SABBATH-KEEPERS IN THE SIXTEENTH CENTURY.
The judgment of the martyr Frith—The Reformation brings
Sabbath-keepers to light in various countries—In
Transylvania—In Bohemia—In Russia—In Germany—In Holland—In
France—In England.
John Frith, an English reformer of considerable note and a martyr, was
converted by the labors of Tyndale about 1525, and assisted him in the
translation of the Bible. He was burned at Smithfield, July 4, 1533.
He is spoken of in the highest terms by the historians of the English
Reformation.[1015] His views respecting the Sabbath and first-day are
thus stated by himself:—
“The Jews have the word of God for their Saturday, sith [since]
it is the seventh day, and they were commanded to keep the
seventh day solemn. And we have not the word of God for us, but
rather against us; for we keep not the seventh day, as the Jews
do, but the first, which is not commanded by God’s law.”[1016]
When the Reformation had lifted the vail of darkness that covered the
nations of Europe, Sabbath-keepers were found in Transylvania, Bohemia,
Russia, Germany, Holland, France, and England. It was not the Reformation
which gave existence to these Sabbatarians, for the leaders of the
Reformation, as a body, were not friendly to such views. On the contrary,
these observers of the Sabbath appear to be remnants of the ancient
Sabbath-keeping churches that had witnessed for the truth during the Dark
Ages.
Transylvania, a country which now constitutes one of the eastern
divisions of the Austrian Empire, was, in the sixteenth century, an
independent principality. About the middle of that century, the country
was under the rule of Sigismund. The historian of the Baptists, Robinson,
gives the following interesting record of events in that age and country:—
“The prince received his first religious impressions under his
chaplain, Alexius, who was a Lutheran. On his removal he chose
Francis Davidis to succeed him, and by him was further informed
of the principles of the Reformation. Davidis was a native of
that extremely populous and well-fortified town which is called
Coloswar by the natives, Clausenberg by the Germans, and by
others, Claudiopolis. He was a man of learning, address, and
piety, and reasoned in this part of his life more justly on the
principles of the Reformation than many of his cotemporaries.
In 1563 his highness invited several learned foreigners to
come into Transylvania for the purpose of helping forward the
Reformation.[1017]
“Several other foreigners, who had been persecuted elsewhere,
sought refuge in this country, where persecution for religion
was unknown. These refugees were Unitarian Baptists, and
through their indefatigable industry and address, the prince,
the greatest part of the senate, a great number of ministers,
and a multitude of the people went heartily into their plan of
Reformation.[1018]
“In the end the Baptists became by far the most numerous
party, and were put in possession of a printing office, and an
academy, and the cathedral was given to them for a place of
worship. They obtained these without any violence, and while
they formed their own churches according to the convictions of
their members, they persecuted nobody, but allowed the same
liberty to others, and great numbers of Catholics, Lutherans
and Calvinists resided in perfect freedom.”[1019]
Mr. Robinson further informs us that Davidis took extreme Unitarian
ground with respect to the worship of Christ, which seems to have
been the only serious error that can be laid to his charge. Davidis
was a Unitarian Baptist minister, intrusted by his brethren with the
superintendency of the churches in Transylvania. His influence in that
country at one period was very great. His views of the Sabbath are thus
stated:—
“He supposed the Jewish Sabbath not abrogated, and he therefore
kept holy the seventh day. He believed also the doctrine of the
millennium, and like an honest man, what he believed he taught.
He was considered by the Transylvanian churches as an apostle,
and had grown gray in their service; but the Catholics,
the Lutherans, and the Calvinists, thought him a Turk, a
blasphemer, and an atheist, and his Polish Baptist brethren
said he was half a Jew. Had he been a whole Jew he ought not to
have been imprisoned for his speculations.[1020]
“By what means the Supreme Searcher of hearts only knows, but
by some methods till then unknown in Transylvania, the old
man was arrested, and by the senate condemned to die. He was
imprisoned in the castle, and providence by putting a period to
his life there, saved his persecutors from the disgrace of a
public execution.”[1021]
Mr. Robinson says that “many have been blamed” for the death of Davidis,
“but perhaps the secret springs of this event may never be known till
the Judge of the world maketh inquisition for blood.” There were many
Sabbatarians in Transylvania at this time, for Mr. Robinson enumerates
many persons of distinction who were of the same views with Davidis.
The ambassador Bequessius, general of the army; the princess, sister of
prince John; the privy counselor, Chaquius, and the two Quendi; general
Andrassi, and many others of high rank; Somer, the rector of the academy
at Claudiopolis; Matthias Glirius, Adam Neusner, and Christian Francken,
a professor an the academy at Claudiopolis.
“These,” says Robinson, “were all of the same sentiments as
Davidis, as were many more of different ranks, who after
his death in prison, defended his opinion against Socinus.
Palæologus was of the same mind; he had fled into Moravia, but
was caught by the emperor, at the request of Pope Gregory XIV.,
and carried to Rome, where he was burnt for a heretick. He
was an old man, and was terrified at first into a recantation,
but he recollected himself and submitted to his fate like a
Christian.”[1022]
These persons must have been Sabbatarians. Mosheim, after saying
that Davidis “left behind him disciples and friends, who strenuously
maintained his sentiments,” adds:—
“The most eminent of these were Jacob Palæologus, of the isle
of Chio, who was burned at Rome in 1585; Christian Francken,
who had disputed in person with Socinus; and John Somer, who
was master of the academy of Clausenberg. This little sect
is branded by the Socinian writers, with the ignominious
appellation of SEMI-JUDAIZERS.”[1023]
We have a further record of Sabbatarians in Transylvania to the effect
that in the time of Davidis,
“John Gerendi [was] head of the Sabbatarians, a people who did
not keep Sunday but Saturday, and whose disciples took the name
of Genoldists.”[1024]
Sabbath-keepers, also, were found in Bohemia, a country of Central
Europe, at the time of the Reformation. We are dependent upon those who
despised their faith and practice for a knowledge of their existence.
Erasmus speaks of them as follows:—
“Now we hear that among the Bohemians a new kind of Jews has
arisen called Sabbatarians, who observe the Sabbath with so
much superstition, that if on that day anything falls into
their eyes they will not remove it; as if the Lord’s day would
not suffice for them instead of the Sabbath, which to the
apostles also was sacred; or as if Christ had not sufficiently
expressed how much should be allowed upon the Sabbath.”[1025]
We need say nothing relative to the alleged superstition of these
Sabbath-keepers. The statement sufficiently refutes itself, and
indicates the bitter prejudice of those who speak of them thus. But that
Sabbath-keepers were found at this time in Bohemia admits of no doubt.
They were of some importance, and they must also have published their
views to the world; for Cox tells us that,
“Hospinian of Zurich, in his treatise ‘Concerning the Feasts
of the Jews and of the Gentiles,’ chapter iii. (Tiguri, 1592)
replies to the arguments of these Sabbatarians.”[1026]
The existence of this body of Sabbatarians in Bohemia at the time of the
Reformation is strong presumptive proof that the Waldenses of Bohemia,
noticed in the preceding chapter, though claimed as observers of Sunday,
were actually observers of the ancient Sabbath.
In Russia, the observers of the seventh day are numerous at the present
time. Their existence can be traced back nearly to the year 1400. They
are, therefore, at least one hundred years older than the work of
Luther. The first writer that I quote speaks of them as “having left the
Christian faith.” But even in our time, it is very common for people to
speak of those who turn from the first day to the seventh that they have
renounced Christ for Moses.[1027] He also speaks of them as holding
to circumcision. Even Carlstadt was charged with this by Luther as a
necessary deduction from the fact that he observed the day enjoined in
the fourth commandment. Such being a common method of characterizing
Sabbath-keepers in our time, and such also having been the case in
past ages—for when men lack argument, they use opprobrious terms—the
historian, who makes up his record of these people from the statements of
the popular party, will certainly represent them as rejecting Christ and
the gospel, and accepting instead Moses and the ceremonial law. I give
the statements of the historians as they are, and the reader must judge.
Robert Pinkerton gives the following account of them:—
“_Seleznevtschini._ This sect are, in modern time, precisely
what the Strigolniks originally were. They are Jews in
principle; maintain the divine obligation of circumcision;
observe the Jewish Sabbath, and the ceremonial law. There
are many of them about Tula, on the river Kuma, and in other
provinces, and they are very numerous in Poland and Turkey,
where, having left the Christian faith, they have joined the
seed of Abraham, according to the flesh, in rejecting the
Messiah and the gospel.”[1028]
The ancient Russian name of this people was _Strigolniks_. Dr. Murdock
gives the following account of them:—
“It is common to date the origin of sectarians in the Russian
church, about the middle of the seventeenth century, in the
time of the patriarch Nikon. But according to the Russian
annals, there existed schismatics in the Russian church two
hundred years before the days of Nikon; and the disturbances
which took place in his time, only proved the means of
augmenting their numbers, and of bringing them forward into
public view. The earliest of these schismatics first appeared
in Novogorod, early in the fifteenth century, under the name of
_Strigolniks_.
“A Jew named Horie preached a mixture of Judaism and
Christianity; and proselyted two priests, Denis and Alexie, who
gained a vast number of followers. This sect was so numerous,
that a national council was called, towards the close of the
fifteenth century, to oppose it. Soon afterwards, one Karp, an
excommunicated deacon, joined the _Strigolniks_; and accused
the higher clergy of selling the office of priesthood, and
of so far corrupting the church, that the Holy Ghost was
withdrawn from it. He was a very successful propagator of this
sect.”[1029]
It is very customary with historians to speak of Sabbath-keeping
Christians in one of the following ways: 1. To name their observance of
the seventh day distinctly, but to represent them as turning from Christ
to Moses and the ceremonial law; or, 2. To speak of their Sabbatarian
principles in so vague a manner that the reader will not be likely to
suspect them of being Sabbath-keepers. Pinkerton speaks of these Russian
Sabbath-keepers after the first of these methods; Murdock, after the
second. It is plain that Murdock did not regard these people as rejecting
Christ, and it is certain from Pinkerton that the two writers are
speaking of the same people.
What was the origin of these Russian Sabbath-keepers? Certainly it was
not from the Reformation of the sixteenth century; for they were in
existence at least one century before that event. We have seen that
the Waldenses, during the Dark Ages, were dispersed through many of the
countries of Europe. And so also were the people called Cathari, if,
indeed, the two were not one people. In particular, we note the fact
that they were scattered through Poland, Lithuania, Sclavonia, Bulgaria,
Livonia, Albania, and Sarmatia.[1030] These countries are now parts
of the Russian Empire. Sabbath-keepers were numerous in Russia before
the time of Luther. The Sabbath of the Lord was certainly retained by
many of the ancient Waldenses and Cathari, as we have seen. In fact,
the very things said of the Russian Sabbath-keepers, that they held to
circumcision and the ceremonial law, were also said of the Cathari, and
of that branch of the Waldenses called Passaginians.[1031] Is there any
reasonable doubt that in these ancient Christians we have the ancestors
of the Russian Sabbath-keepers of the fifteenth century?
Mr. Maxson makes the following statement:—
“We find that Sabbath-keepers appear in Germany late in the
fifteenth or early in the sixteenth century according to
‘Ross’s Picture of All Religions.’ By this we are to understand
that their numbers were such as to lead to organization,
and attract attention. A number of these formed a church,
and emigrated to America, in the early settlement of this
country.”[1032]
Mr. Utter makes the following statement respecting Sabbath-keepers in
Germany and in Holland:—
“Early in the sixteenth century there are traces of
Sabbath-keepers in Germany. The Old Dutch Martyrology gives
an account of a Baptist minister named Stephen Benedict,
somewhat famous for baptizing during a severe persecution in
Holland, who is supposed by good authorities to have kept the
seventh day as the Sabbath. One of the persons baptized by him
was Barbary von Thiers, wife of Hans Borzen, who was executed
on the 16th of September, 1529. At her trial she declared her
rejection of the idolatrous sacrament of the priest, and also
the Mass.”[1033]
We give her declaration of faith respecting Sundays and holy days:—
“God has commanded us to rest on the seventh day. Beyond this
she did not go: but with the help and grace of God she would
persevere therein, and in death abide thereby; for it is the
true faith, and the right way in Christ.”[1034]
Another martyr, Christina Tolingerin, is mentioned thus:—
“Concerning holy days and Sundays, she said: ‘In six days
the Lord made the world, on the seventh day he rested. The
other holy days have been instituted by popes, cardinals, and
archbishops.’”[1035]
There were at this time Sabbath-keepers in France:—
“In France also there were Christians of this class, among
whom were M. de la Roque, who wrote in defense of the Sabbath
against Bossuet, Catholic bishop of Meaux.”[1036]
M. de la Roque is referred to by Dr. Wall in his famous history of
infant baptism “as a learned man in other points,” but in great error
for asserting that “the primitive church did not baptize infants.”[1037]
It is worthy of notice that Sabbath-keepers are always observers of
scriptural baptism—the burial of penitent believers in the watery grave.
No people retaining infant baptism, or the sprinkling of believers, have
observed the seventh day.[1038]
The origin of the Sabbatarians of England cannot now be definitely
ascertained. Their observance of believers’ baptism and the keeping
of the seventh day as the Sabbath of the Lord, strongly attest their
descent from the persecuted heretics of the Dark Ages, rather than from
the reformers of the sixteenth century, who retained infant baptism and
the festival of Sunday. That these heretics had long been numerous in
England, is thus certified by Crosby:—
“For in the time of William the Conqueror [A. D. 1070] and
his son William Rufus, it appears that the Waldenses and
their disciples out of France, Germany, and Holland, had
their frequent recourse, and did abound in England.... The
Beringarian, or Waldensian heresy, as the chronologer calls it,
had, about A. D. 1080, generally corrupted all France, Italy,
and England.”[1039]
Mr. Maxson says of the English Sabbatarians:—
“In England we find Sabbath-keepers very early. Dr. Chambers
says: ‘They arose in England in the sixteenth century,’
from which we understand that they then became a distinct
denomination in that kingdom.”[1040]
Mr. Benedict speaks thus of the origin of English Sabbatarians:—
“At what time the Seventh-day Baptists began to form churches
in this kingdom does not appear; but probably it was at an
early period; and although their churches have never been
numerous, yet there have been among them almost for two hundred
years past, some very eminent men.”[1041]