The Netherlands and Scandinavia
In The Netherlands the papal tyranny very early called forth resolute
protest. Seven hundred years before Luther’s time the Roman
pontiff was thus fearlessly impeached by two bishops, who, having
been sent on an embassy to Rome, had learned the true character of the
“holy see“: God “has made His queen and spouse, the church, a noble
and everlasting provision for her family, with a dowry that is neither
fading nor corruptible, and given her an eternal crown and scepter; ...
all which benefits you like a thief intercept. You set up yourself in
the temple of God; instead of a pastor, you are become a wolf to the
sheep; ... you would make us believe you are a supreme bishop, but
you rather behave like a tyrant.... Whereas you ought to be a servant
of servants, as you call yourself, you endeavor to become a lord of
lords.... You bring the commands of God into contempt.... The Holy
Ghost is the builder of all churches as far as the earth extends.... The
city of our God, of which we are the citizens, reaches to all the regions
of the heavens; and it is greater than the city, by the holy prophets
named Babylon, which pretends to be divine, wins herself to heaven,
and brags that her wisdom is immortal; and finally, though without
reason, that she never did err, nor ever can.”—Gerard Brandt, History
of the Reformation in and About the Low Countries 1:6. [238]
Others arose from century to century to echo this protest. And
those early teachers who, traversing different lands and known by
various names, bore the character of the Vaudois missionaries, and
spread everywhere the knowledge of the gospel, penetrated to the
Netherlands. Their doctrines spread rapidly. The Waldensian Bible
they translated in verse into the Dutch language. They declared “that
there was great advantage in it; no jests, no fables, no trifles, no deceits,
but the words of truth; that indeed there was here and there a hard
crust, but that the marrow and sweetness of what was good and holy
might be easily discovered in it.”—Ibid. 1:14. Thus wrote the friends
of the ancient faith, in the twelfth century.
197
198 The Great Controversy
Now began the Romish persecutions; but in the midst of fagots
and torture the believers continued to multiply, steadfastly declaring
that the Bible is the only infallible authority in religion, and that “no
man should be coerced to believe, but should be won by preaching.”—
Martyn 2:87.
The teachings of Luther found a congenial soil in the Netherlands,
and earnest and faithful men arose to preach the gospel. From one of
the provinces of Holland came Menno Simons. Educated a Roman
Catholic and ordained to the priesthood, he was wholly ignorant of
the Bible, and he would not read it for fear of being beguiled into
heresy. When a doubt concerning the doctrine of transubstantiation
forced itself upon him, he regarded it as a temptation from Satan, and
by prayer and confession sought to free himself from it; but in vain.
By mingling in scenes of dissipation he endeavored to silence the
accusing voice of conscience; but without avail. After a time he was
led to the study of the New Testament, and this, with Luther’s writings,
caused him to accept the reformed faith. He soon after witnessed in a
neighboring village the beheading of a man who was put to death for
having been rebaptized. This led him to study the Bible in regard to
infant baptism. He could find no evidence for it in the Scriptures, but
[239] saw that repentance and faith are everywhere required as the condition
of receiving baptism.
Menno withdrew from the Roman Church and devoted his life
to teaching the truths which he had received. In both Germany and
the Netherlands a class of fanatics had risen, advocating absurd and
seditious doctrines, outraging order and decency, and proceeding to
violence and insurrection. Menno saw the horrible results to which
these movements would inevitably lead, and he strenuously opposed
the erroneous teachings and wild schemes of the fanatics. There
were many, however, who had been misled by these fanatics, but
who had renounced their pernicious doctrines; and there were still
remaining many descendants of the ancient Christians, the fruits of the
Waldensian teaching. Among these classes Menno labored with great
zeal and success.
For twenty-five years he traveled, with his wife and children, enduring
great hardships and privations, and frequently in peril of his
life. He traversed the Netherlands and northern Germany, laboring
chiefly among the humbler classes but exerting a widespread influence.
Netherlands and Scandinavia 199
Naturally eloquent, though possessing a limited education, he was a
man of unwavering integrity, of humble spirit and gentle manners, and
of sincere and earnest piety, exemplifying in his own life the precepts
which he taught, and he commanded the confidence of the people. His
followers were scattered and oppressed. They suffered greatly from
being confounded with the fanatical Munsterites. Yet great numbers
were converted under his labors.
Nowhere were the reformed doctrines more generally received
than in the Netherlands. In few countries did their adherents endure
more terrible persecution. In Germany Charles V had banned the
Reformation, and he would gladly have brought all its adherents to the
stake; but the princes stood up as a barrier against his tyranny. In the
Netherlands his power was greater, and persecuting edicts followed
each other in quick succession. To read the Bible, to hear or preach [240]
it, or even to speak concerning it, was to incur the penalty of death
by the stake. To pray to God in secret, to refrain from bowing to an
image, or to sing a psalm, was also punishable with death. Even those
who should abjure their errors were condemned, if men, to die by the
sword; if women, to be buried alive. Thousands perished under the
reign of Charles and of Philip II.
At one time a whole family was brought before the inquisitors,
charged with remaining away from mass and worshiping at home.
On his examination as to their practices in secret the youngest son
answered: “We fall on our knees, and pray that God may enlighten our
minds and pardon our sins; we pray for our sovereign, that his reign
may be prosperous and his life happy; we pray for our magistrates,
that God may preserve them.”—Wylie, b. 18, ch. 6. Some of the
judges were deeply moved, yet the father and one of his sons were
condemned to the stake.
The rage of the persecutors was equaled by the faith of the martyrs.
Not only men but delicate women and young maidens displayed
unflinching courage. “Wives would take their stand by their husband’s
stake, and while he was enduring the fire they would whisper words
of solace, or sing psalms to cheer him.” “Young maidens would lie
down in their living grave as if they were entering into their chamber
of nightly sleep; or go forth to the scaffold and the fire, dressed in their
best apparel, as if they were going to their marriage.”—Ibid., b. 18,
ch. 6.
200 The Great Controversy
As in the days when paganism sought to destroy the gospel, the
blood of the Christians was seed. (See Tertullian, Apology, paragraph
50.) Persecution served to increase the number of witnesses for the
truth. Year after year the monarch, stung to madness by the unconquerable
determination of the people, urged on his cruel work; but in vain.
Under the noble William of Orange the Revolution at last brought to
Holland freedom to worship God.
In the mountains of Piedmont, on the plains of France and the
[241] shores of Holland, the progress of the gospel was marked with the
blood of its disciples. But in the countries of the North it found a
peaceful entrance. Students at Wittenberg, returning to their homes,
carried the reformed faith to Scandinavia. The publication of Luther’s
writings also spread the light. The simple, hardy people of the North
turned from the corruption, the pomp, and the superstitions of Rome,
to welcome the purity, the simplicity, and the life-giving truths of the
Bible.
Tausen, “the Reformer of Denmark,” was a peasant’s son. The boy
early gave evidence of vigorous intellect; he thirsted for an education;
but this was denied him by the circumstances of his parents, and he
entered a cloister. Here the purity of his life, together with his diligence
and fidelity, won the favor of his superior. Examination showed him
to possess talent that promised at some future day good service to the
church. It was determined to give him an education at some one of the
universities of Germany or the Netherlands. The young student was
granted permission to choose a school for himself, with one proviso,
that he must not go to Wittenberg. The scholar of the church was not
to be endangered by the poison of heresy. So said the friars.
Tausen went to Cologne, which was then, as now, one of the
strongholds of Romanism. Here he soon became disgusted with
the mysticisms of the schoolmen. About the same time he obtained
Luther’s writings. He read them with wonder and delight, and greatly
desired to enjoy the personal instruction of the Reformer. But to do so
he must risk giving offense to his monastic superior and forfeiting his
support. His decision was soon made, and erelong he was enrolled as
a student at Wittenberg.
On returning to Denmark, he again repaired to his cloister. No
one as yet suspected him of Lutheranism; he did not reveal his secret,
but endeavored, without exciting the prejudices of his companions,
Netherlands and Scandinavia 201
to lead them to a purer faith and a holier life. He opened the Bible,
and explained its true meaning, and at last preached Christ to them as
the sinner’s righteousness and his only hope of salvation. Great was
the wrath of the prior, who had built high hopes upon him as a valiant [242]
defender of Rome. He was at once removed from his own monastery
to another and confined to his cell under strict supervision.
To the terror of his new guardians several of the monks soon declared
themselves converts to Protestantism. Through the bars of his
cell Tausen had communicated to his companions a knowledge of
the truth. Had those Danish fathers been skilled in the church’s plan
of dealing with heresy, Tausen’s voice would never again have been
heard; but instead of consigning him to a tomb in some underground
dungeon, they expelled him from the monastery. Now they were powerless.
A royal edict, just issued, offered protection to the teachers
of the new doctrine. Tausen began to preach. The churches were
opened to him, and the people thronged to listen. Others also were
preaching the word of God. The New Testament, translated into the
Danish tongue, was widely circulated. The efforts made by the papists
to overthrow the work resulted in extending it, and erelong Denmark
declared its acceptance of the reformed faith.
In Sweden, also, young men who had drunk from the well of Wittenberg
carried the water of life to their countrymen. Two of the leaders
in the Swedish Reformation, Olaf and Laurentius Petri, the sons of a
blacksmith of Orebro, studied under Luther and Melanchthon, and the
truths which they thus learned they were diligent to teach. Like the
great Reformer, Olaf aroused the people by his zeal and eloquence,
while Laurentius, like Melanchthon, was learned, thoughtful, and calm.
Both were men of ardent piety, of high theological attainments, and of
unflinching courage in advancing the truth. Papist opposition was not
lacking. The Catholic priest stirred up the ignorant and superstitious
people. Olaf Petri was often assailed by the mob, and upon several occasions
barely escaped with his life. These Reformers were, however,
favored and protected by the king. [243]
Under the rule of the Roman Church the people were sunken in
poverty and ground down by oppression. They were destitute of the
Scriptures; and having a religion of mere signs and ceremonies, which
conveyed no light to the mind, they were returning to the superstitious
beliefs and pagan practices of their heathen ancestors. The nation was
202 The Great Controversy
divided into contending factions, whose perpetual strife increased the
misery of all. The king determined upon a reformation in the state and
the church, and he welcomed these able assistants in the battle against
Rome.
In the presence of the monarch and the leading men of Sweden,
Olaf Petri with great ability defended the doctrines of the reformed
faith against the Romish champions. He declared that the teachings
of the Fathers are to be received only when in accordance with the
Scriptures; that the essential doctrines of the faith are presented in the
Bible in a clear and simple manner, so that all men may understand
them. Christ said, “My doctrine is not Mine, but His that sent Me”
(John 7:16); and Paul declared that should he preach any other gospel
than that which he had received, he would be accursed (Galatians 1:8).
“How, then,” said the Reformer, “shall others presume to enact dogmas
at their pleasure, and impose them as things necessary to salvation?”—
Wylie, b. 10, ch. 4. He showed that the decrees of the church are of no
authority when in opposition to the commands of God, and maintained
the great Protestant principle that “the Bible and the Bible only” is the
rule of faith and practice.
This contest, though conducted upon a stage comparatively obscure,
serves to show us “the sort of men that formed the rank and file
of the army of the Reformers. They were not illiterate, sectarian, noisy
controversialists—far from it; they were men who had studied the
word of God, and knew well how to wield the weapons with which the
armory of the Bible supplied them. In respect of erudition they were
ahead of their age. When we confine our attention to such brilliant
[244] centers as Wittenberg and Zurich, and to such illustrious names as
those of Luther and Melanchthon, of Zwingli and Oecolampadius,
we are apt to be told, these were the leaders of the movement, and
we should naturally expect in them prodigious power and vast acquisitions;
but the subordinates were not like these. Well, we turn to
the obscure theater of Sweden, and the humble names of Olaf and
Laurentius Petri—from the masters to the disciples—what do we find?
... Scholars and theologians; men who have thoroughly mastered the
whole system of gospel truth, and who win an easy victory over the
sophists of the schools and the dignitaries of Rome.”—Ibid., b. 10, ch.
4.
Netherlands and Scandinavia 203
As the result of this disputation the king of Sweden accepted the
Protestant faith, and not long afterward the national assembly declared
in its favor. The New Testament had been translated by Olaf Petri into
the Swedish language, and at the desire of the king the two brothers
undertook the translation of the whole Bible. Thus for the first time the
people of Sweden received the word of God in their native tongue. It
was ordered by the Diet that throughout the kingdom, ministers should
explain the Scriptures and that the children in the schools should be
taught to read the Bible.
Steadily and surely the darkness of ignorance and superstition
was dispelled by the blessed light of the gospel. Freed from Romish
oppression, the nation attained to a strength and greatness it had never
before reached. Sweden became one of the bulwarks of Protestantism.
A century later, at a time of sorest peril, this small and hitherto feeble
nation—the only one in Europe that dared lend a helping hand—came
to the deliverance of Germany in the terrible struggle of the Thirty
Years’ War. All Northern Europe seemed about to be brought again
under the tyranny of Rome. It was the armies of Sweden that enabled
Germany to turn the tide of popish success, to win toleration for the
Protestants,—Calvinists as well as Lutherans,—and to restore liberty
of conscience to those countries that had accepted the Reformation.
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