(Matthew 28: 16-20) Jesus spake to his disciples saying, "All Power is given to me in heaven and in earth. Go ye therefore, and teach ALL nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to Observe ALL things whatsoever I have commanded you: and, I am with you always even unto the END of the World."A History of the Christian Church by William Jones first edition 1812 Chapter 5--section 3.A view of doctrinal sentiments and religious practices of the Waldenses, collected from their own writings. Their historian, John Paul Perrin, in his "Histoitre des Vaudois," published at Geneva in 1619, has furnished us with two of their "Confessions of Faith," of which the following are faithful translations. Sir Samuel Morland has fixed the date of the first of them in the Year 1120. [Morland's History of the Churches of Peidmont, Page. 30] The Confession of Faith of the Waldenses (A.D.1120)1. We believe and firmly maintain all that is contained in the twelve articles of the symbol, commonly called the Apostles' Creed, and we regard as heretical whatever is inconsistent with the said twelve articles.
2. We believe that there is One God, the Father, Son and Holy Spirit.3. We acknowledge for sacred canonical scriptures the books of the Holy Bible.4. The books above mentioned teach us---that that there is ONE GOD, almighty, unbounded in the wisdom, in infinite in goodness, and who, in his goodness, has made all things. For he created Adam after his own image and likeness. But through the enmity of the devil, and his own disobedience, Adam fell, sin entered into the world, and we became transgressors in and by Adam.5. That Christ had been promised to the fathers who received the law, to the end that, knowing theirs sin by the law, and their unrighteousness and insufficiency, they might desire the coming of Christ to make satisfaction for their sins, and to accomplished the law by himself.6. That at the time appointed of the Father, Christ was born a time when iniquity everywhere abounded, to make it manifest that it was not for the sake of any good in ourselves, for all were sinners, but that He, who is true, might display his grace and mercy toward us.7. That Christ is our life, and truth, and peace, and righteousness---our shepherd and advocate, our sacrifice and priest, who died for the salvation of all who should believe, and rose again for justification.8. And we also firmly believe, that there in NO other mediator, or advocate with God the Father, but Jesus Christ. And as to the Virgin Mary, she was holy, humble, and full of grace; and this we also believe concerning all others Saints, namely, that they are waiting in heaven for the resurrection of their bodies at the Day of Judgment.9. We also believe, that after this life, there are but two places---One for those who are Saved, and other for the Damned, which [two] we call paradise and hell, wholly denying Purgatory of Antichrist, invented in opposition to the truth.10. Moreover, we have ever regarded all the inventions of men (in the affairs of religion) as an unspeakable abomination before God; such as the festivals days, and vigils of Saints, and what is called holy-water, the abstaining from flesh on certain days, and such like things, but above all, the Masses.11. We hold in abhorrence all human inventions, as proceeding from Antichrist, which produce distress [alluding probably to the voluntary penances and mortification imposed by the Catholics on themselves] and are prejudicial to the liberty of the mind.12. We consider the Sacraments as signs of holy things, or as the visible emblems of invisible blessings. We regard it as proper and even necessary that believers use these symbols or visible forms when it can be done. Notwithstanding which, we maintain that believers may be saved without these signs, when they have neither place nor opportunity of observing them.13. We acknowledge No sacraments (as of divine appointment) but Baptism and the Lord's supper.14. We honor the secular powers, with subjection, obedience, promptitude, and payment. [Perrin's Hist. des Vaudois. Ch.12]***** Masses are impious; and it is madness to say masses for the dead. Purgatory is the invention of men, for they who believe go into eternal life, they who believe not, into eternal damnation. The invoking and worshipping of dead saints is idolatry. The Church of Rome is the Whore of Babylon. The pope has not the primacy over ALL the churches of Christ; neither hath he the power of both swords. That is the church of Christ, which hears the pure doctrine of Christ, and observes the ordinances instituted by him, in whatsoever place it exists.
***** Vows of celibacy are the inventions of men, and productive of
uncleanness. So many orders [of clergy], so many superstitious dedications of churches, commemorations of the dead, benedictions of creatures, pilgrimages, so many forced fasting, so many superfluous festivals, those perpetual bellowing, [alluding to the practice of chanting and] and the observations of various other ceremonies, manifestly obstructing the teaching and learning of the word, are Diabolical invention. The marriage of priests is both lawful and necessary.
Another Waldensians confession of Faith (A.D.1150)1. We believe that Jesus Christ is the Son and the image of the Father---that in Him all the fullness of the Godhead dwells, and that by him alone we know the Father. He is our Mediator and advocate; nor is there any other name given under heaven by which we can be saved. In His name alone we call upon the Father, using no other prayers than those contained in the Holy Scriptures, or such as are in substance agreeable thereunto.
2. We believe in the Holy Spirit as the Comforter, proceeding from the Father, and from the Son; by whose inspiration we are taught to pray; being by Him renewed in the spirit of our minds; who creates us anew unto good works, and from whom we receive the knowledge of the TRUTH.3. We believe that there is ONE holy church, comprising the whole assembly of the elect and faithful, that have EXISTED from the beginning of the world, or that shall be to the end thereof. Of this church the Lord is the Head! It is governed by his word and guided by the Holy Spirit. In the church it behooves all Christians to have fellowship. For her He [Christ] prays incessantly, and his prayer for it is most acceptable to God, without which indeed there could be NO salvation.4. We hold that the ministers of the church ought to be Unblameable both in Life and Doctrine; and if found otherwise, that they ought to be deposed from their office, and others substituted in their stead; and that no person ought to presume to take that honor unto himself but he who is called of God as Aaron---that the duties of such are to feed the flock of God, not for filthy lucre's sake, or as having dominion over God's heritage, but as being examples to the flock, in word, in conversation, in charity, in faith, and in chastity.5. We acknowledge, that kings, princes, and governors, are the appointed and established ministers of God, whom we are bound to obey [in all lawful and civil concerns]. For they bear the sword for the defense of the innocent, and the punishment of evildoers, for which reason we are bound to honor and pay them tribute. From this power and authority, no man can exempt himself, as is manifest from the example of the Lord Jesus Christ, who voluntarily paid tribute, not taking upon himself any jurisdiction of temporal power.6. We believe that in the ordinance of baptism the water is the visible and external sign, which represents to us that which, by virtue of God's invisible operations, is within us---namely, the renovation of our minds, and the mortification of our members through [the faith of] Jesus Christ. And by this ordinance we are received into the holy congregation of God's people, previously professing and declaring our faith and change of life.7. We hold that the Lord's supper is a commemoration of, and thanksgiving for, the benefits which we have received by his sufferings and death---and that it is to be received in faith and love---examining ourselves, that so we may eat of that bread and drink of that cup, as it is written in the Holy Scriptures.***** The Pilgrim Church by Edward H. Broadbent. Ch. V. Pages 85-101 (70-1700)
The Waldenses practices and doctrines: These brethren, known as Waldenses, and also by other names, were of such a character that it is evident they were NOT the fruits of an effort to reform the Roman and Greek Orthodox churches and bring them back to more Scriptural ways. Bearing no traces of the influence of those churches, they indicate, on the contrary, the Continuance of an old tradition, handed down from quite another source--the teaching of Scripture and the practice of the primitive Church. Their existence proves that there had Always been Men of faith, Men of spiritual Power and Understanding, who had maintained in the churches a tradition close to that of Apostolic days, and far removed from that which the dominant Churches had develop. Apart from the Holy Scriptures they had no special confession of faith or religion, nor any rules, and no authority of any man, however eminent, was allowed to set aside the authority of the Scripture. Yet, throughout the centuries, and in ALL countries, they confessed the SAME truths and had the SAME practices. They valued Christ's own words, in the Gospels, as being the highest revelation, and if ever they were unable to reconcile His words with other portion of Scripture, while they accepted All, they acted on what seemed to them the plain meaning of the Gospels. Following Christ was their chief theme and aim, keeping His words, imitating His example. The Spirit of Christ, they said, is effective in any
man in the measure in which he obeys the words of Christ and is his true followers. If anyone loves Him he will keep his words. A few great truths were looked upon as Essential to fellowship, but otherwise, in matters open to doubt or to difference of view, large liberty was allowed. They maintained that the inner testimony of the indwelling Spirit of Christ is of great importance, since the highest truths come from the heart to the mind; NOT that new revelation is given, but a clearer understanding of the Word.
The portion of Scripture most dwelt upon was the Sermon on the Mount, this being looked upon as the rule of life for the children of God. The brethren oppose to the shedding of blood, even to capital punishment, to any use of force in matters of faith and to any proceedings against such as harmed them. Yet, most of them allowed self-defense, even with weapons; so the inhabitants of the valleys defended themselves and their families when attacked. They did not admit the claim of the great professing church to open or close the way of Salvation, nor did they believe that Salvation was through any sacraments or by anything but faith in Christ, which showed itself in the activities of love. They held doctrine of the sovereignty of God in election, together with that of man's free will. The love of theological disputation and pamphlet war was NOT developed among them so many others; yet they were ready to die for the TRUTH, laid great stress on the value of practical piety and desired in quietness to serve God and to do good. In matters of church order they practiced simplicity, and elders accepted their responsibilities with the utmost seriousness. In matter of discipline, appointment of elders, and other acts, the whole church took part, in conjunction with its elders. The Lord's Supper was in both kinds and for ALL believers, and was looked upon as a remembrance of the Lord's body given for them and at the same time as a strong exhortation to yield themselves to be broken and poured out for His sake. "As to baptism," write an opponent, Pseudo-Reimer (1260), "Some err, claiming that little children are NOT saved by baptism, for they declared, the Lord says, " He that Believed and is baptized shall be Saved!" but a Child does NOT yet believe.They believed in Apostolic succession through the laying of hands of such as had it on those really called to receive this grace. They taught the Church of Rome had LOST this when Pope Sylvester accepted the union of Church and State, but that it remained among themselves! When, however, through circumstances, it was NOT possible of application, God could convey the needed grace without it.They valued education as well as spirituality; many who ministered the Word among them had taken a degree at one of the Universities. Pope Innocent III (1198-1216) bore a double testimony to them when he said that among the Waldenses educated laymen undertook the functions of preachers, and again, that the Waldeneses would only listen to man who had God in him. Regular individual reading of the Scriptures, regular daily family worship, and frequent Conferences were among the most highly prize means of maintaining spiritual life. The Waldensians Apostles had NO property or goods or home or family; if they had these they LEFT them. Their life was one of self-denial, hardship, without money, without second suit, their needs being supplied by the Believers among whom they ministered the word.
They always went TWO and TWO, and elder and a younger man, of whom the latter waited on his companion. Their visits were highly esteemed, and they were treated with every token respect and affection. They never ask anything; indeed, many undertook serious medical studies that they might be able to care for the bodies of those they met with. The name "Friends of God" was often given to them. Great care was in commending men to such service, since it was felt that ONE worth more than a hundred whose call to this ministry was less evident.**The Apostles chose poverty, but otherwise it was considered a principle duty of each church to provide for its poor. Often, when private houses were insufficient and simple meeting rooms were built, there would be houses attached to these where their poor and aged could live and be cared for. Waldensians Apology (1508)In the year 1508, about ten years before Luther began the Reformation, and during the reign of Ladislaus, king of Hungary and Bohemia, a dreadful persecution broke out against that class of his subjects, who held the principles of the Waldenses. The latter, to justify themselves from several charges erroneously imputed to them by their adversaries, drew up an apology addressed to the king, which was still extant in the time Perrin their historian.1. It was said of them, by their Adversaries, that a man might leave his wife when he pleased. On which they reply, that "matrimony is a bond which nothing but death can dissolve, EXCEPT the crime of fornication, as saith the Lord Jesus Christ" and also the apostle Paul 1:7 saith, "Let NOT the wife depart from her husband, nor the husband put away his wife."2. A second Calumny regards a community of goods and wives--to which they reply, "that marriage was of old ordained by God in Paradise; that it was designed as an antidote against Adultery, and it is recorded by the apostle, when speaking this subject," Let every man have his own wife, and every woman her own husband." Also that "the husband must ought to love his wife as Christ loveth the church," and that such as are married ought to live holily together with their children in the fear of God. That as for goods, every one has possessed his own at all times in all places--they NEVER having had any such intercommunity among them, as tended in the smallest degree to derogate from that lawful propriety which every one has by right to his own estate.3. Another scandalous charge was, that they Worshipped their Barbs or Pastors. The grossness of this calumny, indeed, sufficiently refuted itself. At one time they represented as setting aside the necessity of the pastoral office altogether, and making its peculiar duties common to every member--at others they are charged with holding their pastors in such estimation, they paid Divine honors. The Waldenses refer, on this subject, to their own writings, in which they have shown that God alone is the Object of worship, and that they NEVER intended to give to any creature. And that to their pastors, regarding them as those by whom they have heard the word of reconciliation, they consider themselves as bound to conscience and duty to treat them with Kindness, and to Esteem them in Love for their work's sake.5. Another charge against them is, that they compelled their Pastors to follow some trade. Their answer to this is surely a very satisfactory one. " We do not think it necessary, say they, that our Pastors should work for bread. They might be better qualified to instruct us if we could maintain them without their own labor; but our poverty has no remedy. [Perrin's Hist. des Vaudois b. ch. 4 and User de Christ. Eccle. succ.et statu. 1243] The Catholic writers frequently reproach them with making little or no account of the Pastoral office--affirming that they made the duty of preaching the gospel common to every member of the church both MALE and FEMALE. Commenius, who published a Synopis of the disciples of the Church of Bohemia, shows that "a stated Ministry was always considered as matter of great importance among the Waldensians Churches."
Bernard, Abbot of Foncaud, in his Treatise the sect of the Waldenses ch.6, accused only some of them having no Pastors. Which show, as he very properly remarks, that the body of that church had a fixed ministry before the end of the 12th century. There is therefore, nothing in this to support the charge of their making light of Pastoral office; for it is only what has happened to societies of Christians in every age of the world, to be for a time without presbyters or pastors, until the great head of the Church raises up among them persons properly qualified by age, experience, and gifts, to take the oversight of their brethren, to labor in the world and doctrine, and rule the church of God. It is plain that it was so with the first churches for at time. (Acts 14:23; Titus 1:5).6. They were charge with holding that the civil magistrate ought not to sentence any one to death. To which they answer, "That it is written, a malefactor shall NOT be suffered to live; and that without correction and discipline, doctrines serves to no purpose, neither would Judgments be known or wicked punished. That therefore, just anger is the mother of discipline, and patience without reason the seed of vices, encouraging the wicked to proceed in their excess."It is true, that they complained of the conduct of the magistrates in delivering them up to death, without any other knowledge of them than they had obtained from the priests and monks who pretended to discover errors in them, and they exclaiming against them as abuses which they had introduced into the church, condemned them as Heretics, and delivered them up to the secular power. Moreover, they regarded it as both unwise and cruel, on the part of the magistrates, to give credit to men so carried away with passion as were the priests, and that they should put to death so MANY poor innocent persons without having either heard or examined them.
7. It was further alleged against them, that they objected to the payment of tithes--that priests might lawfully be put to death, or dispossessed of their tithes, which any one might retain without scruple of conscience. It indeed appears, that in what depended upon their own voluntary choice, they gave nothing to such persons, nor cared for any of their helps after death, of which the priests complained, and then took occasion to accuse them as heretics. But let us hear them upon the subject's revenge. "The Lord knowing that we should be delivered up, said, "Beware of men." But he never teaches or counsels his elect to slay any one, but on the contrary, to "Love their enemies."