ii. p. 240, makes them liable to the laws against simony, who take or demand fees for the administering of any sacrament: "Che la sinodo volendo levare gli abusi introdotti," &c. And in the next page, with like severity, condemns the giving or taking for a benefice, and the celebrating of marriages, christenings, and burials, for fees exacted or demanded: nor counts it less simony to sell the ground or place of burial. And in a state-assembly at Orleans, 1561, it was decreed, "Che non si potesse essiger cosa alcuna, &c. p. 429, That nothing should be exacted for the administring of sacraments, burials, or any other spiritual function." Thus much that council, of all others the most popish, and this assembly of papists, though, by their own principles, in bondage to the clergy, were induced, either by their own reason and shame, or by the light of reformation then shining in upon them, or rather by the known canons of many councils and synods long before, to condemn of simony spiritual fees demanded. For if the minister be maintained for his whole ministry, why should he be twice paid for any part thereof? Why should he, like a servant, seek vails over and above his wages? As for christenings, either they themselves call men to baptism, or men of themselves come: if ministers invite, how ill had it become John the Baptist to demand fees for his baptizing, or Christ for his christenings? Far less becomes it these now, with a greediness lower than that of tradesmen calling passengers to their shop, and yet paid beforehand, to ask again for doing that which those their founders did freely. If men of themselves come to be baptized, they are either brought by such as already pay the minister, or come to be one of his disciples and maintainers: of whom to ask a fee as it were for entrance is a piece of paltry craft or caution, befitting none but beggarly artists. Burials and marriages are so little to be any part of their gain, that they who consider well may find them to be no part of their function. At burials their attendance they allege on the corpse; all the guests do as much unhired. But their prayers at the grave; superstitiously required: yet if required, their last performance to the deceased of their own flock. But the funeral sermon; at their choice, or if not, an occasion offered them to preach out of season, which is one part of their office. But something must be spoken in praise; if due, their duty; if undue, their corruption: a peculiar simony of our divines in England only. But the ground is broken, and especially their unrighteous possession, the chancel. To sell that, will not only raise up in judgment the council of Trent against them, but will lose them the best champion of tithes, their zealous antiquary, Sir Henry Spelman; who in a book written to that purpose, by many cited canons, and some : even of times corruptest in the church, proves that fees exacted or demanded for sacraments, marriages, burials, and especially for interring, are wicked, accursed, simoniacal, and abominable: yet thus is the church, for all this noise of reformation, left still unreformed, by the censure of their own synods, their own favourers, a den of thieves and robbers. As for marriages, that ministers should meddle with them, as not sanctified or legitimate, without their celebration, I find no ground in Scripture either of precept or example. Likeliest it is (which our Selden hath well observed, l. 2, c. 28, Ux. Eb.) that in imitation of heathen priests, who were wont at nuptials to use many rites and ceremonies, and especially, judging it would be profitable, and the increase of their authority, not to be spectators only in business of such concernment to the life of man, they insinuated that marriage was not holy without their benediction, and for the better colour, made it a sacrament; being of itself a civil ordinance, a household contract, a thing indifferent and free to the whole race of mankind, not as religious, but as men: best, indeed, undertaken to religious ends, and as the apostle saith, 1 Cor. vii. " in the Lord." Yet not therefore invalid or unholy with out a minister and his pretended necessary hallowing, more than any other act, enterprise, or contract of civil life, which ought all to be done also in the Lord and to his glory all which, no less than marriage, were by the cunning of priests heretofore, as material to their profit, transacted at the altar. Our divines deny it to be a sacrament; yet retained the celebration, till prudently a late parliament recovered the civil liberty of marriage from their encroachment, and transferred the ratifying and registering thereof from the canonical shop to the proper cognizance of civil magistrates. Seeing then, that God hath given to ministers under the gospel that only which is justly given them, that is to say, a due and moderate fivelihood, the hire of their labour, and that the heave-offering of tithes is abolished with the altar; yea, though not abolished, yet lawless, as they enjoy them; their Melchisedechian right also trivial and groundless, and both tithes and fees, if exacted or established, unjust and scandalous; we may hope, with them removed, to remove hirelings some good measure, whom these tempting baits, by law especially to be recovered, allure into the church. The next thing to be considered in the maintenance of ministers, is by whom it should be given. Wherein though the light of reason might sufficiently inform us, it will be best to consult the Scripture: Gal. vi. 6, "Let him that is taught in the word, communicate to him that teacheth, in all good things:" that is to say, in all manner of gratitude, to his ability. 1 Cor. ix. 11, "If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?" To whom therefore hath not been sown, from him wherefore should be reaped? 1 Tim. v. 17, " Let the elders that rule well, be counted worthy of double honour; especially they who labour in word and doctrine." By these places we see, that recompence was given either by every one in particular who had been instructed, or by them all in common, brought into the church-trea in sury, and distributed to the ministers according to their several labours: and that was judged either by some extraordinary person, as Timothy, who by the apostle was then left evangelist at Ephesus, 2 Tim. iv. 5, or by some to whom the church deputed that care. This is so agreeable to reason, and so clear, that any one may perceive what iniquity and violence hath prevailed since in the church, whereby it hath been so ordered, that they also shall be compelled to recompense the parochial minister, who neither chose him for their teacher, nor have received instruction from him, as being either insufficient, or not resident, or inferiour to whom they follow; wherein to bar them their choice, is to violate christian liberty. Our law books testify, that before the council of Lateran, in the year 1179, and the fifth of our Henry II, or rather before a decretal Epistle of pope Innocent the IIId, about 1200, and the first of King John," any man might have given his tithes to what spiritual person he would :" and as the Lord Coke notes on that place, Instit. part 2, that" this decretal bound not the subjects of this realm, but as it seemed just and reasonable." The pope took his reason rightly from the above-cited place, 1 Cor. ix. 11, but falsely supposed every one to be instructed by his parish priest. Whether this were then first so decreed, or rather long before, as may seem by the laws of Edgar and Canute, that tithes were to be paid, not to whom he would that paid them, but to the cathedral church or the parish priest, it imports not; since the reason which they themselves bring, built on false supposition, becomes alike infirm and absurd, that he should reap from me, who sows not to me; be the cause either his defect, or my free choice. But here it will be readily objected, What if they who are to be instructed be not able to maintain a minister, as in many villages? I answer, that the Scripture shews in many places what ought to be done herein. First I offer it to the reason of any man, whether he think the knowledge of christian religion harder than any other art or science to attain. I suppose he will grant that it is far easier, both of itself, and in regard of God's assisting Spirit, not particularly promised us to the attainment of any other knowledge, but of this only: since it was preached as well to the shepherds of Bethlehem by angels, as to the eastern wise men by that star and our Saviour declares himself anointed to preach the gospel to the poor, Luke iv. 18; then surely to their capacity. They who after him first taught it, were otherwise unlearned men: they who before Hus and Luther first reformed it, were for the meanness of their condition called, "the poor men of Lions :" and in Flanders at this day, "le Gueus," which is to say, Beggars. Therefore are the Scriptures translated into every vulgar tongue, as being held in main matters of belief and salvation, plain and easy to the poorest: and such no less than their teachers have the spirit to guide them in all truth, John xiv. 26, and xvi. 13. Hence we may conclude, if men be not all their lifetime under a teacher to learn logic, natural philosophy, ethics, or mathematics, which are more difficult, that certainly it is not necessary to the attainment of christian know :: ledge, that men should sit all their life long at the feet | gion necessary to salvation; then sorting them int of a pulpited divine; while he, a lollard indeed over several congregations of a moderate number, out of the his elbow cushion, in almost the seventh part of forty ablest and zealousest among them to create elders, wb», or fifty years teaches them scarce half the principles of exercising and requiring from themselves what they religion; and his sheep ofttimes sit the while to as little have learned, (for no learning is retained without conpurpose of benefitting, as the sheep in their pews at stant exercise and methodical repetition,) may teach and Smithfield; and for the most part by some simony or govern the rest and so exhorted to continue faithful other bought and sold like them; or if this comparison and stedfast, they may securely be committed to the be too low, like those women, 1 Tim. iii. 7,“ Ever learn- providence of God and the guidance of his Holy Spirit, ing and never attaining;" yet not so much through till God may offer some opportunity to visit them again, their own fault, as through the unskilful and immetho- and to confirm them: which when they have done, dical teaching of their pastor, teaching here and there they have done as much as the apostles were wont to at random out of this or that text, as his ease or fancy, do in propagating the gospel, Acts xiv. 23, “ And when and ofttimes as his stealth, guides him. Seeing then they had ordained them elders in every church, and had that christian religion may be so easily attained, and by prayed with fasting, they commended them to the Lord, meanest capacities, it cannot be much difficult to find on whom they believed." And in the same chapter, ways, both how the poor, yea all men, may be soon ver. 21, 22, “When they had preached the gospel to taught what is to be known of Christianity, and they that city, and had taught many, they returned again who teach them, recompensed. First, if ministers of to Lystra, and to Iconium and Antioch, confirming the their own accord, who pretend that they are called and souls of the disciples, and exhorting them to continue sent to preach the gospel, those especially who have no in the faith." And chap. xv. 36, “Let us go again, particular flock, would imitate our Saviour and his dis- and visit our brethren." And ver. 41, “He went ciples, who went preaching through the villages, not through Syria and Cilicia, confirming the churches." only through the cities, Matt. ix. 35, Mark vi. 6, Luke To these I might add other helps, which we enjoy now, xiii. 22, Acts viii. 25, and there preached to the poor as to make more easy the attainment of christian religion well as to the rich, looking for no recompence but in by the meanest: the entire Scripture translated into heaven: John iv. 35, 36, “Look on the fields, for they English with plenty of notes; and somewhere or other, are white already to harvest: and he that reapeth, re- I trust, may be found some wholesome body of divinity, ceiveth wages, and gathereth fruit unto life eternal.” as they call it, without school-terms and metaphysical This was their wages. But they will soon reply, we notions, which have obscured rather than explained ourselves have not wherewithal; who shall bear the our religion, and made it seem difficult without cause charges of our journey? To whom it may as soon be Thus taught once for all, and thus now and then visited answered, that in likelihood they are not poorer, than and confirmed, in the most destitute and poorest places they who did thus; and if they have not the same faith, of the land, under the government of their own elders which those disciples had to trust in God and the pro- performing all ministerial offices among them, they mise of Christ for their maintenance as they did, and may be trusted to meet and edify one another whether yet intrude into the ministry without any livelihood of in church or chapel, or, to save them the trudging of their own, they cast themselves into miserable hazard many miles thither, nearer home, though in a house or or temptation, and ofttimes into a more miserable neces- barn. For notwithstanding the gaudy superstition of sity, either to starve, or to please their paymasters rather some devoted still ignorantly to temples, we may be than God; and give men just cause to suspect, that well assured, that he who disdained not to be laid in a they came neither called nor sent from above to preach manger, disdains not to be preached in a barn; and the word, but from below, by the instinct of their own that by such meetings as these, being indeed most hunger, to feed upon the church. Yet grant it needful apostolical and primitive, they will in a short time auto allow them both the charges of their journey and the vance more in christian knowledge and reformation of hire of their labour, it will belong next to the charity life, than by the many years' preaching of such an inof richer congregations, where most commonly they cumbent, I may say, such an Incubus ofttimes, as wil abound with teachers, to send some of their number to be meanly hired to abide long in those places. They the villages round, as the apostles from Jerusalem sent have this left perhaps to object further; that to seni Peter and John to the city and villages of Samaria, thus, and to maintain, though but for a year or two, Acts viii. 14, 25; or as the church at Jerusalem sent ministers and teachers in several places, would profe Barnabas to Antioch, chap. xi. 22, and other churches chargeable to the churches, though in towns and citi< joining sent Luke to travel with Paul, 2 Cor. viii. 19; round about. To whom again I answer, that it was though whether they had their charges borne by the not thought so by them who first thus propagated the church or no, it be not recorded. If it be objected, that gospel, though but few in number to us, and much less this itinerary preaching will not serve to plant the able to sustain the expense. Yet this expense gospel in those places, unless they who are sent abide be much less than to hire incumbents, or rather incu there some competent time; I answer, that if they stay brances, for lifetime; and a great means (which is th there a year or two, which was the longest time usually subject of this discourse) to diminish hirelings. But l staid by the apostles in one place, it may suffice to teach the expense less or more, if it be found burdensome t them, who will attend and learn all the points of reli- the churches, they have in this land an easy remedy io their recourse to the civil magistrate; who hath in his hands the disposal of no small revenues, left perhaps anciently to superstitious, but meant undoubtedly to good and best uses; and therefore, once made public, appliable by the present magistrate to such uses as the church, or solid reason from whomsoever, shall convince him to think best. And those uses may be, no doubt, much rather than as glebes and augmentations are now bestowed, to grant such requests as these of the churches; or to erect in greater number, all over the land, schools, and competent libraries to those schools, where languages and arts may be taught free together, without the needless, unprofitable, and inconvenient removing to another place. So all the land would be soon better civilized, and they who are taught freely at the public cost might have their education given them on this condition, that therewith content, they should not gad for preferment out of their own country, but continue there thankful for what they received freely, bestowing it as freely on their country, without soaring above the meanness wherein they were born. But how they shall live when they are thus bred and dismissed, will be still the sluggish objection. To which is answered, that those public foundations may be so instituted, as the youth therein may be at once brought up to a competence of learning and to an honest trade; and the hours of teaching so ordered, as their study may be no hindrance to their labour or ther calling. This was the breeding of St. Paul, though born of no mean parents, a free citizen of the Roman empire: so little did his trade debase him, that it rather enabled him to use that magnanimity of preaching the gospel through Asia and Europe at his own charges. Thus those preachers among the poor Waldenses, the ancient stock of our reformation, without these helps which I speak of, bred up themselves in trades, and especially in physic and surgery, as well as n the study of Scripture, (which is the only true theology,) that they might be no burden to the church; and by the example of Christ, might cure both soul and Jody; through industry joining that to their ministry, which he joined to his by gift of the spirit. Thus relates Peter Gilles in his history of the Waldenses in Piemont. But our ministers think scorn to use a trade, and count it the reproach of this age, that tradesmen reach the gospel. It were to be wished they were all tradesmen; they would not so many of them, for want of another trade, make a trade of their preaching: and yet they clamour that tradesmen preach; and yet they reach, while they themselves are the worst tradesmen of all. As for church-endowments and possessions, I meet with none considerable before Constantine, but the houses and gardens where they met, and their places of burial; and I persuade me, that from the anrient Waldenses, whom deservedly I cite so often, held, "That to endow churches is an evil thing; and, that the church then fell off and turned whore, sitting on that beast in the Revelation, when under pope Sylvester she received those temporal donations." So the foreested tractate of their doctrine testifies. This also their on traditions of that heavenly voice witnessed, and some of the ancient fathers then living foresaw and deplored. And indeed, how could these endowments thrive better with the church, being unjustly taken by those emperors, without suffrage of the people, out of the tributes and public lands of each city, whereby the people became liable to be oppressed with other taxes. Being therefore given for the most part by kings and other public persons, and so likeliest out of the public, and if without the people's consent, unjustly, however to public ends of much concernment, to the good or evil of a commonwealth, and in that regard made public though given by private persons, or which is worse, given, as the clergy then persuaded men, for their souls' health, a pious gift; but as the truth was, ofttimes a bribe to God, or to Christ for absolution, as they were then taught, from murders, adulteries, and other heinous crimes; what shall be found heretofore given by kings or princes out of the public, may justly by the magistrate be recalled and reappropriated to the civil revenue: what by private or public persons out of their own, the price of blood or lust, or to some such purgatorious and superstitious uses, not only may, but ought to be taken off from Christ, as a foul dishonour laid upon him, or not impiously given, nor in particular to any one, but in general to the church's good, may be converted to that use, which shall be judged tending more directly to that general end. Thus did the princes and cities of Germany in the first reformation; and defended their so doing by many reasons, which are set down at large in Sleidan, Lib. 6, Anno 1526, and Lib. 11, Anno 1537, and Lib. 13, Anno 1540. But that the magistrate either out of that church-revenue which remains yet in his hand, or establishing any other maintenance instead of tithe, should take into his own power the stipendiary maintenance of church-ministers, or compel it by law, can stand neither with the people's right, nor with christian liberty, but would suspend the church wholly upon the state, and turn ministers into state pensioners. And for the magistrate in person of a nursing father to make the church his mere ward, as always in minority, the church, to whom he ought as a magistrate, Isa. xlix. 23," to bow down with his face toward the earth, and lick up the dust of her feet;" her to subject to his political drifts or conceived opinions, by mastering her revenue; and so by his examinant committees to circumscribe her free election of ministers, is neither just nor pious; no honour done to the church, but a plain dishonour and upon her whose only head is in heaven, yea upon him, who is only head, sets another in effect, and which is most monstrous, a human on a heavenly, a carnal on a spiritual, a political herd on an ecclesiastical body; which at length by such heterogeneal, such incestuous conjunction, transforms her ofttimes into a beast of many heads and many horns. For if the church be of all societies the holiest on earth, and so to be reverenced by the magistrate; not to trust her with her own belief and integrity, and therefore not with the keeping, at least with the disposing, of what revenue shall be found justly and lawfully her own, is to count the church not a boly congregation, but a pack of giddy or dishonest persons, to be ruled by civil power in sacred affairs. | hath ordained that recompense be given to ministers of But to proceed further in the truth yet more freely, the gospel; and by all Scripture it will appear, that be seeing the christian church is not national, but consist- hath given it them not by civil law and freehold, as ing of many particular congregations, subject to many they claim, but by the benevolence and free gratitudchanges, as well through civil accidents, as through of such as receive them: Luke x. 7, 8, “ Eating and schisms and various opinions, not to be decided by any drinking such things as they gave you. If they reoutward judge, being matters of conscience, whereby ceive you, eat such things as are set before you." these pretended church-revenues, as they have been Matt. x. 7, 8, "As ye go, preach, saying, The kingever, so are like to continue endless matter of dissen-dom of God is at hand, &c. Freely ye have received, sion both between the church and magistrate, and the churches among themselves, there will be found no better remedy to these evils, otherwise incurable, than by the incorruptest council of those Waldenses, or first reformers, to remove them as a pest, an apple of discord in the church, (for what else can be the effect of riches, and the snare of money in religion?) and to convert them to those more profitable uses above expressed, or other such as shall be judged most necessary; considering that the church of Christ was founded in poverty rather than in revenues, stood purest and prospered best without them, received them unlawfully from them who both erroneously and unjustly, sometimes impiously, gave them, and so justly was ensnared and corrupted by them. And lest it be thought that, these revenues withdrawn and better employed, the magistrate ought instead to settle by statute some maintenance of ministers, let this be considered first, that it concerns every man's conscience to what religion he contributes; and that the civil magistrate is intrusted with civil rights only, not with conscience, which can have no deputy or representer of itself, but one of the same mind: next, that what each man gives to the minister, he gives either as to God, or as to his teacher; if as to God, no civil power can justly consecrate to religious uses any part either of civil revenue, which is the people's, and must save them from other taxes, or of any man's propriety, but God by special command, as he did by Moses, or the owner himself by voluntary intention and the persuasion of his giving it to God. Forced consecrations out of another man's estate are no better than forced vows, hateful to God," who loves a cheerful giver;" but much more hateful, wrung out of men's purses to maintain a disapproved ministry against their conscience; however unholy, infamous, and dishonourable to his ministers and the free gospel, maintained in such unworthy manner as by violence and extortion. If he give it as to his teacher, what justice or equity compels him to pay for learning that religion which leaves freely to his choice, whether he will learn it or no, whether of this teacher or another, and especially to pay for what he never learned, or approves not; whereby, besides the wound of his conscience, he becomes the less able to recompense his true teacher? Thus far hath been inquired by whom church-ministers ought to be maintained, and hath been proved most natural, most equal and agreeable with Scripture, to be by them who receive their teaching; and by whom, if they be unable. Which ways well observed can discourage none but hirelings, and will much lessen their number in the church. It remains lastly to consider, in what manner God freely give." If God have ordained ministers to preach freely, whether they receive recompense or not, then certainly he hath forbid both them to compel it, and others to compel it for them. But freely given, he accounts it as given to himself: Phil. iv. 16, 17, 18, “Ye sent once and again to my necessity: not because I desire a gift; but I desire fruit, that may abound to your account. Having received of Epaphroditus the things which were sent from you, an odour of sweet smell, a sacrifice acceptable, well-pleasing to God;" which cannot be from force or unwillingness. The same is said of alms, Heb. xiii. 16, "To do good and to communicate, forget not; for with such sacrifice God is well pleased." Whence the primitive church thought it no shame to receive all their maintenance as the alms of their auditors. Which they who defend tithes, as if it made for their cause, whenas it utterly confutes them, omit not to set down at large; proving to our hands out of Origen, Tertullian, Cyprian, and others, that the clergy lived at first upon the mere benevolence of their hearers; who gave what they gave, not to the clergy, but to the church; out of which the clergy had their portions given them in baskets, and were thence called sportularii, basket-clerks that their portion was a very mean allowance, only for a bare livelihood; according to those precepts of our Saviour, Matt. x. 7, &c. the rest was distributed to the poor. They cite also out of Prosper, the disciple of St. Austin, that such of the clergy as had means of their own, might not without sin partake of church maintenance; not receiving thereby food which they abound with, but feeding on the sins of other men: that the Holy Ghost saith of such clergymen, they eat the sins of my people; and that a council at Antioch, in the year 340, suffered not either priest or bishop to live on church-maintenance without necessity. Thus far tithers themselves have contributed to their own confutation, by confessing that the church lived primitively on alms. And I add, that about the year 359, Constantius the emperor having summoned a general council of bishops to Arminiura in Italy, and provided for their subsistence there, the British and French bishops judging it not decent to live on the public, chose rather to be at their own charges. Three only out of Britain constrained through want, yet refusing offered assistance from the rest, a cepted the emperor's provision; judging it more convenient to subsist by public than by private sustenance Whence we may conclude, that bishops then in this island had their livelihood only from benevolence; in which regard this relater Sulpitius Severus, a goo author of the same time, highly praises them. And the Waldenses, our first reformers, both from the Scripture |