The Confessions of the Waldenses, or Their Own Creeds.
Since the Waldenses were very ancient, and were spread over very many parts of the world, it came that they, from time to time were compelled, by the demand of those with and among whom they lived, to give an account of their faith; hence it is, that different creeds of the Waldenses were made and are still extant. However, it is not our intention, to relate them all, but simply to present to you one or two, which have been celebrated from ancient times, and are judged to be of the best.
Jean Paul Perrin Lionnoys, in his History of the Waldenses, translated from the French into Dutch, by J. M. V., first part, first book, page 43, makes mention of a certain confession of the Waldenses, in which they speak of various matters of faith, particularly of the holy Scriptures. It reads thus:
Article I. We believe and hold fast all that is contained in the twelve articles of the Apostolic Creed; and regard as error all that differs therefrom, and does not agree with said twelve articles.
Article II. We believe that there is one God, the Father, the Son, and the Holy Ghost.
Article III. We confess and hold as holy canonical Scriptures, the books of the Holy Bible, namely these: The five books of Moses, called Genesis, Exodus, Leviticus, Numbers, Deuteronomy. The books of Joshua, Judges, Ruth. The historical books, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther. The didactic books, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomon. The greater prophesies of Isaiah, Jeremiah, Ezekiel, Daniel. The lesser prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Then follow the books of the Apocrypha, which were not received by the Hebrews; hence we read them, as Jerome says, in the preface to the Proverbs, for the edification of the people, but not for the purpose of confirming church doctrines. They are: 1 Esdras, 2 Esdras, Tobit, Judith, Wisdom; Ecclesiasticus, or Jesus Sirach; Baruch, with the letter of Jeremiah; the additions to the book of Esther, from the tenth chapter to the end; the Song of the Three Men in the Fiery Furnace; the History of Susanna; of the Dragon at Babel; the three books of the Maccabees.
Then follow the books of the New Testament. The Gospels, by Matthew, Mark, Luke, John. The Acts of the Apostles. The epistles of Paul, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, 1 Peter, 2 Peter, 1 John, 2 John. (How it comes that 3 John is not mentioned, we do not know). The epistle of Jude, the Revelation of John.
Article IV. The aforementioned books teach this: That there is one God, who is omnipotent, all-wise, and alone good, who has created all things according to his goodness; for he created Adam after his image and likeness; but that, through the envy of the devil and the disobedience of Adam, sin came into the world, and that we are sinners in and through Adam.
Article V. That Christ was promised to the fathers, who received the law, that by it they might know their sin, unrighteousness and unfitness, and long for the coming of Christ; to which end he atoned for sin and himself fulfilled the law.
Article VI. That Christ was born at the time appointed by his Father; namely, when all manner of wickedness abounded; and this not for the good works’ sake, for they were all sinners; but to show us grace and mercy, as being the true and faithful one.
Article VII. That Christ is our Way, Truth, Peace, Righteousness, Shepherd, Advocate, Sacrifice, and High Priest; who died for the salvation of them that believe, and was raised for our justification.
Article VIII. And, consequently, we maintain, that there is no other mediator and advocate with God the Father, than Jesus Christ. But as regards the virgin Mary, we hold, that she was holy, humble, and full of grace; likewise we believe of all the other saints, that they... wait for the resurrection of their bodies in the day of judgment.
Article IX. We believe that after this life there are but two places; the one for the blessed, the other for the damned; and utterly deny purgatory, which is a dream and invention of antichrist against truth.
Article X. We have likewise always believed, that all human inventions are an unspeakable abomination before God; such as feast days, vigils of the saints, the so-called holy water, abstaining from flesh on certain days, and like things, especially masses.
Article XI. We abhor all human inventions, as proceeding from antichrist, and which carry with them destruction, and prevent the freedom of the spirit.
Article XII. We believe that the sacraments are signs of holy things, or visible representations of invisible grace; and deem it well, that believers should from time to time use these visible signs or representations, when it is possible for them to do so; nevertheless, we also believe and hold, that said believers can be saved, though they do not receive these signs; that is, when they have no place or opportunity where to receive or use them.
Article XIII. We have never confessed that there is any other sacrament than baptism and the Supper.
Article XIV. We must honor the secular authorities with subjection, obedience, willingness, and taxes.
The above fourteen articles are extracted from the book called by the Waldenses, “The Spiritual Almanac,” and from the “Memoirs of George Morel.” Also, “Hist. of the Waldens.,” 1st part, 1st book, cap. 12, pages 43–48.
As regards said articles, they are wholesome and good, if observed in simplicity; hence we will leave them and proceed to another confession, of said Waldenses and Albigenses, drawn up by those of Merindol and Cabriere, and sent to the King of France. The same was publicly read, as A. Mellinus informs us, in the King’s Parliament at Paris, and its contents are, word for word, as follows.
CONFESSION OF THE WALDENSES AND ALBIGENSES, DRAWN UP BY THOSE OF MERINDOL AND CABRIERE, AND SENT TO THE KING OF FRANCE.
I. We believe that there is but one God, who is a Spirit, and the Creator of all things, the Father of all, over and through or in all, in us all; who is to be worshiped in spirit and in truth; to whom alone we look, as the Giver of life, raiment and food, as well as of health and sickness, prosperity and adversity; him we love as the author of all good, and fear him as the discerner of our hearts.
II. We believe, that Jesus Christ is the Son and the image of the Father, in whom dwells all the fullness of the Godhead; by whom we know the Father; who is our Mediator and Advocate; and there is no other name under heaven given unto men, whereby we may be saved. In his name alone we worship the Father, and pour out no prayers before God, save those contained in the holy Scriptures, or which fully agree with the sense of the same.
III. We believe, that we have the Comforter, the Holy Ghost, who proceeds from the Father and the Son; by whose inspiration we pray, and through whose effectual operation we are regenerated. This Holy Ghost operates in us all good works, and by him we are led into all truth.
IV. We believe in a holy church, the congregation of all the elect (believers) of God, from the foundation (or beginning) of the world unto the end; the head of this church is our Lord Jesus Christ. This Church is governed by the word of God, and led by the Holy Ghost. All true Christians are bound to live in her; for she prays without ceasing for all, being acceptable to God, who is her refuge, and out of which church there is no salvation.
V. It is an established rule with us, that the ministers of the church, namely, the bishops and the pastors, must be blameless in manner and doctrine; and if not, that they must be removed, and others put in their stead, who do better fill their place and office. No one takes unto himself this honor, unless he is called of God, like Aaron; feeding the flock of God, not greedy of filthy lucre, nor lording it over his church; but, with a willing mind, setting a good example to the godly, in word, intercourse, love, faith, and purity.
VI. We believe, that kings, princes, and magistrates are ordained by the Lord as his ministers, to whom obedience ought to be rendered; for they bear the sword, to protect the innocent, and punish the evil; hence we are in duty bound to show them all proper honor, and to pay tribute; and no one can evade this subjection, if he would be called a Christian, according to the example of our Lord and Savior Jesus Christ, for he paid tribute; but exercised no temporal jurisdiction or dominion, drawing the sword of the heavenly word in the state of his humiliation.
The last clause is translated by J. M. V., in Hist. Wald., thus: Who himself would pay tribute, but was not willing to accept of worldly dominion.
VII. We believe, that the water in the sacrament of baptism is an external, visible sign, representing to us that which the power of God works within us, namely, the renewing of the Spirit, and the mortifying of our flesh in Christ Jesus, by whom we also become members of the holy church; in which church we show forth the confession of our faith, and the reformation of our life.
VIII. We believe, that the holy sacrament of the communion, or of the Supper of our Lord Jesus Christ, is a holy memorial and, a thanksgiving for the benefits bestowed upon us through the death of Christ; which we all ought to observe and celebrate in the congregation of the godly, in faith, love, and self-examination; and that in thus receiving the bread and the cup, we also become partakers of the body and blood of Christ, as we are taught in the holy Scriptures.
IX. We confess, that marriage is good, honorable and holy, yea, instituted by God himself, and that therefore no one ought to be prohibited from marrying, unless the word of God intervene.
X. We believe, that the godly and godfearing ought to conduct themselves praiseworthily before God, keeping themselves engaged in good works, which God has ordained that they should walk therein; these works are: love, joy, peace, longsuffering, kindness, piety, modesty, temperance, and other good works commanded in the Scriptures.
XI. On the other hand, we confess, that we must beware of false prophets, whose aim is, to draw the people away from the religious worship which we owe to the Lord our God alone, and to cause them to adhere to the creatures, and put one’s confidence in them; to neglect the good works commanded us in the holy Scriptures, and to follow the fables of men.
XII. We hold the Old and the New Testament as the rule of our faith, and follow the Symbol or Creed of the Apostles. If any one be found who says that we confess another doctrine, we shall show, if permitted to do it legally before the regular judges, that he is greatly in error and deceives others.
The above Confession of the Waldenses and Albigenses is taken from Carolus du Moulin’s book of the Monarchy of the French, p. 65. A. Mell., 2d book, fol. 446, col. 1, 2, 3, from Joh. Crespin. Acta Mart., lib. 3. Lancelot du Voisin Poplin. Poplinerii Hist. Franc., lib. 1, edition 1585, fol 26. Joach. Camer. Hist. Narrat., p. 565. To be found in Car. Molin’s book, De Manarchia Francorum, in the third volume of his works, edition Paris, A. D. 1612, part 2, pp. 578, 579, 616, 617. Also, Jean Paul Perrin, Hist. of the Wald., 1st part, 1st book, cap. 13, pp. 49, 50.
Abraham Mellinus, having noted said confession, in his large work, says: “Thus far extends the confession of faith of the Waldenses and Albigenses, from whom those of Merindol and Cabriere have sprung; which confession we have placed at the close of the twelfth, and in the beginning of the thirteenth century, in order to anticipate and refute all the shameful doctrines which have been unjustly imputed, not only to the Waldenses, as has appeared above, but, particularly, also to the Albigenses, as though they had been Manicheans.” Hist. Mart., 2d book, fol. 446, col. 4.
But who cannot see from the above confession of faith, that it does not differ in substance from the confession of the Baptists? notwithstanding A. Mellinus endeavors to draw them to the Calvinists or so-called Reformed. For, to speak of but a few points, just look at their confession in the article concerning God; what do the Waldenses say there? “We believe,” say they, “that there is but one God, who is a Spirit, the Creator of all things, the Father of all, over and through or in all things, in us all, who is to be worshiped in spirit and in truth.” Here certainly no mention is made of three self-existent, separate persons in the Divine Being. However, by the confession of the Waldenses in this point, the truth of Father, Son and Holy Ghost constituting the one God, is not excluded; neither is this done in any way by the Baptists.
Besides the preceding, consider the article concerning the Son of God, or of the incarnation of Christ. What is the confession of the Waldenses in this respect? “We believe,” say they, “that Jesus Christ is the Son and image of the Father, in whom dwells all the fullness of the Godhead, by whom we know the Father.” Certainly, nothing is said here, that the eternal Son of God took his whole humanity, consisting of body and soul, from the substance of the virgin Mary, and that this assumed humanity died for us, but that the true, eternal Son of God remained alive, as the Calvinists say; but as the apostle says: “He (the man Christ) is the image of the invisible God,” Col. 1:15; and again: “In him dwelleth all the fullness of the Godhead bodily,” Col. 2:9, as is also declared in the confession of the Anabaptists.
Further, observe the article of the Waldenses respecting the office of authority. “We confess,” say they, “that kings, princes, and magistrates are ordained by the Lord as his ministers, unto whom obedience ought to be rendered.” But what do they add by way of explanation, that a Christian may fill such an office, as the Calvinistic church says? O no; but they say (that we must submit to it) according to the example of our Lord and Savior Jesus Christ; for he paid tribute, but exercised no temporal jurisdiction or dominion, drawing the sword of the heavenly word in the state of his humiliation; even as also the Anabaptists confess.
Continuing, notice their article respecting baptism. “We believe,” say they, “that the water in the sacrament of baptism is an external, visible sign, representing to us that which the power of God works within us, namely, the renewing of the spirit and the mortifying of our flesh in Christ Jesus, by whom we also become members of the holy church, in which church we show forth the confession of our faith and the reformation of our life.” Now, notice; is there a single word said in this whole article, about infant baptism, which latter is nevertheless so strenuously maintained at the present day, by the Calvinistic church? O no; but the contrary is sufficiently expressed, when it is said: “That the water in the sacrament of baptism is an external, visible sign, representing to us that which the power of God works within us, namely, the renewing.” For, who does not know, that infants have no knowledge of this external, visible sign? much less, that they should understand, that said sign represents to them that which the power of God should work within them, namely, the renewing? And, to be brief, how can infants, who have never walked in the old life, be sealed, by baptism, unto a new life? In said article it is also said, “That baptism signifies the mortifying of the flesh.” But how can children be reminded by baptism, that they must mortify the flesh, who, before baptism, never lived after the flesh? Hence it follows, that the Waldenses, in this article, did not once, it appears, think of infant baptism.
Then, A. Mellinus presents certain doctrinal points which, for the most part unjustly, he says, were imputed, by their adversaries, to the Albigenses, and, consequently, also to the Waldenses, since they were one people; they consisted of twenty-eight articles, the first half, or first fourteen of which, he promptly rejects, saying, after presenting them: “These are the chief articles with which the Albigenses are charged by the papists; the first fourteen have been willfully fabricated, and falsely imputed to them, by their adversaries (which, we will not dispute); the other fourteen they have, for the most part, in common with the Waldenses, as well as with us.”
But, beloved reader, what are the contents of these last fourteen articles which A. Mellinus seems to admit so unequivocally? First of all, the first article (the fifteenth if we count the preceding ones), attracts our attention. “They (the Waldenses) overthrow,” says their accuser, “all the sacraments of the Roman Catholic church, and totally reject holy baptism (that is, the baptism of infants, for at that time nothing but infant baptism was known in the Roman church) as useless and unnecessary; and say that the external water of holy baptism differs in no respect from the water in the rivers.”
Coming to the article concerning the swearing of oaths, which, reckoned with the preceding, is the twenty-sixth, it is expressly stated there: “They teach that it is utterly unlawful to swear.” A. Mell., same book, fol. 447, col. 1.
Here it is to be observed, that if these last articles, respecting baptism and the swearing of oaths are justly imputed to the Waldenses, which has previously been proved to be true, and is also admitted here by A. Mellinus; whether those who made this confession, can justly be reckoned with the Calvinistic church, which, as regards said articles, has quite a different confession; or whether they may be reckoned with the church of the Anabaptists, who, as far as these articles are concerned, agree with their confession; namely, that infant baptism is useless, and that we ought not to swear in any wise.
As regards the knowledge of God and Jesus Christ, the office of authority, and other points, it has been said above, that the Waldenses and Albigenses did not differ from, but much rather, agreed with, the Anabaptistic Christians.