Jarrel - Baptist Church Perpetuity - Landmark Baptist
Jarrel - Baptist Church Perpetuity - Landmark Baptist Jarrel - Baptist Church Perpetuity - Landmark Baptist
As Hase remarks: “The Waldensians. … were connected with the Hussites by fraternal ties.” f344 The views of Wickliffe, who was in principle, at least, a Baptist, must have had a great influence, too, over the erroneous Waldensians. Dorner says that in the Waldenses: “the Christian ground ideas” were “long propagated incorrupt.” f345 A Dominican, named Rainer Sachet, of the Waldenses, acknowledged: “While other sects were profane and blasphemous, this retains the utmost show of piety; they live justly before men, and believe nothing respecting God which is not good; only they blaspheme against the Romish church and the clergy, and thus gain many followers.” f346 To multiply like testimonies to the godly character and the right views of the Waldenses, to the weariness of my readers, is an easy thing. Hence, several Protestant bodies have tried to make out ecclesiastical kinship to the Waldenses; not by way of proving Succession from them, but identity of faith. Whether or not we recognize Mosheim’s Italian and French distinction between the different Waldenses, there is so much evidence that, in this period, there were parties of different characters, known as Waldenses, that we must recognize different beliefs and practices among them. This will readily harmonize the different documents, showing some Waldenses of this period remained in the church of Rome; some separated from it; some were never in it; some may have had infant baptism and other Romish trumpery, while most of them were Baptistic. I now invite the reader to the proof that part of the Waldenses were Baptists. (1.) They were Baptists in that they believed only in a professedly regenerate church membership. In article 12 of the Waldensian Confession, dated by Sir Samuel Morland, A.D. 1120 — an eminent authority on Waldensian history — we read, of the ordinances: “We regard it as proper and even necessary that believers use these symbols as visible forms when it can be done.” f347 In their Confession of 1144 they thus reiterate this confession: “We believe there is one holy church, comprising the whole assembly of the elect and faithful. … In the church it behooves all Christians to have fellowship.” Using the symbols for only believers, and stating the church is a: “holy” church, “comprising the elect and faithful” — comprising “Christians” — clearly and inevitably imply the Waldenses were Baptists. f348 That the Waldenses believed in a professedly regenerate membership is also certain
from their rejecting infant baptism. (See proof farther on of their rejecting infant baptism.) (2.) The Waldenses were Baptists in that they practiced only immersion. To all who are familiar with church history it is well known there was no affusion till the middle of the third century, and that from that time to the Reformation immersion was the rule and affusion allowed only in cases of sickness — called: “clinic baptism.” Thus the Prayer Book of 1549 says: “If the child be weak it shall suffice to pour upon it.” While: “clinic baptism” was practiced by the Romish church it was never sanctioned by any council until sanctioned by the council of Ravenna, A.D. 1311. We have seen that that the Waldenses affiliated with the Hussies; and Erasmus wrote of them: “The Hussites renounced all rites and ceremonies of the Catholic church; they ridicule our doctrine and practices in both the sacraments; they deny orders (the hierarchy) and elect officers from among the laity; they receive no other rule than the Bible; they admit none into their communion until they are dipped in water, or baptized; and they reckon one another without distinction or rank to be called brothers and sisters.” f349 Living in an age in which immersion was the universal law and the custom, and in which affusion was only allowed for sick infants, and in, possibly, a very few cases for sick adults, and then to save from hell, and practicing only believer’s baptism, rejecting, as we will see, water salvation, that the Waldenses were Baptists as to the action of baptism is the inevitable conclusion. Hence, Armitage says: “They believed and practiced immersion only.” f350 Mezeray says: “In the twelfth century they (Waldenses) plunged the candidate in the sacred font.” f351 (3.) The Waldenses were Baptists as to the design of baptism. In their Confession of A.D. 1120, just quoted, the Waldenses say: “We consider the sacraments as signs of holy things, or as the visible emblems of invisible blessings. We regard it as proper and ever necessary that believers use these symbols or visible forms when it can be done. Notwithstanding, we maintain that believers may be saved without these signs, when they have neither place nor opportunity of observing them.” f352 In their Confession of 1544, they say: “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 congregation of God’s people, previously professing and declaring our faith and change of life.” f353
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As Hase remarks: “The Waldensians. … were connected with the Hussites by<br />
fraternal ties.” f344 The views of Wickliffe, who was in principle, at least, a<br />
<strong>Baptist</strong>, must have had a great influence, too, over the erroneous Waldensians.<br />
Dorner says that in the Waldenses: “the Christian ground ideas” were “long<br />
propagated incorrupt.” f345<br />
A Dominican, named Rainer Sachet, of the Waldenses, acknowledged:<br />
“While other sects were profane and blasphemous, this retains the utmost<br />
show of piety; they live justly before men, and believe nothing respecting<br />
God which is not good; only they blaspheme against the Romish church and<br />
the clergy, and thus gain many followers.” f346<br />
To multiply like testimonies to the godly character and the right views of the<br />
Waldenses, to the weariness of my readers, is an easy thing. Hence, several<br />
Protestant bodies have tried to make out ecclesiastical kinship to the<br />
Waldenses; not by way of proving Succession from them, but identity of faith.<br />
Whether or not we recognize Mosheim’s Italian and French distinction<br />
between the different Waldenses, there is so much evidence that, in this period,<br />
there were parties of different characters, known as Waldenses, that we must<br />
recognize different beliefs and practices among them. This will readily<br />
harmonize the different documents, showing some Waldenses of this period<br />
remained in the church of Rome; some separated from it; some were never in<br />
it; some may have had infant baptism and other Romish trumpery, while most<br />
of them were <strong>Baptist</strong>ic.<br />
I now invite the reader to the proof that part of the Waldenses were <strong>Baptist</strong>s.<br />
(1.) They were <strong>Baptist</strong>s in that they believed only in a professedly regenerate<br />
church membership. In article 12 of the Waldensian Confession, dated by Sir<br />
Samuel Morland, A.D. 1120 — an eminent authority on Waldensian history —<br />
we read, of the ordinances:<br />
“We regard it as proper and even necessary that believers use these symbols as<br />
visible forms when it can be done.” f347<br />
In their Confession of 1144 they thus reiterate this confession:<br />
“We believe there is one holy church, comprising the whole assembly of the<br />
elect and faithful. … In the church it behooves all Christians to have<br />
fellowship.”<br />
Using the symbols for only believers, and stating the church is a: “holy”<br />
church, “comprising the elect and faithful” — comprising “Christians” —<br />
clearly and inevitably imply the Waldenses were <strong>Baptist</strong>s. f348 That the<br />
Waldenses believed in a professedly regenerate membership is also certain