Part 76
_A. D. 1415._--At this time John Huss lived, who, having examined and studied the books and writings of John Wickliffe (of whom we said in the preceding century, that he opposed infant baptism, and the swearing of oaths), retained and accepted therefrom, among other articles, that it does not become a Christian to swear.
How and in what manner the writings of John Wickliffe fell into the hands of John Huss, and how eagerly he exercised himself therein, is described by _A. Mellinus, 2d book, p. 495, col. 1_; but that he ever, by this means or otherwise, learned the article of non-swearing, Mellinus, as well as other Calvanists, would deny, saying: “That which is imputed to him, regarding his unwillingness to swear, has respect only to the abjuration of his faith, or religion, but not to the oath itself.”
Besides that I have never found such an explanation in any credible writer of that time, though I have earnestly sought to investigate it; the circumstances of the matter itself, however, indicate that the article of non-swearing was one of the articles of his faith.
TOUCHING THE ARTICLES OF FAITH WHICH JOHN HUSS HAD DERIVED FROM THE WRITINGS OF JOHN WICKLIFFE.
Sebastian Franck writes as follows: “John Huss, a disciple and fellow believer of this Wickliffe, received the Wickliffite doctrine from Jerome of Prague, who carried it with him from England to Bohemia as a sacred treasure.”
Continuing, he relates the articles which John Huss had learned and adopted from Wickliffe’s writings.
1. “That the Roman church has no right to divide the sacrament, and has wrongfully deprived the laity of one form.
2. “That the Roman bishop is just like other (ordinary) bishops.
3. “That under all circumstances there is no purgatory.
4. “To pray for the dead is vain and unavailing, and is invented by the avarice of the priests.
5. “Images of God and the saints are not to be tolerated, and should be abolished.
6. “The wicked devils have invented the unspiritual mendicant orders.
7. “The priests ought to be poor, and live only from alms.
8. “Outward, auricular confession is altogether false and man’s invention. It is sufficient to confess one’s sins in the closet to God.
9. “The ceremonies and usages of the (Roman) church are vain things.
10. “Touching several things concerning the sacrament, etc.
11. “The time is uselessly consumed by the seven hours.[191]
[191] Prayers which the priests of the Roman Catholic church have to read from the breviary at stated seasons of the year. _Trans._
12. “There is no merit in the fasts instituted by the church, and in many other errors.
13. “Men shall not swear in any wise. Hence he said to those who urged him vehemently to swear an oath: ‘I am afraid every way; if I swear, eternal death is my portion; but if I swear not, I cannot escape your hands; but it is better that I fall into your hands without sin than to sin in the sight of God.’”
Here we certainly clearly see that the doctrine of not swearing in any wise, was an article of his faith; and if it was the case that he was requested to abjure his faith or religion, he refused to abjure it, not only because he would not forsake his faith or religion, but also because he held that one ought not to swear at all, as the 13th article declares: “Men shall not swear in any wise,” that is, not at all. _Seb. Fr. Chron., 3d part, fol. 105. Tract, van den Loop Werelt, fol. 100._ Also _P. J. Twisck, Chron., page 764. A._
NOTICE CONCERNING THE FOLLOWERS OF JOHN HUSS, WHO, ACCORDING TO THE ACCOUNTS OF JACOB MEHRNING, WERE VERY DIFFERENT FROM THEIR LEADER.
When in the fifteenth century, John Huss began to teach in Bohemia, and gained a great number of adherents, many Waldenses united with them; who rejoiced, and hoped that thereby the light of the Gospel, which, up to this time, had for so long a period been so abominably quenched and persecuted by the papists, would begin to shine more clearly, burn more vigorously, and proceed the more unobstructedly. But when, after the death of John Huss and Jerome of Prague, who had both been burnt by the papists, at Constance, on the Lake of Constance, contrary to the safe conduct granted by the Emperor, the Hussites in Bohemia, commenced an atrocious and bloody war against Emperor Sigismund and the German electors, and other princes, which they, after carrying it on for a long time, finally adjusted, and when said Hussites, as totally estranged from their teacher and leader, John Huss, united with the papists in many doctrinal points and church ceremonies, many of the Waldenses, who had at first joined the Hussites, found themselves shamefully deceived in their hope, and bethought themselves better, that is, according to the doctrine of the holy Gospel, to have nothing at all to do with such a bloody war. Again, they also began to protest against it. They also turned away from the Hussites, in the points of doctrine and church usages, and established a separate church, being afterwards called _Taborites, Grubenheimer_[192] dwellers in caves, etc.
[192] These Grubenheimer are to be distinguished from others who also bore this name.
This greatly grieved the so-called Hussites, and they, therefore, through the instigation of M. John Rockenzahns and others, began to dreadfully hate and persecute, not only the old faithful Waldenses, who had never been united with them, but also these newer ones, who separated from them. _Jac. Mehrn., Bapt. Hist., 2d part_, from _Lydius, in the Hist. of the Waldensibus_.
FURTHER OBSERVATION CONCERNING THE MISDEEDS OF THE FOLLOWERS OF JOHN HUSS.
From the above, we certainly clearly see that the orthodox Waldenses had existence also in the fifteenth century; some of whom, having, from a good intention, united with the Hussites, who followed their master John Huss, neither meekly nor faithfully, were shamefully deceived by them, seeing said Hussites commenced to take up arms and wage severe wars against their enemies, something to which the Waldenses were certainly not accustomed, as is shown by their own confession. Having therefore separated from the Hussites, they, as well as their brethren, the old Waldenses, with them, were severely persecuted by them; thus indicating that the church of Christ on earth is not a kingdom of triumph and victory, but a school of suffering and death for the name of Christ.
THAT THE WALDENSES WHO HAD BEEN UNITED WITH THEM, CALLED TABORITES, WERE NOT RECEIVED BY THEIR OLD BRETHREN, AND WHY.
Now when these Waldenses, called Taborites who, having been united with the Hussites, had separated from them on account of war and other errors, desired to re-unite with the old Waldenses, who had been their brethren, these, from sorrow of mind, refused them, that the unchristian conduct of the Hussites might not be laid to their charge, seeing these seceders, as they thought, had been so intimate with the Hussites.
See here, beloved reader, how pure, upright and unfeigned was the conduct of these old Waldenses in this respect; how steadfastly and blamelessly they practiced their confession, desiring to bear not even the appearance of having fellowship with those who waged war and fought against their enemies.
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 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._
CONCLUSION TO THE FIFTEENTH CENTURY. A. D. 1500.
Thus it appears clearly, that the old true Waldenses existed, and practiced their worship not only throughout the fifteenth century, but also long afterwards, as will be seen from the sequel of our account. But that the number of the witnesses which we have produced from the Waldenses, has not been very great in this century, of this not we, but the enemies of truth have been the cause, who have put the writings of these people out of the way.
This the writer of the History of Baptism explains, when he says, _p. 749 to p. 750_:
1. “That there are so few public testimonies extant, of the faithful old Waldenses, in this fifteenth century, that is, between the years 1400 and 1500 is the fault of their enemies and opponents, who, by strategy and violence, as much as they alone could, suppressed their writings and confessions.
2. “Besides, the Waldenses were always and everywhere most cruelly persecuted by their opponents, without a hearing; which prevented them from bringing anything to good light.
3. “Printing came into use only in the fifteenth century, and in its beginning did not become common as it now is, for a long time; hence the Waldenses and their successors could not avail themselves of it.
4. “Besides, it was not so indispensably necessary; since their confessions regarding the true use, and abuse, of baptism sufficiently came to light through their martyrs, and through the inquisitions and examinations; which their enemies and murderers themselves had to copy in their chronicles and chronologies, much of which has already been adduced. From _Catal. Test. Verit. Flacc_.
5. “Moreover, God, in the midst of his enemies, miraculously preserved, at all times, in the text of the New Testament, the right and true baptismal ordinance of Jesus Christ (that is, baptism upon faith), and also, in many, the Christian baptism of adults; to which they obediently submitted, and suffered with patience all that befell them on this account.
6. “Finally, the ancient writers throughout all the centuries from the time of Christ until now, yea, the teachers of the Roman church themselves, had to bear witness to the truth, in their books, and to confess, by whom infant baptism and all other abuses of baptism have been brought in and arbitrarily forced upon the church; and by whom this has everywhere been opposed; as has hitherto been shown. Hence it is neither profitable nor necessary, to write much about it; as it serves to no purpose. Truth is praised also through the enemy.
This will suffice concerning the testimony of those who understood, taught, and practiced baptism and other articles, in the fifteenth century, according to the rule of the Anabaptists of the present day. Hence we will leave this matter, and see what persons in those times steadfastly testified with their blood and death to this confession.
AN ACCOUNT OF THOSE WHO SUFFERED IN THE FIFTEENTH CENTURY.
SUMMARY OF THE MARTYRS IN THE FIFTEENTH CENTURY.
[The beginning treats of the great distress in these times; some definite information given, about some countries where the misery was the greatest, as concerning England, France, Germany, Flanders, etc.
The first year of this century begins with a bloody decree published in England against the confessors of the holy Gospel; in consequence of which much innocent blood is shed.
William Swinderby is put to death by fire, for the faith, in the city of London, A. D. 1401; some account is given respecting his belief and death, according to different writers.
In a note, for the year 1405, mention is made of the belief of John Wenschelberg, against a certain blood-red papistic host and the false miracles of the Romanists.
William Thorpe, confessing his belief against the oath and other articles of the Roman church, is put to death by violence and fire, at Saltevoden, A. D. 1407.
Ten years after, A. D. 1417, Catharine of Thou, Lorraine, coming to Montpellier, in France, and there offers up her life, by fire, to God, for the faith.
A great number of Christians called Waldenses, also willingly, for the faith, give their bodies to be burned, in the Flemish countries, A. D. 1421. In a note, by way of parenthesis, the flood of Dort is introduced, together with the destruction of seventy-two villages which were inundated in that year; also, concerning Henry Gruenfelder, Peter Torea, Jerome Savonarola, who, in the years 1423, 1425 and 1427, opposed the errors of the Pope and the Roman church.
William White, father Abraham of Cholchester, and John Waddon, miserably put to death by fire, for their true faith, at Norwich in England, A. D. 1428.
Then follows Margaret Backster, who, on account of her orthodox belief against images, the Sacrament, the oath, etc., is put to death in prison, or otherwise, A. D. 1430.
In a note, for the years 1431, 1436, 1439, and 1450, it is stated how Paul Crau, Thomas Rhedonensis, Augustine de Roma, Alanus Chartetius, and others, opposed the Roman church with spiritual weapons; and what happened to them on this account.
Very many Christians called Waldenses, are put to death for the faith, at Eichstaedt, in Germany, A. D. 1455. Then follows a note concerning Laurence de Valla, John de Wesalia, George Morgenstern, Stephen Brulifer, etc., who, in the years 1465, 1470, and 1471 maintained their belief in opposition to the Roman Babylon; and what they had to suffer on this account.
The last Waldensian martyr in this century is Stephen, an elder of their church, who loses his life for the faith, by red-hot coals, at Vienna, in Austria.
A severe inquisition, instituted by the Spaniards against the believers and all who opposed the Roman church, is circumstantially shown, for the year 1492.
In a note, for the years 1494, 1498, and 1499, mention is made of John Bougton, Jerome Savonarola, Paul Scriptor, etc., who declared against the Roman church; and what happened to them on this account. With this we conclude our account of the martyrs in the fifteenth century.]
* * * * *
The times in this century are distressing. The places of the world, though very large, are nevertheless very small and narrow for the pious. The holy confessors of Jesus, who seek to live according to the Gospel, find no rest anywhere. It seems that the earth, which ought properly to be a dwelling-place for the good, is possessed only by the wicked.
Is it not a matter of astonishment, and not less to be lamented: England,[193] which of old has been supposed to have derived her name from the good angels of heaven, is now found to be a pool of infernal and wicked spirits; for the saints of God are cruelly put to death there; to which Smithfield, at London, the murderous prison at Saltwoden, and the place of execution at Norwich, can bear testimony.
[193] _Anglia_, England; others, however, are of the opinion, that it comes from _Ango_, that is, to strangle, torment, distress, oppress, etc.; or from _Angustia_, that is, a narrow and straitened place.