the Obbenites, came to this meeting. Batenburg was not present in
doubt) and believe in Christ, my Saviour."
Needless to say that this experience made a deep impression on David Joris. Within a few months he became a Melchiorite. Later we find him in the ranks of the Obbenites, although we do not know when and by whom he was baptised. His talents were recognised and he was ordained to the ministry by Obbe Philips. But only a short time David Joris continued a co-labourer of Obbe. After the rise of Batenburg, the fanciful notion of effecting a union between the Obbenites, Melchiorites and Batenburgers was somehow conceived. It is not known who was responsible for this thought, but it is quite clear that David Joris was the leading person in the convention which was consequently held at Bocholt in Westphalia in August of the year 1536. Neither Obbe Philips nor Menno Simons and probably none of the Obbenites, came to this meeting. Batenburg was not present in person but was represented by a number of his followers. The Munsterite doctrines of polygamy and the kingdom of God were condemned by the Melchiorites who were present. David Joris proposed a compromise. The Batenburger idea of the kingdom of God was not wrong, he held, but the time to establish this kingdom had not yet come; and those of the Batenburgers who were worthy should be baptised. It is supposed that at least some of the Batenburgers who were present accepted these decisions of the enthusiastic David Joris. When their leader, Batenburg, was informed of this compromise, his wrath against Joris knew no bounds. He threatened to take his life, because "by his pretended union he made the minds of the people uncertain and consequently undecided to take up weapons to establish the kingdom of God; he was an Absalom who sought to win the people for himself by flattery," etc. The Melchiorites, on the other hand, asserted that David in the last instance advocated the same principles as Batenburg, but was more shrewd in hiding his real intentions; and his undue zeal for union had a tendency "rather to support Batenburg's madness than to weaken it."
About a half year after the meeting at Bocholt, namely in December 1536, or in January of the following year, David Joris had some strange experiences which he believed to be visions from God calling him to
be a prophet and the head of the kingdom of God on earth which was to be established. These "visions" were of an offensive nature morally. The Melchiorites, it will be remembered, held that certain practices of the state churches which were contrary to Scripture, may be observed for the sake of the persecution. David Joris went a big step further. From the supposed revelations through the said visions, and from the words of Paul, Rom. 14:20: "All things are indeed pure" (having reference to eating and drinking) and from certain other Scripture verses, he concluded that "the inner man" is not affected by the sin which "the flesh" may commit, and is not responsible for it. Hence to a Christian all things are pure, to sin is impossible and the gross works of the flesh are not unlawful. Although David Joris held that sin is not sin to the Christian, he nevertheless insisted that all sin must be publicly confessed, not only once, but the confession of offensive sin must be repeated until the transgressor does no longer feel a sense of shame, for sin of which he is yet ashamed, said David, is not yet taken away by repentance. He taught that his own writings which were literally inspired, and not the Holy Scriptures, are the highest revelation of God. The first and second Covenant were imperfect, he asserted, Christ Himself had not brought the world the full truth. The true kingdom of God did not exist previous to David Joris who was called of the Lord to establish it and be its spiritual king. The wicked would perish and those who accepted the message of the prophet were to constitute the kingdom.
The exact date when David Joris became an advocate of these new, strange doctrines is not known. Clearly he was not in harmony with Obbenite teaching when he had the visions spoken of above; even before this, in the meeting at Bocholt his attitude was irreconcilable with the position taken by the Obbenites. He was excommunicated by them, as is clear from his own testimony as well as from Menno Simons' writings. The excommunication must have taken place before Menno's Meditation on the Twenty-fifth Psalm was written. The date of this book is toward the end of 1536 or early in the following year. The denunciations of the "false prophets" and their teachings, as found in this book are obviously directed primarily against David
Joris. Referring to the new doctrines of Joris' spiritual kingship Menno says: "Save use from the deceit of the devil who sets forth the opinion that there should be another king according to the spirit, beside Jesus Christ, Your beloved Son, who alone is the King of righteousness and peace. " Obviously this sentence does not refer to John of Leyden who had lost his life in the attempt to set up a kingdom, but Menno realized that David Joris followed in the footsteps of the former king of Munster. The context shows that the doctrines denounced by Menno were not dead issues when he wrote this book.
The chapter "To the Corrupt Sects" in Menno's Foundation, of 1539, is directed principally against the Davidians. Menno addresses the sect of David Joris as follows:
"I desire now to come to you who through the false prophets have been so sadly seduced from the true way of Jesus Christ so that the last error has become worse than the first (Matt. 27-64) For with you it has come to this that, as I understand from your own writings, through your pious appearance, a literal application of certain) Scriptures and your spirit of error, you would justify the abominable works of the flesh which are clearly contrary to the law of nature, contrary to all prophets, contrary to Jesus Christ and His holy apostles, O my beloved, how far have you strayed from the house of Israel and from the vineyard of the Lord.
"Say my beloved, where is there in all the books of the New Testament, in all the teaching of Jesus Christ, one letter by which you may prove or support one of your articles, be it your doctrine concerning king or sword, polygamy or kingdom of God, be it stealing, murder, or uproar, be it deception, devilish confession, or to abandon natural shame, etc., which blasphemous, unnatural heresy and diabolic deception, I know well, was formerly accepted by some as good. Whether they yet hold such opinions I do not know, for I know not more than two who are the fathers of your corrupt sect, with whom I have at some previous time had one or two discussions, hoping to win their souls, which however was not realized, although they were with God's Word quite overcome in their points. But to what avail? Your own deceptive appearance must count for more with you, than the express, plain
Gospel of Jesus Christ which He has scaled with His own blood. Further I know by reputation, but not face to face, two of your number who are the princes and heads of such errors and sadly seduce some of the ignorant people to a faith and life at which a true Christian must be astounded and terrified.
"I tell you in Christ Jesus' name that no sanctity will avail if we do not abide by the word of the Lord. Faith must be conformable to the Gospel. Whoever loves Christ, will keep His word. He came to testify of the truth and all the children of the truth will hear His voice (John 18:37). If now you are children of the truth, hear Christ's voice who with His clear unmistakable word has cursed and condemned your whole endeavour. O how well can the very arch-enemy cover himself with the semblance of a holy life. I tell you of a truth that there avails no holy life except what is in conformity to the doctrine and the life of Christ. The holiness which does not conform to his doctrine and holy life is no holiness, but indeed an abomination before God.
"My beloved, you know well that not a tittle could be changed in all the law of Moses until the new Lawgiver came who was promised by Moses and the prophets, Jesus Christ. If now the literal law which was given through the servant and sealed with the blood of calves and goats had such authority and strength, how much more authoritative and unchangeable is the law of Jesus Christ which is free, spiritual, eternal, given through the Son and sealed by His blood!
"They were all false prophets who taught anything contrary to the law of Moses, for they were commanded not to take away from or add to his word, but what he commanded them they should keep and be guided by it (Deut. 12). So also today those who would teach us something contrary to the teaching which we have been taught and received of Jesus Christ and His holy apostles, are false prophets, may they have ever so holy a semblance.
"Since then your ears are itching for lies and you do not regard the plain teachings of Jesus Christ, but stop His blessed lips and will not hear those who would lead you to the true pastures of Israel, therefore God has smitten you with a mad, blind spirit, that you stray from one
evil doctrine to another, from one false prophet to another, and so miserably leave the true foundation which can never move nor give way, which is Jesus Christ. For any and all those who have taught and prophesied new things contrary to the teachings of Christ, have been found false and liars in their teachings and prophecies.
"I entreat you that you regard not any one's supposed sanctity; there avails no sanctity outside of God's word. I tell you again of a truth that neither life nor power will avail, if you have not the word and spirit of Jesus Christ. If you have Christ's spirit, you must be conformed to His teaching, for His teaching is not changed to another intent, and if your spirit differs from the word of Christ, know of a surety that it is the spirit of Antichrist, and that you are those from which Christ Jesus and His holy apostles have so earnestly warned us, as said above."
"With this I pray you from a pitying, burning heart, through the mercy of God. whoever you may be, that you may at last have the deceptive blindness removed from your eyes, confess your sad error, seek those who may break to you the bread of life, hold Jesus Christ to be the only elect, precious corner stone laid in the foundation of Zion upon whom alone we must build. Seek alone His pure, true, plain truth, submit yourselves to His holy gospel, that the eternal truth and the clear teaching of the Scripture may no more for your sakes be blasphemed by this blind world, and that you may not suffer as thieves and murderers or as evil doers, but that you may suffer as Christians and thus bear the cross of Christ to His praise and glory and obtain the crown of glory which is given all who live and suffer according to His divine blessed will. With this I would before God and all the world be innocent of your blood and condemnation. Be earnestly warned and awake and realize your danger."
That this chapter was addressed to David Joris and his followers does not admit of any doubt. Joris fully understood and realized it. The arrogant enthusiast, after reading it, wrote to Menno Simons a letter as follows:
"Gird on your sword, O Menno Simons, tie it to your side and strengthen your hand, arm yourself with an armour, breastplate,
helmet, shield, and with the strongest scriptural weapons; stand up as a man and defend yourself, for I shall attack you, yet not as an enemy but as your best friend on earth It is as I say, give attention!"
"Can you fight? Have you seen a battle? This is merely a beginning, a sort of prelude, that I may not surprise you, but make you attentive, pliable, and meek for your own good, that you may listen to my words and understand the truth with proper discernment."
"Who has advised you, Menno, to step forth so proudly against the Lord, that you extol yourself above all? Say, dear man, what spirit or witness advices you to teach? Who has sent you? Answer me, if you are one of the angels, one sent of God."
"Since you are uncertain in this matter and are learned in the Scriptures only, you shall be put to shame. - If you do not believe me and do not consent to be taught the truth as a little child, you shall regret it."
"Defend yourself now as a man. If you can, make me a liar and put my word at naught. I have experienced so much praise and ignominy that I am beyond shame, just as Zerubbabel (who was called to build the second temple) should be.
"I shall show you that you do not know God's word, although you fully believe that you have it; nor do you know what is truth and wisdom, except according to the letter. - Therefore forsake your own understanding and believe the eternal truth in the Spirit which judges all things rightly."
"If you seek the praise and glory of God alone and not your own, forsake your own shame. To save your soul be not ashamed to confess to your erring understanding, your childishness and your stupid opinions. Be not offended by my letter but if you love understanding, rejoice in the Spirit who reveals to me according to the word of his promise."
"I know your spirit but you know not my spirit; how then can you judge? But I know your thoughts that they are vain and unfounded and it can not be otherwise, because you have not died to self. If this is
not true, count me a liar but God would not have it, for I am His servant."
In the revision of the Foundation, written probably in 1554, Menno is even more outspoken, if possible, in his denunciations of the "corrupt sects." Here he says:
"Is it not a grievous delusion that you suffer yourselves to be so wretchedly bewitched by such worthless men and so lamentably misled from one unclean sect into another; first Munsterite, then of Batenburg, now Davidian, and thus from Beelzebub to Lucifer and from Belial to Behemoth, ever learning and never able to come to the knowledge of the truth (II Tim. 3:7), suffering yourselves to be led about by every wind of false doctrine. You choose out a way for yourselves, as do all the priests and monks, and do not follow Christ.
"Did not Paul say: 'But though we or an angel from heaven preach any other gospel to you than what we have preached to you, let him be accursed' (Gal. 1:8)? And that your prophets with their king, kingdom, plurality of wives, sword, etc., do not agree with Paul's and the apostles' doctrine and Gospel, you must confess and admit; whence it forcibly follows that they with their doctrine and cause are cursed and anathematized.
"Say, my beloved, what do you do with the clear word and testimony of the Almighty Father, which He himself has testified of His Son, and said: This is my beloved Son; hear you Him. Notice well, Him shall you hear, but you violate His Spirit, word and example, you follow and hear those who with their spirit, doctrine and conduct are from the bottomless pit, yea manifestly antichrists and false prophets.
"Say, you deceived children, where is there a syllable in the doctrine of Christ and the apostles (according to whose spirit doctrine, conduct and example all Scripture must be understood) by which you can prove and establish one of your erring articles?
"If you would appeal to the literal understanding and conduct of Moses and the prophets, then must you also become Jews, accept circumcision, literally possess the land of Canaan, again set up the Jewish kingdom, build the city and the temple, offer sacrifices and
institute worship according to the law and confess that Christ the promised Saviour has not yet come nor changed what was literal and figurative into the new spiritual, abiding substance.
"You miserable erring ones, observe. I have said above that the kingdom of Christ is not of this visible, tangible, perishing world, but that it is an eternal, spiritual abiding kingdom. - Here shamefacedness, propriety and chastity are taught and followed, and not unchastity, infamy and uncleanness. I think you understand well what I mean. In short, here are taught the Spirit, word, will, command, prohibition, ordinance, usage and example of Christ, to which all Scripture points us; and not the opinion of the false prophets, high sounding words, enchanting appearances, boastings, dreams, visions, lying wonders, against which the Spirit of God and the Scriptures everywhere warn and counsel us.
"O you apostate children, hear the word of God and accept it; for your way is in darkness and your path leads to death. Munster and Amsterdam may well be to you an eternal warning and example.
"How many innocent hearts have they deceived! How many poor souls have they seduced ! What great shame have they brought upon the profession of God's word! What coarse abominations have some of them committed under a pious appearance! How great cause of innocent blood have they given the poor, blind magistrates who, alas, have no great understanding of the Holy Word.
"I think it is time you should see and learn to know your lying, faithless and seductive prophets; they are the foxes which spoil the vineyard of the Lord. They are the thieves and murderers of your souls, false prophets who forsake the Lord that bought them and have directed you poor erring sheep to their own lying visions, dreams and the opinions of their heart, and contrary to all Scripture have led you to a false and loose foundation.
"How like those you have become of whom Eusebius writes that they expounded the prophets according to the desires of their heart, denied Paul and the New Testament and carried about with them a book of which they boasted that it fell as a present for them from
heaven.
"So it is in your instance, O you mad ones (forgive me, for it is the truth that I write). The prophets you read according to Jewish understanding, the doctrine of Christ and the apostles, you say, is all fulfilled, and pretend that there is now another dispensation, etc., and you are not aware that you thereby forsake the Son of God, deny all Scripture, comfort yourselves with mere lies, just as did disobedient Israel in their time.
"But that they deceive you to the belief that the doctrine of the apostles was imperfect and that they now teach you what is perfect, this is a deception above all deceptions," etc. Joris won many adherents in the Netherlands; over fifty were executed in 1538 and 1539 at Delft. Not a few of them confessed to adultery and polygamy. They had been taught that God would not permit them to be put to death; or if He permitted it, they would at once be raised again to life for a testimony that David was the man sent of God. Hence the deluded people were zealous to confess their faith. In consequence of such experiences David was led to modify his teachings in certain particulars. Until the great change came for which they waited it was now held unwise and unnecessary to confess the faith before the world; it was right to conform in outward appearance to the religious forms and practices of the ruling churches. Just as it is impossible, said one of the leaders among the Davidites, to serve the Lord with the body only, if the heart is not in it, so also it is impossible to blaspheme or deny the truth, if the heart is not in it. Hence for a Davidian it was not sin to take part in idolatry and anti-scriptural religious forms. In consequence of this policy the Davidians had no martyrs in later years. Not only were they willing to carry out all the religious forms prescribed by the state in which they sojourned, but it became the fashion among them to deny their religious views when suspicion was raised against them. And why not, if a denial that does not come from the heart, will not count?
It is probable, although not altogether certain, that David Joris in the first years after he received his supposed call to be a prophet, defended the baptism of adults. Later he declared that he was not sent
to baptise, for "where the perfect power of faith and love has come, the ceremonies of the New Testament, called sacraments, may certainly be omitted without sin." The Davidians defended the practice of infant baptism against the Mennonites. They are generally classed with the Anabaptists, but, while in the first years of their existence they, as already said, may have practised the baptism of adults, they were not Anabaptists in their later period. It has been held that the most vital characteristic of the Anabaptists was not the practice of believers' baptism, but the thought of establishing the kingdom of God on earth. But to the great Anabaptist sects, viz., the Swiss Brethren, Hutterites and Mennonites, as well as to the Denckians the idea of a literal kingdom which was to be identical with the church was entirely foreign; they believed that Christ's kingdom is not of this world, and that the state churches' insistence that all citizens must be identified with the church was quite unscriptural. It has also been said that the belief in special divine revelations, as found among the Davidians, marks them as Anabaptists. But the great Anabaptist denominations of the Reformation times were the most radical advocates of the principle that the Holy Scripture alone is the authority in matters of faith; they condemned the new prophecy of "the corrupt sects."
One of the principal representatives of Davidianism was Nicolaus Blesdijk, David's son-in-law. In 1546 this man had a debate with Menno Simons, Dirk Philips and other Mennonite leaders in a country place near Lübeck. In this discussion the principal point of dispute was that of infant baptism. Blesdijk asserted that the acceptance of infant baptism could not be condemned, for Christ does not forbid it and there is no proof that the apostles did not baptise infants; and even if infant baptism is a misuse, it does not follow that it must be abolished. Menno Simons, on the other hand, showed that a Christian must be guided by God's Word and that there is no Scriptural ground for infant baptism. It should be said that the Davidians were difficult to deal with in debate, since they put forth the plea that they were misunderstood, however that they observed infant baptism does not permit of dispute. The records of this debate are lost, but Blesdijk gives an account of it in two or three of his tracts.
In his Foundation, of 1539, Menno Simons enlarges upon his position on the Davidians' view of the permissibility of infant baptism. He says:
"I well know that there are many idle talkers who, although they realize that not infants but believers should be baptised, nevertheless talk in this manner: Now, what shall water avail us? We have once been baptised in infancy) in the name of the Father, the Son and the Holy Spirit; had we only the new life, it would suffice us. - O how lightly is the word of the Lord set at naught, just as if the eternal Wisdom and Truth had bidden or done anything without purpose. No, my beloved, no! He has commanded it and He would also have it observed! For His council, says the prophet, shall stand and all His will be done. Do not ask the Lord, why He has commanded it, for it is His blessed will. Who are you that you should contradict God? Hear Him and be obedient to Him.
"This is the very least of all the commandments which He has given. It is a much greater commandment to love your enemies, to do good to those who do evil to you, to pray in spirit and in truth for those who persecute you, to subjugate the flesh under God's word, to tread under your feet all pride, covetousness, impurity, hate, envy and intemperance, to serve your neighbour with gold, silver, with house and possessions, with your hard labour, with council and deed, with life and death, nay to be free from all evil desire, unbecoming words and evil works, to love God and His righteousness, will and commandments with all your heart, and to bear the cross of the Lord Jesus Christ with a joyous heart. Can the commandment of baptism be compared with any of these? I say again, it is the least of all the commandments that were given us, for it is not more than a little outward work, namely a handful of water. Now he who has obtained the most important matter, namely the inward, will nevermore say, "What can water avail me," but will readily with a thankful and obedient heart hear and fulfil the words of God. But as long as he has not the inward work, he may well say, what can water avail me!
"We do not enquire after or seek for water, but with great diligence we seek only the obedience to Jesus Christ who has given us the commandment. If we believe in Him, that His word is the truth (John
17:17), that His commandment is life eternal (John 12:50) that He is the true teacher who came from heaven (John 3:2), to bring to us all the truth, then we must certainly obey His voice or we shall never enter into the kingdom of heaven. For, I repeat, where there is no obedience, there is no faith. - If you have any knowledge of Jesus Christ, any love for His holy word, do not further treat Him and His word with contempt, saying, if we had the life it should be sufficient. I tell you of a truth, there is no life that will help you, as long as you resist the Lord in the very least. He would have obedience and not sacrifice (I Sam. 15:22), He would have the heart and the whole man. What does He care for your works and life as long as He does not see your obedient, subjected will?"
In the year 1546 Blesdijk also wrote A Christian Vindication and due Refutation of the False, Unfounded Judgement, Slander and Abuse found in a letter written by Menno Simons against a few Lovers and Followers of the true Righteousness of Christ, Because they are not so Superstitious as he is in Regard to Observing Certain Ceremonies. Very Useful and Serviceable ... to all who Love the Middle Way." Menno Simons had written a letter to the Melchiorites in Amsterdam in which he insisted on keeping the commandments of Christ instead of partaking in the religious forms of the Catholic state church. While it is clear that this letter is not addressed to Davidians, Blesdijk may have decided to reply to it for the good reason that it refuted the opinions which the Davidians shared with the Melchiorites. Blesdijk asserts in this book that participation in Roman Catholic worship including, it may be observed, the adoration of the host and prayer to the saints) was not idolatry, since these things may be observed in appearance only; he ignored the fact that the Davidians took part in the worship of the state church from hypocritical motives, desiring to give out the impression that they actually worshipped the host. The believers, says Blesdijk, have the liberty to observe any religious ceremonies and to have their infants baptised; a true Christian need not observe any ceremonies. Menno errs, he says further, in the opinion that a Christian should not put on gold and costly array and that one should bear persecution for the sake of baptism or other religious forms.
Besides this little work Blesdijk wrote two other important tracts to defend certain Davidians' teachings against the Mennonites.
David Joris wrote a surprisingly large number of tracts and books; his principal works is 't Wonderboek. The complete title is: "The Book of Wonder in Which that Which was Hidden from the Beginning of the World is Revealed. Highly to be Praised Must be the One who was Sent as an Ambassador in the Name of the Lord". His style is obscure and confused. The attempts to exonerate him and his followers from the accusation of immoral teachings and vile practices have signally failed. Nevertheless he was a religious character. Obviously some honest men were deceived by his pretence of piety, his winning personality and his smooth words.
The story of Joris' later life reads like a novel. On April 1, 1544, an exceedingly well dressed man of very dignified appearance, named John of Bruges came with a few companions to Basel in Switzerland. He represented himself as a Zwinglian fugitive, told a pitiful story of the persecution he had endured in the Netherlands and asked permission to settle with his family in the city. He made the best impression on all who met him, and the Council was quite willing to grant his request. On August 25, 1544, he came with his numerous family and servants to the city. They took the oath of citizenship, thereby uniting formally with the Zwinglian state church. John of Bruges bought a house in the city and a farm in the neighbourhood. He had an abundance of means and lived with his family in the style of a nobleman. His dress was that of a man of the world; his body was at times decked with jewels. Withal he gave alms, was diligent in church attendance and honoured the ministers of the city. His children married into prominent families. He lived at Basel eleven years, an acceptable member of the state church. On August 25, 1556 he died and in acknowledgement of his uncommon piety was buried in St. Leonard's Church.
This man was none other than David Joris. He went to Basel because in the North where his writings were circulated and where he had many followers there was not the opportunity to practice deception and lead a double life to the same extent as in Switzerland. Every
precaution was taken to hide his identity; the members of his family and household were enjoined to observe strict silence regarding their former history, but nevertheless it seems almost incredible that he succeeded so well in deceiving the city. He made no attempt whatever to spread his doctrine in that vicinity. While he wrote a great many tracts and books at Basel, they were written in the language of the lower countries. His dupes in those countries kept sending their money and treasures to the prophet. Only three years after his death his identity was made known to the authorities at Basel, in consequence of the apostasy of his own son-in-law Blesdijk. This zealous advocate of Davidianism came to his senses during the life time of Joris. His eyes were opened, so he confessed, through the terrible increase of vice among the Davidians. But only indirectly was his renunciation of his former belief the cause of the discovery that John of Bruges was David Joris.
On March 13, 1559 all the male relatives and friends of John of Bruges were arraigned before the magistrates of Basel. They staunchly asserted that John of Bruges never went by another name nor taught anything but orthodox Zwinglianism. But when a search of the houses was made and a great number of Davidian books and letters were found, they saw that further denial would be useless, and made a confession in the affirmative. Every one of them about 30) abjured the Davidian faith. David Joris was condemned to the fire as a heretic by the Zwinglian authorities of Basel. His body was exhumed and, together with his books, burned at the stake on May 13, 1559. Menno Simons' attitude toward David Joris is clearly set forth in his reply to Joris' letter which has been extensively quoted above. Menno writes:
"I am ready for a spiritual, not for a carnal combat. Hitherto I have stood without fear in the conflict with my adversaries, and have had the victory because I have fought not with my own, but with divine weapons, namely with the doctrine of the Gospel which shall never be overcome, may there be ever so many opponents to attack it. Through continued use I have become accustomed to this armour and this battle, as to the daily food; the doctrine of the Gospel I use for an armour, breast-plate, apparel and cloak.
"But you, David, have laid aside and rejected this armour long ago, and in its place you set your new imaginations, philosophy, rhetorical tricks and other deceptions of the devil; rightly therefore are you considered an antichrist, a man of sin and son of perdition, a false prophet, murderer of souls, deceiver and falsifier of the divine doctrines and commandments of Christ. I am surprised and amazed over the presumptuousness and impudence of this your letter seeing that you, after you have for many years advocated and spread so many blasphemous doctrines in your former books, are yet without any compunction of conscience but continue to set forth the same folly. That you dare to place your own dreams, visions, imaginations and tricks above the wisdom of the holy Spirit, through whom the prophetic and apostolic doctrine was given, is an evidence of devilish pride and antichristian presumption.
And further you, a wretched man, a shadow and ashes, dare to put your own work above the work of Jesus Christ, and your own doctrine above the doctrine of the apostles. And you and your followers in shameful hypocrisy, observe the practices and ceremonies of Papists, Lutherans or Zwinglians. You follow the usages of any of these. And you advise, yea, practice the polygamy of the Jews. Your own life and that of your followers is not less corrupt and stained than your doctrine. By your attire and usages you indicate worldly pride and wantonness.
'You, presumptuously, usurp for yourself the honour which belongs to the Son of God alone; you declare Christ's doctrine as invalid and your own as perfect and abiding; you place your own antichristian calling and office over the office of Christ and the apostles; under the pretext of humility you aim at and promote diabolical obstinacy; under the cloak of perfection, chastity and other virtues, you seek vices and abominations, adultery and lasciviousness, and in the manner of the Lutherans and Papists you pervert the Christian life to a quite worldly life - therefore I fear that God who gives His honour to none other) will give you a reward and end, such as John of Leyden, the Munsterite king and others before him who have taken for themselves the honour which is due to the Son of God, have had.
"Now, do not write to me further; save your paper and ink. I shall henceforth not read any writing that may come from you, except it be evident that you reject and condemn your ungodly doctrine and give to the doctrine of Christ the honour that is due it."
XV ADAM PASTOR
Roelof Martens, who is better known by the name of Adam Pastor, of Dorpen in Westphalia, was about 1530 priest at Aschendorf. The date when he cast his lot with the Obbenites is unknown. He served the Church as a minister and was ordained an elder or bishop by Menno Simons and Dirk Philips, probably in 1542. At an early date he wrote a tract against the Davidians. He took part in the debate between Mennonite leaders and Davidians at or near Lübeck in 1546. About the same time or somewhat later certain doctrinal deviations of Pastor became apparent. In 1547 the elders came together in Embden to confer concerning his unorthodox opinions. He deviated from the teachings of the Brethren principally on the incarnation and the deity of Christ. Hopes were entertained for his restoration to his former doctrinal position. When these hopes proved ungrounded, the elders in the same year held a convention in Goch which resulted in his excommunication.
The principal source of our information concerning Pastor's teachings is his "Contrast Between True and False Doctrine" to which is added an account of the debate held between Mennonite elders and Pastor at Lübeck in 1552. This account was probably written later than the first named treatise; no date is given in either instance. Pastor asserts that he does not deny the divine nature in Christ, but nevertheless he holds that He did not exist as the Son of God previous to His coming into the world, and was divine only in the sense that God dwelt in Him. It is difficult to see that Christ would in that case be divine in another sense than the Christian believer. On point of the Incarnation, or the origin of Jesus' body, Pastor defended the view of the state churches. This is worthy of notice in view of the unfounded supposition that the doctrine of the Incarnation, as held by Menno, has a Unitarian
tendency and that Pastor's Unitarianism was developed from the said doctrine, as was opined by S. Cramer.
That Pastor does not speak of the Scriptures as God's Word, as has been said, can not be maintained. The Bible was for him the only authority in matters of faith. He says in the course of a debate, "Where is this written? I do not believe reason; give me Scripture to prove this."' He defends the doctrine of the atonement. Not through the "fruit of the vine," in communion, he says, but "through the blood which flowed from Christ's wounds" we have forgiveness of sin. Christ paid the debt of the first Adam. He only is the Redeemer, "the only Mediator between his Father and fallen man;" through His merit and blood alone are we saved. In view of the assertion that Pastor held "liberal views touching the church," it should be noted that he is quite outspoken in denouncing the teachers of false doctrine, principally the priests of the national church, whose sermons he forbid his followers to hear. The idea of the purity of the church and the perfection of the believers he carried to a point considered unsound by Menno Simons.' Concerning "avoidance" he taught that eating and drinking with the excommunicated is forbidden, but in the Disputation he says, the excommunicated should be held as the world. He believed that ministers should not be chosen by the church, but direct of God. The doctrine of non-resistance is not found in his extant writings. On the oath also he seems to have differed from Menno and his friends. That he did not teach the resurrection of the body is a groundless assumption.
Pastor's denial of the true divinity of Christ was considered a grave offence by the Mennonites. This is evident from the strong opposition of Menno Simons, the spokesman of the Brethren, against Pastor, and further from the fact that he succeeded to win to his views only a small company of those among whom he had formerly laboured. Menno wrote his Confession of the Triune God in vindication of the deity of Christ. In no uncertain tones and with the full conviction that the scriptural truth was on his side and that a most fundamental doctrine of the Gospel was at stake, he warned the church of this new teaching. S. Cramer has asserted that Menno's defence is "neither
convincing nor strong" but J. G. de Hoop Scheffer finds that Menno in this book made "a strong confession, a pressing demand without any reservation, he showed zeal over a matter for which he was willing to die, if need be," a view with which the unbiased reader will doubtless concur. Menno says:
"Dearly beloved brethren, understand me rightly. Christ is the eternal wisdom, the eternal power of God. For just as we believe and confess that the Father was from eternity and will be to eternity, yea He is the First and the Last, so we may certainly also fully believe and confess, that His wisdom, His power, His light, His truth. His life, His word, Christ Jesus, has been eternally with Him, in Him and by Him, yea that He is the Alpha and Omega. Or else, we should be compelled to admit that this only begotten incomprehensible, truly divine Being, Christ Jesus whom the church fathers have called a person, through whom the eternal Father has made all things, has had a creature-like beginning, an opinion which certainly all true Christians confess and consider a terrible blasphemy, a curse and abomination. May the gracious beloved Father ever protect and uphold all His beloved children in the right and true confession of His beloved Son, Jesus Christ."
Menno Simons' teaching on the deity of Christ has been fully set forth elsewhere. The old accusation that he entertained unorthodox views on this point must be discarded as absolutely unfounded, although it has been repeated in recent publications. Vos has averred that neither Menno nor other Anabaptists ever referred to the Holy Spirit as a person, and hence those who accused Menno and his friends of denying the Trinity had a basis for their charge. This allegation also is without ground. Both Menno Simons and Dirk Philips speak of the Holy Spirit as a personal Being. Menno says: "The Holy Spirit we believe and confess to be a true, real or, as the church fathers speak of Him, a personal Holy Spirit," etc. And Dirk Philips writes in his book The Church of God: "The Holy Ghost is the third name, person, power and operation of the Godhead, of one divine substance with the Father and the Son."
The author of one of the older books on Mennonite history alleges
that Adam Pastor was excommunicated by Dirk Philips. If this be correct, it is nevertheless certain that Menno Simons fully approved of this measure. Not only does Menno testify that Pastor had received his dismissal "from us," but it is clear that he was held responsible by Pastor for his exclusion. Professor Scheffer was of the opinion that Menno in the preface to his Confession of the Triune God disapproved of Pastor's excommunication by Dirk Philips. An impartial examination shows that this preface does not contain an allusion to Pastor's exclusion or to Dirk Philips. Menno, in the same passage in which he testifies that Pastor was excluded "from us" says further that he Menno is "of one mind with Dirk Philips." It is inconceivable that he should not have recognised an excommunication announced by his colabourer Philips.
It is true that Menno at a later date had a discussion with Adam Pastor at Lübeck. This, it should be observed, was not contrary to his position on the avoidance of the excommunicated, as has been supposed." Menno repeatedly emphasized the duty of making efforts to win back the excommunicated.
Adam Pastor had according to the testimony of one of the old chroniclers at the time of his exclusion a small number of followers. Gerardus Nicolai, the noted opponent of the Anabaptists who with evident satisfaction notes the fact that one who denied the divinity of Christ was found among them, asserts that Pastor "gained many adherents." Nicolai wrote in 1569; he says that there existed at that time a sect of Adam Pastorites. His statement must be received with caution. We do not learn where the adherents of Pastor were found nor to what extent they were organized as a church or sect. Neither in Nicolai nor anywhere do we hear of co-workers with Pastor. To all appearance his followers were never strong numerically. In 1552 Gellius Faber in an attempted refutation of Menno Simons mentions Adam Pastor as the head of a faction, but while he asserts in the same place that Obbe Philips had "not a few" adherents, he makes no statement to that effect concerning Adam Pastor. If Gellius had any ground whatever to speak of numerous adherents of Adam Pastor, he would undoubtedly have done so. Even then his statement would
require further proof to be acceptable. Menno Simons in his reply to Gellius denies that Obbe Philips' followers were numerous; not ten, he asserts, could be found who shared his opinion.
Certain is that the Adam Pastorites had a short history. There may have been those who held to Pastor's teachings after his death, but no evidence to that effect has yet been found.
Adam Pastor died in Munster. The time of his decease is unknown. He was buried in the public Ueberwasser cemetery, if we may accept the testimony of Hamelmann. If he, at the time of his death, held the views which he defended in his writings, his fellow citizens were evidently not aware of it.
It has been supposed that the martyr Herman Vlekwyk was an adherent of Pastor, and since Vlekwyk is known to have been baptised in 1565 at Bruges, the opinion has been advanced that a congregation of followers of Pastor existed in that city. But Vlekwyk, in his confession before the inquisitor, defended the doctrine of the Incarnation as held by Menno against Adam Pastor. The inquisitor brought accusation against him to the effect that he followed on all points "the damned arch-heretic Menno Simons." Even if this charge should not prove altogether correct, it is clear that Vlekwyk was not a follower of Adam Pastor. Professor S. Cramer has examined the original of the document containing the accusations against him and has not found a trace of a charge touching a denial of the Trinity. A part of the protocol of the discussions between Vlekwyk and the Inquisitor is reprinted in the Martyrs Mirror.
The supposition that Pastor's influence was noticeable among the Mennonites is without any evidence. S. Hoekstra, in his book on Principles and Doctrine of the Early Anabaptists, says rightly that he had "a small following" and his labours were "without noticeable influence on the Mennonites." Not a trace of his opinions on the divinity of Christ is discernible among the early Mennonites. The Waterlandians who are sometimes said to have entertained somewhat more liberal views than Menno Simons, were quite orthodox on the fundamentals and especially on the deity of Christ. This is clear from