The Bloody Theatre, or Martyrs Mirror of the Defenseless Christians / who baptized only upon confession of faith, and who suffered and died for the testimony of Jesus, their savior, from the time of Christ to the year A.D. 1660

by Thieleman J. van Braght

FOOTNOTES:

[1] Not only oxen and sheep, but also turtle doves and young doves were formerly acceptable offerings to Thee, O my God, and how much more the blood and death of Thy saints.

[2] What is said of Onesiphorus according to the body, we have experienced in the spirit. Paul says: “The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain.” 2 Tim. 1:16.

[3] This hero and knight of Christ we may understand to be one of Christ’s apostles, but it may also very properly be inferred that reference is had to Gerardus, who went singing before his companions to suffer for Christ’s name. See first book about Arnold, Marsilius, Theodoric, and five other men and two women, who were burnt alive with him at Cologne.

[4] When Israel, under Pharaoh, in Egypt, had to burn brick, and to perform other hard labor, for the king, they remembered God, yea, cried unto the Almighty, so that God was moved to compassion, Ex. chap. 1, 2, 3, etc.; but when God had delivered them, and brought them into a goodly land, where it went well with them according to the body, they forsook the Lord, and became wanton. Deut. 32:15. This difference is found to exist also between the times of oppression and the times of freedom.

[5] John, the friend of Christ, has presented the deceptive, beautiful appearance of this world in its threefold view of the lust of the flesh, the lust of the eyes, and the pride of life, 1 John 2:16. Solomon portrayed the same as a harlot or wanton woman, who allures young men unto her; who is loud and stubborn, and whose feet abide not in her house; but whither those who follow her are led, as an ox to the slaughter, to certain destruction, nay, to death and hell. Prov. 7.

[6] The following and other misfortunes which were caused by worldly and carnal lusts cannot be numbered. O, that Solomon, the wisest among the children of men, might have known, conquered, and taken care of himself in this respect.

[7] See Josephus on the Jewish wars; also Egesippus, Eusebius, and Pamphilius.

[8] It is a very lamentable fact that the things fraught with danger are not as they appear, and appear not as they really are. Is not the fish caught with a bait, in which is concealed the hook? Are not the birds ensnared in the net, in which berries or grains of corn are scattered for them to eat? Certainly. Is it to be wondered then, that blind, carnal and worldly-minded men are deceived and led into perdition by the wiles of Satan and the alluring lusts of a deceitful world?

[9] Meanwhile the prudent knight and valiant champion of Christ must be on his guard and constantly in arms, that he may neither by the one nor by the other be diverted from his noble watch over his soul, which has been entrusted to him, and thus be led away and cast, either in soul or body, or according to both, into the direful abyss of perdition.

[10] O that this would be considered, as it should!

[11] These things can appropriately be understood to have been caused by meditation and holy contemplation; and in like manner the passage: “For our conversation is in heaven.” Phil. 3:20.

[12] The victors at the Olympic games (so called from Mount Olympus in Greece, where they were held) were crowned with wreaths of oak and laurel, which was considered a great honor.

[13] God is worthier than the creatures; heaven is worthier than the earth; and the soul is more excellent than the body; in the same manner the divine, heavenly and spiritual warfare is worthier and more excellent than the creatural, earthly and corporeal warfare; this is beyond contradiction. “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.” Prov. 16:32. Of this the apostle Paul glories, when he says: “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection,” etc. 1 Cor. 9:26,27. This praiseworthy fight, when he had brought it to a good end, caused him to say about the time of his death: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day,” etc. 2 Tim. 4:7,8.

[14] As we cannot look at heaven and earth at the same time, nor stand at once upon the mountain and in the valley, even so it is impossible to serve God and the world at the same time. Our Savior says: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,” Matt. 22:37. Concerning this it should be observed that if we must love God with all our heart, then no love for the world or sinful flesh may remain.

[15] Surely no man in the world can derive advantage from the abundance of his temporal possessions over and above the necessaries of life. Why then, the manifold anxieties and cares to provide for the future in regard to the things which concern the body; since nature is so soon separated by death from all this? “Seek ye first the kingdom of God.” Matt. 6:33. “Casting all your care upon him,” (the Lord) etc. 1 Pet. 5:7.

[16] Though it is not advisable in temporal things to put off doing the day’s labor until evening, yet it is better late than never. This holds good also in spiritual things.

[17] The word Anabaptist is here used to signify the same as Taufgesinnte in the German, and Doopsgesinde in the Dutch language, for which the English language affords no better term, the literal signification of Doopsgesinde being baptism-minded.

[18] Ancient Israel was called the circumcision because all Israelites were circumcised. 1 Cor. 7:19; Gal. 5:6; 6:15.

[19] Paul asked the Church at Rome, whether they did not know, that as many as were baptized (or incorporated through baptism) into Jesus Christ, were baptized into his death? Rom. 6:3. Compare with Gal. 3:27; 1 Cor. 12:13.

[20] Notwithstanding Philips of Marnix; then, F. Beza; then Menso Alting; then, Abr. A. Doreslaer; and then, the latest translators of the Bible, have come to another conclusion concerning the re-baptizing of the twelve Ephesian disciples who had been baptized by John, Acts 19:1–3; there has, nevertheless, as far as we have been able to discover, before the time of P. Marnix, yea, for more than fifteen hundred years, never been a single Greek or Latin divine who doubted that those Ephesians were baptized again, because the first time they had been baptized without having a knowledge of the holy Ghost.

[21] Aside from the fact, that the Anabaptists did not spring from the Munsterites, but have existed through all the times of the Gospel, as has been sufficiently shown, we would, moreover, state that the pernicious and evil proceedings which took place at Munster about the year 1534, can, according to the truth, not be laid to the charge of the Anabaptists, who, at that time, like innocent doves fleeing before the talons of the hawk into clefts of the rock, or into hollow trees, had to hide themselves; but must be placed to the account of some Lutheran preachers, to whom a certain Jan van Leyden had recommended and taught Anabaptism. According to old and authentic authors these proceedings happened as follows:

In the year 1532, Bernaert Rotman, a Lutheran (at that time called Evangelical) preacher, began to preach at Munster in St. Maurice church, against the doctrine of the Papists; when, however, the Papists of Munster came to know this, they bribed him with money, to go away.

But a few months afterward repenting of it, he came back, and drew such crowds, that he, being sustained by some of the chief men of the city of Munster, erected his pulpit in the entry of the church. He also sought to have other churches opened in order that this doctrine might be propagated the more widely;—if this were not done, they should be opened by force, etc. In the mean time, on the 14th of February, 1533, there arrived at Munster, Jan van Leyden, a strange, odd and opinionated man, who, though he maintained baptism upon faith, yet in most other points never agreed with the Anabaptists. To be brief, after much controversy he brought the matter so far, that not only Bernaert Rotman, who had at first opposed him, but also his colleague, H. Staprede, and various others, began to preach against the practice of infant baptism. On the other hand, Jan van Leyden learned from them, especially from B. Rotman, the doctrine that one might defend and propagate his religion with external weapons.

In the mean while, the magistrates, apprehending serious mischief which might be expected to spring from this, forbade those who they thought were giving the most occasion to it, the city. They, indeed, left the city, yet, on the instigation of B. Rotman, entered it again by another way.

Finally matters came to such a pass, that the aforementioned, and other supporters of the Lutheran (or miscalled, Evangelical) doctrine, who had become agreed with Jan van Leyden, in the article of baptism, collected together and resolved to bring about a total restoration of religion; deciding also, that to this end, as it could not be effected quietly, it should be done by force of arms; further, that in Munster the beginning should be made.

Jan van Leyden was constituted the leader; and through B. Rotman’s proclamation much ignorant and simple people from the surrounding places were summoned, to help carry out said restoration, which however was not made known to them at first. These were promised that, in Munster, they should receive tenfold for their goods which they had to abandon on this account.

Without loss of time they opposed the power of the bishop. They erected fortifications, seeking not only to defend themselves, but also to exterminate their opponents, that is, the true adherents of Rome and the Pope. But matters took quite a different turn from what they had intended: they were defeated and the bishop and those of the city triumphed.

Rotman himself, (notwithstanding that his associates were in equal distress) despairing of his life, ran to the enemies to be killed by them; so that he might not, like Jan van Leyden, be taken alive, and come to a shameful end.

This, then, was the tragedy enacted at Munster; the instigation, progress and execution can and may not be attributed to the so-called Anabaptists, but to the first-risen Lutherans, especially to B. Rotman and his followers. Had this restoration been successful, the Lutherans would not have been ashamed of it; on the contrary they would have boasted of it, and never would have let the honor of it remain in the hands of the Anabaptists. To this alludes the following old ditty:

Had successful been the glorious restoration,

Never would the much-despised Anabaptists

Have obtained the honor: Luther, or some other,

By the sword of Rotman, lord would have been crowned.

[Compare tract Onnooselheyds Peyl. etc., edit. Harl. Anno 1631. Annex Hist. Mart. a little before the introduction; with the various attestations of Bernhard Rotman; Godfrey Stralensis, Rollins, and other Lutheran leaders at Munster; whose writings concerning this matter were published shortly after the transaction, and have also come down to us. Also, the notes of Melanchton, Guido, Sleydan; and also in the great atlas, old edition.]

[22] “For other foundation can no man lay than that is laid, which is Christ Jesus.” 1 Cor. 3:11. On this foundation built all the true martyrs, of whom we have given an account; and unanimously kept it.

[23] For this reason a considerable error, which could not be allowed in a common member of the church not laboring under trial and oppression, might be tolerated in a martyr.

[24] Justus Lipsius says in the preface to his first book of “Steadfastness”: “Few readers will suffice me; one suffices me; none suffices me also: for I have written this for myself.” But this we leave to him, who had written it only for himself.

[25] “Would to God ye could bear with me a little in my folly” (2 Cor. 22:1), says the apostle Paul, with whose wisdom we should not compare ours in the thousandth part.

[26] It is always easier to criticise a thing than to do it better. Therefore Karel van Mander, at the completion of a great work, adds these words: “Ye stiff-necked critics must first consider that too great a mountain lies between doing and saying, before you accuse a free conscience with your audacious babbling. Many have mouth enough to contemn the work of everybody; but not the hands to make something better. Saying is mere wind; but doing I esteem.” We say the same, and will let the matter rest here.

[27] “Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer” (that is, stone of help), “saying, Hitherto hath the Lord helped us.” 1 Sam. 7:12. Thus say we in reference to our history.

[28] The end of our work must remind us of the end of our life; and what we may yet lack in this, we shall ask of the Lord, “Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am.” Ps. 39:4.

[29] Then say we with Job: I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another; Job, 19:25–27; and with Paul: we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven. 2 Cor. 5:1,2. This caused John to say: Even so, come, Lord Jesus. Rev. 22:20. The grace of our Lord be with us all.

[30] Not only the word of God, but also experience, confirms the truth of our statement with reference to the two different churches; since daily and universally we may observe people who lead a very modest, devout and godfearing life; and, on the other hand, such whose life is extremely profligate, impious and godless: thus it is also with the root of life, that is, with the matter of faith or of unbelief. How can these be called or recognized by a different name than that of members of the two above mentioned churches?

[31] The religion before the fall of Adam, with which we begin, was of short duration; hence little is said of it in the word of God.

[32] Abel’s offering was by faith. Compare Gen. 4:4 with Heb. 11:4—The sons of God were commanded to render obedience to the Spirit of God; which injunction they did not heed in the days of Noah.

[33] In the matter of faith all the pious, from the beginning, looked to the Messiah; to whom also we, in these last days, must look; for he is the foundation not only of the apostles, but also of the prophets. Eph. 2:20.—Divine worship, humility, righteousness, faithfulness, and many other virtues, have been common in the ancient church as well as now in the last church.

[34] The discernibility of the church of God before the time of David, will, we think, not be disputed; and we shall begin, therefore, from that period, leaving the time previous to that untouched.

[35] The swelling sea and the tempests of which David speaks here, must not be understood as having reference to elemental water, or a disturbance of the natural, created things; but to the onset of the evil practices and doctrines of evil-minded and ungodly men, through the wiles of Satan, the hellish adversary. The removing of the earth and the displacing or falling in of the mountains through the aforesaid tempests may be understood to refer to the ruin and destruction of the earthly-minded and great of this world, who perish through the noxious waters and commotions of evil doctrines. The streams which make glad the city of God, can very properly be applied as having reference to the saving doctrines through which the city or church of God is refreshed, gladdened, and through the divine promises contained in his word, made to rejoice in the Spirit.

[36] The mountain of which Isaiah says that the house of the Lord is built upon, must necessarily be understood as referring to Christ who, in the language of the prophets, is called a mountain in holy Scripture. Dan. 2:35. On the other hand, the house which Solomon built upon Mount Moriah, has been destroyed, and lain waste now for about 1600 years, without being rebuilt. But Christ is such a foundation, that whatever is truly built on it, cannot fall: for “Other foundation can no man lay than that is laid, which is Jesus Christ,” 1 Cor. 3:11.

[37] If Christ is so firm a foundation that not even the gates of hell can prevail against that which is built upon it, how very foolish, careless and imprudent are they who forsake this foundation, and build upon, and trust in, the vain things of this world! Certainly, everything under the sun, yea, all which our eyes behold, is vain and transitory. “Vanity of vanities, saith the preacher, . . . all is vanity,” Eccl. 1:2, understand: earthly things. But how much more vain are the sinful and evil things which God has forbidden, and concerning which he has warned us in his word, that we should have nothing to do with them! How great will be the fall of those who build upon these forbidden vanities! If we suffer damage, and complain, when a material house or building falls, because its foundation is not firm, how much greater loss will they sustain, and what greater reason will they have to lament, who will fall both in soul and body, without ever being able to rise again!

[38] The words of David, Ps. 19:6, which he spoke of the circuit of the sun around the whole earth every twenty-four hours, the apostle Paul applies to the traveling and preaching of the apostles through the whole world, saying, Rom. 10:18: “Verily, their sound went into all the earth, and their words unto the ends of the world.” Since the apostles, in their time, traveled through the whole world, to preach the Gospel, and, consequently, have been at the ends or uttermost limits of the earth, it would follow, according to our opponents’ own words, that the promise of Christ, “Lo, I am with you” (or by you), etc., was completely fulfilled in the apostles, excluding their descendants from assuming any part of it whatever. This would certainly be a comfortless matter for us, their descendants; but the case is quite a different one as is shown in this column.

[39] Whenever, in the New Testament, the coming of Christ is spoken of, there is generally, yea, universally, meant by it his last coming to judgment. “Then . . . they shall see the Son of man coming in the clouds of heaven with power and great glory.” Matt. 24:30. “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him.” Rev. 1:7; also 1 Cor. 11:26.

[40] In the clefts of the rock and in the secret places of the stairs, that is, in persecutions and in solitary and strange regions; just as “among the thorns” signifies, in the power of evil-minded and bloodthirsty tyrants.

[41] There is not only a natural and spiritual succession, which could be considered as indifferent only; but both, the natural and the spiritual, can be good or bad, for in both we find either the one or the other. But we purpose to speak here only of a spiritual succession, and, moreover, of such an one that is good. This we shall consider with regard to good persons as well as to good doctrine.

[42] The twelve tribes of Israel, considered as a whole, were but one church; but with respect to certain parts who had remained on the other side of the Jordan, namely, Reuben, Gad, and the half tribe of Manasseh (Josh. 22:1–5); the tribes of Judah and Benjamin, who dwelt in Jerusalem, and formed also a part; and the residue of the multitude of Israel, who dwelt by the cities of Samaria, it could very properly be said, that Israel consisted of three churches: 1. on the other side of Jordan; 2. at Jerusalem; 3. in Samaria, etc. Even so there is but one church, which, keeping the true faith, is scattered over many places; but with respect to the multiplicity of places where they dwell, they may be called many churches.

[43] “Let no man glory in men,” says Paul, 1 Cor. 3:21. We may not glory, therefore, in the succession of eminent persons, if they do not derive their eminence from the eminence and truth of the word of God. The prophet Jeremiah, going further yet in this point, has cursed that man who trusts in man, and maketh flesh his arm. Jer. 17:5.

[44] These words of Paul, “I believed, and therefore have I spoken,” are taken from the 116th Psalm of David.

[45] The old edition says: only or one. See Acts 17:26: “And hath made of one blood all nations of men.”

[46] The forefathers before the time of the law had the custom of washing the feet of those who came to them friendly and peaceably. Gen. 18:4; 19:2; 24:32; 43:24.

[47] “Trust ye not in lying words,” saith the Lord, “saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.” Jer. 7:4.

[48] “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” Heb. 11:4.

[49] And he (Andrew) brought him (Simon Peter) to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. John 1:42.

[50] He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the (Sela) rock, and oil out of the (Zur) flinty rock. Deut. 32:13.

[51] “The wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” Rev. 21:14. In the first place it is questionable (even if it be admitted that by this description of the city of God we are to understand the church of God) whether thereby is meant the church of God as it is here on earth, or the glorified church of God, as it will be afterwards in heaven; for only the former, and not the latter, is to be considered here. In the second place, it is certain that the name “foundation stone” is ascribed here not to Peter alone, but to all the twelve apostles; hence he is here called a foundation not any more than any of the others.

[52] “James, Cephas” (or Peter), “and John, who seemed to be pillars,” etc. Gal. 2:9. Here James is mentioned before Cephas (or Peter). Again, John and James are called pillars as well as Cephas (or Peter), in order to show that the worthiness or the ministry of one was not more than that of the other, and that they, without distinction, were all equal therein.

[53] By which of the other apostles these brethren at Rome were converted, is not mentioned in the text; but it may have been that they were converted on the day of Pentecost at Jerusalem, for at that time strangers of Rome were there. Acts 2:10.

[54] Howbeit when he, the Spirit of truth, is come, he will guide you into all truth. John 16:13.

[55] A cycle of fifteen years, instituted by Constantine the Great, in connection with the payment of tribute, and afterwards made a substitute for Olympiads in reckoning time. It was much used in the ecclesiastical chronology of the middle ages, and is reckoned from the year 313 as its origin.—Webster’s Dictionary.

[56] This Constantius was a Roman emperor, while Theodoric was King of the Goths.

[57] Probably Ostia, a town at the mouth of the Tiber. (Pub.)

[58] After pope Anastasius, Symmachus was elected pope in a tumult; and immediately also Laurentius was elected, with whom he had two contests, yet came off victor, as the papists say, for the clergy and king Diederik were on his side. But after four years, some of the clergy, who lusted after uproar and contention, and some Roman senators, recalled Laurentius; but they were sent into banishment. This caused a fearful riot at Rome. P.J. Twisk, 5th Book, Anno 499. page 171. col. 2. ex Platinal Chron. fol. 101. Fasc. Temp. fol. 114.

[59] So writes Jan Crispijn.

[60] Concerning this matter, P. J. Twisk gives this account: “At this time there were three popes at once, namely, Gregory XII., Benedict XIII., and Alexander V. Thus was the great city, the spiritual Babylon, divided into three parts, as a token of its approaching fall. Chron. for the year 1409. page 762. col. 1.

[61] Where no true foundation is, there is no stability; this is apparent here: for as immoderate as they were in seeking to possess the Roman chair, so immoderate they were also in leaving it vacant.

[62] Besides what is told in the body of the work concerning the ungodly life and disorderly conduct of some popes, it is related by other authors, that some of them were accused (even by those of the Roman church) of heresy, and apostasy from the Roman faith. From Platina’s Register of the Popes, number 37, is adduced the apostasy of pope Liberius to the tenets of the Arians; which happened in this wise: The emperor, being at that time tainted with the tenets of the Arians, deposed pope Liberius, and sent him into exile ten years. But when Liberius, overcome by the grievousness of his misery, became infected with the faith and the confession of the Arian sect, he was victoriously reinstated by the emperor, into his papal chair at Rome. Compare Chron. Platinæ (old edition) fol. 73. Fasc. Temp. fol. 102. Chron. Holl. div. 2. cap. 20. with P. J. Twisk, Chron. 4th Book, for the year 353. page 150. col. 2.

Concerning the apostasy of pope Anastasius II. to the tenets of Achacius, bishop of Constantinople, and, consequently, to the Nestorians, we find, from various Roman authors, this annotation: Anastasius was at first a good Christian, but was afterwards seduced by the heretic Achacius, bishop of Constantinople. This was the second pope of bad repute who adhered to the heresy of Nestorius, even as Liberius adhered to the heresy of Arius. Plat. Regist. Pap. fol. 100. Fasc. Temp. fol. 113. Chron. Holl. div. c. 20. compared with the Chronijk van den Ondergang, edition of 1617, 5th Book, for the year 497. p. 171. col. 2.

Some time after Honorius I. had been exalted to the dignity of the Roman chair, it was found that he did not maintain the doctrines of the Roman church, but was opposed to them, although he seemed to ingratiate himself with her in some external things. Concerning this, the following words are given by a certain author: Honorius I. added the invocation of the saints to the litanies: he built many temples, and decorated them with great magnificence; but this pope was afterwards condemned as a heretic, together with six prelates, by the sixth council of Constantinople. Compare Hist. Georg. lib. 4. Franc. Ala. fol. 44. Platin. Regist. Pap. fol. 130. with the last mentioned Chronicle, edition of 1617, for the year 622, page 218. col. 1.

In addition to the evil testimony which is given of John XXIV., P. J. Twisk gives the following account: “This pope John, as some say, forcibly took possession of the papal chair, and is styled by the ancient writers a true standard-bearer of all heretics and epicures. He was a man better fitted for arms and war, than for the service of God.” Chronijk, P. J. Twisk, 15th Book, for the year 1411. p. 768. col. 2.

[63] 2,800,000 guilders, or $784,000.

[64] But, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds. Rom. 2:5,6.

[65] Notwithstanding, the examples related in the body of the work are recorded by P. J. Twisk, it is proper to state, that they were extracted from various papistic writers.

[66] John XI. was put for John XXII.; by the author from whom this was taken, but this is an error.

[67] This Benedict VI. was also put for his successor, Benedict IX.; which error we have corrected.

[68] Our author relates, that before the death of pope Innocentius IV. a voice was heard in the papal court, saying, “Come, thou wretched man, to the judgment of God!”

[69] Many more such examples might be related here, but, since by these few our aim is sufficiently understood, we deem it unnecessary to enter more deeply into this subject, and shall, therefore, let this suffice.

[70] “But in vain they do worship me, teaching for doctrines the commandments of men,” saith the Lord. Matt. 15:9.

[71] Everything has its opposite: weeping is the opposite to laughing; wailing and mourning, to shouting and rejoicing; but in all this it is better to rejoice last than before. “Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.” Is. 33:1.

[72] “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.” Matt. 7:1,2. “If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.” Rev. 13:9,10.

[73] Song of Solomon 4:16.

[74] Song of Solomon 2.

[75] Rom. 8:18.

[76] Rev. 3:5.

[77] Lamentations 1:1.

[78] Of the desolation of Jerusalem, David in his Lamentation sung: “O God, the heathen are come into thine inheritance; thy holy temple they have defiled; they have laid Jerusalem on heaps.” Ps. 79:1.

“By the rivers of Babylon there we sat down, yea, we wept when we remembered Zion. We hung our harps on the willows in the midst thereof.” Ps. 137:1,2.

[79] In 1659 the hand of God was laid heavily upon my brother, in that he was visited with a severe sickness, so that to all appearance, it seemed that he would not recover.

[80] He that is to have his sin buried through baptism, must first have died unto it through repentance; and he that is to rise into, or walk in, the new life, must first have been or walked in, an old life; this is incontrovertible, but whether it applies to infants, let the reader judge.

[81] It appears, therefore, that none were baptized in Galatia, but those who had put on Christ. Concerning this putting on of Christ, see Rom. 13:14.

[82] In the ark, which was preserved through, or, properly speaking, in the water, there were none but believing and obedient persons, eight in number, namely, Noah and his wife, with their three sons, Shem, Ham, and Japheth, and their three wives, eight persons in all: likewise, none but believing and obedient persons belong in the church of Christ, which is compared to the ark, and which must be preserved through or in baptism.

[83] That the Lord lived six hours, yea, more than six hours on the cross, before he gave up the ghost, appears from the account of Mark, chap. 15; for in verse 25 it says: “And it was the third hour, and they crucified him.” That is, according to our reckoning, nine o’clock in the morning. Then, in verse 33, we are told that when the sixth hour was come, there was darkness over the whole land until the ninth hour; which, according to our reckoning, was twelve o’clock noon. Then, in verse 34, we read: “And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani, that is, My God, my God, why hast thou forsaken me?” which, according to our way of reckoning time, is three o’clock in the afternoon. Again in verse 37, we read: “And Jesus cried with a loud voice, and gave up the ghost;” which, as it appears, happened after the expiration of the ninth hour, so that the Lord lived on the cross from nine o’clock in the morning until three o’clock in the afternoon, that is, fully six hours, and not before then did he give up the ghost, as has been shown from the account of Mark.

[84] We quote Tacitus according to the annotation of John Gysius in Hist. Mart. fol. 6. col. 2., from which the translation of John Fenacolius differs greatly.

[85] About one cent.

[86] The historians state that the apostle Peter wept very much daily after the ascension of Christ. When he was asked why he wept so much, he replied, Desiderio Domini, that is, “Because I very much long for my Lord.” There are ancient writers who state that Peter cried every time he heard a cock crow. When he saw his beloved wife being led out, to be put to death, on account of having confessed the faith, he addressed her in these words, “O my beloved wife! have the Lord Jesus always before thine eyes; this is the marriage of the saints.” He was sentenced to be crucified in theusual manner. But he requested to be hung on the cross with his feet up, saying, “I am not worthy to be hung on the cross, like the Son of God hung and suffered on it.” W. Baudart. Apophthegm. printed Anno 1640, first book, page 2.

[87] As regards the time of this Dionysius, we follow the date given by P. J. Twisk, A. D. 126; to distinguish between him and the martyr Dionysius Alexandrinus, who suffered under Valerianus and Gallienus, about A. D. 260.

[88] In the year 141, Justinus taught that in matters of controversy we must judge from the apostolic writings. In the 119th question. Also, that the true church of Christ must not be known (is not distinguished) by the great number of members, but by the doctrine. In the answer to the first question. Also, in the Geslacht-register der Roomscher Successie, second edition, 1649, page 114.

[89] A. D. 175, Ireneus taught that the bread of the Supper was of the fruit of the earth, and he also calls the Supper not an offering but a thanksgiving. Lib 4, contra Valent. See in the Geslacht-register der Roomscher Successie; second edition, 1649, page 114.

[90] The words, “reasonable baptism,” indicate that he speaks of such a baptism as belongs to reasonable or intelligent persons.

[91] Although P. J. Twisck has placed the fourth persecution, together with the beginning of the reign of M. Aurelius, in the year 162, he, nevertheless, gives to understand in the sequel of his account, that this persecution reached its climax in the year 168. Compare this with the time which the writers of the aforementioned Introduction, and Joh. Gysius have recorded.

[92] J. Gysius fixes the beginning of this persecution of the Christians, at Lyons and Vienne, on the river Rhone, in the year 179; but other authentic writers commence it with the year 172.

[93] The leader, or minister or bishop.—Publishers.

[94] The above quotations from Tertullian, are given by Van Braght to show that he in no wise sanctioned infant baptism and from the remark at the close of the paragraph, “which answers (says) more than the Lord has laid down in the Gospel,” it appears that even Tertullian himself, though, as it appears, he practiced it, does not claim gospel authority for it.—The Publishers.

[95] Tertullian here speaks of repentance and regeneration, showing how that the heart must be changed and cleansed with the “washing of water by the word,” and then says: “for this is the first immersion (indoopinge) of him that hears,” by which he evidently means to show that this spiritual change of the heart is first in importance. Karl Tauchnitz in his Dutch—German Dictionary gives the definition of Indoopen: Einweihen, to consecrate or initiate, of which baptism is also a signification. In this sense we might say: This is the first baptism, or the first consecration, or the most important work of him that hears, or of him that would be saved.—The Publishers.

[96] The foregoing quotation from Tertullian is ambiguous in the Holland language and appears to have been so also in the original. Dr. Karl Ad. Heinrich Kellner, Prof, of Theol. at Heidelsheim, in his German translation of the “Complete Works of Tertullian” renders this passage as follows, which he says he holds as the correct rendering: “What wonder then that it (patience) also unites itself with repentance and is, aside from separation in the marriage relation, the usual means of relief for the apostate—this, however, only for the reason that we, whether it be for the man, or whether it be for the wife, in widowhood may hope for constancy. It is patience that waits for salvation with those who in their own time would seek repentance, that longs for it and prays for it. How great a benefit it works for both! The one it preserves from adultery, the other it purifies.”—The Publishers.

[97] At this time Origen taught that we must appeal to the Holy Scriptures; for without these no credence can be given to what we say. On Jeremiah, Homil. 1. See, Samuel Veltius, in Geslacht-register der, etc., page 115.

[98] The author employs the word priest; but priest is derived from the word presbyter, that is, elder. We say teacher.

[99] Used in the sense of general.

[100] The number of holes reached indicated the degree of torture to which the prisoner was subjected.—Translator.

[101] Seb. Franck notes as the time of the propagation of the doctrine of Donatus the year 334, under the Emperor Constantine. “He taught,” says Franck, “that the Son is less than the Father, and the Holy Spirit less than the Son.” This is considered heresy by the Roman church, but when rightly expounded, it may be correct. For Christ himself with regard to his humanity says: “My Father is greater than I,” John 14:28. And of the Holy Ghost he says: “If I depart, I will send him unto you,” John 16:7; as though the Holy Ghost were less than himself. Franck further says, that Donatus was an over-learned bishop of Carthage, who had come there from Numidia, and maintained that the true and only baptism existed exclusively in his church and faith. Chron. Rom. Kett., letter D.

[102] In Canon 2, Concil. Nicen., we have the following: “No one who has recently been received from heathendom, and baptized, shall become an ecclesiastic (that is, a teacher or bishop), unless he have been very carefully examined previously.” Bapt. Histor., p. 352, from Ruffinus; which quite agrees with Paul’s words, 1 Tim. 3:6, that no novice shall be ordained to the office of a bishop.

[103] Bullinger says that before the days of Ambrose (A. D. 363), Aurentius rejected infant baptism. See, P. J. Twisck, Chron., page 114, col. 2, in the annotation.

D. Vicecomes (lib. 2, cap. 6) records, from Nolanus, concerning Ambrose, that in his time, Frigitil, Queen of the Marcomans, having heard from a Christian man, what good things were said of Ambrose, believed in Christ, and recognized him (Ambrose) as his minister. To her, Ambrose wrote an excellent epistle. See, Bapt. Hist., page 462.

[104] P. J. Twisck fixes this council of Laodicea in the year 364, while Seb. Franck states that it occurred in the year 368, but we follow a middle course, and assign the year 366 as its date.

[105] About this time (A. D. 380), Ambrose taught that the heathen worshiped wood, because they judged it to be the image of God; but, says he, “God’s image is invisible.” Tom. 4, in Psal. 118, Ser. 10. Samuel Veltius, in Geslacht-register, page 119.

[106] That this Basilius was the son of Christian parents, appears from Bapt. Hist., page 365. Instances of this kind, it is stated there, occurred at that time also in other places; we mention Basilius, Jerome, Ambrose, etc., all of whom were born of Christian parents, and baptized upon confession of their faith.

[107] It is evident here that either the author is mistaken in the name, or that a typographical error occurred. Theophilus was the name of the Patriarch of Alexandria, through whose instigation, with that of the Empress Eudoxia, the Emperor in question, whose name was Arcadius, was induced to persecute Chrysostom.—Translator.

[108] Pure as precious metal.—Pub.

[109] Although the Papists sometimes have this Goldenmouth in their mouth, they nevertheless regard his teachings as heresies.

[110] The translator says priests, namely, such priests as John speaks of, Rev. 1:6: “And hath made us kings and priests,” etc.

[111] P. J. Twisck places this Epiphanius in the year 377, but this may be a typographical error; the figure 7 having been substituted for the figure 9.

[112] The author writes: “In Egypt they were beheaded in such great numbers, that the executioners grew tired, and their swords became dull from cutting. The Christians went unto death gladly, without being bound, fearing lest they should not be there in time to die as martyrs.” Fol. 41.

[113] A certain author speaks of her having spit into the face of the tyrant; which is to be understood of the image or idol.

[114] This council, also called Concilium Arausione, is stated to have taken place, A. D. 441. In the same it was decreed, by command of Antichrist, that the Gospel should not be read to the catechumens, and that they should not be admitted to the place of baptism. See P. J. Twisck, Chron., 5th book, page 155, col. 1.

[115] The pope and the councils had commenced making such efforts, it appears, already A. D. 470, seventeen years earlier; for at that time Anabaptism was condemned at Rome, as has been shown.

[116] Or Mayance.

[117] In English this may be rendered thus:

“Sanctify, baptism will indeed;

But the martyr’s crown doth all complete.”

[118] Touching the Jews who embraced the faith, this rule was established: “A Jew shall be tried for eight months among the scholars of the faith, and then, if he assents to it, be baptized.” Seb. Franck, Chron., Rom. Conc., fol. 72, col. 3.

[119] Olympiodorus (in Eccles., cap. 9), says: “Through the washing of regeneration white robes are also given us, which doubtless remain clean as long as we refrain from the evil of sin.” Bapt. Hist., page 474.

[120] P. J. Twisck, it appears, makes mention of this Peter, for the year 586, as we have also noted for that year.

[121] This Vincent is to be distinguished from Vincent Victor, who is spoken of in another place.

[122] What he says about the water of baptism, is somewhat obscure, and hence every one may judge for himself; but that which he remarks about the bread of the Supper, is clearer.

[123] The writings of Bullinger against the said people are more fully explained elsewhere.

[124] The reader will please insert here, to the peoples, which is contained in the original, but had to be omitted in the translation, as the metre would not allow it. The words in question are virtually implied in the verse as translated by us, and we would not have deemed it necessary to call attention to the circumstance, were it not for the fact, that van Braght bases part of his following argument on these very words.—Translator.

[125] In the following year, namely, A. D. 563, mention is made of forty Christian peasants, whom the Longobards seized and would constrain to eat of the food offered to idols; but as they refused to do this, they were beheaded together, for the faith in the only God, and his Son Jesus Christ. Compare P. J. Twisck, Chron. page 192, from Marianus Scotus, lib. 4, with A. Mell., 2d book, fol. 299, col. 4, from Gregor. Dialog., lib. 5, cap. 27 from trustworthy eye-witnesses. Nevertheless, we dare not count them among the true, defenseless martyrs, since we doubt whether, at their apprehension, they showed themselves meek.

[126] Concerning these martyrs, we have not found that anything has been laid to their charge, as regards the uprightness and steadfastness of their faith (as has been stated respecting Arnold); nor have we discovered anything that is at variance with the views of the Anabaptists; hence we have accorded them a place among the faithful martyrs of Jesus Christ.

[127] A. D. 605.—At this time, Gregory the Great wrote: “If a bishop, whoever he be, is called a general bishop (that is, Pope), the whole church decays.” In Regist., lib. 8, cap. 188. Again: “I candidly say that any one who calls himself a general bishop, or desires to be called such, is, in his exaltation, the forerunner of antichrist.” Lib. 4, Epist. 30, Sam. Velt., Geslacht Register, page 125.

[128] A. D. 608.—Theophilactus taught at this time, that every one must and may read the holy Scriptures, if he would rightly instruct his children in the words of the Lord. On Eph. 6, Sam. Velt., page 152.

[129] Venerable Bede.—Transl.

[130] In what Bede’s priesthood or monkhood consisted, is not expressed; hence nothing can be concluded regarding it.

[131] He calls the bread of the Supper a figure, which does not accord well with the priesthood or monkhood.

[132] The life of Amalarius Fortunatus is described in history shortly after the middle of the eighth century, or about A. D. 760, though P. J. Twisck refers him to the year 836, the time of Ludovicus Pius, which is 76 years later; however, both may be true, if Amalarius wrote from his youth to old age, which may easily have been the case. As regards his belief, Twisck gives this account: “Amalarius Fortunatus, at this time, in the reign of Ludovicus Pius, wrote several excellent treatises against transubstantiation and the corporeal presence of the body of Christ, of the internal sacrifice of believers, and other fine things, as can be seen in Catal. Test., fol. 161, P. J. Twisck, Chron., 9th book, page 285, col. 1.

[133] This appears also quite clearly from the example of Charlemagne, who, about the year 781, had his son Carloman, who was then several years old, baptized by Pope Adrian I., at Rome, on the feast of Easter. His daughter Gisla was also baptized the same year, at Milan, by Bishop Thomas. H. Montanus refers this to the year 781, but others, to A. D. 800.

[134] Paul Diac., lib. 21. Hist. Rom. in Leone Isauro, compared with Abr. Mell. Hist., fol. 305, col. 2.

[135] In the year 720, the Saracens or Arabians came over into Spain, where they sorely persecuted and martyred many pious Christians. Sigibert. Chron. Tudensis. Also, Abr. Mell., fol. 328, col. 1. However, from this we would conclude neither the one nor the other.

[136] A. D. 812, disputes began to arise in the Roman church, concerning transubstantiation, or the changing of the bread and wine into the sacrament; so that the custom of the holy Supper was converted into idolatry. P. J. Twisck, Chron., 9th book, page 279, col. 1, from Chron. Mich., 2d part, fol. 175, Zegh., fol. 245.

[137] A. D. 821 (writes P. J. Twisk), that is, in the time of the Roman Emperor Louis, there lived Christus Taurinensus, who wrote and taught against the invocation of the images, of the cross, of the relics, of the saints, and against the power of the Pope, and pilgrimages. Chron., 9th book, page 280, col. 2, from Joh. Munst., fol. 132.

[138] The following passages by Haimo, from Ps. 38, to Cant. 1, are apparently quoted by Idiota. Bapt. Hist., pages 547, 548.

[139] In the Dutch translation of the Bible, in the Book of Canticles, the word corresponding to “love,” whenever this is applied as a term of endearment to the church, by Christ, is vriendinne, i. e., friend; hence the allusion is not so apparent in the passage as translated here into English.—Translator.

[140] The proper time for baptizing was still Easter and Whitsuntide. Bapt. Hist., page 550, num. 2. White garments were put on those baptized, which signified the innocence, salvation and purity of the Christian; that they should henceforth, all through life, keep themselves unspotted from iniquity. Page 553, num. 14.

[141] Twisck might have used a less ambiguous phrase here, though we doubt not, that the intelligent reader will readily see what he means; but, for fear that some one might misunderstand him, we will add a few words of explanation. The word “other,” of course, implies that some errors have already been adduced; strictly speaking, however, he has not adduced the errors, but rather the articles of faith in regard to which errors were held, by the Roman church. Translator.

[142] About this time, Bertram taught, in his book of the Body and Blood of Christ, concerning the words: “This is my body,” that this is to be understood figuratively, and that in the Supper, the faith is presented somewhat differently than the eyes externally see, and the taste perceives; also, that the bread and wine are figuratively the body and blood of Christ, and represent to, or keep before us, the remembrance of the suffering and death of Christ. Sam. Velt., Geslacht-register; pages 126, 127.

In the Scythian church, (A. D. 840), writes Valfrid Abbas, they used the common mother tongue, and taught that images should not be worshiped or honored; that the paschal lamb should not be consecrated; yea, that it was better to aid the poor, than to decorate the churches. P. J. Twisck, Chron., 9th book, page 286, col. 2, from Casp. Grev., fol. 277.

[143] A. D. 843.—Christus Lupim, at Ferrara, refuted the new Roman doctrines concerning purgatory, matrimony of priests, and other points. P. J. Twisck, Chron., 9th book, page 288, col. 1, from Catal. Test., fol. 103.

[144] A. D. 858.—At this time, Gunther, Bishop of Cologne, wrote to Pope Nicholas: “Thou art playing the tyrant: under the guise of a shepherd we find thee to be a wolf. The title, indeed, is father, but virtually thou showest thyself a Jupiter.” Sam. Veltius, Geslacht-register, page 127.

[145] To go without delay to heaven, to Christ, may fitly be understood as having reference to the commending of their souls into the hands of Christ; as is stated of the holy martyr Stephen, namely, that he saw the heavens opened, and Christ standing on the right hand of God; to whom, in his extremity, he commended his soul, saying: “Lord Jesus, receive my Spirit. And when he had said this, he fell asleep.” Acts 7:59,60.

[146] This was a treatise on the name of God, and the heavenly order of the angels.

[147] What Smaragdus has written on 1 Pet. 2, saying: “Such holy, pure, and innocent childhood, the mother, the church of Christ, gains through the grace of baptism,” gave cause to consider whether by the word childhood he meant infants of the cradle, and by the words grace of baptism, infant baptism; but it is also interpreted as having reference to the believing children of God, according to Gal. 3:26, and to the baptism of believers, according to Mark 16:16. As to the exposition, however, which he is stated to have made on John 13, it is held that it took place before his enlightenment.

[148] What Fulbertus says, in this comparison, of baptism, is, as far as the sense is concerned, identical with that which Paul, Rom. 6:4, declares of the baptism of believers, saying: “Therefore we are buried with him by baptism unto 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.”

[149] For further comments respecting Eugenia’s confession of faith, see the explanation which we shall append to the account of the death of Pelagius.

[150] To die for the name of Christ, our author says.

[151] With regard to what is attributed to Anselm, concerning the suspicion in reference to infant baptism, namely, that he (on Eph. 4 and Hebr. 10.) agreed with Meginhard (de Fide at Gunth.), we let those say, who can show more evidence of it, than we have yet met with. In the mean time, we have weighty reasons, which induce us to show the contrary concerning him. The same is true also with regard to what he is said to have written, touching said doctrine, on Matt. 15; 1 Cor. 7, and in Concordia Gratia, and lib. Arbitrii, etc.; which things as well as the above, we leave without comment, reserving our explanation of them to ourselves.

[152] Laymen and nobles, etc., the papist writer says.

[153] A. Mell., fol. 395, ex Baron., in Chron. Eccl., 1088. Art. 15, 20, 21

[154] This Peter de Bruis, with his disciple Henry, was known, A. D. 1130, throughout all France, on account of his learning and his boldness in reproving the abuses of the Roman church. Bapt. Hist., page 686.

[155] Doopsgesinde, German, Taufsgesinde.

[156] P. J. Twisck, in his Chronijk, shows expressly that the Waldenses would not swear, etc. Book 14, page 743, col. 2. from Henr. Boh., fol. 27.

[157] War, says the writer; but this signifies violence, vexation, etc.

[158] “Zealous Bernard,” writes Mellinus, “allowed himself to be bribed, and dared to preach and write whatever he heard said.” Second book, fol. 438, col. 2, in the margin.

[159] Vignierus, in Hist. Eccl.

[160] The papistic writer says: “From an unknown author.” The Calvanistic Mellinus however says: “But perhaps from Peter de Bruis, Henry of Toulouse, or Berengarius himself.” Second book fol. 439, col. 4, in the margin.

[161] All these passages, Mellinus has taken from the account of Guido Perpigna, in lib. de Haeresib. Bal. Cent. 2, in Append. ad Gervasium Giestrensem. Guido was of the opinion, that said people belonged to the Poor Men of Lyons, that is, the Waldenses.

[162] From the writings of Gascony.

[163] The reader must know that the writers who have given vent in this most odious manner to said testimonies respecting the holy martyrs, were papists.

[164] Master, or sir; a title of the middle ages, equivalent to the modern title of doctor.

[165] We will say nothing of this Alexander, but merely speak of his doctrine.

[166] The following words are obscure in the author; hence we experienced difficulty in translating them.—Van. Braght.

[167] Gen. 15:1.

[168] In those times there was a sect sometimes, though improperly, called Albigenses. Their proper name, however, was Ruptuarii or Routiers; that is, desolators or rioters, because they made resistance. See 2d book of the Persecutions, fol. 460, col. 4. But of such we have purposely avoided to speak, as they do not belong here.

[169] Albigenses, says the writer; however they were of the profession of the Waldenses; but because of their origin from the province of Albi, they were called Albigenses.

[170] What the Waldenses held with regard to infant baptism, the mass, and transubstantiation, has been previously shown.

[171] From this it is quite evident that said people had an aversion to the swearing of oaths. But some one may say: This has reference to adjuring their belief. To this it may be replied, that the oath demanded here did not aim at anything further than the telling of the truth, as the preceding words declare.

[172] It seems that these inquisitors thought that these people also observed auricular confession; which is a grave misapprehension, seeing their confession avowed the contrary.

[173] That the very odious name Vaudois, was given the Poor Men of Lyons, need offend no one; since Christ himself and his holy apostles were often called evil and opprobrious names, by their adversaries.

[174] For further information respecting the method of the inquisitors, see our account of the martyrs for the year 1301, etc.

[175] It is necessary here to understand that by the word heresy those people did not mean their orthodox faith; but all that could truly be called heresy; and this they then disavowed; whereby this inquisitor, (to all appearance) though he was very crafty, was greatly misled.

[176] Hoc est enim corpus meum, i. e. for this is my body.

[177] Albigenses says one writer.

[178] The Dominicans and Franciscans, though they seemed to be very simple and modest, were nevertheless the principal actors in this matter.

[179] Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Solom. S. 4:16.

[180] This great number of martyred Waldenses, through the carelessness of some writers, has been mingled under the mire of certain erring persons, from whence we have drawn them forth again, though not without labor. An ancient writer says: “I seek pearls in the mire.”

[181] Wilhelmina.

[182] Hence, when Wickliffe rejects the swearing of oaths in civil or human contracts, he rejects all swearing of all oaths that have ever been in question; for not the promises which are made to God, but the oaths that are sworn to men, have been from ancient times, and are still, the matter in question.

[183] This article has direct reference to the words which Paul wrote to the believing Romans: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” Rom. 6:3.

[184] Others say, on Easter.

[185] Others say, a Monocholite.

[186] To an English reader this explanation will seem not only superfluous, but, perhaps, even obscure and contradictory. Let him be reminded that the work originally was written in the Dutch language, in which such explanation of the word in question (verdoemen) is entirely in place. Transl.

[187] “Glory to God in the highest.” Luke 2:14.

[188] And (he) heard unspeakable (unrevealed) words, which it is not lawful for a man to utter. 2 Cor. 12:4.

[189] These virtues have previously already been ascribed to them, and are distinctly asserted of them by various other writers.

[190] “But I say unto you, Swear not at all.” Matt. 5:34. “But above all things, my brethren, swear not.” James 5:12.

[191] Prayers which the priests of the Roman Catholic church have to read from the breviary at stated seasons of the year. Trans.

[192] These Grubenheimer are to be distinguished from others who also bore this name.

[193] Anglia, England; others, however, are of the opinion, that it comes from Ango, that is, to strangle, torment, distress, oppress, etc.; or from Angustia, that is, a narrow and straitened place.

[194] “Enter ye in at the strait gate. Because strait is the gate, and narrow is the way which leadeth unto life.” Matt. 7:13,14.

[195] “In our Dutch,” says the original.

[196] Here no third class of members of the church of Jesus Christ is mentioned, namely, infants; but only men and women, that is, believing and obedient persons.

[197] Though she calls the bread of the Supper the host, yet she does not acknowledge, that the body of Christ is present in it; hence she refused to worship it.

[198] The confession recognized by her, is not according to papistic manner, but agreeable to the teaching of James 5:16: “Confess your faults one to another, and pray one for another, that ye may be healed.”

[199] The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up. Matt. 4:16.

[200] Or Penance imposed by the priest.—Translator.

[201] They desire, that not a limb or bone be broken, nor a drop of blood be shed, of the accused. Yea, command that he be dealt with in all mercy; who themselves did not hesitate to condemn him to the fire. O most unholy wiles of the so-called holy tribunal of the inquisition!

[202] Homer’s account of the Trojan war, or the capture of the city of Ilium.

[203] God visited me with a half year’s, and almost fatal, sickness; during which time I nevertheless wrote much of the first book.

[204] Rev. 1:5.

[205] I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held. Rev. 9:9.

[206] This is adduced, from Thuanus and Cesar Heisterb., by D. B. Lydius, speaking of the Waldensian martyr Arnold, whom we have noticed for the year 1163, and some of his fellow-martyrs. He says: “This Arnold was burnt, together with nine of his disciples, among whom were two women, on the fifth of August, at the Jewish cemetery, at Cologne. Before his death (or before he was dead), he laid his hand upon the heads of his then half-burnt fellow-brethren, saying: ‘Adhere steadfastly to your faith; this day you shall be with the holy martyr, Laurence.’ ”

One of the women, he writes, who, from mercy, had been drawn out of the fire, with the promise that she should be married, or, if she were inclined this way, placed in a convent, asked where Arnold lay, who had been burnt, with his fellow-believers, as a heretic. And when his body, which by this time was mostly burnt, was pointed out to her, she escaped the hands of those who led her, and threw herself upon Arnold’s body, in order thus also to obtain the crown of martyrdom. D. Bal. Lyd. Tract. Where the Church was, etc., page 59, col. 1, from Thuan., lib. 6, Hist. Also, Cesar Heisterb. dist. 5, cap. 19.

[207] And Philip said, If thou believest with all thine heart, thou mayest. Acts 8:37.

[208] For as many of you as have been baptized into Christ have put on Christ. Gal. 3:27.

[209] For ye are dead, and your life is hid with Christ in God. Col. 3:3.

[210] From this our opponents, nevertheless, form an argument, which they, though without foundation, bring against us.

[211] Nicodemus, though ignorant in the matter itself, understood well enough, that this did not have reference to children; hence he asked: How can a man be born, when he is old?

[212] From the words: “That which is born of the flesh is flesh,” Thomas concludes that this relates only to the adult; since no newborn infants, but only the adult can live after the flesh, and, consequently, must be born again.

[213] The descent of every one is known by his peculiar nature; for like produces like. Hence, if infants are truly regenerated of the Holy Spirit, the fruits of the latter must be evident in them from the workings of their nature. The fruit of the Spirit is love, joy, peace, longsuffering, etc. Gal. 5:22.

[214] Understand, those which were the most important in his time; for afterwards many others were, to the detriment of truth, imagined in addition to them.

[215] He adduces the prophecy of Joel for the purpose of showing, that the latter speaks of the prophesying of sons and daughters, and not of infants. Chap. 2, verse 28.

[216] Since God knows everything, believers can call upon him with a firm confidence; for he hears their cry and knows their wants.

[217] These things are very difficult to understand, and above human reason; hence they are not to be comprehended by reason, but must reverently be embraced in faith.

[218] The original says obey, which evidently is an error.—Trans.

[219] Understand, taking each time for a great year, there are as many years as there are days in three years and a half; which is about 1260 years. Num. 14:34; Ezek. 4:5.

[220] Invented in the kingdom of antichrist, says the writer.

[221] This is an expression of the belief of the papists, who attach forgiveness of sins and salvation to the external water of baptism.

[222] But not the office of authority, then says the writer.

[223] This fourth article the writers enumerate as the third.

[224] In the following a few words are changed, without altering the sense, however.

[225] A. D. 1527, the printer had set it; but it is an error.

[226] He was also one of the Waldensian brethren, as Jacob Mehrning writes. Bapt. Hist., 2d. part, page 748.

[227] After many disputations three of the nine apostatized; the rest remaining steadfast, were banished.

[228] Louis belonged to the church of the Waldenses, whose sound faith we have shown elsewhere. See the author cited below, in the same place.

[229] This John Hut was also one of the old Waldensian Brethren, See Bapt. Hist. p. 748.

[230] See also Menno Simon’s Works, Holland Edition of 1646, page 471. Also Complete Works of Menno Simon, English Edition of 1871, page 3.

[231] Bishop says the writer.

[232] See Menno Simon’s Complete Works, English Edition, published by John F. Funk and Brother, Elkhart, Indiana, 1871, part first, page 8.

[233] Province.

[234] We have in our possession the original sentence of these two persons; but as the gist of the same is given here, it is not necessary to adduce it verbatum.

[235] Emanuel went forth from his Father’s kingdom into this world.

[236] He deems eternal salvation of greater value than temporal necessities.

[237] Having abundance of consolation in his sufferings, he comforts his brethren.

[238] He who has not Christ in him, is poor and miserable.

[239] He loves his brethren according to the soul; hence he admonishes them, to seek their salvation. He that desires the heavenly riches, hates everything which hinders him therein.

[240] He who seeks God in visible things, will not find him.

[241] In God are life and peace; he that desires peace and life, let him enter into him.

[242] Pure love loves a blameless life.

[243] A person can have a Pharisaical holiness, without the Spirit and righteousness of Christ.

[244] The nature of God is made manifest in his children, who love him in godly works.

[245] It is a joy to the godly, when they see men living in accordance with the word of God.

[246] What great boldness, through the power of God!

[247] All his delight is in speaking of God, and in strengthening men in that which is good.

[248] All the pious constantly lament the vain boasting and unbelief of the world.

[249] He that gives heed to the word of God will gather wisdom.

[250] We have had some doubts as to whether these two persons were not the same ones who, under the names of Jacob and Seli, have been noticed previously, for the year 1542, and whom we allowed to remain there; but as we find some contrary circumstances, we took cause to regard them as not the same, but different persons; hence we have put them here in their proper place.

[251] The worldly ruler.

[252] Calling or sending of ministers.

[253] In Dutch Schaepheaderen, signifying the most menial occupation.—Trans.

[254] Name of a church.

[255] This copy was sent to us by some one from the country of Cleves, as a very old relic.

[256] A light sword with a very narrow blade.—Trans.

[257] As indicated by the brackets, these words are not found in the original, but have been inserted by us, to complete the sense, which has apparently been marred by a typographical, or other, omission.—Trans.

[258] The year 1551 was given.

[259] She was simply called Felistis.

[260] It is supposed that this was probably Sikke Snijder.

[261] Actum per Campanam, i. e. done through the bell (or striking of the bell).

[262] And to hold pernicious views with regard to baptism, etc., it seems to read here.

[263] Whether it was customary in the city at that time, to read in court sentences of death passed in matters of faith, we have not been able to ascertain.

[264] The reader will bear in mind that large portions of Holland are traversed by numerous canals, in place of roads.

[265] The reader will understand this otherwise obscure assertion, when we state that it is based upon an ingenious application of the Dutch adverb weder, weer, the first part of the word Weerdoopers, (Anabaptists),—which may mean against as well as again. Translator.

[266] In this letter we found so much wisdom, holiness, and excellence, that we have read it innumerable times with attention and deep emotion. It kindled our love to God, and our zeal, not only to live with Christ, but also, if necessary, to die with him and for his holy truth. O that we were worthy, that his holy name might be praised through us unworthy creatures!

[267] The powerful nobility or aristocracy of Venice is meant here.

[268] Some had given 1555 as the year, but this is an error.

[269] Some old writers did not know that this youth, Algerius, shortly before his death, had, through baptism which he received upon his faith, united with the cross-bearing Church of the Anabaptists; hence they ignorantly ascribed to him another religion.

[270] We are much inclined to the view that this is an error, and that the Capucins are meant. Transl.

[271] Extracted from a certain book of criminal sentences of the city of Amsterdam.

[272] See note in a former page.

[273] Has held, etc.; an error of the writer of this sentence; for Joris still held these views at that very time.

[274] How can God be honored by what he has forbidden?

[275] What edification could the lords derive therefrom, who, by doing this, made themselves tyrants, yea, murderers?

[276] East country, probably Austria or the Orient is meant here.—Trans.

[277] The passage referred to is 1 Samuel 21:6. The reader will bear in mind that formerly the two books of Samuel were called respectively the first and second book of the Kings.—Translator.

[278] Den Kerck-gang.

[279] Name of a bridge.

[280] Take heed therefore and watch for him; for he shall come as a thief in the night.

[281] I never had greater joy than at this present time.

[282] An implied substitution of gender, peculiar to the genius of the Dutch (as also, the German) language; the exclaimant, losing sight of her own individuality, views herself only as a representative of Adam’s race, and recipient of God’s munificence.—Trans.

[283] The author of this confession apparently bases his argument upon a version of the Scriptures in which the preposition, or prepositions, on which his argument hinges, are different in signification, at least in his view, from those occupying corresponding positions in our English translation.—Trans.

[284] Apparently an allusion to the fact of his not having been baptized.—Translator.

[285] Fifth Sunday in Lent.

[286] From what is related here, it appears that also Soetgen van den Houte’s husband died for the truth, as a valiant witness of Jesus; although we have not been able to learn the time, place and manner of his death.

[287] Or Moravians.

[288] King’s Dollars.

[289] The construction of this clause in the original seems to indicate, with great probability, a typographical error, consisting in the substitution, in the pronoun, of an m for a w, and that, accordingly, it ought to read I, instead of: we.

[290] The word used in the original denotes a female friend.—Tr.

[291] Probably, Sonthofen (in Bavaria).

[292] German version of the Bible.

[293] In regard to the passage here alluded to (1 Pet. 2:23) see German version of the Bible.—Trans.

[294] This Adrian Willems was not mentioned in previous editions.

[295] The word used in the original denotes a female friend.—Tr.

[296] See whether a criminal is pardoned, if he is not willing to amend his ways.

[297] Many think they are good Christians, because they do not steal or commit murder, and because they do not perpetrate violence or highway robbery, or because they refrain from evils which they can or dare not do; however, this is no virtue in their case.

[298] That no one say: We cannot be perfect; except to those who say that they are perfect. There is nothing so good as that men will not contradict it, even with the Scriptures.

[299] The reader will observe that this rendering of the passage alluded to here (Heb. 10:24), does not fully coincide with the one found in the English version of the Bible; which may be attributed either to the author’s having used an imperfect translation, or to an error on his part, in quoting said passage from memory.—Trans.

[300] See preceding foot note.

[301] Respecting said letters it has not been possible for us to obtain any of them.

[302] Piersom was a teacher [minister] of the church of God called Mennists.

[303] Perhaps St. Bartholomew’s day.—Trans.

[304] Evidently a misquotation.—Trans.

[305] 17, the original has it; but this is evidently an error.—Trans.

[306] The following two disputations, the first between Jacob de Roore, or Jacob Keersgieter, and Friar Cornelis, and the second between Herman Vlekwijck and the same Fr. Cornelis, were not given in Van Braght’s first edition of 1660, which we made the standard in our translation, but was added in the subsequent editions. Van Braght refers to these disputations and says that he omitted them on account of the indelicate and harsh language which frequently occurs in the remarks of the impolite Friar. We have omitted the worst of these expressions and have indicated the omissions thus * * *

There are also a number of accounts of martyrs, not given in the edition of 1660, but inserted in the subsequent editions, which are also given in this translation.—Publishers.

[307] A term of derision chosen because of its assonance, in the original (Calversteerten and Calversteerinnnen), to the name Calvinists.—Transl.

[308] An opprobrious appellation for the Protestants.—Tr.

[309] Creed.

[310] See German version.

[311] Probably an allusion to the fact that Mary’s husband Joseph, was a carpenter.

[312] See German version.

[313] See preceding note.

[314] See German version, v. 12

[315] The time of the death of Willem Janss, as also of Pieter Pieterss Beckjen, had from of old been fixed in the year 1567; but this was two years too early, as appears from the adjoined sentence.

[316] A great calumny which the writer of this sentence cast upon this good man, as though he had been forgetful of his soul’s salvation.

[317] How often shall it be said in these Amsterdam sentences, of the true believers, that they were unmindful of their soul’s salvation, whereas this was their sole object?

[318] Behold here the strait of the believers in those times, who to hear the word of God, occasionally had to spend whole days and nights in order to attend the meeting.

[319] That is, in this case, he would have been executed with the sword, but as he remained steadfast, it did not come to this.

[320] Probably Austria, or the country bordering on the Baltic.—Tr.

[321] Any one. Dutch version.

[322] Perhaps a typographical error, and should read, punish.—Tr.

[323] Corner-stone, the original has it.

[324] We, in the original.

[325] Of the Spirit, in the original.

[326] Of these martyrs from Breda mention seems to be made also in one of the letters of Jan Wouterss van Kuyck.

[327] Nuns of the order of St. Bega.

[328] Walk, move more circumspectly.—Trans.

[329] In’s heeren Handen, seyt den Schrijber.

[330] Behold the man! John 19:5.

[331] Evidently an allusion to Isaiah 27:1, where (see German version) two serpents seem to be indicated.

[332] Then I should sacrifice my child to the devil, the author had written, but this reads a little too harsh.

[333] Hereby is meant Joris Wippe, who was put to death at Dortrecht, A. D. 1558.

[334] Thus spake also the enemies of the prophet Amos, saying: Amos hath conspired [against thee in the midst of the house of Israel:] the land is not able to bear all his words. Amos 7:10. And thus it was also said of Christ: “He perverts the nation.” Luke 23:2.

[335] In Dutch, Vagevuur from vagen or vegen, to scour [and also to sweep] and vuur fire; hence a play on words, which cannot be rendered into the English without the loss of the humorous effect which it has in the original tongue.—Trans.

[336] These are called: Janneken Mumstdorp, Mariken, Lijsken.

[337] Beggars, a sobriquet of the Reformed.

[338] My hope is in God.

[339] Thus writes Martin Luther in his preface to the Epistle to the Romans.

[340] In the preface to the Epistle to the Romans.

[341] In the margin.

[342] A play upon words, which obtains only in the original, in which the literal expression used, parting letter, has the twofold meaning of farewell letter and bill of divorcement.—Tr.

[343] Lord, Lord.

[344] Derisively, the authors say.

[345] As distinguished from severing it with one stroke.—Tr.

[346] Strife.

[347] The original has it, Hence Paul calls the bond of love a perfectness.—Tr.

[348] English Edition 2d part page 419.

[349] Let no one take offense at the words of this decree; for we desired to give them unchanged.

[350] That which is left out here concerns the religion of the papists; hence we have omitted it.

[351] The exact time, when this occurred, is not mentioned by the writers; but we find, from the circumstances, that it was about the year 1638.

[352] There were with them two preachers (says the Swiss author), who went along with the thief catchers and helped them.

[353] The Swiss author calls this Hans van Uticken by the name of Hans Muller, but we have allowed him to retain the name Hans van Uticken, because he was by descent from Uticken-wage; to distinguish him from Hans Muller who was descended from the Groeningen Bailiwick, and of whom we made previous mention, in the note added to the account concerning Barbara Meylin and three of her fellow-sisters.

[354] A year and a half, one of the Zurich writers say.

[355] Some say, into the convent Othenbach; others, into the dungeon; others, into the prison, etc., but it was evidently at Othenbach a famous prison in Zurich.

[356] They sold everything, without restoring the proceeds to the poor, expelled orphans. How will they be able to answer for this in the great day of judgment, when the Lord shall come and inquire what mercy they have shown? Matt. 25.

[357] In the word of salvation, etc., it says: In the tract the order of the words is a little different, according to the Swiss style; however, the sense of the same is clearly expressed here.

[358] In the last tract he is called Hans Boller, but in the first, Henry, which we have followed in our account. It must also be noticed, that in the Swiss manuscript the time of this occurrence is not expressly noted for the year 1644; but from the circumstances we have inferred, that it took place about said year, as we have also noted.

[359] This is evidently an error, and Rom. 2:21 seems to be the passage had in view by the author.—Trans.

[360] True Reformed, a certain copy has it.

[361] First one, etc., another translation has it.

[362] Here follows a brief parenthesis, which can be omitted without changing or diminishing the sense; namely: “If they are only separate from the mad way of the Old,” etc.

[363] A certain copy of this edict adds here these words: “Our gracious good will and greeting, etc.”

[364] This is utterly false, since the so-called Anabaptists have never rejected; but much rather honored and highly esteemed the lawful protection of the magistracy, as they also still do at the present day. But quite differently did the most laudable rulers of the common Dutch cities, judge of this and especially those of the city of Amsterdam, who gave the Anabaptists, who had lived among them from of old, and do still live among them, the name of good citizens and subjects, who were found wanting on no occasion, etc., as sufficiently appears from their letters of A. D. 1660.

[365] This poem, by P. Van Braght, written to his brother, the author, on the occasion of a severe illness, from which he was not expected to recover, during the progress of the work, appears in the original, on page 58. During the progress of the work on the present edition it was translated by A. B. Kolb, and hence we give it a place here.—Publishers.

Return → [transcriber’s notes]

Spelling corrections:
Proper nouns:
Adriaen Peters → Adriaen Pieters
Andries → Andriess
Annetge → Annetgen
Apamia → Apamea
ARMENTIERSS → ARMENTIERS
Arragon → Aragon
Baumgartner → Baumgarter
Buysen → Buyse
Cluniacensus → Cluniacensis
Egly → Egli
FEANCHOYS → FRANCHOYS
FIERIJNTGEN → PIERIJNTGEN
Francijntjen → Francijntgen
Geschlacht → Geslacht
Geslaght-register → Geslacht
Grietken → Grietgen
Gruthuysbusch → Gruthuysbosch
Hanscken → Hansken
Henrick → Hendrick
Herman → Harman
Hoedmaecker → Hoedemaecker
Justinius → Justinus
Kallaken → Kalleken
KEESKOPER → KEESKOOPER
Madgeburg → Magdeburg x3
Maeken → Maeyken
MAERTENS → MAERTEN
Maertens → Maertenss
Matheus → Mattheus x2
Mehnring → Mehrning
Michiel Buysen → Michael(?) Busye
MIDDLEBORGH → MIDDELBORGH x2 (once in caps)
Oorspronch der Nederlantsche → Oorsprong der Nederlandtsche
Origin → Origen
Peters → Pieters
Philophilact → Theophilact
Pieters → Pieterss
Ryer → Reyer x2
SIJNTJGEN → SIJNTGEN
Stoelwijck → Stoelwijk
Tactitus → Tacitus
Vistorinus → Victorinus
WYJCKE → WIJCKE
In Index:
Auxentices → Auxentius
Balthaser → Balthasar
Bassilla → Basilla
Baumgartner → Baumgarter
Bruynsen → Bruynen
Cladius → Claudius
Harring → Haring
Honsschoten → Honschoten
Isadorus → Isidorus
Kampen → Campen
Petolomenus → Ptolomeus
Photimus → Photinus
Serenevs → Serenus
Zierick--Zee → Zierickzee
Return → [transcriber’s notes]