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Chapter 19
FIFTEEN HUNDRED TO SIXTEEN
HUNDRED A.D.
The Protestant Reformation
The sixteenth century is the reformation period of
the Roman Church. During this century Martin Luther came forth from the Roman
system, and with him many of the leaders of the Reformation in various
countries. Many historians, in error, trace the history of the true church of
God from the days of the apostles to the apostasy after the death of the
apostles and disciples, and then assume that she was within the fold of the
Roman church until the time of the Reformation, not realizing that God had
protected the true church, and kept her separate and distinct from the apostate
system during the entire Dark Ages, at the time of the rule of the apostate
church. That the true church was in existence and distinct from the Reformers at
the beginning of the Reformation, we may be assured from the following testimony
of Jones:
"An attentive reader of the works of Luther and
associates will easily perceive, that their minds labored under a somewhat
similar mistake as to their own case. It was not without surprise they learned
that there were numbers around them, in every country for a reform. It may also
be added that Protestants in every succeeding age have but too implicitly
imbibed their error. The blessed Lord hath never left Himself without witnesses
in the world, and even during the reign of Antichrist, a period of the most
general and awful defection from the purity of His worship, He had reserved to
Himself thousands and tens of thousands of such as kept His commandments and
faith of Jesus. Nor is there anything in this to occasion our surprise. The real
followers of Christ are subjects of a kingdom that is not of this world; and,
having no national establishments, nor aiming at worldly power, their principles
and conduct have seldom been thought of as worthy of regard by the world, except
in so far as their public testimony against it has subjected them to
persecution. The true profession of Christianity leads its friends to cultivate
peace and union among themselves, and, like its divine Author, to avoid all
turbulence and faction in the state." Jones' Church History, p. 326, ed.
1837.
The Waldenses of Piedmont, in making petition to
their sovereign for mercy from their persecutors, about 1559, made the following
statement in their appeal: "They implored his highness to consider that
their religious profession was not a thing of yesterday, as their adversaries
falsely reported, but had been the profession of their fathers, grandfathers,
and great-grandfathers, yea, of their predecessors of still more ancient times,
even of the martyrs, confessors, apostles, and prophets; and they called upon
their adversaries to prove the contrary if they were able. Persuaded, therefore,
as they were, that their religion was not a human invention, but founded upon
the Word of God, which shall remain forever, they were confident that no human
force would be able to extinguish it." -- Idem, p. 354.
"The Reformers (Luther, Calvin, Knox, and
others) with all their zeal and learning, were babes in spiritual knowledge when
compared with the Waldenses, particularly in regard to the nature of the kingdom
of Christ, and its institutions, laws, and worship in general." -- Idem, p.
326.
"Four Bibles produced under Waldensian
influence touched the history of Calvin: namely, a Greek, a Waldensian
vernacular, a French, and an Italian. Calvin himself was led to his great work
by Olivetan, a Waldensian. Thus was the Reformation brought to Calvin, that
brilliant student of the Paris University." -- Wilkinson, Our Authorized
Bible Vindicated, p. 37.
Luther said of the Waldenses "that among them
he had found one thing worthy of admiration, a thing unheard of in the popish
church, that, laying aside the doctrines of men, they meditated in the law of
God day and night, and that they were expert, and even well versed, in the
knowledge of the Scriptures." -- Jones' Church History, p. 263.
"In A.D. 1530 one of the pastors of the
Waldenses, George Morel, published the memoir of his church. He said there were
then 800,000." -- Idem, p. 440.
That these Waldensian descendants were the people of
the true Church of God, and still retained her distinctive doctrines, and
observed the seventh day as the Sabbath, as a part of the commandments of God,
we have the following authoritative statements.
"Erasmus (1466-1536) wrote of Sabbatarians in
Bohemia early in the Reformation, `Descendants of the Waldenses in Bohemia and
Holland formed material for Sabbath-keeping churches, which appeared with the
dawn of the Reformation.'" -- History by Lewis, pp. 317-320.
Chambers' Cyclopedia states that "many
conscientious and independent thinkers in the reign of Elizabeth (1558-1603)
advocated the seventh day."
The Sabbath Recorder of June 11, 1868, says:
"In 1552 many in England were known as Sabbatarians."
Luther himself, while it is said believed in and
practiced the observance of the seventh-day Sabbath, did not prescribe it in his
articles of faith for his followers, in the copies that we now have access to.
However, it has been said that in his original thesis, Luther advocated the
observance of the seventh-day Sabbath, but that his colleagues objected on the
grounds that it was an unpopular doctrine, which would have a tendency to
repulse supporters of the Reformation who were not as pious as they should have
been, but were of great assistance against the usurpations of the papacy.
Luther in his works has written of his belief in the
Sabbath as follows:
"The Sabbath was before the Law of Moses came,
and has existed from the beginning of the world. Especially have the devout, who
have preserved the true faith, met together and called upon God on this
day." -- Luther's Work, XXXV, p. 330.
As the Reformation became a success, many from among
the ancient Waldensian churches of God were drawn over to the bodies of
believers coming out of Rome's system under the Reformers, and left the main
tenets of the faith held so dear by the Waldensian churches; but the Church of
God itself, made up of the faithful who knew and practiced the truths maintained
at the price of the lives of their foreparents in past centuries, kept the true
gospel free from the corruptions that crept into doctrines of the new sects
through the Reformers who came from among the Roman clergy.
The Baptist Cyclopedia (1881), states: "In
1530, according to Du Pin, the Waldenses united with Reformers, and were
persuaded to renounce certain peculiarities which heretofore they held, and to
receive doctrines which till then had been foreign to their creed. This new
arrangement harmonized the reformations of the twelfth and sixteenth
centuries."
"In the middle of the sixteenth century the
breath of Protestantism from the north began to move over these Italian
colonies. The pastors who visited them told them of the synod which had been
held in Angrogna in 1532, and which had been as `the beginning of months' to the
ancient church of the valleys. More glorious tidings still did they communicate
to the Christians of Calabria. In Germany, in France, in Switzerland, and in
Denmark the old gospel had blazed forth in a splendor unknown to it for ages.
The Lamp of the Alps was no longer the one solitary light in the world: around
it was a circle of mighty torches whose rays, blending with those of the old
luminary, were combining to dispel the night from Christendom." -- Wylie,
History of the Waldenses, p. 108.
Church Tribulations of the Past
"Jan Everts of Deventer was put to death at
Middelburg, in the year 1535. He had been baptized at Hague by Meynart, a
teacher of the church. He further confessed that his wife had been baptized at
Delft, by Obbo of Leeuwarden; that for four years he had not gone to the
sacrament of confession; that he did not believe God was himself present in the
sacrament of the altar, but that it was only useful as a memorial of the
sufferings and death of our Lord. The customs and institutions of the Church of
Rome he did not esteem; and those of his fellow-believers whom he had seen put
to death at Amsterdam, he held to be Christians, and as Christians had died.
When promised forgiveness if he would repent, he steadfastly refused. Thus
another witness of the truth was added to the martyred host of the Lamb.
"It has already been observed that a large
emigration, numbering some thousands of the persecuted of the Tyrol,
Switzerland, Austria, Styria, and Bavaria, took place about the year 1530, under
the guidance of Jacob Hutter. The exiles found a refuge in Moravia. Soon after
their settlement, King Frederic ordered their expulsion; but by the persuasion
of the marshal, and from the expressed resolution of the people to make common
cause with the refugees, the edict was withdrawn. Places of worship were now
erected, farms purchased, the mutual advantages of commerce enjoyed, and
families bound together by the closest and most endearing ties. Their numbers
multiplied. The oppressed of many lands sought refuge and liberty of conscience
in this land of peace. Again, an edict was issued for their expulsion, and its
command sustained by military force. Time was, however, allowed for moving their
removable property; but no entreaties prevailed to obtain permission for them to
inhabit the villages they had built, or to reap the fruits of the harvest they
had sown. They offered to pay tribute for their possessions, and for the
enjoyment of liberty to worship God; but the offer was rejected, and they were
mercilessly driven away.-- "The dense forests on the confines of Moravia
afforded them a hiding place. Amid the dark alleys and shades, the minds of the
wanderers were animated to patience, constancy, piety and devotion, by the
exhortations of their leader. `Be ye thankful unto God,' ran the words of Hutter,
that ye are counted worthy to suffer persecutions and cruel exile for his name.
These are the rewards of the elect in the prison-house of this world, the proofs
of your heavenly Father's approbation. Thus did his people Israel suffer in
Egypt, in exile, and in persecutions: some in torments, in sufferings, and in
martyrdoms, enjoyed the favor of their Lord. Sadness be far from you; put aside
all grief and sorrow, reflect how great the rewards awaiting you for the
afflictions ye now endure.' Hutter further addressed the following epistle to
the marshal, in the name of all." -- Martyrology, London.
Address of Hutter to Marshal of Moravia, About 1530
From Martyrology, an old book by Brother George Van
of London:
"We brethren who love God and his word, the
true witnesses of our Lord Jesus Christ, banished from many countries for the
name of God and for the cause of divine truth, and have hither come to the land
of Moravia, having assembled together and abode under your jurisdiction, through
the favor and protection of the most high God, to whom alone be praise, and
honor, and laud for ever: we beg you to know, honored ruler of Moravia, that
your officers have come unto us, and have delivered your message and command, as
indeed is well known to you. Already have we given a verbal answer, and now we
reply in writing: viz., that we have forsaken the world, an unholy life, and all
iniquity. We believe in Almighty God, and in his Son our Lord Jesus Christ, who
will protect us henceforth and for ever in every peril, and to whom we have
devoted our entire lives, and all that we possess, to keep his commandments, and
to forsake all unrighteousness and sin. Therefore we are persecuted and despised
by the whole world, and robbed of all our property, as was done aforetime to the
holy prophets, and even to Christ himself. By King Ferdinand, the prince of
darkness, that cruel tyrant and enemy of divine truth and righteousness, many of
our brethren have been slaughtered and put to death without mercy, our property
seized, our fields and homes laid waste, ourselves driven into exile, and most
fearfully persecuted.
"After these things we came into Moravia, and
here for some time have dwelt in quietness and tranquillity, under thy
protection. We have injured no one, we have occupied ourselves in heavy toil to
which all men can testify. Notwithstanding, with thy permission, we are driven
by force from our possessions, and our homes. We are now in the desert, in
woods, and under the open canopy of heaven: but this we patiently endure, and
praise God that we are counted worthy to suffer for His name. Yet for your sakes
we grieve that you should thus so wickedly deal with the children of God. The
righteous are called to suffer; but alas! woe, woe, to all those who without
reason persecute us for the cause of divine truth, and inflict upon us so many
and so great injuries, and drive us from them as dogs and brute beasts. Their
destruction, and punishment, and condemnation draw near, and will come upon them
in terror and dismay, both in this life, and in that which is to come. For God
will require at their hands the innocent blood which they have shed, and will
terribly vindicate his saints according to the words of the prophets.
"And now that you have with violence bidden us
forthwith to depart into exile, let this be our answer. We know not any place
where we may securely live; nor can we longer dare here to remain for hunger and
fear. If we turn to the territories of this or that sovereign, everywhere we
find an enemy. If we go forward, we fall into the jaws of tyrants and robbers,
like sheep before the ravening wolf and raging lion. With us are many widows,
and babes in their cradle, whose parents that most cruel tyrant and enemy of
divine righteousness, Ferdinand, gave to the slaughter, and whose property he
seized. These widows and orphans, and sick children, committed to our charge by
God, and whom the Almighty hath commanded us to feed, to clothe, to cherish, and
to supply all their needs, who cannot journey with us, nor, unless otherwise
provided for, can long live -- these, we dare not abandon. We may not overthrow
God's law to observe man's law although it cost gold, and body and life. On
their account we cannot depart; but rather than they should suffer injury we
will endure extremity, even to the shedding of our blood.
Besides, here we have houses and farms, the property
that we have gained by the sweat of our brow, which in the sight of God and men
are our just possession: to sell them we need time and delay. Of this property
we have urgent need in order to support our wives, widows, orphans, and
children, of whom we have a great number, lest they die of hunger. Now we lie in
the broad forest, and if God will, without hurt. Let but our own be restored to
us, and we will live as we have hitherto done, in peace and tranquillity. We
desire to molest no one; nor to prejudice our foes, not even Ferdinand the king.
Our manner of life, our customs and conversation, are known everywhere to all.
Rather than wrong any man of a single penny, we would suffer the loss of a
hundred gulden; and sooner than strike our enemy with the hand, much less with
spear, or halbert, as the world does, we would die and surrender life. We carry
no weapon, neither spear nor gun, as is clear as the open day; and they who say
that we have gone forth by thousands to fight, they lie and impiously traduce us
to our rulers. We complain of this injury before God and man, and grieve greatly
that the number of the virtuous is so small. We would that all the world were as
we are, and that we could bring and convert all men to the same belief, then
should all war and unrighteousness have an end"-- From Martyrology, London.
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