"As concerning this
sect, we know that everywhere it is spoken against." --Acts
28:22.
1. That vast tract of
land, called by the Romans GERMANY, extended one way from the
North Sea to the banks of the Danube, and the other from Gaul to
the Maeotick lake. This immense tract of forests and
mountains, rivers, marshes, and plains, the limits of which
cannot be exactly defined, was inhabited by a great number of
different tribes, having a general likeness, but divided into
several nations, in different degrees of civilization, and
distinguished by different names. They were a people of large
stature, fair complexion, blue eyes and red hair. At early ages
they had a simple sort of patriarchal worship; but this
degenerated into idolatry, and a savage character ensued. They
sent out immense multitudes on all sides to obtain settlements
and support for their rising posterity, so that Germany appears,
at that period, as a kind of storehouse of nations. It would be
impossible to enumerate the German tribes, they are The Fathers
of all Europe; for from this immense territory, as from a hive,
they swarmed and colonized, and overspread half the world. In the
life-time of our Redeemer, the Goths were enthusiasts for liberty
in their own forests. This love of freedom was cherished in the
migratory tribes, and was found to characterize those Goths who
took up their abode in Spain; the descendants of which people
inhabited the foot of the Pyrenees and were afterwards called
Vaudois. [Gib. Hist., vol. i.p. 317; Robins. Res., pp. 153, 154,
199, 315, 393]
2. It is highly probable,
that the gospel was preached to these people by the apostles,
since it is absolutely certain that the Goths professed
Christianity several centuries before their kings became
Catholics. They retained their natural love of freedom, and
consequently divided, at after periods, into various religious
sentiments, having no national standard of faith, nor any legal
civil coercion for conscience. The catholics all through this
early period, called them Anabaptists, heretics, and not
Christians. [Robinsons Res., pp. 199, 315] In the
third century, the gospel was preached and churches existed at
Cologne, Treves, Metz, and in other places. [Mosh. Hist.,
vol. i, p. 192] We have no means of knowing whether the
Novatianists in their itineracy visited these kingdoms or not.
Those who represent the German tribes as barbarous at this period
offer a cruel insult to the memory of a brave and generous
people, and contradict those historians who lived among them. In
their religious discipline, they considered soundness of faith
essential to the ordinance, yet they tolerated all others in
their religious exercises. The Arian views at an early period had
extensive encouragement among the Gothic tribes.
Though the German nation was
divided by various denominations, yet they all agreed in one
point. They baptized none without previous instruction, but such
they baptized at any time. They also re-baptized all who had been
baptized among Catholics, before they could be received into
their churches; and for this reason were called Anabaptists.
These views on the ordinance embraced by the Germans, regulated
their conduct in their religious societies wherever they formed a
colony among other people; as may be traced in Spain, Lombardy,
Africa, Italy, and France. [Id., pp. 99, 167, 199, 393] Mezeray,
the French historian, says, the Burgundians, a people of Germany
who had received the Christian faith, visited France so early as
430, and obtained a settlement at Vienne and Lyons.
3. The freedom of
religious ordinances in Germany being destroyed by Charles the
Great, makes it necessary that we should digress. Cyprian,
Austin, and Innocent used every means to comprehend all infants
in the Christian Church by baptism, on account of original sin;
but these proved successful only where the mental and moral
character was degenerated from apostolic simplicity. In 517, a
canon was made by seven bishops at Girona, in Spain, enjoining
baptism for babes if they would not suck their mothers
breasts; and in which cases of danger, Gregory, the pope, allowed
one immersion to be valid baptism. In 789, Charles the Great
resolved to subdue the Saxons or destroy them, unless they
accepted of life on the condition of professing the Christian
religion agreeably to the Roman ritual. On pain of death
the Saxons, with their infant offspring, were to receive baptism.
Germany in time was subdued, and religious liberty destroyed.
The king took an oath of fidelity of them and received pledges
for the fulfillment of his stipulations. [Mezerays Fr.
Hist., p. 103] In this way the religious privileges of these and
other nations were infringed on, and by these and similar means
Christianity under state patronage, made rapid progress for ages,
as detailed in the works of hierarchists. To make the conversion
of these people accord with the gospel record, apostles were sent
to them, but the Germans were exceedingly jealous of such
bifarious commissioned ministers of religion. These apostles of
Rome preached up trine immersion, but said nothing of infants.
Success attended the imperial commands; other kingdoms were
visited in virtue of the same authority, and converted from fear
of the carnal weapon. The evidence of their complete conversion
was made apparent by their baptism. Wooden tubs and other
utensils were placed in the open air, and the new converts with
their children were immersed naked into the profession of
Christianity. This indelicacy in the mode originated with the
advocates of minor baptism as already shown: it has never been
practised in Baptist communities. This mandate of Charles is the
first legal authority for infant baptism, [Robins. Hist. Bap.,
pp. 268, 282, &c.] and we ask if the mental character must
not have been exceedingly low, to enforce such terms of
denudation on the female portion of candidates? We repudiate the
charge, and leave the blot on those who were guilty of the
practice. [Walls Hist., vol. ii., p. 379, and Bap. Mag.,
vol. i, p., 435, from Vossius]
4. The wilds and forests
of Germany would prove asylums to dissenters through the rise and
assumption of the man of sin. That Germany was inhabited by
persons of this description is evident, and that such persons
must have been very active in disseminating the truth becomes
plain, since it is recorded that the Baptist itinerant preachers,
could in their travels pass, during the ninth century, through
the whole German empire, and lodge every night at the house of
one of their friends. [Mosh. Hist., vol. ii. p. 224; Twisks
Chin., lib. 13, p. 546. Clarks Martyr; p. 76, &c.
Gillies Historical Collection, vol. i.p. 32; Bap. Mag.,
vol. i.p. 454] It is very probable these traveling ministers
were Paulicians or Paterines from Bulgaria or Italy. They were
termed by Catholics anabaptist preachers. [Robins. Res., pp.
467, 513] Their sentiments of religion are learned, and their
views of the ordinances proved, from their confession of faith,
which asserts, "In the beginning of Christianity there was
no baptizing of children; and their forefathers practised no such
thing:" and "We do from our hearts acknowledge that
baptism is a washing, which is performed with water, and doth
hold out the washing of the soul from sin." [Merning in
Meringus His. of Bap., pt. 2, p. 738; Junius, p. 77] In
1024, a company of men out of Italy visited and traveled through
whole provinces preaching the gospel, and were exceedingly
successful in enlightening many and drawing them from the
catholic cause. These disciples of Gundulphus have been referred
to, where we proved they disallowed of infant baptism.
[Jortins Ecc. Rem., vol. v.p. 27] It is allowed by Mosheim,
that many dissenters of the Paulician character, in this century,
led a wandering life in Germany, where they were called Gazari,
i.e., Puritans. These good men grounded their plea for religious
freedom on Scripture, and were called brethren and sisters of the
free Spirit, while their animated devotion gained them the name
of Beghards. [Ecc. Hist., vol. ii. p. 224, &c.] When this
term first sprung up in Germany, it was used to designate a
person devout in prayer: at after periods it was used to point
out all those communities which were distinct from Rome, and thus
in time it was given to persons who only had the garb of
religion. [Ecc. Hist. Cent. 13, c. 5, ~ 40] Twisk, upon the year
1100, asserts that the Waldenses did practice believers
baptism. [Chro. lib. 11, p. 423] We have, under date 1140 a
letter written by Evervimus, of Stainfield, in the diocese of
Cologne, in Germany, to Bernard, Abbot of Clairval, wherein he
speaks to the following effect: There have been some heretics
lately discovered here which after conference, and not being able
to recover them, they were committed to the flames, which they
bore with astonishing patience, and even joy. Their heresy is
this: they say the church is among them, because they only follow
the steps of Christ, and continue in the true imitation of the
true apostolic life, not seeking the things of the world,
possessing neither house, lands, nor any property, nor did he
give his disciples leave to possess anything. * * * We the poor
of Christ, who have no certain abode, fleeing from one city to
another, like sheep in the midst of wolves, do endure persecution
with the apostles and martyrs. They say much on the baptism of
the Holy Ghost which they support from scripture. They call
themselves elect, and say, every elect have power to baptize
others whom they find worthy, but they contemn our baptism * * *
and give their ordinance to those only who are come to age, as
they do not believe in infant baptism. [Allixs Ch. Pied.,
c. 16, pp. 140-143] "I must," says the writer,
"inform you also, that those of them who have returned to
our [Catholic] church, tell us that they had great numbers of
their persuasion scattered almost everywhere; and as for those
who were burnt, they, in the defence they made of themselves,
told us that this heresy had been concealed from the time of the
martyrs; and that it had existed in Greece (among the Paulicians)
and other countries." Bernard was exceedingly offended with
these Baptists for deriding the Catholics because they baptized
infants, prayed for the dead, and maintained a state of
purgatory, &c. [Joness Lect., vol. ii. p. 247]
5. The severity of the
Pontiffs measures adopted against Peter Waldo, constrained
him to leave Lyons, with a valuable portion of its inhabitants,
for other kingdoms. For some time he continued to publish the
gospel with great success, through Dauphiny, Picardy, and various
parts of the German states, concluding a labor of twenty years in
a province of Bohemia. [Lon. Ency., Art. Reform] At Salt and
Lun, as before observed, mention is made by Crantz of a colony of
Waldenses settling. [Robins. Res., pp. 479, 527] The followers of
Waldo visited many kingdoms with the New Testament translation,
while some of this persuasion settled in the Netherlands. [Bap.
Mag., vol. xiv., p. 51] These emigrants, coming from Picardy into
Bohemia and Germany, were commonly called PICARDS by
catholics and historians. [Clarks Martyr. p. 76] Of their
views on Justification we have already enlarged in the Bohemian
section. Wherever these people went, they sowed the seeds of
reformation. The countenance and blessing of heaven attended
their labors, not only in the places where Waldo had labored, but
in more distant regions. In Alsace, and along the Rhine, these
doctrines spread extensively. Persecution ensued; thirty-five
citizens of Mentz were consumed to ashes in one fire, in the city
of Bingen, and eighteen in Mentz itself. The bishops of Mentz and
Strasburg breathed nothing but vengeance and slaughter against
them, and at the latter city, where Waldo himself is said to have
narrowly escaped apprehension, eighty persons were committed to
the flames. Multitudes died praising God, and in the confident
hope of a blessed resurrection. But the blood of the martyrs
became the seed of the church: and in Bulgaria, Croatia,
Dalmatia, and Hungary, churches were planted principally from the
labors of one Bartholomew, of Carcassonne, which societies
flourished throughout the thirteenth century. [Joness
Lect., vol. ii., p. 238]
6. Whatever injury the
society sustained by persecution, must have been in some measure
repaired by a corresponding class coming into Germany out of
Italy in the early part of the thirteenth century. These
baptists, with others who had previously settled, became known by
the appellation of brethren of the free Spirit, or Beghards.
It was no uncommon thing, in those dark times, to reproach
persons for their devotional conduct, as Massalians, Euchites,
Bogomites, and Beghards, meaning "persons of prayer,"
which, in our view, confers on such persons the meed of praise.
These accessions from Italy, with numbers of the Albigenses who
escaped the sword and flames in Languedoc, taking refuge in
Germany, will account for the prominency of the Beghards in the
histories of those times, and the establishment of their
reputation at this period. [Mosh. Hist., vol. ii., p. 299, and
Robins. Res., p. 516] They first appeared as a religious body
so early as the eleventh century, probably from the labors of
those men already mentioned, 1025, out of Italy; but came more
particularly into reputation during this century. "Their
primitive establishment," says Mosheim, "was
undoubtedly the effect of virtuous dispositions and upright
intentions. A certain number of pious women, both virgins and
widows, in order to maintain their integrity, and preserve their
principles from the contagion of a vicious and corrupt age,
formed themselves into societies, each of which had a fixed place
of residence, and was under the inspection and government of a
female head. Here they divided their time between exercises of
devotion, and works of honest industry; reserving to themselves
the liberty of entering into a state of matrimony, or quitting
the establishment, whenever they thought proper. All those who
made extraordinary professions of piety and devotion were called Beguines.
The first society of this kind, of which any account exists, was
formed in the beginning of this century, and was followed by so
many institutions of a like nature in France, Germany, Flanders
and Holland, that, towards the middle of this century, there was
scarcely a city of any note which had not its beguinage or
vineyard, Cant. 8:12. Ps. 80:15. This example of the women was
followed by corresponding institutions for men, and these pious
persons were, in the style of the age, called Beghards and
Beguines, and, by a corruption of that term usual among the
Flemish and Dutch, Bogards; but from others, at an after
period, they were denominated Lollards. The hours not
appropriated to devotion among the Beguines, were employed in
weaving, embroidering, and other manual labors of various kinds.
The poor, the sick, and disabled among them, were supported by
the pious liberality of such opulent persons as were friendly to
the order. The same religious views and purposes were adopted by
the different establishments of men and women. [Mosh. Hist., vol.
ii, p. 400, note, and De Beghardis et Beguinabus Com. Rob. Res.,
pp. 532. &c.]
7. We shall now exhibit our
claim to these pious Waldenses, so far as it respects the
ordinance. We own their religious views are not fully known. They
thought Christianity wanted no comment but a pious walk; and they
professed their belief of that by being baptized, and their love
to Christ and one another by receiving the Lords Supper.
[Rob. Res., p. 527] Jacob Merning says that he had, in the
German tongue, a confession of faith of the Baptists, called
Waldenses; which declared the absence of infant baptism in the
early churches of these people, that their forefathers practised
no such thing, and that people of this faith and practice made a
prodigious spread through Poland (yea, Poland was filled with
them), [Id. p. 557] Lombardy, Germany, and Holland.
[Meringus Hist. of Bap., pt. 2, p. 738, and upon Cent. 13,
p. 737, and Montantus, p. 86] These people re-baptized such as
joined their churches, as the Waldenses had done in early ages;
[Rob. Res., p. 506] and though a law was made against the Picards
for re-baptizing, yet they suffered burning in the hand, and
banishment, rather than forego what they considered their duty.
[Id. p. 518] Dr. Wall, who is a candid opponent, says, the
Beghards were also called Picards or Pighards. They spread
themselves over the great territory of Upper Germany; they
abominated popery; they chose their pastors from among married
men; they mutually called one another brother and sister; they
owned no other authority than the Scriptures; they slighted all
the doctors, both ancient and modern; their ministers wore no
garments to celebrate communion, nor do they use any collection
of prayers but the Lords prayer; they believed or owned
little or nothing of the sacraments of the catholic church; such
as came over to their church must every one be baptized anew in
mere water; they believe that the bread and wine do only, by some
spiritual signs, represent the death of Christ--that the
sacrament was instituted by Christ to no other purpose but to
renew the memory of his passion, &c. &c. [Hist. of Inf.
Bap., pt. 2, c. 7, ~ 4, pp. 270-1] In this statement may be
discovered a family likeness of those churches in the south of
France. Their renouncing worldly possessions; their mode of
living in large communities; their distinction into perfect and
imperfect classes; with their allowed piety, support their claim
of descent from the early Vaudois. We may be permitted to admire
the motive and design of the institutors of such establishments,
and particularly the spirit which animated, guided, and bound up
these societies in unity for centuries. The object of its members
must have been the restoring of Christianity to its native
simplicity, original purity, and benign aspect. The seven
concluding verses in the second of Acts appear the rule of
guidance in these communities. Their extensive interests through
the German empire accord with the moving shoals of the
Anabaptists in a future period.
8. These dissenting
communities had their respective schools, at which many of the
nobility were educated. Uladislaus II was prevailed upon in
1140 to sign an edict against the Vaudois or Picards; but the
influence of the nobles rose above the sovereign, and rendered
the law void. [Rob. Res., p. 532] In 1210 the dissenters had
become so numerous and so odious to the Catholic clergy, that
Otho IV, at their entreaty, granted an edict against them. A
severer measure was adopted by Frederick II, which extended over
all the imperial cities, in 1220; and, in the hands of the
inquisitors, entailed misery on the people. [Rob. Res., p. 412,
and see above, sect. 6, 13-15] The cruel measures awakened in the
lower orders of the people retaliating feelings; these received
the officers of the pope with clubs, stones, daggers, and poison.
The first martyr was a friar Conrad, who was killed in Germany
while he was preaching against liberty in religion.
No means had been left
untried to rid France of the Albigenses, which had been so far
successful as to destroy one million lives. [P. Personius in
Claudes Del. preface, p. 61; Monthly Review, Feb.
1815, p. 222; Simondis Hist. of the Crusades:
passim.] While the pontiff was devising means to free Gascony of
a section of those heretics, he and his conclave were suddenly
alarmed by the news, that the work of reform, which, according to
his hope, had been so often extinguished, had now made its
appearance in the very heart of Germany; and that the city of
STETTIN was infected by the same heretics who, as he fondly
hoped, had been extinguished in Languedoc. Gregory IX lost no
time in addressing bulls to the bishops of Minden, of Lubeck, and
of Rachhasbourg in Styria, to induce them to preach up a crusade
against the heretics. In order to excite greater horror against
these sectaries, the pontiff represented to the people, that
"a hideous tode was presented at once to the adoration and
caresses of the initiated. The same being, who was no other than
the Devil, afterwards took successively different forms, all
equally revolting, and all offered to the salutations of his
worshippers. Such were the accusations the popes often exhibited
against the Waldenses; and coming from the lips of holiness and
infallibility itself, they could not fail of success. The
fanatics took up arms in crowds, under the conduct of the German
bishops. Those among the sectaries who were not in a condition to
carry arms, or who had not taken refuge in the strong places,
were first brought to judgment; and in the year 1233, "an
innumerable multitude of heretics was burned alive through
Germany; a still greater number was converted." The
crusading army and the inquisitors, to all appearance,
extinguished the heretical light. But such was the nature of this
pestilence, as the court called it, that, like water which was
dammed up in one place by inadequate mounds, it is sure to break
out in another. [Joness Lect., v. ii. p. 398] Though
Frederick II had, in the early part of his reign, gone into the
cruel measures of the pope, by not complying with his mandate, he
now incurred his holinesss displeasure. The pope
excommunicated Frederick, incensed his own son to rebel against
him, nominated another emperor, and thus rent the empire in
twain. During the interdict, the churches were closed, the bells
silent, the dead unburied: the penalty fell upon those who had no
share in the offence. [Hallams Middle Ages, vol. ii.
pp. 240-3] Frederick wrote letters to all the princes of Europe,
exposing the ambition of the pontiffs, and calling on all to take
from the clergy the treasures they had amassed. The sufferings to
which thousands were reduced in Germany, from this strife, were
dreadful; yet the pope was insensible to the reigning misery.
This state of affairs continued till the death of Frederick,
1250. This affray between the emperor and the pope relieved the
sectaries from the cruel and oppressive designs of their enemies,
and afforded these people some relief and opportunity to
propagate their views. Their increase becomes apparent, since it
is recorded, that in the beginning of the fourteenth century,
they existed in thousands; and, as observed, in Bohemia they were
considered as amounting to 80,000. Some of these Picards, while
traveling and propagating the truth, were seized, and suffered;
while persecution scattered others into various provinces and
kingdoms, whose efforts and labors were apparent in the
multitudes which arose at the dawn of the reformation, in this
empire. [Bishop Newtons Diss. on the Prophec., vol. ii. p.
225]
9. A bold and intrepid
teacher was raised up among the Beghards, or Picards, in 1315, in
the person of WALTER LOLLARD, who became an eminent barb or
pastor among them, and from whom the Waldenses were called
Lollards. [Walls Hist., vol. ii. p. 272] Clark says,
Lollard stirred up the Albigenses by his powerful preaching,
converting many to the truth, and defending the faith of these
people. [Martyr., p. 76] Moreland asserts he was in great
reputation with the Waldenses, for having conveyed their
doctrines into England, [Hist., p. 30] where they prevailed all
over the kingdom. [Allixs Ch. Pied., c. 22, p. 202] Mosheim
remarks, that Walter was a Dutchman, and was a chief among the
Beghards, or brethren of the free Spirit. He was a man of
learning and of remarkable eloquence, and famous for his
writings. [Hist., vol. ii. p. 509] Walter was in unity of views
in doctrine and practice with the Waldenses. [Gillys Nar.,
p. 78] He was a laborious and successful preacher among the
Baptists who resided on the Rhine; but his converts are said to
have covered all England. [Allix ubi sup] The Lollards rejected
infant baptism as a needless ceremony. [Lon. Ency., Art. Loll.;
Colliers Eccl. Hist., vol. i.b. 7, p. 619] In 1320,
Walter Lollard was apprehended and burnt. In him the Beghards
on the Rhine lost their chief, leader, and champion. His death
was highly detrimental to their affairs, but did not, however,
ruin their cause; for it appears they were supported by men of
rank and great learning, and continued their societies in many
provinces of Germany. [Mosh. Hist. ut sup]
10. About 1330, these
people were grievously harassed and oppressed in several parts of
Germany, by an inquisitor, named EACHARD, a Jacobin monk.
After inflicting cruelties for a length of time, with great
severity, upon the Picards, he was induced to investigate the
causes and reasons of their separation from the church of Rome.
The force of truth ultimately prevailed over all his prejudices.
His own conscience attested that many of the errors and
corruptions which they charged on that apostate church really
existed; and finding himself unable to disprove the articles of
their faith by the Word of God, he confessed that truth had
overcome him, gave glory to God, and entered into the communion
of the Waldensian churches, which he had been engaged in
persecuting even to death. The news of his conversion aroused the
ire of the inquisitors. Emissaries were despatched in pursuit of
him; he was at length apprehended and conveyed to Heidelberg,
where he was committed to the flames. [Joness Lect.,
vol. ii. p. 428]
11. The Baptists who
inhabited those cities that lay on the Rhine, especially at
Cologne, had considerable accessions from the labors of JOHN
HUSS, who, in 1407, became a bold champion in the cause of truth.
He taught the same doctrines as Lollard and Wickliff; he was
popular, and his discourses were full of those truths charged on
the Anabaptists. John Huss, with Jerome, traveled and labored for
the interests of the Redeemer; consequently dissenters were
multiplied in the empire, by conversions and by accessions from
other kingdoms. These persons, reasoning on the principles laid
down by Huss and Jerome, on the sufficiency of the Scriptures to
guide them in the affairs of the soul, entertained the same ideas
of religion as the old Vaudois did; and with their successors,
the Beghards, they became incorporated. They were
indiscriminately called Waldenses, or Picards; and they all, says
Robinson, re-baptized; but they entertained views widely
different on other subjects. [Resear., pp. 481, 513] The deaths
of Huss and Jerome, accompanied with efforts on the part of the
clergy to excite the people to destroy heretics, awakened in
these people a conviction of their danger. They therefore formed
the plan of leaving Upper Germany for the lower parts of the
empire; but the vigorous opposition of their enemies, who learned
their design, prevented them realizing their concerted object.
[Walls Hist., pt. 2, p. 272; Mosh. Hist., vol. ii. p. 509]
They were aroused now to defend their privileges. The emperor
Sigismund, a dissolute man, was devoted to the clergy, and
promised them uniformity in religion. The nonconformists of all
classes, throughout the empire, saw all their religious and civil
liberties at stake. John de Trocznow, commonly called Ziska, from
his having only one eye, determined, as the last defence, to take
arms, as already stated. Having raised his standard, Ziska found
himself, in a few weeks, at the head of fifty thousand troops.
See Bohemia.
12. In 1457, a great
number of Waldenses were discovered by inquisitors in the diocese
of Eiston in Germany, who were put to death. These sufferers
confessed that they had among them, in that district, twelve
barbs or pastors, who labored in the work of the ministry. It
appears, from what Trithemius relates, who lived at this time,
that Germany was full of Waldenses prior to the Reformation by
Luther; for he mentions it as a well-known fact, that so numerous
were they, that in traveling from Cologne to Milan, the whole
extent of Germany, they could lodge every night with persons of
their own profession; and that it was a custom among them, to
affix certain private marks to their signs and gates, whereby
they might be known to each other. [Danvers Hist., p. 25]
This is allowed by the best of our historians, and conceded by
Mosheim, who asserts, "before the rise of Luther or
Calvin, there lay concealed, in almost all the countries of
Europe, particularly in Bohemia, Moravia, Switzerland, and
Germany, many persons who adhered tenaciously to the doctrine of
the Dutch Baptists, which the Waldenses, Wickliffites, and
Hussites had maintained, some in a more disguised, and others in
a more open and public manner; viz. that the kingdom of Christ,
or the visible church he had established upon earth, was an
assembly of true and real saints, and ought therefore to be
inaccessible to the wicked and unrighteous, and also exempt from
those institutions which human prudence suggested, to oppose the
progress of iniquity, or to correct and reform transgressors. This
maxim is the true source of all the peculiarities that are to be
found in the religious doctrine and discipline of the Baptists.
It is evident that these views were approved of by many before
the dawn of the reformation." [Mosheim, Ecc. Hist., vol.
iii. p. 320]
The emperors opinion of
the Picards, and his physicians concurrence of their views
and practice, being nearer to apostolic precedent than any other
religious sect, has been already recorded. Their bitterest
enemies, who were eye-witnesses of their actions, say, They
resembled the ancient Donatists; their lives were blameless, but
their doctrine was heretical: their simplicity, innocence,
fidelity, and industry, are admirable; but their doctrines are
damnable. [Rob. Res., p. 566] They made no figure in the world,
says Voltaire; but they laid open the dangerous truth which is
implanted in every breast, that mankind are all born equal. [Rob.
Bap., p. 484]
13. At the conclusion of
the fifteenth century, Germany was divided into sixteen circles,
and governed by sovereign princes, whose tyrannical oppression
would exceed belief, were they not well attested; consequently
the peasants or boors were slaves everywhere! This state of
oppression and beggary should be taken into consideration by the
censurers of those times and people. The peasants had several
times attempted in Germany, as in Switzerland, to obtain their
freedom. In 1491, they aimed to recover their birth-fight, but
failed. In 1502, another attempt proved alike abortive. [Rob.
Res., p. 537, &c.] The princes and ecclesiastics continued to
be supreme tyrants, rioting in luxury wrung from their respective
peasants. The ignorance of the priests was extreme. Numbers of
them could not read, and few had ever seen a Bible. Many, on
oath, declared they knew not that there was a New Testament.
These officers of religion held no intercourse with the laity,
and their manner of giving them instruction was accompanied with
a haughty superiority: "Ye that be lay people, ye shall
know,--that there be ten commandments," &c., &c.
[Rob. Bap., p. 296] Yet, this ignorant and lordly class was
supported at an enormous expense. The taxes of the state, the
luxury of princes, and the ponderous burden of tithes for the
support of the church were all produced by the labor of the
peasants; consequently, the situation, to a people, who, from
early times, had been distinguished by the love of liberty,
became insufferable. [Mosh. Hist., vol. iii. p. 50, note]
Besides, their present thraldom was increasingly felt, from their
witnessing and hearing the successful efforts of the peasants in
Switzerland. Such was the vassalage of Christendom at this
period, to the church of Rome, that the pontiff appeared to feel
no apprehensions of the general tranquillity being disturbed.
[Joness Lect., vol. ii. p. 503] The [Catholic] church
was made up of monsters, living in the most complicated crimes,
and the greater portion of the community had become profoundly
stupid. [Rob. Res., p. 301] Here is the climax of a state
church!
14. The severity of the
inquisitors, and the watchful conduct of the state clergy, had
occasioned the detection and removal of every public champion of
reforming principles, almost as soon as he avowed his sentiments,
which is apparent in every part of history; and, were the records
collected, the account of those of the Baptist persuasion, who
have suffered martyrdom solely on the account of religion, would
make a large book. [Bayles Dict. Anab. F.] Under these
successive losses, the Waldenses continued to disseminate the
truths of the gospel by means of all the members of their
community. The Baptists appear, through successive ages, opposed
to worldly greatness, and always at variance with the secular
maxims of securing success by human learning and tithes of
distinction; they moved silently on, scattering in their walks
the seeds of life. The least mental attainment in the Christian
brother among them, was encouraged, and placed in requisition to
the cause of truth, which awakened anger and contempt among the
state clergy, for desecrating the holy order. Their societies
were consequently of a missionary cast, which proved an extensive
blessing to successive centuries. This view only will account for
their numbers in this and other empires and kingdoms, through the
reign of the man of sin. Such was their procedure down to the
sixteenth century, when they perceived several learned men, and
also through their means, several among the unlettered of the
people, were beginning to expose the darkness arising from error,
superstition, and a lack of religious knowledge. They lived less
retired than they had formerly done, and engaged to come forward
with others, to diffuse the light of a purer religious knowledge,
and to demolish the Romish superstition as much as it was in
their power. [Mezerays Fr. Hist., p. 618] They did not
scruple to draw many over from the Romish church in a very open
way, incorporating them with themselves by re-baptization.
"This re-baptizing," said Bishop Bossuet, "is an
open declaration, that in the opinion of the brethren, the
Catholic church has lost baptism." [Rob. Hist. of Pap. p.
463] To further the work of reform, many of the brethren
itinerated through various districts, and were reproached with
the name of "the wandering Anabaptists." [Rob. Res. p.
513] Among these Anabaptists, were Hetzer and Denck, who
published translations of parts of Scripture. [MCries
Italy, p. 178] Multitudes of minds were by these means instructed
in the truths of the gospel, and many learned, enlightened, and
eloquent men only waited for some opening in Providence, to
advocate more fully and publicly, the gospel of Christ. [Lon.
Ency. vol. xviii. p. 669, Reform; Joness Lect., vol. ii.
511] But, amidst all the sectaries of religion, and teachers of
the gospel in Germany at this time, the Baptists best understood
the doctrine of religious liberty, to them, therefore, the
peasants turned their eyes for counsel; [Rob. Res., p. 545] and
to their immortal honor be it recorded, that the Baptists were
always on the side of liberty. Under whatever government they
could realize this boon, whether Pagan, Saracen, or Christian;
domestic or foreign; that dynasty which would guard their
freedom, was their government. In this respect, like the
apostles, they paid no regard to its religion, civil government
was their object. [Id. p. 641] This might be traced in all their
migratory movements, from the Italian dissenters to the Rhode
Island settlement. [Id. p. 311. Cox and Hobys Am. Bap., p.
444]
15. We have now detailed
the history of the Puritans through several nations, and under
various names, and shall by these records, have proved at the
Reformation, that the Baptists has been the only Christian
community which has stood since the days of the apostles; and as
a Christian society, which has preserved pure the doctrines of
the gospel through all ages. [Bap. Mag., vol. xiii. p. 344,
A.D., 1821] These societies we shall find perpetuated in a few
years, under Memo Simons fostering care; whose creed will
speak their affinity to the Vaudois, and though many, in claiming
relation to these people, have disputed some things in their
practice, none ever denied that they baptized only adults on a
profession of faith, before they received them into their
communion. [Rob. Res., p. 508]
16. The sectaries or
Picards, in itinerating, had been successful in bringing persons
of all classes over to their views and community, from the
Catholic church. Their conduct in re-baptizing, awakened the
anger of the Catholic priesthood, and measures were proposed to
stay the growing evil. Consequently, in 1510, the clergy and
bishops prevailed on the sovereign to use means equal to the
danger; whereupon, an edict was made, that all the Picards,
without distinction of sex, age, or quality, should be slain.
[Clarks Martyr., p. 127] The influence of some noblemen
prevailed for its suspension for eighteen months, but the edict
received the sanction of government at the end of that term, yet
interpositions of Providence prevented its full execution. The
threatening aspect of affairs in Germany, suggested to the
Picards the necessity of emigrating, and Mosheim asserts,
"that the German Baptists passed in shoals into Holland and
the Netherlands, and in the course of time, amalgamated with the
Dutch Baptists." [Ec. Hist., c. 16, ~ 11, p. 336. These
shoals accord with Morells 800,000 Waldenses]
17. "The drooping
spirits of this people," says the same writer, "who had
been dispersed through many countries, and persecuted everywhere
with the greatest severity, were revived when they heard that
Luther, seconded by several persons of eminent piety, had
successfully attempted the reformation of the church. [Id.
vol. iii. p. 321] Consequently, several persons with the views
of the Baptists, made their appearance at the same time, in
different countries; this appears from a variety of
circumstances, especially from this striking one, that all the
Baptist ministers of any eminence, were, before the Reformation,
almost all, heads and leaders of particular and separate sects,
(or congregations). The Baptists occasioned little publicity,
and made little noise before the Reformation, though the most
prudent and rational part of them considered it possible, by
human wisdom, industry and vigilance, to purify the Romish church
from the contagion of the wicked, provided the manners and spirit
of the primitive Christians could but recover their lost dignity
and lustre; and seeing the attempts of Luther, seconded by
several persons of eminent piety, proved so successful, they
hoped the happy period was arrived, in which the restoration of
Rome to purity was to be accomplished, under the divine
protection, by the labors and counsels of pious and eminent men.
[Ency. Brit. Art. Anabap.]
18. Many religionists, at
this period, as Venner, in the days of Cromwell, were projectors
of a new state of things, others were in anticipation of an
unspotted and perfect church; while some, as we shall see,
carried their speculations into frenzied enthusiasm. [Mosh.
Hist., vol. iii. p. 232] These views had some encouragement from
Luther and the reformers; for every impartial and attentive
observer of the rise and progress of the Reformation, will
ingenuously acknowledge, that wisdom and prudence did not always
attend the transactions of those that were concerned in this
glorious cause; that many things were done with violence,
temerity, and precipitation. [Id. p. 102] Luther had boldly
stepped forward, and set tyranny at defiance. This was known, and
was differently viewed by the religionists throughout Europe, but
more particularly animated those who were addressed by Luther and
his associates. To further the great work, he published the New
Testament in German, wrote letters to the sovereigns of Europe,
broke with the pope, and propelled forward the work of
reformation. To these efforts, he added a work on Christian
liberty, in the German language, which was read with the most
astonishing avidity, and the contents were communicated to those
who could not read. In this work, Luther speaks of what he calls
spiritual liberty, that is, the freedom of the spirit or mind, in
matters of religion; and he assigns the causes of bondage, to
sins, laws, and mandates, which naturally mean our sinful
passions, the laws of magistrates, and the canons of the church.
[Rob. Res. p. 540] The pope denounced Luther, and he nobly, on
Dec. 10, 1520, had a pile of wood erected without the walls of
Wittemburgh, and there in the presence of a prodigious multitude
of all ranks and orders of people, committed to the flames both
the bull that had been published against him, and the decretals
and canons relating to the popes supreme jurisdiction. By
this act, Luther publicly declared to the world that he was no
longer a subject to the Roman pontiff; and the man who publicly
commits to the flames the code that contains the laws of his
sovereign, shows thereby, that he has no longer any respect for
his government, nor any design to submit to his authority. [Mosh.
Hist. vol. iii. p. 40] These zealous and decisive acts of the
reformer, however dignified, impressed the minds of men very
differently, and in the mind of the oppressed peasant, it
awakened a spirit of restless insubordination, which only waited
a suitable season to disclose the inward ferment. [Rob. Res.,
p. 540] The boldness of these measures occasioned Luthers
being called to Worms, by Charles V, where he boldly and nobly
pleaded his cause, but was condemned, and to prevent his
sustaining any injury, Frederick caused him to be arrested, and
conveyed privately to the Castle of Wartenberg, where he divided
his time between writing and hunting. [Mosh. Hist., ut sup.]
19. One benefit the
scattered brethren realized was, the translation at this period
of the whole of the New Testament by Luther, agreeably to their
views, and his and their sentiments concurred by his translating
Matt. 3:1, "In those days came John the dipper."
[Rob. Hist. Bap. p. 442] Other parts of his writings were in
perfect accordance with this sentiment. [Rob. Res., 542, and
Booths Paedo. Exam.] So that Luther is charged with being
the author or father of the German dippers, since some of the
Catholics expressly declare they received their first ideas of it
from him. [Rob. Res. p. 542] Also Moshovius says, that anabaptism
was set on foot at Wittenburgh in 1521, among the Reformers, by
Nicholas Pelargus, or Stork, who had companions with him of very
great learning, as Carolostadius, Melancthon, and others; this,
he says, was done while Luther was lurking in exile. [Good and
Greg. Cyclo. Anab., Ivimeys Hist., vol. i.p. 18] In
pursuing this course, and practising only believers
baptism, these reformers were consistent, as they professedly
took the Scriptures for their guidance. Luthers views and
writings supported such a procedure, since he declared, "It
cannot be proved by the Scriptures that infant baptism was
instituted by Christ, or began by the first Christians after the
apostles." Nearly all the reformers expressed themselves in
similar language about baptism; besides, all the Puritans, whose
support to the cause of reform was desirable, held these views on
the ordinance. The reformers gave very considerable support to
the Baptists in these measures. [Burnetts Reform., vol. ii.
p. 110] Luther had no great objection to the Baptists in his
early efforts. He encouraged the Muncer of notoriety, who was a
Baptist minister, and so highly esteemed by Luther, as to be
named his Absalom. Their united efforts greatly increased persons
of the Baptist persuasion. When the news reached Luther, of
Carolostadt re-baptizing, that Muncer had won the hearts of the
people, and that the reformation was going on in his absence, he
on the 6th of March, 1522, flew like lightning from his
confinement, at the hazard of his life, and without the advice of
his patron, to put a stop to Carolostadts proceedings.
[Maclean in Mosheim, vol. iii. p. 45, ch. 16, ~ 18] On his return
to Wittenburgh, he banished Carolostadt, Pelargus, More, Didymus,
and others, and only received Melancthon again. [Ivimey ut sup.]
20. When some of
Luthers assistants went into Bohemia and Moravia, they
complained, that between Baptists and papists they were very much
straightened, though they grew among them like lilies among
thorns! [Rob. Res., p. 519] The success and number of the
Baptists "exasperated him to the last degree;" and he
became their enemy, notwithstanding all he had said in favor of
dipping (while he contended with Catholics on the
sufficiency of Gods word); but now he persecuted them under
the name of re-dippers, re-baptizers, or Anabaptists. [Id. p.
542] One thing troubled Luther, and he took no pains to conceal
it; that was a jealousy lest any competitor should step forward,
and put in execution that plan of reformation which he had laid
out: this was his foible; he fell out with Carolostadt, he
disliked Calvin, he found fault with Zuinglius, who were all
supported by great patrons, and he was angry beyond measure with
the Baptists. [Id. p. 540] His half measures, his national
system, his using the Roman liturgy, his consubstantiation, his
infant baptism, without Scripture or example, were disliked by
the Baptists--yea, the Picards or Vaudois hated his system [Id.
p. 541]; and he hated all other sects. [Neals Hist. vol.
i.p. 93] The violence of Luther sunk his cause into that of a
party. [MCries Italy, p. 176] The reformers
differed as widely among themselves about the ordinances, as they
did from others: [Camp. Lect., p. 445] and their spirit of
contention subsided into acts of persecution and reproach.
[Rob. Bap., pp. 548, 554] But Mosheim remarks, "there were
certain sects and doctors against whom the zeal, vigilance, and
severity of Catholics, Lutherans, and Calvinists were united. The
objects of their common aversion were the Anabaptists."
To avoid the unhappy consequences of such a formidable
opposition, great numbers retired into Poland, hoping to find a
refuge--where they formed congregations. [Mosh. Hist., pp. 3,
363, 293]
21. It is at this period
the term Anabaptism was used among Christian brethren. [Good
and Greg. Cyclo. Anabap.] The word, in its strict sense, is
expressive of the practice of those who re-baptize such persons
who came from one of their sects to another; or, as often as any
one is excluded from their communion, and again baptized on being
re-admitted into their fellowship--as Cyprian and the church of
Carthage practised. If the party baptizing disallow the first
ceremony as unscriptural, the repetition of the act guided by
apostolic authority is not re-baptization, but Christian Baptism.
The word anabaptist, in a loose sense, has been in use from the
ascendancy of the church in 413, to distinguish those who
disavowed infant baptism, and consequently, not only baptize
persons on a confession of their faith, but baptize, as it were,
again those persons that were in infancy subject to what they
considered a pseudobaptism. The term was now familiarized from
Luthers dislike to the Picards or re-baptizers. [Ency.
Brit. Anabap.; Rob. Res., p. 517] We have often used the word,
not that we approve it as expressive of our practice, but as
conveying the views of those who, by the word, intended fully to
describe, designate, and reproach the Baptists. A full history of
the people thus designated, is exceedingly difficult to write;
[Rob. Bap., p. 465] since, as Mosheim admits, "the true
origin of the Baptist denomination, who espoused the Mennonite
views, and who acquired the stigma of Anabaptists, by
administering anew the rite of baptism to those who come over to
their community, is hid in the remote depths of antiquity."
[Ecc. Hist., vol. iii., p. 320.]
Anabaptist antiquity may be
traced back, Viz.:-
1450, Picards or
Waldenses, Walls Hist., 2, 270.--
1420, Hussites,
Crosby, vol. 1, pref. xxxiii. Ivimey, 1, 70.--
1176, Waldo and his
followers, Joness Lecr., 2, 486.--
1150, Waldenses and
Albigenses, Colliers G. Diet. Anab.-
1140, Arnoldists,
Facts Op. to Fict., p. 46.--
1135, Henricians,
Walls Hist., 2, p. 250.--
1110, Petrobrussians,
Wall, Ib.--
1049, Berengarians,
Facts, &c., p. 42. Mezeray, p. 229.--
1025, Gundulphians,
Jortins Rem., 5, p. 27.--
945, Paterines,
Joness Lect., 2, p. 254.--
714, Vaudois in France
and Spain, Rob. Res., p. 242.--
653, Paulicians,
Gibbons Hist., c. 5{, and Allixs Pied., c. 15,
p. 138.--
311, Donatists, Mosh.
Hist., 1, 302.--
250, Novatianists,
Ency. Brit. Anab.---
56, Ephesians, Acts
29:2, &c. Miln. Ch. Hist., C. 1, ch. l4.
Baptism may be administered
to persons who have received a rite in some community without
incurring Anabaptism; as,
First. When the subject has
been dipped before, he has been rightly instructed into the
essential truths of the gospel, as was the case with the twelve
disciples at Ephesus. When Paul reached this city, he found
disciples baptized, who were ignorant of an important truth,
revealed by John for all candidates to believe: viz., "He
shall baptize you with the Holy Ghost;" but these disciples
had heard nothing of the Holy Ghost, consequently here was a
departure from Johns views, and apparent ignorance of the
Author of every sanctifying process. Scriptural views of baptism,
and a knowledge of the Author of our salvation being essential to
a right receiving baptism, led Paul to instruct these disciples,
and then again baptize them. [Miln. Ch. Hist., C. 1, ch. 14]
Secondly. When repentance and
faith, the indispensable prerequisites, have not been exercised
by the subject, Matt. 3:8--when the conscience has not chosen the
duty, 1 Pet. 3:21--and where a personal profession of faith has
not existed, the service is unacceptable to God. Heb. 11:6; Rom.
14:2.
Thirdly. When the ordinance,
in its administration, does not bear the same analogy to its
primitive design and resemblance of Christs death and
resurrection, as those did administered by the apostles, Rom.
6:4, 1 Cor. 15:29, it is then another baptism, and not a New
Testament ordinance, since its analogy to Scripture language is
lost.
Fourthly. When, from a
multiplicity of ceremonies, the original design is obscured, and
it ceases to make manifest the disciples of Christ, John 1:31,
and the cleansing properties of his work, Acts 22:16, it ceases
to be Christs appointment. The earliest dissenters were
guided by this view, and yet were not Anabaptists.
In this practice, two motives
are apparent in the conduct of re-baptizers: first, right
instruction; and, secondly, purity of communion. The first view
led different bodies of early professors to re-baptize those who
came over to their communion, from parties whose creed was not in
accordance with their own: and the second, from a desire to
maintain purity of communion, regulated many early churches. We
know unauthorized rites and ceremonies were early adopted by many
churches. To free the mind of the candidate from those human
rites, and to maintain the ordinance in its native and simple
aspect, occasioned early dissenters to require those who came to
join them from other churches, to submit to the ordinance in the
way they administered it. [Robins. Res., p. 212; Joness
Ecc. Lect., vol. i., p. 410]
22. Of all the teachers of
religion in Germany at this period, the Baptists best understood
the doctrine of civil and religious liberty: to them, therefore,
the oppressed Boors, as has been observed, looked for counsel.
The tyranny of the Catholics and Lutherans was equal in
everything, except extent. Luther never pretended to dissent
from the [Catholic] church, he only proposed to disown the pope:
but in this partial conduct and mope-eyed device, all could not
see with him. Among the Baptists, one of the most eminent was
Thomas Müncer, of Mulhausen, in Thuringia. He had been a priest,
but became a disciple of Luther, and a favorite with the
reformed. This dear son Luther named his Absalom; and the people
so highly approved of him, as to call him Luthers Curate.
He appears to have itinerated and labored principally in Saxony.
While Luther was hunting, writing, and regaling himself with
princes, Müncer was preaching in the country, and surveying the
condition of their tenants. He saw their miserable bondage; and
that, from Luthers plan of reform, there was no probability
of freedom flowing to the people. He (Luther) only intended to
free the priests from obedience to the pope, and to enable the
officers of the state to tyrannize over the people in the name of
civil magistrates. Müncer saw this fallacy, and remonstrated
against it. Luther broke loose from his recluse, and dealt
severely with those who dared in his absence to advance the cause
differently to his plan. With Carolostadt he was severe, but
Müncer was banished for his crime of remonstrance. Müncer now
traveled into various parts, preaching doctrines highly
acceptable to the lower orders. He settled at Mulhausen, and was
there when the peasants rose. It is very probable he now embraced
fully the sentiments of the Baptists, seeing his instruction to
this people was much on the nature of religious liberty, and
illustrative of the errors of Catholicism and Lutheranism, which
he represents as carrying things to the extreme, without
embracing the liberty purchased by the death of Christ. His
instructions conveyed, that a Christian church ought to consist
of virtuous persons, and not, as Luther taught, to include whole
parishes. On these principles he formed a church, A.D. 1523, and
advised the members of it to make use of retirement, meditation,
and prayer; to consider the several points of religion for
themselves. The peasants relished his doctrine, and repaired to
Mulhausen in vast numbers, to be instructed and comforted by
Müncer. [Robins. Res., pp. 546-8; and Marshs Michaelis,
vol. iv., p. 542, &c.] Here was Müncers crime; and, as
Voltaire remarks, "Luther had been successful in stirring up
the princes, nobles, and magistrates of Germany against the pope
and bishops: Müncer stirred up the peasants against them. He and
his companions went about addressing themselves to the
inhabitants of the country villages in Suabia, Misnia, Thuringia,
and Franconia. They laid open that dangerous truth, which is
implanted in every breast, that all men are born equal; saying,
that if the popes had treated the princes like their subjects,
the princes had treated the common people like beasts."
[Robins. Res., p. 551]
23. What Luther had said
and censured about the popes usurpation, he now practiced
himself towards these good men. Carolostadt he followed from
place to place, and got him expelled wherever he settled.
Thomas Müncer was driven in like manner, with others,
against whom Luther set himself, in writing to princes, and
publishing, by which he disturbed society, and stigmatized them
as image-breakers and sacramentarians, or Anabaptists. [Id. p.
543, &c.] On hearing of Müncers success, he wrote to
the magistrates of Mulhausen, to advise them to require Müncer
to give an account of his call; and if he could not prove that he
acted under human authority, then to insist on his proving his
call from God by working a miracle! Lord, what is man! The
magistrates and monks complied with this Lutheran bull, but the
people considered this a refinement on cruelty, especially as
coming from a man whom both the Roman court and the diet of the
empire had loaded with curses, for no other crime than that of
which he accused his brother. The people now resented the insult;
they expelled from the city Luthers monkish allies; and the
magistrates elected new senators, of whom Müncer was one! To
him, as their only friend, the peasants looked for relief under
oppression. [Id. p. 548]
24. The tones of authority
assumed by Luther, and his magisterial conduct towards those who
differed from him, made it evident that he would be head of the
reformers. [Robins. Res., p. 542] He and his colleagues had
now to dispute their way with hosts of Baptists all over Germany,
Saxony, Thuringia, Switzerland, and other kingdoms, for several
years. [Walls Hist., pt. 2, p. 269] Conferences on baptism
were held in different kingdoms, which continued from 1516 to
1527. [Clarks Lives, and Danvers Hist., p. 307] The
support which the Baptists had from Luthers writings made
the reformers efforts of little effect. At Zurich, the
senate warned the people to desist from the practice of
re-baptizing, but all their warnings were vain. These efforts to
check the increase of Baptists being ineffectual, carnal measures
were selected. The first edict against Anabaptism was
published at Zurich, 1522, in which there was a penalty of a
silver mark set upon all such as should suffer themselves to be
re-baptized, or should withhold baptism from their children. And
it was further declared, that those who openly opposed this order
should be yet more severely treated. [Get. Brandts Hist.
Ref., vol. i.B. 2, p. 57] This being insufficient to check
immersion, the senate decreed, like Honorius, 413, that all
persons who professed Anabaptism, or harbored the professors of
the doctrine, should be punished with death by drowning.
[Miln. Ch. Hist., C. 16, oh. 16; Neals Hist., vol. v., p.
127] It had been death to refuse baptism, and now it was death
to be baptized; such is the weathercock certainty of state
religion. [Rob. Bap., 426] In defiance of this law, the
Baptists persevered in their regular discipline: and some
ministers of learned celebrity realized the severity of the
sentence. Many Baptists were drowned and burnt. [Milner, Brandt
ut sup.; Ivimeys Hist., vol. i p. 17] These severe
measures, which continued for years, had the consent of the
reformers, which injured greatly the Lutheran cause. [Rob. Res.,
p. 543] It was the cruel policy of papacy inflicted by brethren. Wherever
the Baptists settled, Luther played the part of a universal
bishop, and wrote to princes and senates to engage them to expel
such dangerous men; but it was their refusing to own his
authority, and admit his exposition of the Scriptures, which led
him to preach and publish books against them, taxing them with
disturbing the peace. [Ib.] We have recorded that the
Baptists were the common objects of aversion to Catholics,
Lutherans, and Calvinists, whose united zeal was directed to
their destruction. So deeply were the prejudices interwoven with
the state party, that the knights on oath were to declare their
abhorrence of Anabaptism. [Mosh. 3, 362] The sentiments of these
people, and which were so disliked by statesmen, clergy, and
reformers, may be stated under five views, viz.: "A love of
civil liberty in opposition to magisterial dominion; an
affirmation of the sufficiency and simplicity of revelation, in
opposition to scholastic theology; a zeal for self-government, in
opposition to clerical authority; a requisition of the reasonable
service of a personal profession of Christianity rising out of
mans own convictions, in opposition to the practice of
force on infants--the whole of which they deem superstition or
enthusiasm; and the indispensable necessity of virtue in every
individual member of a Christian church, in distinction from all
speculative creeds, all rites and ceremonies, and parochial
divisions." [Robins. Bap., p. 482]
27. Disputations on the
subject of baptism continued through this and the ensuing year:
and the system of drowning those the reformers could not convert
was still in prevalent use. The reformers influence and
reflection on the Baptists, with the Catholic hatred, made the
situation of our brethren very critical, independent of the iron
bondage many endured under their lords. From the views of the
Baptists held on civil and religious liberty, and the memorial of
the peasants grievances being drawn up by one of that body,
and approved by all; which memorial struck at the root of the
lords tyranny, occasioned great jealousy in the minds of
princes, and occasioned their attention and displeasure to be
constantly directed towards them. Some emigrated to England, 1529
where their circumstances were not improved. Erasmus said of this
people (1529), "The Anabaptists (in Switzerland), although
they are very numerous, have no church in their possession. These
persons are worthy of greater commendation than others, on
account of the harmlessness of their lives. But they are
oppressed by all other sects." When Frederick, in 1532,
conferred privileges on the German protestants, he excepted the
Baptists.
In 1533, a reward of
twelve guilders was promised to any person who should apprehend
any anabaptistical teacher, and all harboring them was forbidden.
[Mezerays Fr. Hist., p. 597; Brandts Hist. of the
Reform., vol. i, p. 60] "They were," says Dr.
Robertson, "this year, 1534, watched so closely by the
magistrates as to find it necessary to emigrate into other
quarters." [Hist. of Charles V, b. 5, p. 73] Their religious
liberties being destroyed, their views under the greatest
reproach, their lives and property liable to injury, before
Münster affair, will show their critical situation, and account
for their succumbing conduct to the reformers at this period.
It only wanted some local commotion to involve such suspected
subjects in ruin. The brethren in different parts had sent to the
reformers, desiring their countenance and support. Erasmus
genteelly declined. Luther did not like them; he reproached them
with anabaptism. They made the best apology they could, admitting
they had always re-baptized such as joined their churches, but
they said, so had Cyprian in early ages. Learned men were to
confer with them on this point. This year seems to have been
taken up in forming a more unreserved intercourse between the
brethren and the reformers. By intercourse and compromise, and a
negotiation of some years, and after a vast deal of trouble, a
conjunction was effected. Some of these societies had altered
and amended their creed eight times in a quarter of a century,
and now with the last edition presented to Luther, they confessed
they had studied the subject of church government and discipline
more diligently, in which also they had been assisted by some
eminent divines, they had concluded with the reformers, that
there was no need to re-baptize, and they had now left off the
practice, and moreover had unanimously agreed never to re-baptize
in future, nor ever, with Luther and his friends, to call
rebaptization baptism, but ana-baptism. [Robins. Res., p. 506] Thus
what the Moravian and other brethren long sought for, they at
length obtained,--a comprehension in the establishment. To
their creed which had been so frequently improved, the last of
which met the reformers approbation, Luther wrote a
preface; observing, that he had formerly been prejudiced against
the brethren called Picards, though he had always admired their
aptness in the Scriptures. He admitted they had not the advantage
of learned languages, and had expressed themselves obscurely, the
confession, however, (of his colleagues amending), was such
a learned performance, that it had no need of his recommendation!
It is evident Luther brought many of the old Baptists to his
terms, while every circumstance in the empire combined to force
these people under Luthers wing, or out of his
jurisdiction. The imperial edict was published, the bells
were rung, and the reproach of Picardism or Anabaptism was
professedly rolled away from these conformists, and our only
surprise is to find such multitudes in succeeding years not
comprehended. "Their quiet became carnal security, their
liberty glided into licentiousness, and," says Comenius,
"the pious wept." [Id. p. 507] The year previous to
this conjunction, Calvin appeared as a public teacher, and his
views of truth, on being known, were preferred, and found to be
more in accordance with the Baptists views than
Luthers; consequently "many of the Waldenses, or
Sacramentarians," says Merezay, "united with the
reformed church." [Fr. Hist, p. 597] It is easy to perceive
the vestibule to these national churches was Paedobaptism.
28. The city of MÜNSTER,
in Westphalia, became the site of great tumult and disorder.
One Bernard Rotman, a Paedobaptist minister of the Lutheran
persuasion, assisted by other ministers of the reformation, began
the disturbances at Münster in opposing the Papists (1532).
[Mosh. Hist. C. 16, p. 2, ~ 7, note q, by Maclaine; Ivimeys
Hist., vol. i., p. 16, from Budneus] Spanheim and Osiander say,
that the first stir in this city of Münster was about the
protestant religion, when the synod and ministers opposed the
papists with arms, before any Anabaptist came. [Danvers
Hist., p. 324] While things were in a confused state in this
city, many persons of a fanatical character came into Münster.
"They gave out that they were messengers from heaven
invested with a divine commission to lay the foundations of a new
government, a holy and spiritual empire, and to destroy and
overturn all temporal rule and authority, all human and political
institutions." Confusion and uproar immediately prevailed in
Münster. These frenzied people began to erect a new republic,
calling it the New Jerusalem. Now what must have been the state
of this city, previous to these madmens arrival? Would a
few fanatics have destroyed the order of a well governed civic
body? The subversion of Münster by so few frenzied individuals,
proves its previous perversion by some tumultuous proceedings.
Venners rebellion is in close affinity with this affair,
yet London was easily rescued from similar disorders.
[Ivimeys History, vol. i. p. 306-313] The Bishop of
Münster, assisted by German princes, besieged the city in 1535,
when the enthusiastics were all subdued, taken, and put to death
in the most terrible and ignominious manner. This disorderly
and outrageous conduct of a handful of Anabaptists with others,
drew upon the whole body, who was previously under ban, heavy
marks of displeasure from the greatest part of the European
princes. [Mosh. Hist., vol. iii. p. 78] Cassander, a papist,
declares that many Anabaptists in Germany did resist and oppose
the opinions and practices of those at Münster, and taught the
contrary doctrine. [Ivimeys Hist., vol. i. p. 309] Nevertheless,
as they were, to a man, for civil and religious freedom, and at
the same time opposed to Luthers articles, the severest
laws were enacted against them the second time, in consequence of
which, the innocent and guilty were alike involved in the same
terrible fate, and prodigious numbers were devoted to death in
the most dreadful forms. [Mosh. Hist., vol. iii. p. 79] In
almost all the countries of Europe, an unspeakable number of
Baptists preferred death in its worst forms, says Mosheim, to a
retraction of their sentiments. Neither the view of the flames
that were kindled to consume them, nor the ignominy of the
gibbet, nor the terrors of the sword, could shake their
invincible constancy, or make them abandon tenets that appeared
dearer to them than life and all its enjoyments. "It is
true, indeed," says the same writer, "that many
Baptists suffered death, not on account of their being considered
rebellious subjects, but merely because they were judged to be
incurable heretics; for in this century, the error of limiting
the administration of baptism to adult persons only, and the
practice of re-baptizing such as had received that sacrament in a
state of infancy, were looked upon as most flagitious and
intolerable heresies. Those who had no other marks of peculiarity
than their administering baptism to the adult, and their
excluding the unrighteous from the external communion of the
church, ought to have met with milder treatment." [Mosh.
Hist., vol. iii. pp. 326-7] Many of those who followed, the wiser
class of Baptists, nay, some who adhered to the most extravagant
factions, were men of upright intentions and sincere piety, who
were seduced into fanaticism by their ignorance and simplicity on
the one hand, and by a laudable desire of reforming the corrupt
state of religion on the other.+
[+ Id. 325. A combination of
circumstances led to this unhappy affair. An anxious and laudable
desire for the extension of Christs kingdom was evident
before the name of Luther was known. The wiser sort of Baptists
tried to effect this by human prudence (Ency. Brit.). The
groaning condition of the rustics led them to cherish every sound
of liberty; and some, in their frenzied enthusiasm, carried out
their views to a new Jerusalem state of things, and Münster
fanatics involved our denomination in disrepute. Paedobaptists
dwell on the plenitude of the sin, to divert the mind from the
originators of the affray, and by blackening the Baptists, they
leave a happy comparison for the excesses of their favorites. Had
no Baptists been mixed up in this affair, no such people would
have been allowed to exist at the time; but the incredible
numbers of our persuasion rendered it impossible for any
commotion to take place about religion in these provinces,
without involving the continental Baptists. This affair at
Münster is often repeated and recorded; but one reason is
evident, it is the only slur which stands against the
denomination! If repartees were allowable, we could pay our
accusers with compound interest, by inquiring, Who martyred our
early brethren, the Donatists, the Paulicians, Albigenses? Who
cut off the ears and virilia of the French clergy? Who planned
Venners rebellion? &c. &c. &c. Ans.
Paedobaptists! Do they repudiate these things? So do Baptists the
single affair of Munster. See preface to Crosbys History
of the Baptists.]
29. While the terrors of
death, in the most awful forms, were presented to the view of
this people, and numbers of them were executed every day, without
any distinction being made between the innocent and the guilty,
those who escaped the severity of the sword were found in the
most discouraging situations that can well be imagined. On
the one hand, they saw with sorrow all their hopes of liberty
blasted by the ravages of Münster; and, on the other, they were
filled with the most anxious apprehensions of the perils that
threatened them on all sides. In this critical situation, they
derived much comfort and assistance from the counsels and zeal of
MENNO SIMON. [Mosh. Hist., C. 16, s. iii., p. 2, ~ 7]
30. It is now evident,
that many persons of the Baptist persuasion and views existed on
the Continent long before the affair of Münster blackened their
escutcheon; and the characters of these people have awakened
admiration men of distinguished parts, and who have left
testimonies of their piety, which may be brought into comparison
with any denomination of the present age. Among their
admirers may be found the names of Commenius, Scultetus, Beza,
Cloppenberg, Cassandar, [Danvers Hist., pp. 308-12]
Erasmus, Heyden, Hoornbeck, Cocceius, and Cardinal Hossius. The
latter says, "If the truth of religion were to be judged of
by the readiness and cheerfulness which a man of any sect shows
in suffering, then the opinions and persuasions of no sect can be
truer or surer than those of the ANABAPTISTS; since there have
been none for these twelve hundred years past* that have been
more grievously punished." [Bap. Mag., vol. x., p. 401, and
vol. xviii., p. 278, from Brants History] Father Gretzer
and Professor Limborch we have quoted in the Waldensian section.
[Cardinal Hossius was chairman at the council of Trent. His
acquaintance with history is indisputable. This statement of
the Baptists sufferings 1200 years, from 1570, carries our
denomination back to 370, the very year in which we have the
first record of a childs baptism. So that our
witnessing and suffering are coeval.]
31. The venerable MENNO
SIMON was born at Witmarsum in Friesland, A.D. 1496. His
education was such as was generally adopted in that age with
persons designed to be priests. He entered the church in the
character of a minister in 1524. He had no acquaintance with the
sacred volume at this time; nor would he touch it, lest he should
be seduced by its doctrines. At the end of three years, on
celebrating mass, he entertained some scruples about
transubstantiation: but attributed the impression to the devil.
No moral change was yet effected: he spent his time in
dissipating amusements; yet he was not easy in his mind. He
resolved, from the perturbed state of his thoughts, to peruse the
New Testament. In reading this volume, his mind became
enlightened; and, with the aid of Luthers writings, he saw
the errors of popery. Menno was generally respected; and all at
once became a gospel preacher, without the charge of heresy or
fanaticism. This is accounted for, by his being courted by the
world, and still continuing in alliance with it. Among the
thousands that suffered death for anabaptism, was one Sicke
Snyden, who was beheaded at Lewarden. The constancy of this man
to his views of believers baptism, preferring even an
ignominious death to renouncing his sentiments, led Menno to
inquire into the subject of baptism. Menno could not find infant
baptism in the Bible; and, on consulting a minister of that
persuasion, a concession was made, that it had no foundation in
the Bible. Not willing to yield, he consulted other celebrated
reformers; but all these he found to be at variance, as to the
grounds of the practice;* consequently he became confirmed, that
the Baptists were suffering for truths sake. In studying
the word, convictions of sinfulness and of his lost condition
became deepened; and he found God required sincerity and
decision. He now sought new spiritual friends, and found some,
with whom he at first privately associated, but afterwards became
one of their community. Menno was baptized by immersion; as he
confessed that "we shall find no other baptism besides
dipping in water, which is acceptable to God, and maintained in
his word." [This view is supported by Luther and Calvin.
Luther says that in times past it was thus, that the sacrament of
baptism was administered to none, except it were to those that
acknowledged and confessed their faith, and knew how to rehearse
the same; and that it was necessary to be done, because the
sacrament was constituted externally to be used, that the faith
be confessed and made known to the church. (De Sacrament, tom.
iii. p. 168. ) Calvin observes, "Because Christ requires
teaching before baptizing, and will have believers only admitted
to baptism, baptism does not seem to be rightly administered,
except faith precede." In Ham. Evang. Com. Matt. 28:19.]
[*Austin and his coadjutors,
in the infant rite, washed the child, to remove the stain of
original sin. (Walls Hist., pt. 1, c. 15.) Austin had never
heard of any Christian who did not give it on this ground. (Id.
p. 303.) And Wall asserts Calvin only disturbed this foundation
(pt. 2, p. 165, &c.); but faith was required in the
candidate. So the ancients asserted children had the faith of the
sacraments;--the Papists said that they had the faith of the
church (Danv. 1 list., p. 183 ); the Lutherans affirm, that
children had a proper and peculiar faith, to entitle them to
baptism (Id. 147); that baptism is necessary to salvation; that
Gods grace is conferred thereby (Confess. Id.
146);--Calvinists affirm, they have no faith, but ought to be
baptized by virtue of the faith of the parent in covenant (Id.
147);--the English church baptizes on a promised faith, supported
by a vow of the sponsors; Mr. Richard Baxter, a Presbyterian,
says they have a justifying faith (Danv. Hist., p. 184); while
others practise it from the promise made to a believing parent,
though John denied baptism to the children of that promise (Matt.
3:9.) Some confer the right from the holiness of the seed; and
thus deny the universal corruption of man. (Ep. 2:3.) Others
bestow it from the covenant of circumcision; yet these give the
right to females, but withhold it from servants, and make every
parent of such practice a federal head to a covenant; so as to be
equal with Abraham and equal with Christ. Such are a few of the
Proteus forms of this national bond.]
After passing a year in
studying and writing with this small but faithful band of
Christians, he received an unexpected call from a church of
similar faith and practice. He felt the difficulty of deciding:
he was conscious of inability and ignorance; and the times were
exceedingly difficult, since deaths were presented, in the most
awful forms all around, to all persons of the Baptist persuasion;
yet the excellency of the people who had invited him had some
consideration. After prayer and meditation, he saw it was his
duty, in the face of every danger, to accept their invitation. He
labored hard, endured great trials and privations, the times
compelling him often to remove from one province to another with
his wife and family. But wherever he went, his ministry was very
remarkably blessed. [Bap. Mag., vol. x.p. 381. 1818]
32. Menno drew up his plan
of doctrine and practice entirely from the Scriptures, and threw
it into the form of catechisms. His system was of a milder
nature than had been adopted by the perfect class of ancient
Baptists. He retained, indeed, all those doctrines commonly
received among them, in relation to the baptism of infants, the
millennium, the exclusion of the magistrate from the Christian
assemblies, the abolition of war, the prohibition of oaths, and
the vanity as well as the pernicious effects of human science.
[Mosh. Hist., vol. iii. p. 320, ~ 9] Their churches are rounded
on this principle, that practical piety is the essence of
religion, and that the surest and most infallible mark of a true
church is the sancity of its members. It is at least certain,
says Mosheim, that this principle was always and universally
adopted by the Baptists. [Hist. ib. ~ 13. p. 344] They admit none
to the sacrament of baptism but persons that are come to the full
age of reason. They re-baptize such persons as had that rite in a
state of infancy; since the best and wisest of the Mennonites
maintain, with their ancestors, that the baptism of infants is
destitute of validity: they therefore refuse the term of
Anabaptists, as inapplicable to their views. [Id. vol. iii. 318,
note] It was in 1536, under Menno, that the scattered community
of Baptists were formed into a regular body and church order,
separate from all Dutch and German Protestants, who at that time
had not been formed into one body by any bonds of unity. Some of
the perfectionists he reclaimed to order, and others he excluded.
He now purified also the religious doctrines of these people.
[Bap. Mag., vol. xiii] As in the early, so among these modern
Baptists, two classes are found, at a later period distinguished
by the terms of rigid and moderate. The former class observe,
with the most religious accuracy, veneration and precision, the
ancient doctrine, discipline, and precepts of the purer Baptists.
The latter are more conformed to Protestant churches. [Mosh.
Hist., vol. iii. p. 335]
33. The Mennonite Baptists
consider themselves as the real successors to the Waldenses, and
to be the genuine churches of Christ. It is apparent the
gospel was introduced into the Netherlands, Flanders, &c.,
during the eleventh century, by some disciples of Gundulphus, who
were arrested while on their visit of mercy. In 1181 the
persecuted Waldenses sought refuge in the Netherlands, bringing
with them Waldos translation of the New Testament. In the
ensuing year, some of these people suffered death for rejecting
infant baptism. [Bap. Mag., vol. xiv. p. 53, note. Joness
Lect., vol. ii. p. 428] The churches formed at this early period
were branches from the great body of Albigensian and Waldensian
Anti-paedobaptists, which were preserved through successive ages,
retaining much of their original character and creed. [See the
works of Herman Schyn, Mehrning, D.T. Twiscke, T.V. Braght,
&c. Reiner con haeeret, civ. Hossius works, p. 212.
Hist. Mennon, by Schyn, in Bap. Mag., vol. xiv. p. 51; Mr. Gan in
Bap. Mag., vol. xiii. p. 429] They are said to have lived as
peaceable inhabitants, particularly in Flanders, Holland, and
Zealand; interfering neither with church nor state affairs. Their
manner of life was simple and exemplary. They, like their
ancestors in the valleys, sought to regulate their conduct by
Christs sermon on the mount. [Bap. Mag., vol. xiv. p. 50,
&c.] When the Mennonites assert that they are descended from
the Waldenses, Petrobrussians, and other ancient sects, who are
usually considered as witnesses of the truth, in the times of
universal darkness and superstition, they are not entirely
mistaken, says Mosheim; for before Luther and Calvin, there lay
concealed, in almost all the countries of Europe, many persons (a
multitude of minds prepared to receive reforming doctrines, and
many learned, enlightened, and eloquent men, to advocate its
claims), [Lon. Ency., vol. xviii. p. 669. Joness Lect.,
vol. ii. p. 511] who adhered tenaciously to the doctrines of the
Dutch Baptists. [Mosh. Hist., vol. iii. p. 320, ~2; Bap. Mag.,
vol. xiv. pp. 50-54]
34. So soon as Menno had
formed his society, and rose, as a parent, to reform and
patronize the Baptists, those who abstained religiously, as many
of this ancient people did, from all acts of violence and
sedition, following the pious examples of the ancient Waldenses,
Henricians, Petrobrussians, Hussites, and Wickcliffites, adopted
the doctrine and discipline of this apostolic man: all which
will be allowed, says Mosheim, without hesitation. [Hist. vol.
iii. p. 333, note] Shoals of Baptists, who had hitherto resided
in Germany, now left their native country, and passed into
Holland and the Netherlands, to enjoy their religious privileges.
[Id. vol. iii. p, 336,~ 11] The success of Menno awakened the
displeasure of the state parties; and in 1543 the emperor offered
a reward for his apprehension; but a watchful and interposing
Providence always opened a way of escape. In these harassing
times, Menno found a refuge and patron in the lord of Fresenberg
and Lubeck, to whose territories great numbers of the Baptists
repaired. Churches were formed, and pastors were settled over
them, and here Menno carried some of his plans into execution, by
erecting a printing press, and defending the denomination against
the reproaches of their enemies. [[Bap. Mag., vol. x. p. 361,
1818] To preserve a spirit of union and concord in a body
composed by such a motley multitude of dissonant members,
required more than human powers; and Menno neither had, nor
pretended to have, supernatural succors. [Mosh. Ec. Hist., vol.
iii. pp. 333-4] The sanctity of character aimed at by the old
Baptist interests among "the perfect class," from the
earliest days, and the imitation of them by the Mennonites in
discipline, occasioned some divisions among this people. A warm
contest, concerning excommunication, was excited by several
Baptists. These brethren carried the discipline of
excommunication to an undue rigor. Their austerity went into
the social ties (1 Cor. 7:5), which was opposed by many of the
community; and now two visible sections formed the body of the
Dutch Baptists. Menno employed his most vigorous efforts to
heal these divisions, and to restore peace and concord in the
community; but when he perceived his attempts were vain, he
conducted himself in such a manner as he thought the most proper
to maintain his credit and influence among both parties. Perhaps
Memo acted in the wisest way for the interest at large, though
the propriety of his conduct in this affair has been questioned. The
parties were now distinguished by the terms of rigid and
moderate. The rigid live in Flanders, and are called
Flandrians, or Flemingians; the moderate reside in Holland, and
are termed Waterlandians. [Id. p. 336]
35. No sooner had the
enthusiasm among these brethren subsided, than all the members of
the different sects agreed to draw the whole system of their
religious doctrine from the holy Scriptures; consequently, they
drew up confessions, in which their views of religion were
expressed, in phrases of holy writ. "These
confessions," observes Mosheim, "prove as great a
uniformity among the Mennonites, in relation to the great and
fundamental doctrine of religion, as can be pretended to by any
other Christian community." [Mosh. Ec. Hist., vol, iii. p.
336] About this period, a severe decree was issued against the
Baptists. In this instrument it was forbidden to unite
with them. In 1560, this prohibition was put in force in
Hamburgh, with this further injunction, "that no re-baptized
persons should be taken into employment, or exercise any
profession." Notwithstanding these severe measures, they
increased, though some were driven into different provinces, as
was Memo. It is said of these persecuted people this year,
"that most of them do show signs of a pious
disposition;" "and it seems to be rather by
mistake," says Dr. Wall, "than by any wilful
wickedness, that they have departed from the true sense of the
Scripture, and the uniform agreement of the (catholic) church.
They seem worthy rather of pity and due information, than of
persecution or being undone." [Hist. of Inf. Bap. pt. 2. p.
275] Their steadfast piety and consistent conversation, created
respect among those clergy who were strict Lutherans; these made
a public declaration of "their most heartfelt regard for the
Baptists, and of their affection for them as their much-beloved
brethren." These Christian spirits increased considerably in
the middle of the sixteenth century. And at this period some were
numbered among them, who were learned and pious. [Bap. Mag., vol.
xiv. p. 58] Their increase is illustrative of "the more they
afflicted them, the more they multiplied and grew." Menno
continued to labor with indefatigable industry, until the ensuing
Jan. 15, 1561, when he died at Wustenfelde, and was buried in his
own garden. [++ lb. vol. x. p. 361]
"Menno had," says
Dr. Mosheim, "the inestimable advantage of a natural and
persuasive eloquence. He appears to have been a man of probity,
pliable and obsequious in his commerce with persons of all ranks
and characters, and extremely zealous in promoting practical
religion and virtue, which he recommended by his example as well
as his precepts. During the space of twenty-five years, he
traveled from one country to another, with his wife and children,
exercising his ministry under pressures and calamities of various
kinds, that succeeded each other without intermission, and
constantly exposed to the dangers of falling a victim to the
severity of the laws. East and West Friesland, together with the
province of Groningen, were first visited by this zealous apostle
of the Baptists; from thence, he directed his course into
Holland, Gelderland, Brabant, and Westphalia, continuing it
through the German provinces that lie on the coast of the Baltic
sea, and penetrated so far as Livonia. In all these places, his
ministrations were attended with remarkable success, and added to
his denomination a prodigious number of converts. [Hist. vol.
iii. p. 330, S 8]
36. The severity of the
enemys measures compelled Menno, with others, to migrate
the year before his death. It is very probable some of his
afflicted brethren visited England about the same time.
[Fullers Ch. Hist., C. 16, p. 164] Those who continued in
the Netherlands became very numerous, and realized at length
liberty for religious worship.+ This liberty granted to the
Baptists in Holland would point out to the suffering brethren
under Elizabeths iron hand a suitable and providential
asylum from English ignorance and tyranny; consequently,
we find several Englishmen of note, and a congregation of our
countrymen enjoying the advantages, at the conclusion of this
century. Among those who realized this boon was a Mr. Smith.
He had been a disciple of Robert Brown, and was associated with
him in 1592. Being harassed by the English High Commission Court,
he removed to Holland, with others, and settled at Amsterdam, in
1606. Here a division took place, Mr. S. differing with his
brethren on infant baptism. He settled with some brethren, where
it is said he baptized himself. [Note--This has been
satisfactorily proven to have been a mistake. It was only a
supposition at best.] His Arminian views might have prevented his
uniting with the Mennonites. While in Holland he published a work
on infant baptism. [Crosbys Hist., vol. i. pp. 3 and 265]
(See English Baptists.) The liberty realized by our brethren in
Holland allowed in time a difference of opinion to arise on the
mode of baptism. [Bap. Mag., vol. xv. p. 390] Some of the
Mennonites introduced pouring, and pleaded that it virtually
contained baptism [Rob. Bap., p. 549]; while the greater part
retained dipping, and were called immergenten. [Bap. Mag.,
vol. 15, p. 390]
[+ Walls Hist., pt. 2,
p. 286; Bap. Mag., vol. xv. p. 389; Mosh, Hist., iii. 346. At
this period, 1577, Socinus visited Poland. (Rob. Res., p. 603.)
He found all the Baptist churches strict on the terms of their
communion. He disapproved of the narrowness of their policy, and
showed them the innocency of mental error, and the necessity of a
wider charity. He succeeded to commune without immersion, and
infant baptism, with every other pernicious error, ensued to all
the churches in this kingdom. This is the first record of mixed
fellowship in Baptist churches. The general Baptist churches in
England, pursuing the same open system, realized corresponding
results. Where are our large city interests, which formerly
assembled in Pinners Hall, Colliers Rents, Petticoat
Lane, Curriers Hall, Bridewell Lane? Where are the many
interests, once Baptists; leaving the Pseudo-Presbyterians, as
Trowbridge and others? Let us come to within fifteen miles of my
domicile; who has Newport Pagnell, Old Bedford, Wollaston,
Malden, Cotton End, &c., who from being allowed to mix at the
table, are now striving to subvert Keysoe and Thurleigh
interests? We say, these interests are now under the control of
independent ministers with their endowments and pecuniary
resources; and other interests are, from the same constitution,
in a regular way for transmigration! See Reasons for Strict
Communion, by the Author. Verbum sapienti sat est.]
37. The visits of the
English established a slight correspondence between the brethren
of our denomination; and the severity of Elizabeths
measures having exiled all Dissenting ministers, they found it
necessary to send "to Holland for a regular administration
of believers baptism, as other denominations had for
ordinations." [Neals Hist., vol. i. p. 308]
Hearing that regular descendant Waldensian ministers were to be
found in the Netherlands, they deputed Mr. Blount, who understood
the Dutch language, to visit Amsterdam. He was kindly received by
the church in that city, and their pastor, Mr. John Batte. On his
return, he baptized Mr. Samuel Blacklock, a minister, and these
baptized the rest of the company, fifty-three in number.
[Ivimeys Hist., vol. i. p. 143] The Socinians, with their
pernicious charity, infected and divided these remaining
Mennonite churches, [Lon. Ency., Art. Collegiates] and on their
ejection from Poland, they flowed into this region of liberty,
and impregnated the waters of the sanctuary with the wormwood of
their doctrines; [Walls Hist., vol. ii. p. 278] consequently,
the Mennonites, to a great extent, have departed in various
respects from the principles and maxims of their ancestors, and
their primitive austerity and purity is greatly diminished,
especially among the Waterlandians and Germans. Their opulence
relaxed their severities, and they now, with others, enjoy the
sweets of this life, and are as censurable as any Christian
community. [Mosh. Hist., vol. iii. p. 341] From the ascendency of
a rational religion and love of the world, divisions arose in the
seventeenth and eighteenth centuries, which present the interests
at this period in a humbling aspect. The gold is become dim!
Those who retain the name, and we hope, the piety of their
ancestors, are calculated, says Mr. Ward, at 30,000. [Bap. Mag.,
vol. xii. 99, and vol. xiii. p. 392]
38. We have thus
endeavored, though feebly, to trace, in all ages of the Christian
church, the footsteps of the flock. Emotions of a mixed
nature have arisen within our bosoms, during our progress in this
beaten path. Yet the unquestionable piety of the people, whose
lives we have essayed to delineate; their consistent purity and
integrity; their ardent and evident attachment to the laws of
Zion; their firm and steadfast conduct in upholding truth; their
open, bold, and consistent manner of witnessing, through
successive ages, for the Redeemer, in the midst of surrounding
darkness, wretchedness, vice, danger, and death; have so far
raised our admiration and gratitude, that our pleasures, in our
mental travels, have far exceeded our griefs. Their perpetual
preservation through so many ages, in the face of every
opposition which could be raised by men or devils, is a pleasing
feature of the veracity of THAT BEING, on the truth of whose word
our hope is supported. Let us devoutly adore Him for the display
of such care and tenderness towards these people, while our
gratitude should be additionally enlivened, if He has permitted
us to have a name--a place among the successors of such followers
of the Lamb! [DWC]