Second Part.

To my beloved Friends and Fellow-Believers in Christ Jesus our Savior.

Most Beloved:

When, in former times, C. Vermander, one of our fellow-believers, desirous of describing the Trojan war, followed the Greek poet Homer, called the Blind, relating in Dutch rhyme, the latter’s Greek verses treating of this matter, he stopped when he had completed half, that is, the first twelve books of the Iliad,202 writing these words:

He became weary when he had traveled half the way, and certainly, he had good reasons for it; for, who knows not, that by following a blind man, especially on unknown and dangerous roads, one may easily be brought into error, yea, severe misfortunes? And what peaceful and loving person will delight in contemplating severe wars, and terrible storms and assaults, made upon a straitened and much distressed city, like Troy (called Ilium) was in Homer’s time? Hence it was proper, and not less profitable for his soul, that he returned, for, as the proverb says, “It is better to turn back in the middle of the way, than to err still further.”

But we, much beloved, having come half the way, yea, through fifteen bloody centuries, became only the more desirous to proceed, so insatiable was our desire, from what we had already seen and heard. Yea, what is still more, though we ourselves suffered much heat and cold, hardship and illness; yea, deadly sicknesses,203 on the way, our desire was not quenched, but much rather spurred on and stirred up, to reach the end. For, truly, those whom we met here, were no Greek warriors, who had enlisted under the hero Agamemnon, or his general Hector. Nor were the storms and assaults which we beheld, made upon a city built with hands, much less upon the city of Ilium in Phrygia. Nor did the conquerors burn pitch-barrels, in token of victory. Neither did the heroes who had acquitted themselves well, and faithfully risked their lives, to obtain fading oak leaves, or laurel wreaths, as marks of honor. Or, if they had died, their graves were not ornamented with tombs, pyramids, or obelisks, which must eventually perish with the world.

Here things were quite different, beloved friends; yea, quite different. For heroes met us who served the King of kings and Lord of lords, Jesus Christ, who, though as a slain lamb, is truly the Prince of the kings of the earth.204

The place which they stormed, was the city filled with all good things, or the new and heavenly Jerusalem, whose foundations are all manner of precious stones, the gates of pearls, the streets of gold, like transparent glass. Her they took by force, to possess forever; but the God-displeasing idolatrous city of Babel they destroyed, with spiritual weapons, as much as lay in their power.

The honor which they obtained for their victory, is an everlasting honor; their joy a perpetual joy; the triumphal crowns which were given them, are eternal and heavenly crowns. Here no earthly tombs, pyramids, or obelisks, need be mentioned, to honor their dead bodies; since their souls were honored with God, and obtained rest under the altar205 of God, the place of all the blessed martyrs.

In our thoughts we have wandered through the places where all this has happened, and with the eyes of faith have beheld these things.

It is true, the sorrow which we, according to the flesh have met with, was almost insurmountable, seeing so many miserable, and not less godfearing, persons laid down their lives for the truth confessed; these in the burning fire, those in the drowning water, others under the keen sword, some in the strangling rope, yea, in the most destructive teeth of wild beasts; not to mention countless other means by which they miserably perished.

But, on the other hand, the joy which we have seen with our spiritual eyes, and heard with the ears of the heart cannot be told, yea, can be described by no language. For, some embraced death, singing and praising God, and what is still more, who can comprehend this? he who was himself subjected to the death by fire, laid his hand upon the heads of his half-burnt fellow-brethren, encouraging them, and strengthening them in the faith. Another, who had tasted the pain of the fire, and had been drawn out of it, threw herself upon one of the dreadfully charred bodies, in order to finish the conflict once begun, and also to obtain the crown of martyrdom.206

This we relate over and above what we have noticed in the first book, although the persons are also there spoken of. We could adduce many such and similar examples, were they not sufficiently known, yea, as clear as the sun.

We therefore proceed to the Second Book, and will commence with the beginning of the sixteenth century, where we, as previously, will treat first of Holy Baptism, etc., and then of the Holy Martyrs who suffered in those times.

However, our labor will be greatly lessened here (like one who, panting and perspiring, has climbed a steep mountain, and then leisurely descends, taking his ease), since, as far as the martyrs are concerned, the previous accounts and printed copies will serve our purpose; in which we do not propose to make any essential change, for we do not wish to diminish the good work of our dear fellow-brethren who, in this matter, have acted in a holy manner before the Lord, except where it may be necessary because of some account which we have added thereto.

At the same time we hope to enrich these accounts with various pious witnesses of Jesus, from faithful memoirs and written records, which were never before made public; as also their examinations, death-sentences, letters, and other things connected with this matter; which we have obtained for this purpose from the hands of magistrates, criminal authorities, criminal clerks and other sources, at no small trouble and expense.

This, then, shall be the order of the following work, which we wish may be acceptable to God, edifying to our neighbor and conducive to the profit and salvation of our own soul, through Jesus Christ, our only and eternal Savior, praised and blessed forever. Amen.

Yours, most affectionately in the Lord,

Thielem J. van Braght.

Dort, A. D. 1659.

Preface to Second Part.

Christian Reader:

In this our address we shall present to you nothing new or uncommon, but that which in former times a certain lover of the holy and blessed martyrs communicated to his cotemporaries, for general edification, concerning the faith and steadfast death of many of them; except a few passages in the beginning, and also a little further on (which do not properly belong here, and to which we have affixed certain marks to prevent mistakes.) These we have omitted here, and added, in brackets [], something of our own, concerning which we stand ready to give an answer if required.

Having concluded a certain censure concerning those of Horn, the above writer speaks thus of the immovable confidence of the pious confessors of Jesus Christ:

“We are fully confident that all these witnesses were unanimous in regard to the essential articles of faith; they all believed in the one eternal, true God, the Father, and in his only Son, Jesus Christ, our Lord and Savior. They all had respect to the sacrifice of the unspotted Lamb, in whom the Father had placed the reconciliation of our sins. They committed, yea, by the covenant of baptism, obligated themselves to serve this Lord, whom the Father had ordained as their teacher and law-giver. They waited for the blessed resurrection and glorious recompense promised to all those who, through the grace of the Spirit, in the race of the Christian vocation, earnestly and steadfastly run for the prize set before them. They certainly, which is the most important, showed by their deeds, that they had not only a lip faith, and literal knowledge, which is found only in the brains of men, but an effectual and true faith, which, dwelling also in the heart and mind, is inspired by love, and through which they, according to the example of the saints, conquered all things.”

Proceeding to the sufferings of the martyrs, he says:

“Contemplate the suffering which these pious martyrs endured, and how wonderfully God wrought with them; how manfully, constantly and patiently they fought, through the effective and ardent love of God, confirming the truth of what is said in Cant. 8:6, namely, that ‘Love is strong as death, and jealousy cruel as the grave.’ For, here you see as in a mirror, that neither conjugal longing and love, nor parental affection and solicitude, nor the desirable company of near and confiding friends, nor anything which God has put into his creatures, for the delight of man, could move or restrain these heroes; but that they, contemning all this, and separating from wife, children, relatives and friends, house and property, they gave themselves up to severe bonds and imprisonment, to every adversity and hardship, to cruel tortures and martyrdom, undaunted by the threats of the most awful death on the one hand, and unmoved by the many fair promises, to forsake the wholesome truth, the love of God, and the blessed hope on the other; so that they could freely say with the holy apostle Paul: ‘Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?’ Romans 8:35. But they found and showed it to be true that according to the testimony of the apostle, neither death, nor life, nor things present, nor things to come, shall be able to separate us from the love of God, which is in Christ Jesus. Verses 38 and 39. Through this love they overcame all things, and performed glorious deeds beyond the power of man. Weak women exhibited more than manly strength. Maidens and young men in the bloom of youth were enabled, by the help of God, to despise the alluring world, with all her fair and great promises; and these young and tender branches, by faith and patience, conquered the mighty of this world; the simple and unlearned confounded the sage doctors; so that these, silenced frequently through the truth, disputed with threats of fire and sword, and, though in vain, defended themselves thereby; manifesting in this manner their impotence and malice. Christ strikingly fulfilled in them the promise made to his disciples, Matt. 10:19, namely, that he would give unto them what they should speak in that hour when they should be brought before kings and governors. In sight of scaffolds and wheels, of fire and sword, they fearlessly confessed the truth, so that the judges and inquisitors were sometimes astonished, sometimes confounded, and sometimes enraged and startled. Of this boldness, the martyrs themselves boasted in their letters, thanking God, for, knowing their own weakness, they experienced the strength of God in the cross, so that they could take upon themselves with a composed, yea, with a joyful mind, that from which human nature beyond measure seemed to recoil and flee. Yea, they were filled with such an exuberant and great joy, begotten in them through the unhindered contemplation of the heavenly glory in faith and hope, that they would have preferred no royal banquet to this parting feast.

They were endowed with such strength that even cruel and inhuman torture could not extort from them the names of their fellow brethren, so that, filled with divine and brotherly love, they sacrificed their bodies for their fellow believers. The brotherhood in general was thereby so enkindled with zeal and love, that each, despising the earthly and regarding the heavenly, prepared his heart for the sufferings to which his brethren were subjected, and by which he himself was daily threatened. They shunned no danger, in the way of sheltering their fellow believers, visiting them in prison, calling boldly to them in the place of execution, and comforting and strengthening them with words of Scripture. The tyrants found themselves deceived in their design; they thought they could cause these Christians to apostatize; they put them into assurance of their salvation; they supposed they could destroy and extirpate those who opposed them, but, on the contrary, they raised up more opponents; for many of the spectators, at the said spectacle of killing people, who were harmless and of good name and report, yea, who would rather die than do ought by which they supposed to offend God, were thereby brought to reflection, and thus to investigation, and ultimately to conversion.

Besides these noble examples of love, patience and constancy, we find in their writings many devout lessons, edifying teachings and comforting admonitions, written in dark prisons, hurried and negligently indeed, and on account of inconvenience and with poor materials, but sealed with the most glorious mark, their own blood. Then the words have power and weight, when their truth is confirmed and attested by the deed. Seneca, in his epistles, censures philosophising with words, and not with life, as something shameful. Here you find words which devotion has penned, which the pressure of suffering has extorted from the inmost of the heart; words which have not been warped or bent by worldly considerations or carnal passions; but which were sincerely and unfeignedly spoken to their friends, at the end of life, as a last will, and confirmed with death. Husbands in tribulation consoled their wives, admonished them to godliness, and incited them to steadfastness. Parents gave useful instructions to their children, presented to them the changeableness, vanity and perishableness of visible things; they taught, counseled and commanded them to forsake the world and the lusts thereof, and to cleave to and alone serve God, the supreme and only good. You perceive here how they were sometimes assaulted with many temptations and enticements, not only of wicked men, but of the devil; how the enemy of souls, bringing them upon the pinnacle of the temple, as it were, showed them the splendor and glory of this world, in order to entice them to worship this; Matt. 4:5,8. How he sometimes, with the terror of impending suffering, assailed the soul with fearfulness, and how, by false imaginations, he endeavored to bring the minds to apostasy, despondency and despair; which these pious heroes, arming themselves with watching and constant prayer to God, valiantly overcame, fighting manfully through all temptations, promises and threats, even unto death, and gaining the victory.

Now, even as the reading of, and meditating upon, the pious fathers, is very profitable in every case, so these persons stand as instructive and consoling examples, for all who are visited with crosses and temptations. Here manifest themselves shining beacons of living faith, of sure hope, and ardent love. Here is seen the positiveness of God’s promises, in fearless and joyful hearts, in the midst of suffering. Matt. 10:19. Here is the steadfastness of the saints, whom Christ crowns with salvation. Matt. 24:13. It is true, by the worldly-minded they are accounted as filth and offscouring (1 Cor. 4:13), and their actions stigmatized as sheer folly and madness; but they comfort themselves in God, and rely on his promises. They have learned that the cross must thus be taken up, if one would be worthy of Christ. Matt. 10:38. They know that they are strangers and pilgrims in this world, 1 Pet. 2:11, and remember the words of their Master, who says: “If ye were of the world, the world would love his own; but because ye are not of the world, therefore the world hateth you.” John 15:19. They are confident that if they lose their life here, they shall find it again hereafter. Matt. 10:39. They believe that we must confess the name of Christ, if we would have him confess us before his heavenly Father. Matt. 10:32. They know that their Lord and Master suffered himself, leaving us an example that we should follow his steps; who was thus minded, that when he was reviled, he reviled not again, and when he suffered, threatened not, but prayed for his enemies. 1 Peter 2:21,23. They hold that if they would reign with Christ, they must here suffer with him. 2 Tim. 2:12. They are mindful of the words of Christ, that the servant is not greater than his master, Matt. 10:24, and that therefore, as Christ suffered, they must arm themselves with the same mind. 1 Peter 4:1. They know themselves to be defenseless sheep, a prey to the devouring wolves. But they do not fear them, who can kill only the body, but him who holds body and soul in his hand. Matt. 10:28. They learned long ago that all that will live godly shall suffer persecution. 2 Tim. 3:12. Christ foretold them that they should be hated of all men for his name’s sake, yea, should be delivered into tribulation, and be killed; and what is still more, that those killing them should think that they do God service. Hence, they think it not strange when they are tried by suffering; but rejoice that they are partakers of the sufferings of Christ, knowing that, when his glory shall be revealed, they shall also rejoice with him. 1 Peter 4:12,13. They glory in tribulation (Rom. 5:3), believing that thereby their faith is tried and refined. 1 Pet. 1:7. They experience that patient suffering begets a glad and constant hope, and that the cross, which to those who perish, is foolishness, is to them the power of God unto salvation (1 Cor. 1:18), and esteem it as the grace of God, when for conscience they suffer wrongfully. 1 Pet. 2:19. And though they be troubled, persecuted and cast down here, yet they are not in despair, forsaken, or destroyed; but with holy Paul, they always bear about in their bodies, the dying of the Lord Jesus, that the life also of the Lord Jesus might be made manifest in their bodies. 2 Cor. 4:8–11. They feel in the abounding of the sufferings of Christ, an abounding consolation through Christ. 2 Cor. 1:5. They believe that the sufferings of this present time are not worthy to be compared with the future glory. Rom. 8:18. Hence they arm themselves for tribulation and suffering, as true heroes of their captain, Jesus Christ. They have before them a great brotherhood, who finished their course in this way. Cain could not bear his brother’s piety and favor with God, and slew him. Gen. 4:8. Violence and oppression ruled the first world. Gen. 6:13. Pious Lot had to be the sport and lust of the Sodomites. Gen. 19. David had to flee before Saul. The prophet Isaiah lamented already in his time that he who departed from evil had to be everyone’s prey and derision. Many holy prophets and men of God had to endure persecution and martyrdom from the wicked, as holy Zacharias, Amos, Micah, Jeremiah, Daniel, and the three young men, Eleazar, the mother with her seven sons, and others, who need not be mentioned, since the time and age of the New Testament, furnish abundant material in this respect. John, the forerunner of Jesus, had to offer his neck to the sword, in prison. Matt. 14:10. Our captain of the faith, Jesus Christ, had to enter into his glory through much derision, ignominy and suffering, and ultimately through the most shameful death of the cross. His apostles and disciples, as the chronicles state, followed their Master. Peter and Paul were put to death by Emperor Nero. James, the brother of John, was killed with the sword by Herod. Acts 12:2. Matthew was nailed to the earth, in India. Bartholomew was flayed. Andrew was crucified. Thomas was thrust through with darts. Philip was nailed to a cross, and then stoned to death. Simon Zelotes was scourged and crucified. James, the son of Alpheus, was cast down from the temple, at Jerusalem, and then beaten to death with sticks. Judas Thaddeus was killed, in Persia, by wicked heathen priests. Matthias also obtained the martyr’s crown. Mark, the evangelist, was dragged about by a cord around his neck, at Alexandria, till he died. John, the apostle, banished in the island of Patmos, adorned the Gospel with suffering [as is circumstantially recorded in the first book, first century, in the account of the martyrs]. This was the way of the holy prophets. This is the path which our Savior and his messengers, and afterwards many disciples, trod. Polycarp, the disciple of John, was burnt alive at Smyrna. Ignatius, bishop of Antioch, was torn by wild beasts [as is stated in the second century]. Even the Roman bishops, in the first three hundred years, were mostly all martyred, and subjected, with the common Christians, to persecution by the heathen Emperors [these, however, we commit to God]. Under the Emperor Diocletian, there was such an awful persecution that it seemed as though the Christian name would be utterly extirpated; so that the first churches at the time of Emperor Constantine were so accustomed to persecution, that they deliberately prepared themselves for suffering.

Since, then, the godfearing who are visited with the cross, have so many holy martyrs as predecessors; and since the cross is foretold them; yea, since such glorious promises are given to those who suffer, it is a little thing for them that they, who gladly acknowledge themselves soldiers under the bloody banner of Christ, are therefore aspersed and ridiculed as fools. The Christian reader may here perceive and firmly conclude that the cross is also the ensign of those who serve and follow Jesus Christ, the captain of the faith; and that, on the contrary, those who afflict others with crosses and sufferings, do not belong to this captain, but are under another leader. For the true Christians have never persecuted the innocent, but were always persecuted themselves; and in the primitive church, even in the time of Constantine, when the bishops began to rise a little higher in the world, and were protected by the Emperor, it was considered an abomination to persecute any one; they, however, suffered persecution themselves. It was then deemed such a detestable thing, to put to death or persecute any one for heresy, that Bishop Ithacius was excommunicated and separated from the church, because he, through the tyrant Maximus, had brought about the death of Priscilian, the heretic; as the Roman cardinal, Cesar Baronius, very plainly describes in his church history, for the year 385.

He also states further, that it is utterly incompatible with the meekness of a pastor. Again, that none of the holy fathers even commended it, that an ecclesiastic should seek to bring a heretic to his death. So that, according to him, St. Martin would have no fellowship with the aforesaid Ithacius or his adherents, because their hands were stained with the blood of Priscilian. And though, induced by the threats of the tyrant Maximus, St. Martin feigned to have fellowship for an hour with Ithacius, he nevertheless subsequently manifested great regret for it, since he felt that in consequence of his dissimulation, the gift of healing was partly taken from him.

From this it is clearly manifest, how falsely they boast of being the successors of Christ and his apostles, and of the primitive church, who have so abominably stained their hands with the blood of innocent people, people who only confessed and practiced the Gospel according to the full dictates of their conscience; yea, concerning whom the tyrants themselves frequently testified, that their life was pious; that they would not willingly lie, or speak against their conscience; and that they were not apprehended on account of any misdeeds, but only because they did not obey the mother, the holy church, and the decree of the Emperor. It is so far from such being the true and apostolical church, that there is no surer mark of the false and antichristian church, than the killing of heretics, or rather, so-called heretics; for however abominable heresy may be, this is the most abominable of all. For what indeed is more opposed to the peaceable, meek, merciful, forgiving, and revengeless character of Christ, than to persecute any one for his faith? What can we conceive of that militates more against the holy laws and commandments of Christ, which chiefly consist in love, peace, humility, meekness, lowliness, mercy, forgiveness, compassion, etc. If Christians are called (as they do) to requite hatred with love, evil with good, cursing with blessing; yea, must they, according to the doctrine of Christ, pray for them who oppress and persecute them; how, then, is it possible that they can remain Christians and themselves oppress and persecute others who have never laid a straw in their way? Can we believe, that any trace, yea, any true knowledge of the spirit and word of Christ remains where there is such a direct antichristian disposition and action? If, according to Christ, false prophets are to be known and judged from their fruits (Matt. 7:16), there can be nothing by which they may, more readily, be distinguished, than from their persecuting others; for they are witnesses unto themselves, as Christ said to the Pharisees, that they are the children of them who killed the true prophets, and who fill up the measure of their fathers. Our Savior compares them to serpents and a generation of vipers, who cannot escape the damnation of hell. Matt. 23:31–33. The disciples of Christ, who still entertained the hope of the establishing of an external and carnal Israel, asked their Lord, whether they should, according to the example of Elias, command fire to come down from heaven, upon those who did not receive him. Whereupon Christ earnestly rebuked them, saying: “Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them.” Luke 9:54–56. But these heretic-killers, who boast of being the vice-regents and followers of Christ, yea, doctors of divinity, dare, not only without asking Christ, but even against his express prohibition and example, whet the sword, and stir up the fire, not to murder those who refuse to receive Christ, but those who are ready to adhere to and follow him even unto death. By this they clearly indicate, first, that they are governed and impelled by the spirit not of Christ, but of the devil (who was a murderer from the beginning, John 8:44); and, secondly, that they do not come like Christ and his followers, to save men’s souls, but to destroy them; since they kill not only the bodies of the innocent, thus dishonoring the image which is created after God (Gen. 5:1), and making themselves guilty of the mortal sin of blood-shedding (Gen. 9:6) but, O awful deed! they purposely and as much as lies in their power, also endeavor to kill their souls, whom, being considered by them in a state of damnation, they suddenly cut off from the time of repentance. Matt. 26:52. They would presumptuously teach Christ, the perfect wisdom; for he deemed it well, and commanded his disciples, to let the tares grow until the harvest, lest they should root up the wheat with the tares, but these teach and do the opposite. Weeding contrary to the command of Christ, they root up not only the tares, but, passing by bad, unchaste, extravagant, pompous, avaricious, mendacious, deceitful, envious, hateful, and vindictive men, they also, from the field of the world, root out the purest grain.

They usurp the office of the Most High, and would command and compel the souls who are not under them, but under the sceptre of Jesus Christ (Matt. 10:28); yea, they set themselves not only beside, but above the Divine Majesty, demanding that men should obey them rather than God. God has commanded that we should serve him with all our hearts (Deut. 6:5), but these prohibit men from serving God in this manner, and constrain them contrary to the convictions of their consciences to follow their laws and institutions. Matt. 21:37. Christ constrained the people to conversion, by words of admonition, persuasion and reproof, and of those who were offended at his doctrine, he only said: “Let them alone: they be blind leaders.” Matt. 15:14. But these compel with fire and sword, so that they deliver to the executioner those who embrace the doctrine of Christ according to all their ability, and do not feel themselves at liberty to follow these blind leaders; bringing them into a strait, where they cannot without danger, escape either to the right or to the left; for, if they obey these, they fall into the hands of God; and if they adhere to God, they cannot escape the cruelty of these men.

Now, in order to give a semblance and gloss to their unchristian and ungodly punishments of heretics, they befoul these pious people with the stain of disobedience, and, washing their hands, as it were, from innocent blood, lay the guilt upon the edicts, which, however, were devised, and are daily executed, through their bloody advice and instigation. But, pray, who has given them power to make edicts against souls and consciences, to reign thereby in the kingdom of Christ, in which they themselves can be but subjects and servants? Will this excuse them? By no means. The Jews who sought to bring the innocent Jesus to death, also said like these: “We have a law, and by our law he ought to die.” John 19:7. They know, or ought to know, that at the tribunal of Christ judgment will be rendered, not according to human edicts, but according to the divine word. “The word that I have spoken,” said the Lord, “the same shall judge him in the last day,” (John 12:48), and, therefore, every one is necessarily bound more to the law of Christ, than to their laws and edicts; yea, an account will have to be given of these edicts, at that tribunal, and that whereby they sentenced the innocent wrongfully to death, will then justly aggravate their own sentence. What will they offer as an excuse, when an account will be demanded of them, why they exercised such blood-thirsty tyranny over souls? why they wrested the sceptre out of the hand of Christ, and usurped his seat? why they made themselves masters in that kingdom in which they, as servants, must themselves give an account of their actions? why they, as evil servants, treated and beat their fellow servants so cruelly; though he (Christ) had warned and threatened, to cut such asunder, and to appoint them their portion with the hypocrites, where there is weeping and gnashing of teeth (Matt. 24:45,51)? why they did not consider, that those shall have judgment without mercy, who have showed no mercy (Jas. 2:13)? What terror, what anxious remorse and fleeing will it cause when, to convict them of their wickedness, there shall come forth those whom they fettered, chained, beat, killed and martyred, whom they then accounted fools and madmen, and whom they now behold in such great glory and esteem with God.

In that day, when all hidden things must come to light, such empty and artificial excuses will not avail. Hence, now is the time to consider how unchristian it is, to persecute Christians; how much deserving of death it is, to shed innocent blood; how culpable it is, to dishonor the image of God; how perverse and vain it is, to fight against spiritual truth with carnal weapons; how unnatural and unreasonable it is, to do unto another that which we would not have done to ourselves, and who of all would like to be forced in the convictions of his conscience. How presumptuous it is, to usurp the seat of God, and to wish to rule over the conscience, whereas Christ commanded, to render unto Cesar the things which are Cesar’s, and unto God the things that are God’s. Matt. 22:21. They should bear in mind, that Christ prayed for his persecutors, and learn from it, how unbecoming it is, that those who would be Christians, persecute others, who pray for them. Luke 23:34; 1 Pet. 2:19. They should contemplate, how great an evil it is, to compel any one’s conscience by the terrors of fire, rope and sword, when Paul so strictly forbids to wound the weak conscience of the brethren. Rom. 14:15. They should remember, that, since the holy apostle commands no greater punishment for heretics, than to shun them, they also need, yea may, use no greater. Tit. 3:10. Surely, if they would well examine themselves, they would not so readily proceed to condemn, but would suffer themselves to be restrained, since Christ declares that with what measure we mete, it shall be measured to us again. Matt. 7:2. They would fear, if they knew themselves aright, that in condemning another they might condemn themselves; since it might easily be the case, that before God the judge was as culpable as the one judged.

They further produce, in defense of, or, rather as an excuse for, the punishments of heretics, these reasons: 1. Thereby to bring and compel them to conversion. 2. That their heresy might not propagate itself, and pollute others. 3. To prevent rebellion. As regards the first, it is the duty of every Christian, to promote the salvation of his neighbor as much as is possible. But how is this to be done? by external compulsion with fire and sword? Impossible; this touches and affects the body, but not the conscience, which must not be compelled, but led and instructed. The word of God is the sword with which all error and heresy must be cut down. If the supposed error cannot be conquered with the power of truth, swords will be dull before it. And though a man, through dread of suffering, renounce his belief with the mouth, yet will he not do it with the heart; and thus, instead of converted Christians, dissembling hypocrites are made. But if a man remain steadfast, and is put to death, how can this tend to his conversion, since every means of conversion is taken away? For, one of two things is certain: if he is a damnable heretic, he is cast down into hell; but if he is not, a saved Christian is put to death; choose whichever you please and an abominable crime is committed. What is it then, that urges them thus to promote any one’s conversion? what binds them to this? who enjoins it upon them? who advises them to it? yea, who gives them permission to do it? and which of the apostles has set such an example? Truly, such reasons are but fig leaves and covers with which they seek to hide their shame and wickedness. They pretend that they aim at the conversion of men, but in fact seek to secure their own pleasure, honor and lust, in order thus to exercise undisputed despotism in the kingdom of God. So far is this from being the case, that any one’s conversion is promoted thereby, that on the contrary, all impartial persons conceive an aversion against them; so that even the good, (if any good remains, or can be found, in the persecutors), is rendered suspicious; yea, entirely destroyed, inasmuch as their words, however entreating and flattering they may be, can obtain no entrance or credit, neither do they deserve it. For, who would expect to learn anything godly or Christian from those who are pregnant with murder, and whose hands are stained with innocent blood? “Do men gather grapes of thorns?” Matt. 7:16.

As to the second, it is so far from the fact that supposed heresy should be checked by tyranny, that it is almost always spread by it; for, when hands are laid on people whose life is blameless and pious, and they are imprisoned, tortured and subjected to a painful death, only for the name of Christ, and because they, as they openly confess, dare consent to nothing contrary to their conscience,—this produces reflection and attention in all impartial minds, who, on investigating the matter, discover the innocence of the persons accused and persecuted, and thus conceive an aversion to such degenerate Christians, who persecute others, and associate themselves with those who so valiantly bear the cross of Christ, as examples abundantly testify; which verifies what an ancient father has said: The blood of the martyrs is the seed of the church. When the tyranny of popery was at its height, apostasy from it was greatest, for martyrdoms are effectual sermons, which touch the heart, and awaken the slumbering eyes; nor is this strange, for he that has a little knowledge of the Christian religion, and is not utterly blinded by malignant partiality comes easily to believe that the persecutors must be heretics themselves, since Christ and his disciples never persecuted any one, but always suffered persecution themselves. They easily perceive, that these cruel men are not innocent, meek and defenseless sheep, to which Christ compares his followers, but much rather ravening wolves, which have crept into the fold of Christ, and devour the sheep. John 10:1. The plain and pure truth, confirmed by an innocent life, is the means to overcome error and falsehood; they who depart from this to carnal weapons, betray themselves, and disclose their injustice and impotence; for, since they cannot prevail against the truth, they endeavor, by exterminating and crushing the persons, also to exterminate and crush the truth. From all this it appears, how empty an excuse they seize to defend their tyranny, and what frail weapons they employ, to uphold the delusion. But it is a purely fictitious excuse, with which to disguise their purpose, and to attire in a strange dress the ugliness which cruelty presents to every eye, and, through deception, to make it pleasing to one another. They pretend to be zealous for the salvation of the people, but, in fact, endeavor to propagate their own kingdom of lies; and if aught rises in opposition to it, they seek to subdue it with the arm of flesh. The Pharisees, in the time of Christ, objected to Christ for the same reason, namely, that he was perverting the people. Luke 23:2. Their self-love and thirst for political power begat in them a bitter hatred and envy against our Savior, on account of which they sought to bring him to death. This they cover; of this they are silent. They cry, as though they were filled with a godly zeal: “This fellow perverts the nation;” though they, as well as these sought to seduce the people from Christ, the truth, to their own lies.

As regards the accusation of rebellion, this also is not an invention of yesterday or to-day. He (Christ), said the Pharisees, stirreth up the people with his doctrine; whereas they stirred up the people against Christ, who preached nothing but peace, love, humility, meekness, and the like, and whose life and actions were nothing but an overflowing fountain of kindness, benevolence and mercy. Thus did they stain, without a shadow of evidence, with the slander of rebellion, people who lived in all simplicity and integrity, and made open confession, that they were bound by the law and example of Christ, to live without revenge, and exercise a forgiving spirit towards every one, yea, to love those that hate them, and to do good to their enemies. He that examines the history of the Netherlands and Germany, for the last sixty years, will find that rebellion, contention, and dissension, yea, alienations and destruction of countries and cities, have been caused by persecution on account of religious differences; for religious zeal cannot be cut off with the sword, nor consumed by fire. On the contrary, it is evident, and confirmed by present practice, that many and various religious persuasions can live together peaceably and quietly, and that the cities and countries where liberty of conscience is maintained, have prospered, and experienced the special blessing of God. Hence, also, the H. M. Lords States of these countries, seeing the great mistakes of the King of Spain, have never been willing to follow in his steps, but expressly declare, as appears from the records of the Treaty of Peace at Cologne, page 38, “That religion does not concern men, but God, and that the King owed obedience to it as well as the subject.” They declare to have found by experience, that force and weapons are of little value for the spreading and preservation of religion; and that, even as they would not have that violence should be done to their consciences, so it does not well accord with the law of God, for them to do violence to the consciences of others. Again on page 54, it is declared: “That the Christian religion is a great mystery, and that for the promotion of the same, God does not use wicked soldiers, nor bows or swords.” Again on page 57: “We have learned that the government of souls and consciences concerns God alone; and that he is the true avenger of violated or dishonored religion.” And though some, forgetful of their own cross, or that of their ancestors, incited to a revival of the abolished slavery, yet their E. E. never lent a willing ear to it, nor suffered themselves to be blind executors of such partial and pernicious counselors, who thereby sought to build and establish more their own kingdom, than the kingdom of Christ. But, through the goodness of God, we still have at the present day, authorities under whose protection we can lead a quiet and peaceable life, in all godliness and honesty, 1 Tim. 2:2; can meet and assemble without molestation; preach and hear the word of God; use the sacraments as instituted by God, and openly practice our divine worship; for which kind privilege all subjects and Christian believers are under great obligations, to reverently show all gratitude to their authorities, high as well as low, to faithfully obey them, to honestly pay customs and taxes, and to pray earnestly and constantly to God, for the welfare of their persons and government, in order that this favor may descend from us to our children and posterity. We must also greatly thank the Lord for it, and magnify his name by a holy life, constantly seeking, more and more, to evince virtue from our faith, and to shine by good works in this benighted world. We must see well to it, that we do not neglect or abuse this time of grace, 2 Cor. 6:1; for if we employ it badly, and use liberty as an occasion to commit sin, it will undoubtedly happen to us as it did to Israel, who, having waxed fat and strong, departed from God, and was therefore again cast into distress and misery, until necessity compelled them to seek God. Deut. 32:15. O how many there are, it is to be feared, who with Demas have loved the world again! 2 Tim. 4:10. How many there are, who, having forsaken their first zeal and love, have become cold and slothful in their devotions!

In former times, in the times of the cross, when men could assemble only under peril of their lives, our zeal drove us in the night and at unseasonable times, into nooks and corners, and into fields and woods. How precious was then one hour which could be employed in stirring up and establishing one another in godliness. How the souls then thirsted and hungered after divine food. How pleasantly then tasted the words of godliness. Men did not ask for ingenious or flowery sermons; but hunger devoured all that was presented. Then soul treasure was diligently sought, since bodily possessions could give but little comfort. Then heavenly riches were sought for above all things; for earthly possessions were altogether insecure. But how is it now? Temporal avocations have the preference throughout; the oxen must first be proven, and the field be inspected, before one can come to the heavenly marriage, Luke 14:18,19. Simplicity is changed into pomp and ostentation. Possessions have increased, but in the soul there is leanness. Clothes have become costly, but the inward ornament has perished. Love has waxed cold, and has diminished, but contentions have increased. Do you suppose that God will always behold this with the same longsuffering? Think ye, that he will never once use his uplifted rod? He that did not spare Israel, when they departed from him; he that did not pass David by, when he sinned through fleshly lust; he who did not spare Solomon, when he turned his eyes to strange women, and fell into idolatry with them, shall he spare those who, through love of the world and the practice of sin, have so greatly departed from him? He often delivered Israel from one tyrant to another, that they might learn to know him, and reform. He chastised them as a father, that they might not serve him with a divided heart, as in the time of Elijah, but that they might serve him alone, 1 Kings 18:21. He delivered Amaziah, the King of Judah, into the hands of his enemies, because he did not serve God with a perfect heart. 2 Chron. 25:2. Now, examine your heart; whether it is not divided; whether you do not seek to serve Christ and the world at the same time; how feebly you hear and consider the word of God, since your thoughts are entangled in earthly vanities; how seldom and how slothfully the works of godliness are practiced; and how busy and zealous you are throughout in amassing money and property, and in feasting yourself on pleasure. It is true, you have cast away the dumb, wooden idols, but examine now, whether the idol of riches and avarice is not set up in your heart. Eph. 5:5; 1 Tim. 6:10. Plow through the inmost depths of your heart, and see whither most of your inclinations and desires tend; whether, easily satisfied here, they penetrate the clouds, and have their conversation in heaven, or, whether digging with insatiable desire into the earth, you seek to increase your riches and to add house to house, and farm to farm; whether Christ in heaven is your supreme treasure, or whether your treasure is here, against which Christ so earnestly warns his disciples. Matt. 6:19. If you would make a test of this, study attentively your intentions and thoughts in every occurrence; consider once, how great a love you have for riches; how much confidence you place in them; how greatly troubled you are with a heathenish solicitude for the future; how anxious and despondent you are when bad times and misfortunes threaten, and how securely you live when sailing before the wind; how reluctant and miserable your love for your possessions renders you in the giving of alms; how great contention and how many law suits you would rather engage in, than give up your right, and suffer damage; how soon joy and sleep forsake you, when losses and misfortunes befall you; how much time earthly contemplations detract from your proper devotions; how feeble and spiritless they render your prayers; how deep the abundance of your treasures sinks you into sensuality; how much you are pleased with yourself on this account, and exalt yourself above others; finally, how painfully you part from them, and how sadly you will bid them adieu on your death-bed. Let this serve as a test, I say, and examine yourself, and you will discover at the same time, what you love and serve most, and how much or little you have “crucified the flesh with the lusts thereof.” Gal. 5:24. For, though outward persecutions now and then cease, yet every Christian is called to sufferings and conflicts; each must take up his cross and follow Christ; each must live, not after the flesh, but after the Spirit; each must suffer in the flesh, that he may cease from sin. Matt. 10:38; Rom. 8:1; 1 Pet. 4:1. If you then find, that the time of freedom [from persecution] has given liberty and room to your lusts, persecute yourself, crucify and put yourself to death, and offer up soul and body to God.

In times of persecution, words and colloquies consisted in edifying instructions, and awakenings to godliness, magnifying of the name of God, mutual consolations in suffering, exhortations and incitations to constancy, and recommendations of eternal salvation. Examine once, whether at this time you have not lent your tongue to please frivolous, worldly men with vain and useless talk; whether thereby you did not only not promote godliness, but were also a hindrance and injury to it; whether you did not defame your neighbor’s good name and reputation; and whether your tongue has not by lying and deceit ministered to avarice. In times of the cross, the time was spent in godly exercises, in consoling and edifying one another, in visiting those in prison, and in preparing for suffering by devout meditations. Consider once, on what you have bestowed the precious time; how much of it has been squandered in voluptuousness and vanity; how much has been wasted in disputes and quarrels; how much has been lost by needless anxiety and labor; and how little has remained for devotion. No doubt, you will find, that the absence of the chastening rod has rendered men impious and without reverence, and that “the lust of the flesh, the lust of the eyes, and the pride of life” have usurped the place of piety and humility. But the most dangerous of all is, that but few examine themselves; but few sigh over themselves. Without knowing it, many are poor, naked and blind, who with those of Laodicea think that they are rich and have everything in abundance, Rev. 3:17; but it is a wealth with which God is not pleased, and by which the spiritual riches, which consist in faith and love, in a living hope and a good conscience, are diminished. See in the writings of the martyrs, how their life was, how their suffering, how their constancy. It was the will of God, that the children of Israel should remember the ways of their fathers, and the instruction of wisdom concealed therein; for they are all, ancestry and posterity, taken as one body. Deut. 8:2. Frequently it is said through the prophets: I have brought thee out of the land of Egypt; though this had been done to their forefathers. Micah 6:4; Ps. 81:10; Hos. 11:1. Examine your ways, and compare them with theirs, and see whether the love of the world has not blinded your eyes, and led them away from God. Many, when they could not use the world, turned of necessity to God, as their nearest refuge; but as soon as a little breathing time set in, they again began to lean towards the world; the parents became rich, the children luxurious and wanton; the world caressed them, and in course of time they became respected and lifted up; the reproach of the cross was relinquished, and the honor of this world stepped into its place. And this, in the first church was the reason why God permitted a most awful persecution to come in the time of Emperor Diocletian, that his children might be chastised thereby, who already began to join in with the common world. Eus., lib. 8, cap. 1. Hence, we must see well to it, that we do not incur like guilt, lest there come upon us what came upon them; for no one fares worse in such times, than he who has not made good use of his time; such an one will then be visited with woe, distress and misery; but to them that love God, all things work together for good; they are purified and tried by the refining fire; hence it is necessary that God at times purge his threshing-floor with his fan, that the tares may not get the upperhand, to its own destruction. But we only have to ask his divine goodness, to chastise us as a father, and draw us by his love, moving our hearts and minds to himward, in order that we may lead a godly and holy life, in all love, peaceableness, kindness, and long-suffering; not easily complaining of or grudging against one another, but bearing in patience one another’s infirmities, and bettering each other by good instructions; fleeing and avoiding all offenses, contention and dissension, separations and schisms, which cause insufferable and damnable discord; striving for peace; and seeking to heal, and restore to unity, quiet and peace, that which is broken and ruined, rent and torn asunder by the subtlety of the devil, and blind ignorance, and scattered into various factions, to the great offense and stumbling-block of many. If we do this, we shall cause the blessing and presence of God to be with us. Col. 3:12; 1 Pet. 4:8; James 5:9.

In the meantime, let us constantly adhere to God, always pray for an increase of wisdom and divine knowledge, and run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith, Heb. 12:1,2; for we have the same conflict which David had in his time, and Job, and all the prophets, and Christ and his apostles, together with all the pious followers in the first church, as also before and in our time. They all had to overcome the world; so do we; they all had to deny themselves; so do we; one crown is to be gained, and the same kingdom is to be inherited. Heb. 12:28. The times also, are just the same; but the different life makes them different; however, all inequality must ultimately merge in the equality of God. In order to make his followers partakers of this equality and unity, Christ prayed, that they might be one with him and the Father. John 17:20. This was also the sole aim of the apostles; to this, as the eternal, supreme treasure, they exhorted every one; “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and upon the Israel of God. Amen.” Gal. 6:15,16.

Written out of love, to edification and amendment.

THE BLOODY THEATRE

—OR—

MARTYRS MIRROR

—OF THE—

ANABAPTISTS OR DEFENSELESS CHRISTIANS, who baptized only upon Confession of Faith, and who suffered and died for the testimony of Jesus, their Savior, in the sixteenth and seventeenth centuries, that is, from A. D. 1500 to A. D. 1660.—Being an Enlargement of the preceding Martyrs Mirror, augmented from many authentic Chronicles, Memoirs and Testimonies; together with an Account of The Holy Baptism, and other Articles of Divine Worship practiced in those times.

AN ACCOUNT OF THE HOLY BAPTISM IN THE SIXTEENTH CENTURY.

SUMMARY OF BAPTISM IN THE SIXTEENTH CENTURY.

[The controversy of the so-called clergy the cause, in this century, that the Anabaptists increased the more, which forms the beginning of this account.

In the meantime, the difference is shown, between the old Waldenses and the apostate Hussites, respecting the article of holy baptism.

The Waldenses in Hungary were now, in the year 1507, greatly persecuted; concerning whom it is stated, that they led an innocent life; and it is also declared that in their confession, which they delivered this year, as well as in their defense, in the year 1508, nothing at all is said about infant baptism.

Ludovicus Vives is introduced, for the year 1521, who, commenting on Augustine, says: That formerly the adults alone were admitted to baptism, and that even in his time said practice was still maintained in some cities of Italy.

Two articles of the old Waldenses are related, one of which is against the Pope, the other on holy baptism.

For the year 1540, mention is made of the churches in Thessalonica, who were said to have remained unchanged in faith from the time of the apostles, and agree with the Anabaptists. From two different authors particulars corroborating the matter of said Thessalonian churches are given; from the testimony of other writers and credible memoirs.

In a note it is shown, that in Thessalonica alone the Christians have more than thirty churches, or meeting houses, while the Turks have only three.

D. Vicecomes mentions the time when the Thessalonian Christians administered baptism.

We then proceed to some confessors who lived and were put to death in the time of our fathers; some good and wholesome testimonies regarding this article, left by them as Thomas van Imbroeck, A. D. 1558; Jacob de Roore, A. D. 1569; John Wouters van Kuyck, A. D. 1572, Christian Gastayger, A. D. 1586; Bartholomew Panten, A. D. 1592. Finally, about A. D. 1600, an entire confession of faith follows, such as has been believed and practiced for many years, by those called Mennists.

With this we conclude the whole account of holy baptism and Christian worship in those times.]

It is now our purpose to fulfill the promise we made in the preceding part, and to this end have come here, namely, to show also in this century, that the distinguishing mark of the believers, that is, baptism according to the institution of Christ, was at this time also correctly taught, practiced and maintained, by those who may be called orthodox believers; notwithstanding said article had to suffer much opposition, violence and molestation, and this not only from the papists (who, however, have nearly always opposed it), but also from other persuasions who had abhorred the doctrine of the papists in many other points, and with fear and terror had fled from the Roman church, as from a confused Babel.

However, all this, instead of obscuring the truth, tended only to illuminate and glorify it the more, just as gold when contrasted with copper, the mountain’s height with the deep valley, and the light of day with the darkness of night, can be distinguished the more plainly; also the praiseworthy commended, and the contemptible contemned. This was the case at that time, not only with the assailed truth, but also with those who defended it, as shall be related and proven in the sequel.

Jacob Mehrning’s History of Baptism, making mention of the sixteenth century, that is the time from A. D. 1500 until A. D. 1600, begins with these words: Page 772 “At this time there arose, principally in Germany, a most severe persecution against the old Waldenses and their followers, through the violent controversy of the so-called clergy, and the disputations waged against them by the pens of the learned.” [The Waldenses] in consequence of this, however, gained far more Anabaptists (namely Baptists), than there had ever before, in any country, been seen.

This indicates that the old orthodox Waldenses, notwithstanding the 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.

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.

Lastly, as the apostles established the church of God through the Gospel, so they all unanimously declare in their epistles the aforesaid foundation of Christ. For, thus says Paul to the Romans: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin.” Rom. 6:3–7.

With these words, Paul tells us what the baptism of believers signifies, namely, the dying of the flesh, or mortifying of the old Adam, the burying of sin, the putting off of the sinful flesh, and the resurrection of the new man and life; and this for this reason: since Christ died for our sins, was buried, and rose from the dead for our justification, and we, through the spirit of faith, have been incorporated or grafted into him, and hence, have become entitled to the merits of his death, yea, are made partakers of all that is his, and thus, in and through hope, are confirmed in his fellowship (unto which we are called through grace); therefore we must also, for his name’s sake, die unto sin,209 bury it, and live unto righteousness, that we may be a true branch on the vine.

In this manner the apostle Paul speaks also to the Colossians: “Ye are complete in him, which is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him.” Chap. 2, verses 10–13, compared with Eph. 2:4–6.

These words, in the first place, declare, that circumcision is not a figure of baptism, but of the circumcision of Christ, which is not done on the foreskin of the flesh, but on that of the heart, not with hands, nor with a knife of stone, but without hands, through the word of God, in the Spirit.

These words of Paul sufficiently indicate, that in baptism the past life must be buried with Christ, and, through faith, rise to a new life; for the outward sign alone is of no value in the sight of God; but faith, the new birth, a true Christian life—by these, man is united with God, incorporated into Christ Jesus, and becomes a partaker of the Holy Ghost.

Hence, external baptism does not conduce to salvation, if the internal baptism is wanting, namely, the transformation and renewing of the mind. Once more Paul says to the Galatians: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” Gal. 3:26,27.

I hope that my lords will reflect a little on these excellent and explicit words; for when viewed aright, they are easily comprehended. Even as a man that is naked, hides himself and would not be seen because he is ashamed of his nakedness; but when he has covered his shame, he comes forth without hesitation. So it was also with Adam; when God called him, he hid himself, and said: “Lord, I am naked.” Nevertheless, he had covered himself with a fig-leaf; but it availed him nothing; for the Lord could well see his shame, that is, his sin. Gen. 3.

But when he knew himself, God clothed him with skins, which signified the sign of grace of Christ. Now when he had on the skin, his nakedness was no longer seen. So it is also with Christians; when they have put on the coat of skins (Christ), our sin is seen no longer, and the garment which we have on is manifest to all. Compare Gen. 3:21 with Gal. 3:27. Therefore, he that is baptized aright, has put on Christ, and nothing is seen on him, but Christ and the life of Christ. Thus Paul says to the Ephesians: “Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.” Eph. 5:25,26.

Here we plainly perceive, that the washing of water is joined to the word; for no one is cleansed by the washing of water, but by the word; as the Lord says: “Now ye are clean through the word which I have spoken unto you.” John 15:3.

In another place, Paul calls baptism a washing of regeneration, Tit. 3:5, because baptism represents regeneration; even as circumcision is called a covenant, because it represented a covenant. Thus also, the paschal lamb is called pascha, that is, a passing over, though it was simply a memorial of the passover. Thus, is baptism called a washing of regeneration, because it belongs to the regenerated children of God, who are born of incorruptible seed, namely, the living word of God, or, as James says: “Who are regenerated by the will of God, by the word of truth.” 1 Pet. 1:23; James 1:18.

Still another point is also to be considered here—that the apostles say, We must be regenerated by the word, that is, through the preaching of the Gospel. But by what will those who say that children are regenerated, prove this? since neither preaching nor word obtains with them.

Finally, Peter says also in his epistle: “When once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ.” 1 Pet. 3:20,21.

From the words of Peter we perceive, that baptism is represented by the flood, through which God punished the whole world; but Noah, with his house, whom God deemed righteous, was preserved in the ark from the water; even as Israel passed dry-shod through the Red Sea, and were thus delivered from their enemies; but Pharaoh, with his entire host, was drowned in it, so that not a single one escaped. 1 Cor. 10:1,2.

Thus it is with all the works of God; that which is life for the pious, is death for the ungodly, as Paul testifies with these words: “We are unto God a sweet savor of Christ, in them that are saved, and in them that perish: to the one we are the savor of death unto death; and to the other the savor of life unto life. 2 Cor. 2:15,16.

But in order rightly to understand the figure of the flood, we must consider Noah as the antitype of Christ; his house the antitype of believers; the ark, of the church; and the flood, of baptism. For, even as Noah, in his time, was a preacher of righteousness, so also Christ was a true preacher of righteousness, who proceeded from God, and came into the world. And as Noah prepared the ark, to preserve his household, so Christ prepared the spiritual ark, namely his church, built by the apostles, as wise master builders, to preserve his children and his household, of whom he himself says: “Behold, I and the children which God hath given me.” And as through the flood all flesh was destroyed and perished, so must also, through baptism, all carnal lusts and desires be destroyed and perish. And as only few, that is, eight souls, were preserved in the time of Noah, so it is also with men at this present time. Though it is proclaimed unto them, and the light shines forth clearly, still they love darkness rather than light; hence there are so few who truly believe, and are translated from the past life into a spiritual life, that they may enter into the church of Christ, and thus be baptized unto the dying of the flesh, and the resurrection to a new life.

For Christ himself says, that there are but few who find the true way; “for many are called, but few chosen;” few believe, and few shall be saved. Luke 13:24; Matt. 20:16. As also Luke says: “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” Luke 18:8.

For, noble sir, and servant of God, I appeal to you, whether it is not now as it was in the time of Noah? They build; they plant; they buy one field after another; they feast; they drink; they marry, and are given in marriage; and all this without the fear of God; and they who do this are well known, yea, all corners of the world are full of abominations and idolatry. May the Lord convert them all, Amen. Luke 17:26,27; Matt. 24:37,38.

The reason why they live without the fear of God, and without care, is, that they have no example. They console themselves only with this, namely: I am a Christian; for I am baptized. Thus they speak, thinking that it is sufficient if one is only baptized; but they know little what baptism signifies; for they have not yet drank of the living fountain, of which Jeremiah speaks; but they drink of the wells which they have digged themselves; “For they have forsaken the true fountain, says the Lord.” Jer. 2:13.

So it is now also with baptism, as I have sufficiently shown above, that believers only are to be baptized. But now the command of Christ is ignored, and those who dig or devise a well, or baptism, of their own, are received; and thus is fulfilled what Christ says: “Thus have ye made the commandment of God of none effect by your tradition.” Matt. 15:6.

Still more might be shown from the Scriptures; for Paul writes very clearly to the Hebrews, concerning the preparation of Christians, declaring that those who would receive this Christian ordinance, must first learn the principles of the Christian doctrine, namely, repentance from dead works, then faith in God, and then baptism. Heb. 6:1.

I fear it might become tedious to my noble lord and servant of God; hence I will make it as brief as possible.

Now, since there are many who believe that children that die without baptism are damned, as also the priests maintain, we will, by the grace of God, give a brief answer to our opponents, so that my lords may be relieved on this point.

DEFENSE AGAINST THE OPPONENTS BY THOMAS VAN IMBRŒCK.

In the first place, our opponents say, it is written: “Suffer little children to come unto me; for of such is the kingdom of heaven.” Matt. 19:14. Now, if they have the promise, why should they not also receive baptism, which is less than the promise?

Answer.—We believe and confess that infants are saved on account of the promise; but that salvation depends on baptism, we do not confess; for when Christ promised the children the kingdom of God, they were not baptized, nor did he baptize them, but he embraced them, and spoke kindly to, or blessed, them. Mark 9:36,37. Christ also states the reason why the children are acceptable to God, since he sets them as examples for adults, and admonishes us, that we should be like them, for thus he says to his disciples: “Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. Matt. 18:3,4.