Those who suffered among the false Christians, especially among the Romanists, were examined concerning nearly all the articles of faith, in regard to which difference of opinion existed between us and them, viz: the incarnation of Christ, the office of the secular authorities, the swearing of oaths, etc., but above all others, the article of holy baptism, namely: whether they were denied infant baptism? or, whether they were re-baptized? which latter principally caused their death; as sentence of death was immediately passed upon them, and their life taken.
Besides these articles (on account of which they also had to suffer among the followers of Zwingli and Calvin) the Papists laid before them also, either for denial or for confession, the manifold papal institutions, which at different times and above and contrary to the most holy faith and life, had originated, and been forced, as necessary articles for salvation, upon the innocent plain, and orthodox people, that they should believe, and live according to them, such as the invocation of deceased saints; sacrifices for the dead; pilgrimages to the sepulchres of the saints; the worshiping and salutation of images made with hands; masses; vigils; ceremonial night watches; choral prayers whether paternosters, Ave Marias, or rosaries, or others; the making the sign of the cross; sprinkling with holy water; the tonsure; the wearing of white, gray, black, or other clothes; the chasuble; and innumerable other things which it is almost impossible to mention.
When the orthodox martyrs were examined by the Papists concerning these and similar matters, they must necessarily express their opinion in regard to them, and, therefore, unfold the articles of their own faith, which were opposed to them; so that on such occasions frequently the whole foundation and all the particulars of the saving faith which they held in common with us, were discussed.
This is the reason, therefore, that only those martyrs who suffered among the false Christians, especially among the Papists, made confession of nearly all the articles of faith; while all the others, though faithful and sincere confessors of the evangelical truth, who sacrificed their lives among the pagans, Jews, or Mohammedans, confessed but very little thereof: because they were not examined concerning them.
Moreover, at first there were not so many articles of faith concerning which different opinions prevailed, than there were in later times; for which there was a reason; for, since in the beginning there were not so many apostates and different sects than in later times; the points which had to be asserted against those who disputed them originally, were fewer than afterwards, when many churches began to spring up, and each defended his own; from which the true believers had to distinguish themselves by their confession of the controverted articles of faith.
No true Christian of the Anabaptists of this day will stumble at the fact that the first martyrs have not confessed so many articles of faith as the last ones, or as are confessed now; which, as has been said, is founded on a satisfactory reason.
However, we have found, and are fully satisfied therewith, that although, for the reason already mentioned, some have confessed more, and others less, of the articles of faith, they notwithstanding did not differ from each other in regard to their purpose and meaning; we speak with reference to those things which are of considerable importance, and may be considered as necessary for salvation.
But should it nevertheless be true, that one or the other (whereof one have not heard), on account of the earliness, degeneracy, or darkness of preceding times, was not truly enlightened; either in the faith or in the knowledge of it, or possessed some serious weakness or deficiency; but nevertheless, keeping the true foundation of salvation, that is, Christ,[22] though weak and frail, died, sacrificing his life through a violent death, with a good purpose, to the honor of God, the edification of his fellow brethren, above all, to the preservation of his own soul; such a one should, according to the nature of love, be excused, and counted a true martyr,[23] because of his entirely good intention, and his total renunciation, even unto death, of his possessions as well as his own self; for which the Lord has promised everlasting life, yea, the crown of life, Matt. 19:29, compared with Rev. 2:10: “Be thou faithful unto death, and I will give thee a crown of Life.”
This is what we have thought proper to call attention to in regard to the title and contents of these two books; but before we dismiss the subject, it behooves us to make a brief statement in regard to the preceding or old work.