severe persecutions, existed also at this time, yea, insomuch that now
they increased more than ever before.
But this was also the century in which Luther in Germany, Zwingli in
Switzerland, and afterwards Calvin in France, began to reform the Roman
church; and to deny, oppose and contend with the authority of God’s
holy word against the supposed power of the Roman Pope, and many papal
superstitions, however, in order to avoid too great dissatisfaction, as
it seems, they remained in the matter of infant baptism, in agreement
with the Roman church, though they abandoned many incidents which the
papists observe at the baptism of infants, such as the salt, spittle,
exorcism, and the like.
They also have retained with the papists, the swearing of oaths,
the office of secular authority, war against enemies, and sometimes
also against each other, etc., of which things the old Waldenses had
purified themselves, and would have no communion with any who would
practice these things. Hence, we will leave them, and turn to our
fellow believers.
It is true, that already before the beginning of this century, some
of the Waldenses had united with the Hussites, apparently in the
confidence, that with the doctrine, these would also follow the
meekness of their former teacher, John Huss. But when said Hussites
would retain infant baptism, and avenge the death of their teacher,
yea, began to wage a bloody war against those who had put him to death,
those who had united with them found themselves greatly deceived, and
left them, not daring to trust their salvation with such people; some,
however, though few, remained with them. Thus the Waldenses returned
for the most part to their old brethren, but the Hussites were received
by the Lutherans, Zwinglians and Calvinists, who, with them approved of
infant baptism and war.
But since, some Waldenses had united with the Hussites before the
apostasy of the latter, and some though few, had still remained
with them, it came that said Hussites received, though erroneously,
the name of Waldenses. Hence it originated, that they had a mixed
confession of faith, which was partly conformable to the old confession
of the Waldenses, and partly adulterated with innovations or human
institutions. For example, the article of the holy baptism of these
Hussites reads as follows: “The faith which God has given us,
constrains us to believe and confess such things respecting baptism,
which is the first sacrament: whoever, now, in adult age, has become
believing through the hearing of the word of God, by which he, being
regenerated and enlightened in his soul, has received power, such an
one is bound to be baptized in the name of the Father, the Son, and the
Holy Ghost, into the unity of the holy church, by an external washing
of water, in token of his inward purification obtained through faith.”
(So far this article accords with the confession of the old Waldenses;
but what follows it, is held to have been added by said Hussites.)
“This our confession extends also to infants, who, according to the
command of the apostles, as Dionysius writes, must be baptized, and
afterwards, through the wise direction of their sponsors, who are
taught in the law of Christ, be guided, or urged and trained to the
life of faith, that is, to worthily practice the faith.”
We see here, a great departure of these Hussites, who have added to
the old rule of the Waldenses, which is confirmed by the authority of
holy Scripture (namely, to baptize upon faith), a new rule, namely, to
baptize also infants, and for proof of this, adduce not the testimony
of Christ or his holy apostles, but of one Dionysius, who never was an
apostle or teacher of Christ, but a fallible man.
And still, the preacher Mellinus would make the readers of his book
believe, _2d book, page 614, col. 3_, that this last part was also the
confession of the Waldenses; but the contrary is evident, as previously
stated; yea, according to his own account, _fol. 446, col. 1_, the
Waldenses, A. D. 1544, forty years after the Hussites, whom he calls
Bohemian brethren, made the above article, issued a confession and
delivered it in the parliament of the King of France, in which, where
speaking of baptism, they make no mention at all of any baptizing of
infants; but the work of the Hussites, according to the account of said
preacher, is said to have originated A. D. 1504. Compare _fol. 611,
col. 1_, with _fol. 614, col. 3_.
_A. D. 1507._--“In this year,” writes P. J. Twisck, “the Vaudois,
Waldenses, or believers were cruelly persecuted in Hungary, and
delivered the confession of their faith, together with an apology, to
Uladislaus, King of Bohemia, refuting the calumnies of their enemies,
and proving that they had not separated from the Roman church without
good reasons. Of these people, papistic writers themselves confess,
that they led an innocent and pious life, though they nevertheless
cruelly sought to kill and exterminate them.” _Chron., page 930, col.
2_, from _Henr. Boxh., fol. 27_.
NOTE.--Touching the confession which the aforementioned Waldenses,
A. D. 1507, delivered to King Uladislaus, as well as their defense
which they delivered A. D. 1508, nothing at all is therein said of
infant baptism, though that would have been the proper time to explain
themselves in this respect. See _A. Mell., fol. 616, col. 1–4_, and
_fol. 617, col. 1–3_. As to their confession of the year 1504, which
was corrupted or adulterated with human institutions, by the Hussites,
we have already spoken.
_A. D. 1521._--One Ludovicus Vives, of Valencia, commenting on the
words of Augustine, in the _27th chapter_ of the _1st book of the City
of God_: With what admonition we address the baptized, says: “That
no one be mislead by this passage, [I would state, that] no one was
formerly admitted to holy baptism, save he who had attained his years,
and understood himself what the holy water signified, and desired to be
washed with it; yea, when he desired it a second time or oftener.”
Said Vives, in the same place, further declares: “I understand that in
some cities of Italy the ancient custom is, to a great extent, still
observed.”
By this he indicates, that at, as well as before his time, many there
did not practice infant baptism; which is the purpose for which we have
adduced this passage.
“These apparently were,” says H. Montanus, who has noted this, “a
remnant from the Waldenses, who were also scattered into different
parts of Italy.” _Nietigh., page 89._
He then states, that in the year 1544 they delivered their confession
of faith to Francis I., King of France, but that the following year,
said King, through Minerius, miserably fell upon and exterminated them,
in accordance with the sentence pronounced against them five years
previously, at Aix, in the court of Provence, not far from Italy.
Their faith is further thus described: “That they, according to their
ancient custom, did not recognize the Pope of Rome, and had always had
a pure religion.”
Concerning baptism, they professed: “That it is an external visible
sign, which signifies to us the renewing of the Spirit, and the
mortifying of the members.” This confession, in substance, fully
agrees with the one which we previously related from Jean Paul Perrin,
as also, with what Reinerius admonishes, among the articles of their
confession, as these were in his time, saying: “That they deemed infant
baptism useless.” _Mont., Nietigh., page 90._
We could expatiate and give more particulars, touching the Waldenses,
in confirmation of the faith which they had in common with us, as also,
that they confessed said faith until the times of the last martyrs,
yea, also, that some of those martyrs proceeded from them; but as it
is not our purpose to fill this book with words, but only to give the
pith of the matter, which we think we have done, we will leave it as it
is referring it to the judgment of the intelligent and impartial reader.
Before we leave this, we would state that mention is made, in this
century, not only of the Waldenses, but also of certain churches in
Thessalonica, in Greece, which are declared to have remained unchanged
in faith from the time of Christ, and to agree in faith and practice
with the Anabaptistic churches, in Switzerland. I will quote the
account _verbatim_, which I have found in regard to this, in a certain
tract entitled: _The Spectacles, by which the Anabaptists of one faith
may see, etc., by a lover of the truth, J. S., printed at Harlem, by
Hans Passchiers, van Wesbusch, A. D. 1630._
In the preface, page 10, we read: “Since, my beloved, all the truly
pious have a sincere joy and the greatest delight [to know], that
many pious people are found upon earth, it has seemed good to me, to
acquaint you with a brief testimony that has fallen into my hands: How,
in the year 1540, or a little before, certain persons were brought
captive by the Turks, from Moravia, to Thessalonica, in Turkey,
and sold as slaves; which slaves there became acquainted with the
(Thessalonian) Christians. Observing their life and conversation, they
said to these Thessalonians, that in Moravia there lived a people who
were like them in life and conversation, and were called Anabaptists;
which kindled in the Thessalonians a zeal to examine the truth of the
matter; and it further happened, as the testimony states,” etc.
NOTE.--Besides what we have noted concerning the churches at
Thessalonica, Balthasar Lydius gives this account: “We will first speak
of the Greek churches, who, in great numbers, are under the dominion
of the Grand Turk; for in the city of Thessalonica, by the Turks
now called Salonick, the Christians or Greeks have more than thirty
churches, while the Turks, on the other hand, have only three; and so
it is in other places in the vicinity. These churches do not recognize
the Pope as the general head of the church.” This appears from the book
of _Nilus. Balth Lydii, 3. Tract. of the Waldenses, p. 33, col. 1.
Nilus de Primatu Papa, p. 48, 51 edit., Wechel, A. D., 1608._
On page 42 of the book referred to above, we read: _Brief account how
through some Moravians who had been captured by the Turks, and had come
to Thessalonica, in Turkey, the Christians at Thessalonica obtained
information that in Moravia there lived fellow believers of theirs,
who were there called Anabaptists; and how, in order to ascertain the
truth of the matter, they sent three of their brethren to Moravia, in
Germany._
“I, the undersigned, testify that in Moravia there lived with me, for
the space of three years, a man of our brethren, about a hundred years
old, named Leonard Knar, who related to me that in his time, when he
was a servant in the common house of the common church at Popitz, under
the stewart, Hans Fuhrman, three brethren of the church of Thessalonica
were sent to Germany to inquire after their fellow believers, who, as
they had learned from the prisoners, as stated above, were living in
Moravia.
“They first came to Nickelsburg, on the frontier of Hungary, where they
went to a priest and inquired after this people. He entered a carriage
and rode with these three men to Pausrom, to those who are there called
Huterites, and in the Netherlands, Moravians.
“Having well examined their life and conversation, they discussed
with them, in the Latin language, in which they were well versed, all
the articles of the faith, but found that in three principal articles
they did not accord; namely, first in _shunning_, as this article was
maintained by the Huterites; secondly, in the _community of goods_,
which virtually consists with them more in dominion and servitude, than
in equality; thirdly, that they withhold from those who fall away from
their communion and leave them the property which they brought in, on
account of which these three men parted from them with tears in their
eyes, because they had performed such a difficult and laborious journey
in vain.
“The same priest then brought them in same place (Pausrom), to the
Schwitzer church, who derive their name from Hans Schwitzer, who,
through one of their brethren, named John Peck (who, with Hans Fuhrman
and twelve other persons, had lain in prison for nine years, in the
castle Passau on the Danube, in Bavaria, for the testimony of the
faith), discussed in Latin all the articles of their faith. They agreed
well in all points, on account of which they being mutually filled
with great joy, acknowledged each other as dear brethren, and in token
thereof, commemorated together the Lord’s Supper, with great gladness,
confessing themselves the true church of God. They stated further that
the church of God at Thessalonica had remained unchanged in faith
from the time of the apostles, and that they still preserved in good
condition the letters which the apostle Paul wrote to them with his own
hands.
“All this having taken place, they parted in peace, and having
commended each other with tears and the kiss of love, into the keeping
of the Lord, the brethren journeyed back to Thessalonica.
“One of them who was a tailor by trade, left his shears as a memento in
the church at Pausrom.
“This history is not only known to me, but is generally known, not only
in Moravia, but also in the upper Palatinate.”
The father of this Leonard Knar, who saw and related all this, was
elder among the Anabaptists there who now consist of two principal
divisions, namely the Huterites, here in the Netherlands called
Moravians, and the Schwitzers here in the Netherlands called Germans,
but who were then yet one people. This Elder Leonard Knar ministered to
these people in baptism, the Supper and intercessions according to the
doctrine of the apostles.
As Leonard was well acquainted with John Peck, the latter orally
related to Leonard all that he had discussed with the brethren from
Thessalonica.
We mentioned before, that Hans Fuhrman and John Peck, together with
twelve other persons, lay imprisoned for nine years in the castle of
Passau. From this long confinement they were released through bail
furnished by a certain lord of Jamits, who traveled thirty-six leagues
to release the prisoners by becoming bondsmen for them. He had in
his town Jamits, a large society of these people living under his
protection.
To the above account the following testimony is given, subscribed to in
these words:
“By me, Jacob Meyster, resident at Amsterdam, fled from Moravia, to
Poland, A. D. 1620; thence A. D. 1626, to Stettin, in Pomerania, and in
the year 1627, to Amsterdam. I acknowledge that this account of Leonard
Knar is as related.”
Of these things, Jacob Mehrning, of Holstein, gives this account: “Thus
we have information, that even at the present day there are brethren
and Christians at Thessalonica, who agree with the Mennists in all
articles of religion, also in baptism, two of whom were yet in the time
of our fathers, with the brethren in Moravia, and then also in the
Netherlands, and communed with the brethren, who expressly declared
that they still preserved in good condition, at Thessalonica, the
originals of St. Paul’s two epistles to the Thessalonians. Likewise,
that many of their brethren were still living, scattered here and there
in Ethiopia, Greece and other oriental countries, as well as other
Christians, who, like them, were preserved by God, and remained in the
same doctrine, and the true practice of baptism, constantly from the
beginning of the apostles to this time.” _Bapt. Hist., p. 739._
D. Vicecomes, _lib. 1, cap. 23_, quotes from Nicephorus Callistus, that
in Thessalia baptism was administered only at Easter; on which account
many died without baptism.
This harmonizes quite well with the foregoing; namely, that the
Thessalonian churches were not accustomed, or at least did not deem it
necessary to baptize infants, seeing they waited with baptism a whole
year; on the other hand, those who consider infant baptism necessary,
frequently dare not postpone it one month, one week, yea, sometimes
not one day, on account of the uncertainty of the infant’s life; so
that they appoint no definite time for infant baptism, as also, if
necessity requires it, no definite persons; so much that the papists as
also the Lutherans allow not only priests or teachers, but also laymen,
yea, women to baptize, so that no child may die unbaptized. _Anthon.
Jac. Babel der Kinderdoopers, printed A. D. 1626, p. 107, 8th chapter,
quest. 5, from Bellarm de Baptism, col. 307._
But that the Thessalonian churches had the custom of baptizing only
on Easter, that is, once a year came as may be inferred, because they
deemed it necessary first to instruct the persons for a long time,
almost a year, and to teach them the faith, before they might be
baptized; as has been shown from _Rupert Tuiciensis_, for the year 1124.
NOTE.--Notwithstanding we might herewith close our account of Holy
Baptism, since not only this article, but all that further belongs to
it, has been sufficiently shown, and the known martyrs of our faith
and their confessions have been plainly presented in our old book of
the martyrs long before this time; yea, already in the year 1524, we
nevertheless, in order to satisfy, if this be possible, the critical,
will proceed to bring this article to the end of this century, in which
the confessions of the martyrs will render us no small service, as will
appear.
CONFESSION OF THOMAS VAN IMBRŒCK, CONCERNING BAPTISM.
_A. D. 1558._--At this time a godfearing and pious hero of Jesus
Christ, named Thomas van Imbrœck, made a most excellent and explicit
confession of holy baptism, as also a refutation of the opponents,
which he delivered to the lords of Cologne, where he was imprisoned for
the faith. It reads as follows:
I believe and confess that there is a Christian baptism, which must
take place externally and internally; internally with the Holy Ghost
and with fire, externally with water, in the name of the Father, the
Son, and the Holy Ghost.
Internal baptism is imparted by Christ to the penitent, as John the
Baptist said: “I indeed baptize you with water unto repentance: but he
that cometh after me is mightier than I; whose shoes I am not worthy to
bear: he shall baptize you with the Holy Ghost, and with fire.” Matt.
3:11; Mark 1:8.
Christ confirms these words when he says to his disciples, “That they
should not depart from Jerusalem, but wait for the promise of the
Father, which, saith he, ye have heard of me. For John truly baptized
with water; but ye shall be baptized with the Holy Ghost not many days
hence.” And this promise was fulfilled on the day of Pentecost. Acts
1:4,5; 2, etc.
Thus was also the house of Cornelius baptized when they believed what
Peter spake: they received the Holy Ghost, and all spake with tongues,
and magnified God. Acts 10:44,46.
But the external baptism of water, which is a witness of the spiritual
baptism, and indication of true repentance, and a sign of faith in
Jesus Christ, is administered, by the command of the Almighty Father,
and his Son Jesus Christ, and the Holy Ghost, and in the name of the
only God, by a true servant of the Lord, to those who have repented
and reformed, believe the Gospel,[207] confess their faith, and desire
baptism; willingly offer themselves up to God, and yield themselves
servants unto righteousness, yea, to the service of God, and the
communion of Jesus Christ and all the saints.
[207] And Philip said, If thou believest with all thine heart, thou
mayest. Acts 8:37.
This is fully comprehended and contained in the words which Christ
speaks to his disciples: “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost: teaching them to observe all things whatsoever I have
commanded you.” Matt. 28:19,20. In Mark we read thus: “Go ye into all
the world, and preach the Gospel to every creature. He that believeth
and is baptized shall be saved; but he that believeth not shall be
damned.” Mark 16:15,16.
These words of Christ fully comprise the ordination and institution of
the Christian baptism, and all that pertains to it; for Christ, who
is the eternal wisdom of the Father, has expressly and completely thus
commanded it. Now, as he is the Light and the Savior of the world, we
find in this command, that teaching and believing must precede baptism.
John 8:12; 3:17.
The Scriptures cannot be broken, neither are we to take away from, or
add to, the word of God; nay, not even the smallest tittle or letter of
the Gospel may be changed. Hence, the ordinance of the Lord, respecting
baptism must remain unaltered; for it is the word of God, which abideth
for ever. Deut. 4:2; Matt. 5:18; John 10:35.
Hence, the words of Christ declare, that teaching must take place
before and after baptism, in order that the person baptized may use
diligence to observe, after baptism, the Gospel (which was presented
to him before baptism), and all things commanded him; for he is no
more lord over himself; but, as a bride surrenders herself to her
bridegroom, so he, after receiving baptism, surrenders himself to
Christ, and loses his will, is resigned in all things, without name,
without will, but leaving the name to Christ, and letting him reign in
him. For this is the signification of baptism, that the Christian’s
life is nothing but pure dying and suffering; because we are like unto
the image of Christ, and baptized with him, must die and suffer, if we
would reign and live with him. Rom. 6:4.
With this ordinance of Christ, accord also the apostles, as faithful
stewards and dispensers of the manifold grace of God; for thus did
Peter and the other disciples preach the Gospel at Jerusalem, and they
that heard it, were pricked in their heart by the word, and said unto
Peter and the rest of the apostles; “Men and brethren, what shall we
do? Then Peter said unto them: Repent and be baptized every one of
you in the name of Jesus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost.” Acts 2:37,38. Thus did also
Philip, when he expounded the Scripture to the eunuch. And the latter,
when he had accepted it, said: “What doth hinder me to be baptized?
Philip answered: If thou believest with all thine heart, thou mayest.”
Acts 8:35–37. Thus also those of Samaria were baptized, when they
believed the words of Philip. Verse 12.
Again, when Peter preached Christ to the house of Cornelius, and spake
the word of life, the Holy Ghost fell on all them that heard the
word. “Then said Peter: Can any man forbid water, that these should
not be baptized, which have received the Holy Ghost as well as we?
And he commanded them to be baptized in the name of the Lord.” Acts
10:44,47,48.
Thus, Paul also found certain disciples at Ephesus, to whom he said:
“Have ye received the Holy Ghost, since ye believed? They answered: We
have not so much as heard whether there be any Holy Ghost. Then said
Paul: Unto what then were ye baptized? They said: Unto John’s baptism.
Paul said: John verily baptized with the baptism of repentance, saying
unto the people, that they should believe on him which should come
after him, that is, on Christ Jesus. When they heard this, they were
baptized in the name of the Lord Jesus.” So we read in the 19th chapter
of Acts.
Thus also Paul himself, when he had been prostrated on the way, by
the Lord, and had heard at Damascus, by the command of the Lord, from
Ananias, what he should do; had again received his sight, and was
filled with the Holy Ghost, in short, had become a chosen vessel and
fit instrument, was baptized, and called upon the name of the Lord; as
Luke writes, Acts 9:18.
From these and other passages it is evident, that the apostles first
taught, and that from teaching follow repentance and faith. For,
how shall they believe, says Paul, without hearing. Faith cometh by
hearing, and hearing by the word of God. Rom. 10:17. Hence, penitent
faith is confessed and, so to speak, sealed by Christian baptism. For,
after baptism, a constantly good and godly life should follow;[208]
this is the true ordinance of the Lord Jesus Christ, and his apostles,
as you may read everywhere throughout the Acts of the Apostles.