That They Nevertheless Professed A Good Confession.

Nevertheless, these Taborites, because of their aversion to war and the superstitions, had separated from the Hussites, and also truly held in those times, as cannot be inferred otherwise, the true confession of the Waldenses, although, as it is thought, some endeavored to force in infant baptism among them; however, their confession in regard to this article, delivered in the year 1431, at Prague, in Bohemia, to M. John Rockenzahn, makes no mention at all of it, yea, they employ such expressions therein as is utterly impossible to apply to infant baptism.

In J. Mehrning’s History of Baptism, p. 611, we read these words: “I have before me the confession of the Taborites, drawn up A. D. 1431, which in all respects agrees with our doctrine, and which I intend to have printed at the proper time.”

Concerning the difference between the Hussites proper and Taborites, who were united with them, D. Balthazar Lydius gives this explanation: “The followers of John Huss were divided into two sects, the one called Praguers, the other Taborites; of whom the Taborites were the stricter. Tract entitled: ‘Where the church was before the year 1160, or before the time of the Waldenses;’ printed in the year 1624, p. 25.”

Their confession is as follows: “First, concerning the sacrament of baptism,—which is the first sacrament by which God imparts, especially the first sacramental grace, if we are spiritually regenerated; because it is a sign of the spiritual regeneration proceeding from God,—we hold, according to the tenor of the holy Scriptures, and sincerely confess from the heart, that the sacrament of baptism is the ablution of man, performed by another with water, who pronounces the words prescribed by Christ, which effectually signify the ablution of the soul from sin, which is expressly founded in the Gospel; for Christ, with words as well as by deed, taught that those who believe in him should be thus baptized. He taught this with words when he said to the apostles: ‘Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ Matthew, 23:19. He taught it by deed when he himself was baptized by John, in Jordan. Matt. 3. Bapt. Hist., second part, pp. 743, 744, from B. Lyd. Wald., pp. 10, 11.

A. D. 1431.—At this time, also Scotland, though otherwise very superstitious, experienced no inconsiderable reformation in the true worship of God, which was effected by various persons zealous for the honor of God and the welfare of his church. So that some resolved and endeavored to reform not only the article of baptism, which was shamefully, and not less to the detriment of many innocent souls, abused by the Roman church, but also various other articles which, from sheer superstition, were maintained by them according to human opinion. They were determined to retain the good, and abolish the evil.

Among those who at this time undertook the reformation of the same, one Paul Craus is especially mentioned, who also opposed auricular confession, the invocation of the saints, the idolatrous sacrament, etc. For this he was condemned as a heretic; but how he finally ended will be shown at the right time and place. Compare the account in the fifteenth book van den Ondergang, p. 796, col. 1, with Vinc. Cal., fol. 368, Georg. Pac. c. 11. Herm. Mod., fol. 274.

Note.—Whether this Paul Craus was fully enlightened in all other articles pertaining to the worship of God, we cannot definitely prove; even as, on the other hand, we have found nothing which might tend to derogate his belief; though we have sought in good faith for that which would be derogatory to him; as well as for that which would make him acceptable; hence we have deemed it well to accord also to him a place among the good confessors of the evangelical truth.

A. D. 1455.—About this time there were many Waldenses (erroneously called Wandois) in Germany, in the bishopric of Reichstadt, of whose orthodox confession an account was given for the year 1170. They had among them twelve preachers, or teachers, of their religion, who, each in his district, went out secretly, on account of the severe persecution, to preach. P. J. Twisck, Chron., p. 829, col. 2, from Henr. Boxh., fol. 27.

Note.—A. D. 1460.—At this time Roderic Simotensus severely reproved the human institutions and abuses of the papists, such as excommunication, fasts, feasts, auricular confession, and the mass, as appears from his book, entitled The Mirror 326 of Human Life. Chron., van den Ondergang, p. 835, col. 1.

Again, same year as above; Nicholas Siculus said at this time, that a believing person who rightly adduces the holy Scripture should be believed more than the Pope, and a whole council that rejects the holy Scripture. He further said, that a council may err; also, that some of the popes lived as though they did not believe that there would be a resurrection of the flesh after this life. See the aforementioned chronicle, in the place indicated, taken from Joh. Munst., fol. 190.

Also, same year, Dionys. Rickel, a learned man, said that in the primitive church the Sacrament (or Supper) was given to believers under both forms, that is, with bread and wine; to which the Roman church acted contrary at this time. Compare the author first indicated with Joh. Fabr., fol. 164.

A. D. 1465.—Nicholas Casanus now vehemently attacked the Pope with the word of God; he called him antichrist, rejected human institutions, etc. In his book on the Peace of the Faith, compared with P. J. Twisck, Chron. page 841, col. 1.

A. D. 1467.—Anthony Rosellus, an Italian doctor, writes that the Pope is not to be regarded as the lord of the world; that he neither can nor ought to command the Emperor; that he neither may nor ought to wield the secular sword. P. J. Twisck, Chron. page 845, from Joh. Munst., fol. 295.

A. D. 1470.—At this time a book was issued, entitled Spiegel des heiligen kercken-Regements, without the name of the author, in which particularly the mendicant monks and the Pope were censured. The author adduces Anthony the Hermit, and says that the monks have departed from the word of God, and, from hypocrisy, have adopted all sorts of human institutions. Catal. Test. Verit., fol. 884, compared with P. J. Twisck, page 847, col. 2.

A. D. 1471.—At this time, says a celebrated author, there were not very many Waldenses in Bohemia, on account of the violent persecution; but in Austria there were still some, who had also been dispersed for the most part, through the cruelty of the torments, and the terror of persecution.

But how they were afterwards united, as it is alleged, by one Peter Textor, or (as Mellinus explains), Peter the Weaver, in the city of Landskron, in Bohemia, with the Moravian and Bohemian brethren; so that they subsequently held no separate church meetings, save only with the Bohemian and Moravian brethren, is described by Mellinus, in the second book of the Persecutions, fol. 592, col. 4, and fol. 593, col. 1.

Note.—The Bohemian brethren must here not be understood to mean the Hussites, to whom the name of Bohemian brethren was also given; unless it be said that the Waldenses had separated from them.

But that notwithstanding this opinion of Mellinus, many Waldenses still remained scattered and persecuted in Germany and France, as well as elsewhere, who, unchanged in faith and worship, endeavored steadfastly to serve their Savior according to the rule of Christ and his holy apostles, appears from various other authors. Yea, Mellinus, as though he had forgotten himself, writes that A. D. 1475, in the bishopric of Eichstaedt, in Germany, a great number of Christians were discovered and apprehended, who professed the doctrine of the Waldenses. Second book, fol. 590, col. 4. Yea, that even sixty-nine years afterwards, namely A. D. 1544, the Waldenses of Merindol and Cabriere delivered a confession of faith, at Paris in the parliament, to the King of France, in defense of their innocence. Same book, fol. 446, col. 1, 2, etc.

Moreover, that said confession does not militate against, but well agrees with, that of the Anabaptists, may be found in the same place.

Note.—A. D. 1472.—J. Guitode, . . . now greatly reproved the Papal haughtiness and idolatry; the running of pilgrims after images, and miracles invented by avarice. He undisguisedly said that they were viceregents, not of Christ, but of antichrist; yea, that they were possessed with the presumptuousness and pride of lucifer. Chron. van den Ondergang, page 852, from Catal. Test. Verit., 883.

A. D. 1481.—It is stated that in this year King Matthias, on the solicitation of some evil-disposed persons, issued a decree against the Moravians or Moravian brethren. Large Book of Christian Martyrs, fol. 597, col. 2, from Joach Camer. Narr. Hist. Boh., page 118.

These Moravian brethren are called Old Waldenses by Jacob Mehrning, who also shows that various excellent and learned men reckoned among the Anabaptists proceeded from them. His words are: “From among these Bohemian and Moravian Old Waldenses afterwards several excellent men proceeded; as, among others, Hans Koch and Leonhard Meister, who were both put to death at Augsburg, A. D. 1527. Also, the very learned Michael Sattler, who ministered to his church, A. D. 1527, at Horb, in Germany. Also, Leonhard Keyser, who, in the year 1529, was martyred in Bavaria; to whom, while in prison, Dr. Luther addressed letters of consolation, although he (Keyser) did not agree with Luther in regard to infant baptism.” Bapt. Hist., 2d part, page 748.