CHAPTER 24SABBATH-KEEPERS IN THE SIXTEENTH CENTURYThe 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.1 His views respecting the Sabbath, and first-day are thus stated by himself:
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:
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:
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 in the academy at Claudiopolis.
These persons must have been Sabbatarians. Moshiem, after saying that Davidis "left behind him disciples and friends, who strenuously maintained his sentiments," adds:
We have a further record of Sabbatarians in Transylvania to the effect that in the time of Davidis,
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:
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,
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.13 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:
The ancient Russian name of this people was Strigolniks. Dr. Murdock gives the following account of them:
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.16 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.17 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:
Mr. Utter makes the following statement respecting Sabbath-keepers in Germany and in Holland:
We give her declaration of faith respecting Sundays and holy days:
Another martyr, Christina Tolingerin, is mentioned thus:
There were at this time Sabbath-keepers in France:
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."23 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.24 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:
Mr. Maxson says of the English Sabbatarians:
Mr. Benedict speaks thus of the origin of English Sabbatarians:
1 M'Clintock and Strong, vol. iii. p. 679; D'Aubigne's Hist. Ref book xviii. pp. 672, 689, 706, 707; book xx. pp. 765, 766; Fox's Acts and Monuments, book viii. pp. 524-527. <Return> 2 Frith's works, p. 69, quoted in Hessey, p. 198. <Return> 3 Eccl. Researches, chap. xvi. p. 630. <Return> 6 Eccl. Researches, chap. xvi. p. 636. <Return> 8 Eccl. Researches, chap. xvi. p. 640. <Return> 9 Mosheim's Hist. Church, book iv. cent. 16. sect. 3. part ii. chap. iv. par. 23. <Return> 10 Lamy's History of Socinianiam p. 60. <Return> 11 "Nune audimus apud Bohemos exoriri novum Judaeorum genus Sabbatarios appellant, qui tanta superstitione servant Sabbatum, ut si quid eo die inciderit in oculum, nolint eximere: quasi non sufficiat eis pro Sabbato Dies Dominicus, qui Apostolis etiam erat sacer, aut quasi Christus non satis expresserit quantum tribuen dum sit Sabbato." De Atnabili Ecclesiae Concordia; Opera, tome 5, p. 506, Lugd. Bat. 1704; quoted in Cox's Sabbath Literature, vol. ii. pp. 201, 202; Hessey, p. 374. <Return> 12 Cox, vol. ii. p. 202. <Return> 13 Such statements respecting the observers of the seventh day are very common. Even those who first commenced to keep the Sabbath in Newport were said to "have left Christ and gone to Moses in the observation of days, and times, and seasons, and such like." - Seventh-day Baptist Memorial, vol. i. p. 32. The pastor of the first-day Baptist church of Newport said to them: "I do judge you have and still do deny Christ." - Id. p. 37. <Return> 14 The Present State of the Greek Church in Russia, Appendix. p. 273, New York, 1815. <Return> 15 Murdock's Mosheim, book iv. cent. xvii. sect. 2, part i. chap. ii. note 12. <Return> 16 See the twenty-first chapter of this work. <Return> 18 Maxson's Hist. Sab. p. 41. <Return> 19 Manual of the Seventh-day Baptists, p. 16. <Return> 20 Martyrology of the Churches of Christ, commonly called Baptists, during the era of the Reformation. From the Dutch of T. J. van Braght, London, 1850, vol. i. pp. 113, 114. <Return> 22 Manual of the S.D. Baptists, p. 16. <Return> 23 Wall's History of Infant Baptism, vol. ii. p. 379, Oxford, 1835. <Return> 24 I know of no exception to this statement. If there be any it must be found in the cases of those observing both seventh and first days. Even here, there is certainly no such thing as sprinkling for baptism, but possibly there may be the baptism of young children. <Return> 25 Hist. English Baptists, vol. pref. pp. 43, 44. <Return> 26 Maxson's Hist. Sab. p. 42. <Return> 27 Gen. Hist. Bapt. Denom. vol. ii. p. 414, ed. 1813. <Return> |