by Thieleman J. van Braght — Part One (Centuries I–XV)

The Martyrs Mirror — Het Bloedig Tooneel der Doopsgesinde — is the defining text of the Anabaptist tradition. First published in Dutch by Thieleman Jans van Braght in 1660, it chronicles the suffering and martyrdom of Christians who practiced believer's baptism, from the apostolic age through the persecutions of the sixteenth century. It is to the Mennonites and Amish what Foxe's Book of Martyrs is to the Protestants — a mirror held up to the faithful dead, reminding the living what the faith once cost.

Van Braght compiled the work from hundreds of sources: church records, trial transcripts, eyewitness accounts, letters from prison, and earlier Dutch and German martyrologies. The result is a monument of primary historical documentation — not merely a hagiography but a legal and social record of religious persecution across fifteen centuries.

This English translation is the work of Joseph F. Sohm, published in 1886 by the Mennonite Publishing Company of Elkhart, Indiana, from the Dutch edition of 1660. The translation consumed nearly three years of Sohm's life. This archival text presents Part One of the Martyrs Mirror, covering the first fifteen centuries — from the martyrdom of Christ's apostles through the pre-Reformation persecutions. Part Two, covering the sixteenth and seventeenth centuries with their detailed Anabaptist martyrdom accounts, is archived separately.

Publisher's Preface

For these reasons and many others that might be referred to, the
publishers of this edition, have, in the fear of God, for the promotion
of his glory, undertaken the publication of “The Bloody Theatre or
Martyrs Mirror” and herewith give it to the public, in the hope that it
may be the means of promoting the glory of God and of doing much good
among the children of men.

Note: The translation of this work was made from the Dutch Edition of 1660, and where questions of doubt occurred, the edition of 1685 as well as the German editions were consulted.

The Publishers

Translator’s Preface.

The principal object in writing this preface is to point out the
chief difficulties I had to contend with while engaged in this
truly laborious and exhaustive task. I do this not for the purpose
of exciting sympathy on my behalf, but to convey to the reader an
appropriate idea of the perplexing nature of the work that has
engrossed my closest attention, and absorbed so much of my energy and
care for nearly three years. The reader will thereby be prepared to
view with greater leniency the unavoidable inconsistencies and other
imperfections his critical eye may discover.

First of all, I will state, that the original is written in a language
that has now been obsolete for many years; which proved a very great
obstacle, since no dictionary obtainable could at all times give the
desired information; hence the meaning of many words and phrases had
to be ascertained by long and laborious research and comparison, which
necessarily did not always preclude the possibility of an error, though
I have taken great pains to give as correct a rendition as possible.

Another feature of the original, that frequently proved very trying
is, that it consists in great part of letters written by comparatively
illiterate persons, in consequence of which the language used is very
often ambiguous or obscure, necessitating an incalculable amount
of weighing and comparing, without affording certainty of having
apprehended the writer’s true meaning.

Still another perplexing obstacle was the fact, that, many proper names
occurring in the work, and foreign to the language of the original,
having apparently been incorrectly transcribed, it was not always
possible to determine the exact spelling of such names; which, though
desirable, is, however, not of any material consequence.

But the greatest and most harassing difficulty of all was the
circumstance that the version of the Bible used by the various authors
of the work differed in many, and, sometimes, in very essential points
from our English translation, making it an utter impossibility, to
adopt an inflexible rule, without involving one’s self in countless
errors and misconstructions. The course I generally pursued was, that
when the rendering of the passage, or passages, given or used in
the original, almost coincided with, or at least did not materially
differ from that of our English Bible, I would take the quotation in
question verbatim from the latter; while, when the discrepancy was
too considerable, or an argument depended on the exact rendition,
I translated the phrase or passage to be quoted literally from the
original. Hence the reader will perceive, that this made it an absolute
impossibility to adhere to one, invariable rule; and if he but knew
the amount of careful thought, and anxiety, expended in drawing the
line, when to quote from the English version, and when to translate
literally, he could not but heartily sympathize with the translator,
and kindly overlook any shortcomings he may discover.

With regard to the marginal notes or remarks, I would state that I
have invariably translated them when they contained anything necessary
for the complete understanding of the subject under consideration; but
frequently they are simply a resume of a paragraph, or side remarks of
the compiler, without any information or value for the reader; in this
case I have omitted them.

These are the chief points I would have the reader consider, for by
bearing them in mind he will be enabled to judge understandingly,
and also, charitably, of the manner in which the translator has
performed his task. To claim that this translation contains no errors
would be simply preposterous, when all circumstances are taken into
consideration; but I can truthfully say that I have conscientiously
striven to furnish the reader with as correct a translation as
it was in my power to give. How I have succeeded I leave to the
reader to judge. Trusting that the contemplation of the faith, the
self-sacrificing zeal, and the religious fervor of these martyrs of
former ages will leave its imprint for good upon the hearts of those
who shall read this book, I now consign it to the hands of the printer.

JOSEPH F. SOHM.

Invocation

To God, my Lord, the Creator, Preserver and Redeemer of my soul, be
praise, honor and majesty, forever and ever.

Pardon me, O my Lord and my God! that I, who am but dust and ashes,
approach Thee. Gen. 18:27. I fear to come to Thee, because Thou art a
consuming fire, while I am wood, hay and stubble, subject to be burned;
yet I must not remain away from Thee, because I have that which is
Thine, yea, which is Thy most precious treasure, even the blood and
offering of the saints; I must needs come and offer it to Thee.

May it be well-pleasing to Thee, my dear Savior, that I offer that
which long since has been offered up to Thee. But I have full
confidence that Thou wilt not reject me. I believe I have the assurance
that this will be acceptable to Thee, for Thy servant David, a man
after Thine own heart, sang, “Precious in the sight of the Lord is the
death of his saints.” Ps. 116:15.[1]

[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.

Moreover Thou knowest, O my Savior and Redeemer, the steadfast faith,
the unquenchable love, and the faithfulness unto death, of those of
whom I have written, and who gave their precious lives and bodies as a
sacrifice to Thee.

Besides, Thou hast spared my life, that I, unworthy and weak as I
am for such a task, might yet perform it; for snares of death had
compassed me, keeping me bound nearly six months during last fall,
winter and spring, so that I often thought I could not survive;
nevertheless Thy power strengthened me, Thy hand rescued me, and by Thy
grace was I led safely through, so that in the midst of my difficulties
and contrary to the advice and opinion of the physicians (for the zeal
and love of Thy saints had taken complete possession of me), I wrote
and finished the greater part of this work.

The sacrifices which are acceptable unto Thee are a broken spirit, etc.
Ps. 51:17. But this offering, O God, was accompanied with many tears,
caused partly by my distress, as I, on account of the weakness of my
nature, called upon Thee for help, partly through joy, as I found and
experienced Thy comfort and help.

Yet that which more than all else caused my tears to flow was the
remembrance of the sufferings and the death of Thy martyrs, who
altogether innocent, as defenseless lambs, were led to the water, the
fire, the sword, or to the wild beasts in the arena, there to suffer
and to die for Thy name’s sake. However, I experienced no small degree
of joy as I contemplated the living confidence they had in Thy grace,
and how valiantly they fought their way through the strait gate.

Ah! how often did I wish to have been a partaker with them; my soul
went with them, so to speak, into prison;[2] I encouraged them in the
tribunal, to bear patiently, without gainsaying or flinching, their
sentence of death. It seemed to me as though I accompanied them to
the place of execution, scaffold or stake, saying to them in their
extremity, Fight valiantly dear brethren and sisters; the crown of life
awaits you. I almost fancied that I had died with them; so inseparably
was my love bound up with them, for Thy holy name’s sake.

[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.

I therefore entreat Thee once more, O my God, to let this sacrifice be
well-pleasing in Thy sight, and to accept it from me, Thy most humble
servant, as a token of love towards Thee as well as toward Thy blessed
martyrs.

But before I leave this, strengthen me with Thy good Spirit, and arm
me with the consolation of Thy grace, that I may not only confess
Thee here with my mouth, but also honor Thee by a virtuous and pious
conversation (Ps. 119:5), in the most holy faith, not refusing, if
necessity require it and Thy honor be promoted thereby, to give my life
and body into suffering and death, so that I may become like unto Thy
dearest friends, my slain fellow brethren and sisters, and receive with
them the same reward in the great day of Thy recompense. Song of Sol.
1:4.

This is the desire and petition of him, whose name is known to Thee,
and who entreats Thee for grace now and in the hour of his death, and
in the ages of eternity. O Lord, so let it be! For thine, O God, is the
kingdom, and the power, and the glory, forever and ever. Amen.

T. J. van Braght.

Dort, July the 23d, 1659.

Note: The ADVERTISEMENT by the Dutch Publishers is omitted, as we
deem it irrelevant to the present Edition. It contains a few plain
statements of some amendments introduced in regard to obsolete words
and phrases; that many noteworthy additions compiled from authentic
records have been made, etc.--Translator.

PREFACE.

To my Beloved Friends and Companions in Christ Jesus our Savior

Next to God we are joined to our fellow-believers who have received
the same faith with us; and we shall therefore address ourselves to
them.

But most beloved, do not expect that we shall bring you into Grecian
theatres, to gaze on merry comedies or gay performances. Here shall not
be opened unto you the pleasant arbors and pleasure gardens of Atlas,
Adonis or Semiramis, which are said to have been built in the air, and
of which the ancients used to sing their merry lays; yet far be it from
us to conduct you to places of sadness, surely not to such as can, in
verity, be called places of sadness.

True enough, we shall lead you into dark valleys, even into the valleys
of death (Ps. 23:4), where nothing will be seen but dry bones, skulls,
and frightful skeletons of those who have been slain; these beheaded,
those drowned, others strangled at the stake, some burnt, others
broken on the wheel, many torn by wild beasts, half devoured, and
put to death in manifold cruel ways; besides, a great multitude who
having escaped death, bear the marks of Jesus, their Savior, on their
bodies, wandering about over mountains and valleys, through forests and
wildernesses, forsaken of friends and kindred, robbed and stripped of
all their temporal possessions, and living in extreme poverty.

Yet to look upon all this will not cause real sadness, for though the
aspect is dismal according to the body, the soul will nevertheless
rejoice in it, seeing that not one of all those who were slain
preferred life to death, since life often was proffered them on
condition that they depart from the constancy of their faith. But this
they did not desire; on the contrary, many of them went boldly onward
to meet death; some even hastened to outstrip others, that they might
be the first, who did not shrink from suffering anything the tyrants
could devise, nay more than could be thought possible for a mortal man
to endure.

Among a great number we perceived a godfearing hero and knight of
Christ,[3] who, advancing before others, went cheerfully unto suffering
and death, in which he acquitted himself so well that he fought or
pressed his way with such force through the strait gate, that he left
his flesh on the posts.

[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.

When we had beheld this with the eyes of faith, and had meditated upon
the matter, our spirit was kindled, and we almost seemed to welcome
him, and to wish him everything good, in these words:

Klimt op uw’ gulden Hoogtt’, Voor-vechter van de bende
Der heyl’ge Zielen, die God’s roode Bloed-banier
Navolgde, in’t gedrang, in’t midden der ellenden,
Daer niet dan rook en damp van menschen offer-vyer
Tot door de wolken vloog; noch gingt gy Held haer voor,
Ja streed, door d’enge poort, ten ruymen Hemel door.

[Climb up your golden height, champion of the band of holy souls, who
followed God’s red banner of blood, in oppression and in the midst of
misery; where naught but the smoke and vapor of human burnt sacrifices
ascended to the clouds; yet thou, hero, didst go before them, yea,
didst fight thy way through the strait gate to the wide Heaven.]

Then followed a great multitude of very pious and virtuous people--men,
women, youths and maidens, all clothed with the same armor of faith
and walking in the same path. Some of these were, like their leader,
deprived of life; the rest were led to different places of execution,
where they beheld many of their fellow brethren and sisters whose lives
had been taken by the most dreadful means--burned and roasted at the
stake. They nevertheless were not terrified, though they had to expect
to be put to death in the same manner; but were of good cheer, calling
upon God for help, that they might not falter in their sufferings, but
prove steadfast to the end; this done, they also were burned.

This seemed almost to break our heart; our soul was horrified, and
filled with pity on account of their misery; but when we remembered
their constancy, and that now, for the heat endured, they found
refreshing with God, nay, could expect the blessed crown of immortal
glory, our grief subsided and sweet consolation filled our soul, so
that we, to their memory, wrote the following words for ourselves and
our fellow brethren:

staken, Den smaed, die Zion leed, kon God’s verkoren volk Belet noch
hinder doen, noch geensins angstig maken Te dragen Christi naem, als
in sen witte wolk: Tot dat een heete vlam haer lyven heeft verslonden;
Waer door haer zielen toen by God verkoeling vonden._

[The dreadful sacrificial fire, the shining stakes, the shame which
Zion suffers, could neither disturb nor hinder God’s chosen people, nor
make them afraid to bear the name of Christ, as in a white cloud: Until
a burning flame has consumed their bodies; whereby their souls found
refreshing with God.]

Some were not only bold, but went forth unto death rejoicing, which was
evident from their conduct. Others showed this by their words, as they
spoke of the consolation in their heart and the glad hope dwelling in
their soul, when they were placed at the stake. Many, when the fire was
kindled, and even when they were enveloped by the flames, sang with a
loud voice to the honor of their God and Savior, because they had been
counted worthy to be offered up as sacrifices for his holy name’s sake.
Acts 5:41.

Were we to relate the joy and consolation of those, who, having escaped
death, wandered about in foreign countries and solitary places, without
friends or kindred, help or assistance, time would fail us and words
be inadequate to sufficiently describe it. Here the testimony of Paul
is found true, “that all things work together for good to them that
love God.” Rom. 8:28. For those who were forsaken by friends and human
assistance, found help with the angels of God, and protection under the
wings of the Almighty. Those who had no eternal rest or dwelling-place
found rest and a mansion of content in their souls and hearts.
Those who went almost naked, having no clothes to put on, were most
preciously clothed and adorned according to the soul, with the robe of
righteousness and the garment of salvation and godly virtues. Those who
had to abandon their secular business, and submit to despoilment of
their money, goods and everything they had, so that outwardly they were
very poor, possessed great riches within themselves through the grace
of God which they received through the consolation of the Holy Spirit,
and the word of the Lord, which was more precious to them than many
thousand pieces of gold and silver.

The inconvenient seasons of the year, the heat of summer, the cold of
winter, the wetness of spring and fall, together with the contingencies
of thunder, lightning, hail, snow, rain, wind, hunger, thirst,
sickness, fatigue, and other innumerable troubles with which they met
while wandering about and suffering persecutions, were to them sweet
pleasures and recreations in the Lord, for they knew that this would
afterwards be turned into joy to them, since it is written: “Blessed
are ye that weep now: for ye shall laugh.” Luke 6:21. Again: “That we
must through much tribulation enter into the kingdom of God.” Acts
14:22. And, in another place: “If we suffer, we shall also reign with
him.” 2 Tim. 2:12.

This caused them to say with the apostle: “For our light affliction,
which is but for a moment, worketh for us a far more exceeding
and eternal weight of glory.” 2 Cor. 4:17. “For I reckon that the
sufferings of this present time are not worthy to be compared with
the glory which shall be revealed in us.” Rom. 8:18. “For whether we
live, we live unto the Lord; and whether we die, we die unto the Lord:
whether we live therefore or die, we are the Lord’s.” Rom. 14:8, etc.

Many of them would not have exchanged the darkest and severest
dungeons, or the caves of the earth, in which they had to hide
themselves, for royal palaces. The wilderness was to them a delightful
pleasure-garden, the howling of the wild beasts which surrounded them,
as sweet music or the song of birds; and water and roots or dry bread
delighted them more than the daintiest viands and drink from the tables
of the great.

All this was granted them by the munificent hand of God, on account
of the constancy of their faith, from which they could by no means be
made to swerve, nor brought to waver in it; on account of their living
hope, which begat in their souls a longing for the future riches, so
that they were enabled to esteem the present ones as of little worth
and to forget them; and on account of their unquenchable love for God,
his holy truth, and their beloved fellow-believers, whereby their souls
were kindled into a flame far more intense than were their bodies
through physical fire though these were reduced to ashes.

But can carnal men comprehend this? Will any of them believe these
things? We think not; for how can a carnal man partake of the Spirit
of God? How could one who is earthly-minded ascend to heaven in his
thoughts? 1 Cor. 2:14. How can one comprehend that which pertains to
salvation, who himself is altogether unsaved and possesses no desire to
obtain salvation through the grace of God? What fire of divine love can
he feel, whose heart is totally cold, and who loves nothing but sin and
sinful creatures.

We maintain, therefore, that these are things which belong not to the
blind worldly-minded, since they in their ignorance would not esteem
them; but to the heavenly-minded, who, as spiritual eagles, contemplate
with the eyes of the soul the mysteries of God; who seek their food
with God, and find their delight in his saints and well-beloved who
sacrificed their lives for his holy truth.

For this cause we have addressed ourselves to you, most beloved
brethren and sisters, who, with us, and with our slain friends, the
blessed martyrs of God, have received the same faith. This book, the
humble work of our hands, but which is nevertheless a precious jewel,
in view of the persons and matters contained therein, we have dedicated
to you. Receive it, then, with the same love with which it has been
dedicated to you. Read it again and again, and with the same attention
and emotion with which we have written and re-written it. We are fully
confident that, if you do this, it will not be unfruitful to you. But,
before all things, fix your eyes upon the martyrs themselves, note the
steadfastness of their faith, and follow their example.

Ruth, the Moabitess, said to Naomi, the mother of her husband: “Entreat
me not to leave thee, or to return from following after thee: for
whither thou goest, I will go; and where thou lodgest, I will lodge;
thy people shall be my people, and thy God my God: where thou diest,
will I die, and there will I be buried: the Lord do so to me, and more
also, if aught but death part thee and me.” Ruth 1:16,17.

With such inseparable love ought we, most beloved in the Lord, to be
joined to our blessed fellow brethren who have been slain for the
testimony of the Lord, that we might follow their footsteps unto the
end; for surely, the God whom they confessed and served, is also our
God; the Savior on whom they placed their hope is our Savior; the faith
which they all confessed is our faith (we speak of Anabaptists in
general); the laws and commandments of God which they received as their
rule of life are also our laws and commandments; they bowed their knees
before God; they obligated themselves by the words of their lips to
render obedience to God, and thereupon received holy baptism; we have
done the same; they promised to continue steadfastly all the days of
their life in the faith and due obedience, without departing therefrom
yea, if necessary, to suffer death for it; we have promised the same.
What difference, then, is there between us and them? Certainly only
this: that they all persevered unto the end, nay, unto a cruel death,
without departing to the right or to the left; which we have not yet
done. They have taken by force the blessed Fatherland, the Canaan rich
with milk, the true promised land which flows with honey; which we have
not yet done. They have therefore entered into rest, yea, have come to
the Lord; while we are yet in unrest, proceeding in our pilgrimage in
the absence of the Lord.

Therefore, my most beloved friends in Christ Jesus, let us also in this
last respect seek to be conformed to our beloved slain fellow brethren,
that we may continue steadfastly unto the end in the most holy faith
which we have confessed with them. Oh! be careful in this matter; watch
over your dear-bought souls; for it is highly necessary, yea, more
necessary than at any former time.

Of the Greater Danger There is at This Time, Than in the Bloody and

DISTRESSING TIMES OF THE MARTYRS.[4]

[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.

These are sad times, in which we live; nay, truly, there is more
danger now than in the time of our fathers, who suffered death for
the testimony of the Lord. Few will believe this, because the great
majority look to that which is external and corporeal, and in this
respect it is now better, quieter and more comfortable; few only look
to that which is internal and pertains to the soul, and on which
everything depends, “for what is a man profited, if he shall gain
the whole world, and lose his own soul? or what shall a man give in
exchange for his soul?” Matt. 16:26.

These times are certainly more dangerous; for then Satan came openly,
through his servants, even at noon-day, as a roaring lion, so that
he could be known, and it now and then was possible to hide from
him; besides, his chief design then was to destroy the body: but now
he comes as in the night, or in the twilight, in a strange but yet
pleasing form, and, in a two-fold way, lies in wait to destroy the
soul; partly, to trample under foot, and annihilate entirely, if this
were possible, the only saving Christian faith; partly to destroy the
true separated Christian life which is the outgrowth of faith. Ps.
91:5,6.

He reveals himself on the one hand as an angel of light, 2 Cor.
11:14,15, as a kind, pleasant, yea, even divine messenger, with humble
countenance, downcast eyes, plain garb, and living in seclusion from
the throng of the worldly-minded, even as the holiest people, yea, the
martyrs of God, formerly did. His words are modest, trembling and full
of contrition--seemingly coming from deep meditation, inward fear and
apprehension, lest he might speak amiss or untruthfully. Meanwhile,
and before one is aware of it, he seizes hold and tears like a wolf
in sheep’s clothing, robbing the innocent lambs of Christ of their
precious faith, which, he pretends to be of small importance, but
without which faith it is impossible to please God, Heb. 11:6, nay,
without which we, according to the words of Christ shall be condemned,
Mark 16:16; for (says Paul), whatsoever is not of faith is sin, Rom.
14:23.

It grieves us to the heart that we must live to see these times, and
therefore speak in this wise. O Lord, strengthen our faith! help thy
weak, trusting lambs, that they may not be led into error, nor moved
from the foundations of the most holy faith.

On the other hand, through his instigation, the world now reveals
itself very beautiful and glorious, more than at any preceding time, in
a threefold pleasing form--the lust of the flesh, the lust of the eyes,
and the pride of life.[5] Almost all men run after her, to worship her
as a queen supreme; but all are deceived thereby; yea, many who have
drunk of the poisoned wine of her lusts from the golden cup of her
iniquities and deceptions, die a spiritual death.

[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.

As the first design is aimed at the faith, so this is directed against
the true Christian life. Here lies great danger. Who shall escape these
snares? He that would at no time be taken unawares by it, must indeed
be cautious and watchful. But our very flesh seems prone to it. Here
must be fasting, watching, praying, and calling upon God for help,
otherwise there is no escape.

Many of the ancients who supposed that they had been circumspect and
observed their duty, were deceived hereby[6]; some were lulled into a
careless sleep, so that they paid no heed to themselves or to their
vocation; others were brought to despair of the divine truth; others
were drawn away totally from God; some died a spiritual death; others
died both spiritually and bodily; and some have plunged themselves
helter-skelter into the abyss of the disfavor of God, to be punished by
him soul and body and forever.

[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.

These things which we tell you are no riddles or blind speeches, for
we speak the truth, or the word of God must be false; but as the word
of God cannot lie, what we have said is certain and infallible since
God in his word bears witness of it, yea, declares it emphatically
and abundantly. Other histories which make mention of this, we pass
by in silence and dismiss them altogether, because we do not hold
them in equal estimation with the holy Scriptures. It was the world
and its lusts that of old caused all the great calamities of which we
have spoken; and not only this, but it has also caused thousands who
live in the various cities, countries, kingdoms, empires, yea, on the
face of the whole earth, to mourn, weep and wail, on account of their
natural misery as well as on account of their experiencing the wrath of
God in their souls because of the magnitude and enormity of the sins
perpetrated by them.

It certainly was through worldly lusts that the old world perished;
that Sodom, Gomorrah, Zeboim, and Admah were consumed, overthrown and
totally destroyed by fire from Heaven; that in forty years, through
serpents, fire, and other plagues, the wanton and lustful people of
Israel perished to the number of over six hundred thousand in the
wilderness; and that the mighty maritime cities, Zidon and Tyrus,
whose ships were trimmed with embroidered, silken sails from Egypt;
whose rowers sat upon benches of ivory; where incalculable riches were
bought and sold, and, from carnal incentives, almost inconceivable
arts practiced were reduced to a heap of stones and so leveled to the
ground, that the fishermen stretch out their nets to dry on the rocks
upon which these cities stood. Gen. 7; Matt. 24:37,38; Luke 17:26,27; 2
Peter 2:5.--Gen. 19:24,25; Is. 13:19; Jer. 50:40; Hos. 11:8; Amos 4:11;
Luke 17:28,29; 2 Pet. 2:6; Jude 7.--compare Num. 1:2,3,46 with Num.
14:22,23. Also Num. 11:1 and 16:31–35; 21:6; Jude 5.--Is. 23:4,5; Ezek.
27:26–28; 28, the whole chapter.

I will not now speak of Jerusalem, Chorazin, Bethsaida, Capernaum, and
other mighty licentious and luxurious cities, which, with all their
inhabitants who had in this respect sinned against God, have borne his
wrath, and felt, to their destruction, the plagues of his afflicting
hand; for this would consume too much time.[7] O awful judgments of
God! O pernicious worldly-mindedness! O corroding and cankering luxury,
that draggest after thee such a train of unspeakable miseries! Help,
Lord, that our soul be delivered from all these dangers.

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

But what danger would there be, if none but the open enemies of God and
his holy truth were guilty in this matter? What harm could be done, if
they alone, and no others, would arouse and call down upon themselves
the wrath of God? For then every pious and serious soul would beware
of their example as of a savage beast, venomous serpent, or deadly
basilisk. But now such is the state of things that many commoners and
such as are not total strangers to religion or the worship of God;
who, as they say, would fain be saved; and who, therefore, though they
are not truly enlightened, glorify and praise God and his word with
their mouth, show nevertheless (to the seduction of the simple) that
the world is their dear friend, yea lies nearest to their heart, since
most of their works are directed to its service, that they may thereby
partake of its glittering but deceptive reward.

Hence arises that shameful and vast commerce which extends far
beyond the sea into other parts of the world, Ezek. 27, but which
notwithstanding cannot satisfy those who love it, but, on the contrary,
brings great danger, that that which has already been gotten, may be
lost, others defrauded, and they themselves, both in soul and body,
stripped and robbed of their possessions.

Numerous large, expensive and ornamented houses, country-seats of
splendid architecture and provided with towers, parks magnificent as
a paradise, and other embellished pleasure-grounds, which are seen on
every hand indicate this in no small degree. Dan. 4:29,30.

The wearing of clothes from foreign countries, whether of foreign
materials, uncommon colors or of strange fashions as obtain in the
course of time according to the custom of the openly worldly-minded
(which are as changeable as the moon), and which custom is followed by
many humble and seemingly plain people, confirms greatly what we have
before said. Gen. 35:2; Zeph. 1:8; Is. 3:16–24.

The giving and attending great dinners, lavish banquets and
wedding-feasts (though one may never be found in taverns or
tippling-houses), where everything is in profusion, and where the
beneficent gifts of the Lord which should not be used otherwise than
with great thankfulness, and of which a portion naturally belongs to
the poor, are squandered and consumed without the least necessity, even
by those who are considered sober and temperate, is an incontrovertible
evidence of a sensual and wanton heart; and proves also that those who
have much to do with these things, cannot be exculpated from living
after the flesh; for which carnal life certainly has no promise of
salvation, but, on the contrary, many severe threatenings of the wrath
and displeasure of God, nay, of eternal damnation, are recorded in the
blessed leaves of the word of God, which contains nothing but the
truth. Esth. 1:3–8; Dan. 5:1–3; Luke 12:19,20; 16:19.

O how different is this from the life of a true Christian, who has
forsaken himself and his lusts! How great the step that is between
their walk and that of the holy martyrs, who delivered up, not only
their carnal desires, but also their bodies and lives, unto death for
the Lord’s sake! But how great a difference will also be between the
two classes afterwards! when the former, having had their good things
in this life, shall be shut out from the true, heavenly riches, but the
latter, because they from love to God, renounced and abandoned their
possessions, which might have led them into sin, be admitted to the
true enjoyment of the heavenly riches and pleasures, and that for ever
and ever! Mal. 3:18.

Here shall obtain what is recorded concerning the end of the luxurious
rich man and that of poor Lazarus: that the rich man, when he saw
Lazarus in Abraham’s bosom, while he himself was in hell, received
this answer to his doleful lamentation: “Son, remember, that thou in
thy lifetime receivedst thy good things, and likewise Lazarus evil
things: but now he is comforted, and thou art tormented.” Luke 16:25.
Appropriate is here also Wis. 5:1,2.

Nevertheless, these and similar evil examples are constantly presented
to our eyes, and they are the more pernicious and dangerous for
the reason that some worldly-minded people pronounce them to be
non-essential, unimportant for either good or evil, and therefore,
allowable; while it is the same with them as with the fruit from the
tree of knowledge, which stood in the midst of Paradise, and was
pleasant to the eyes, but deadly in the use, for whoever ate of it,
had to die, Gen. 2:17; or with the apples which grow in the land of
Sodom, on the border of the dead sea; which possess a beautiful red
appearance, but contain, as some have written, only dust and ashes,
and are inedible, nay, even deleterious to health. Bijb. Naemb.
edition 1632, fol. 881, col. 2, concerning the name Sodom, ex Philippo
Melanchthone. Also Bernh. Bredenb. in Tract, super Siddim. Also H.
Buntung, Itinerarium sacræ scripturæ, edition 1642, lib. 1, pag. 62,
col. 2, etc.

O that Satan would show himself, as he really is, and that the world,
too, might come forth without disguise or mask; then certainly no one
possessing reason would allow himself to be deceived by them. For in
Satan nothing would be seen but deadly snares, traps and murdering
daggers for the soul, poisoned arrows wherewith to destroy everything
good in man, through unbelief, apostasy from God, impenitent obduracy,
and despair; which are followed by a train made up of the fears of
hell and horrors of damnation. In the world men would perceive nothing
but vanity, mingled with much vexation, sorrow, grief and misery, and
this in such abundance, that if as many tears could be wept over it,
as there is water in all the sea and all the rivers, yet the weight
of the true sorrow that springs from them it could not be adequately
expressed, for they draw after them not only temporal but also
everlasting miseries.

But, O how lamentable! all this is hid under a beautiful appearance.
Satan appears to be a prince or king, and the world a noble princess
or queen. The servants and servant-maids who follow them as pages and
maids of honor, appear as cavaliers and ladies, reveling in joy and
delight; though, as regards the soul, they are poor and deformed,
yea, meaner than beggars, and without the true joy which delights the
upright soul in God.[8]

[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?

There is, therefore, great danger of being deceived. O, ye upright
children of God, be on your guard.[9] Let your simplicity be coupled
with prudence. Your faith as well as your life are the objects aimed
at. If Satan gain the mastery over you, your precious faith which has
been commended to your keeping as dearly as your soul, is ruined. If ye
are overcome by the world, it will soon put an end to your Christian
and virtuous life, without which latter the best of faith is of no
avail. Care, therefore, my dear friends, equally well for both, for the
one is as important as the other. Faith without the corresponding life,
or the life without the faith, can, will, and may not avail before God.
They are like two witnesses, who must agree, and of whom the one cannot
stand or be received without the other.

[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.

Knowing, then, that we must care for both, there remains nothing for
us but to do it; however, this work must certainly not only be begun,
but also finished, according to the example of the steadfast martyrs of
God; with which finishing, whether it be brought about in a natural or
a violent manner, according as liberty or persecution brings about we
must comfort ourselves, since it is certain that the crown is not to be
found in the beginning or in the middle, but at the end.[10]

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

But as necessary as it is to finish well, so necessary it is also
to begin well, and, having begun, to go on well; for without a good
beginning and a good progress it is impossible to attain to a good end.

We speak to you, then, most beloved in the Lord, who have begun with
us; received the same faith with us; and with us as a token of this
have been baptized.

Surely, we have made a vow to the Lord, which we cannot recall, as
David sings: “Offer unto God thanksgiving; and pay thy vows unto the
most High.” Ps. 50:14.

We have, through faith, received Christ, the Son of God, as our
Prophet, Priest, King, Shepherd, Friend, and Bridegroom; and in this
we must go on and grow stronger. This, Paul teaches us, saying: “As
ye have therefore received Christ Jesus the Lord, so walk ye in him:
rooted and built up in him, and stablished in the faith, as ye have
been taught,” etc. Col. 2:6,7. Hereby we have come from the darkness
of ignorance to the true light of knowledge; which we are commanded
to keep in perpetual remembrance. In this direction tend the words:
“But call to remembrance the former days, in which, after ye were
illuminated, ye endured a great fight of afflictions;” etc. Heb. 10:32.
In short: “Nevertheless, whereto we have already attained, let us walk
by the same rule, let us mind the same thing.” Phil. 3:16. “Building
up yourselves on your most holy faith, praying in the holy Ghost, keep
yourselves in the love of God, looking for the mercy of our Lord Jesus
Christ unto eternal life.” Jude 5:20. “Now unto him that is able to
keep you from falling, and to present you faultless before the presence
of his glory with exceeding joy, to the only wise God our Savior, be
glory and majesty, dominion and power, both now and ever. Amen.” Verses
24 and 25. Is. 40:30,31; Phil. 4:13.

We would now commend you, beloved brethren and sisters, to the Lord and
to the word of his grace, which is able to build you up, and to give
you an inheritance among all them which are sanctified. Our work which
has been done for your benefit, is now finished in this respect; that
you may make good use of it, is our friendly desire. Remember us always
in your prayers, until we depart this life; Phil. 1:23, that God may be
gracious unto us now and in eternity. We hope, on our part, to do the
same for you. O that God would grant, that we all, without one missing,
might behold one another, face to face, in the kingdom of God! 1 Cor.
13:12.

Meantime we rejoice in the salvation of the Lord; for it sometimes
seems to us, as if Heaven had come down upon earth; or that we were
ascending from earth to heaven, 2 Cor. 12:1–12, etc.; or that we, who
are still among men, held communion with God and his holy angels; or
that eternal heavenly joy and glory were offered to us; nay, that we
had a foretaste of those things which mortal eye hath never seen, nor
ear heard, nor heart experienced, in this life.[11]

[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.

We walk no longer upon earth with our thoughts; nevertheless, we are
still encompassed by a cloud of earth, a body of clay, a heavy load of
the soul. O, that we were free from it, and that our soul, liberated
from this load, might return to God in heaven, her true origin! like a
freed dove which has been confined in a strange place, returns to her
nest and abode. But we must wait for this until the time which God has
appointed, comes.

Let us be patient together, then, most beloved in the Lord, till the
day come, which, if we remain faithful unto the end, will assuredly
bring us that which we here wait for in hope. Then the tears, which
we, sighing and longing for the highest salvation of God, have wept
here, shall surely be wiped away from our eyes; then shall we no longer
see through a glass, darkly, but face to face; then shall the heavenly
be shown us no longer in thought or in spirit, but it shall be given
us, and we be made participants of it, by experience alone, in truth
and in deed. O great and precious subject! we can go no further: our
reason cannot comprehend it; our earthly tongue cannot express it!

Yours very affectionally in the Lord,

Th. j. van Braght

Dort, July the 25th, 1659.

To the Readers in General

Good friends and fellow citizens:

Of old, among the heathen, the greatest and highest honors were
accorded to the brave and triumphant warriors, who, risking their lives
in the land of the enemy, conquered, and carried off the victory.[12]
Thus Homer, the foremost of the writers of heroic poetry in Greece,
has, in twenty-four books, extolled and embellished with many eulogies
the warlike deeds of Ulysses. Quintus Curtius described, in ten
books, the deeds of Alexander, the son of Philip of Macedonia: how
triumphantly he conquered and subjugated Europe, Asia, India, and the
countries bordering on the eastern Ocean, till he ultimately lost his
life in Babylonia. Plutarch composed a voluminous work devoted to
the praise of illustrious and valiant men. Titus Livius has written
of the Roman heroes, how praiseworthily they acquitted themselves in
behalf of the country of Romulus. Virgilius Maro and others eulogized
the emperor Augustus. And this usage has obtained from ancient times,
and obtains yet, in every land, yea, throughout the whole world.

[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.

We say nothing of the honor and praise, which, many years after their
death, was bestowed in public theatres, upon those who had been
sacrificed to idols, for the narration of it would consume too much
time.

But God, in his word, goes higher and farther yet, in this respect.
He has caused the conflict, the sufferings, and the triumphs of his
spiritual courageous heroes, children and favorites to be written, in
language the most touching, glorious and triumphant, as an everlasting
memorial for their descendants, and not only this, but as a full
assurance of their happiness; so that they should always be remembered,
and never forgotten. Yea, the whole volume of holy Scriptures seems
to be nothing else than a book of martyrs, replete with numerous,
according to the flesh, sorrowful, but according to the spirit, happy,
examples of the holy and steadfast martyrs, whose sufferings, conflicts
and triumphs have been recorded in as holy and worthy a manner as it is
possible to imagine. However, they are variously spoken of, according
to the importance of their merits. Some of them suffered and fought
much, but not unto blood, nor unto death; there victory and their honor
are, therefore, not represented as of the highest degree. Others,
however, suffered and fought not only unto blood and death, for the
Lord’s name, but even to the greatest pain and most bitter death. We
shall first speak of the former class, and then of the latter; yet the
last shall surpass the first. Abraham, the father of the faithful,
and Isaac and Jacob, to whom God had promised the possession of
the land of Canaan, lived, nevertheless, as strangers in the land of
promise, and, sometimes, had to endure hunger, thirst and oppression.
Compare Gen. 12:10; 26:20; 31:22,23 with Hebr. 11:9.

Moses, the friend of God, had to flee from Pharaoh into the land of
Midian, where he sat down by a well. Ex. 2:15. Afterwards he came very
near being stoned by the disobedient in Israel. Ex. 17:4.

David, a man after God’s own heart, was several times in peril of
being transfixed to the wall by a javelin, 1 Sam. 18:11; 19:10; yea,
his life was in such danger, that he complained to Jonathan: “There
is but a step between me and death.” 1 Sam. 20:3. For this reason he
often called upon God for help, that he might not meet with an untimely
death. Among other things he says: “Consider and hear me, O Lord my
God: lighten mine eyes, lest I sleep the sleep of death.” Ps. 13:2.

In the days of Ahab and Jezebel a hundred prophets of the Lord had to
flee on account of persecution, and were hid in a cave, and fed with
bread and water, by one Obadiah. 1 Kings 18:13.

Elijah, for the same reason, was compelled to turn eastward and hide
himself by the brook Cherith, that is before Jordan. 1 Kings 17:3.
His life was afterwards made so bitter to him, that he fled into the
wilderness by Beer-sheba, sat down under a juniper tree, and prayed, “O
Lord, take away my life; for I am not better than my fathers.” 1 Kings
19:4.

When Elisha, the servant of Elijah, proclaimed the word of the Lord in
the city of Samaria, the king of Samaria swore, that the head of Elisha
should not stand on him that day. 2 Kings 6:31.

The prophet Micaiah, who had foretold in the name of the Lord the
truth to the king of Israel, had to eat the bread of sorrow, and drink
the water of sadness, in the prison in which he was confined, until the
king was slain in a battle. 1 Kings 22:27–37.

Jeremiah was cast into a mire-pit, in which he sunk down so deeply
that he was in danger of death, until he was saved through Ebed-melech,
the Ethiopian. Jer. 38:6–13.

Amos was called a conspirator, and forbidden not only the city in which
he prophesied, but also the land of the ten tribes of Israel. Amos
7:10–13.

All these, and many more, endured much suffering and many conflicts yet
not unto blood or death. But those of whom we shall speak now, suffered
the bitterness of death, and are therefore, in this respect, of higher
rank than they who have preceded, just as the loss of life is a severer
test than to suffer in the body or to lose temporal possessions; which
is the only difference between the two classes named.

This bloody army of the spiritual champions, who fought unto blood
and death for the Lord, commenced with the beginning of the world, as
though God’s saints were born to suffer and fight; and as though God
had designed, that his church should be tried from the beginning and
all through, even as gold in the furnace that her purity might become
the more manifest.

In the beginning we see, Abel who, having in faith offered unto God a
lamb as a sacrifice, was slain in the field by Cain, his brother. Gen.
4:8; 1 John 3:12.

In the days of Ahab and Jezebel many prophets of God were slain by
the sword of the rebellious and disobedient in Israel, so that Elijah
thought he alone was left. 1 Kings 19:14.

When the Spirit of God came upon Zechariah, the son of Jehoiada,
so that he said to the disobedient people: “Why transgress ye the
commandments, of the Lord, that ye cannot prosper? because ye have
forsaken the Lord, he hath also forsaken you,” they took stones and
killed him at the commandment of the king in the court of the house of
the Lord. 2 Chron. 24:21.

When Urijah, the son of Shemaiah, of Kirjath-jearim prophesied in the
name of the Lord against the city of Jerusalem, his life was sought, so
that he fled into Egypt. But Jehoiakim the king sent men who fetched
him back, and he slew him with the sword, and buried his dead body
among the common people. Jer. 26:20–23.

The god-fearing young men, named Shadrach, Meshach and Abed-nego,
who refused to worship the image of King Nebuchadnezzar, were cast,
bound, in their coats, their hosen, and their hats, and their other
garments just as they were, into a fiery furnace, in which they would
have been immediately consumed, if God had not preserved them. Dan.
3:21–23.

The prophet Daniel, because he would not worship king Darius, but
only the true God of Israel, was cast into a den of lions, to be torn
by them; but God protected him as he did those mentioned before. Dan.
6:16.

Onias, the high priest, who, in a very praiseworthy and peaceful
manner, led and kept the people at Jerusalem, so that foreign kings
were moved to honor the city and the temple of God with gifts, was
falsely accused by Simon the Benjamite, removed from his office by
Jason, his own brother, and stabbed to death without regard of justice
and equity by perjured Andronicus; for the which cause not only the
Jews, but also many gentiles took great indignation. Compare 2 Macc.
3:1,2 with 4:1,34.

Two women, who had their children, circumcised according to the law
of God, were led round about the city, with their babes tied to their
breasts, and then cast down headlong from the wall. 2 Maccabees 6:10.

Some who had hid themselves in caves, to keep the Sabbath or day of
rest of the Lord, and who would not defend themselves against the
enemies, when it was discovered to Philip the tyrant, were burned. 2
Macc. 6:11.

Eleazar, an old man of ninety years, because he would not sin against
the law of God by eating forbidden meat, nor set an evil example to
young persons, nor dissimulate, had to carry his hoary hairs with blood
to the grave, and die a cruel death through many stripes. 2 Macc.
6:27–31.

Seven brethren, for the same cause, were scourged with rods and
thongs, had their tongues cut out, their hands and feet cut off, and
were roasted in pans, and killed in this terrible manner to the last
one, together with their mother, who had witnessed it all, and likewise
refused to depart from the law of God. 2 Macc. 7.

This last mentioned class, from Abel to the Maccabees, are the true
army of God and the heroes of the old covenant who, for the honor of
God and the law of their fathers, did not spare their lives.

These the writer of the epistle to the Hebrews has in view when he
speaks of the great cloud of witnesses, who, looking through faith
for the fulfillment of the promises of God and the coming of the Son
of God, in the flesh endured all sufferings, conflicts, and, at last,
death, bravely and with an undismayed heart. But the others, says
he, meaning the steadfast saints of God of whom we have spoken, had
trial of cruel mockings and scourgings, yea, moreover, of bonds and
imprisonment: they were stoned, they were sawn asunder, were tempted,
were slain with the sword: they wandered about in sheepskins and
goatskins; being destitute, afflicted, tormented; of whom the world was
not worthy. Heb. 11:36–38.

Hence the whole volume of holy Scriptures, especially the Old
Testament, seems to be almost exclusively, a book of martyrs, as we
have stated in the beginning; appearing from the examples which we
have adduced, and of which we could point out many more, if it were
necessary.

As regards the heroes of the new covenant, that is, those who since
the advent of Christ, and for the testimony of the holy gospel, have
fought the good fight, even unto blood, yea, death; have finished their
course; and steadfastly kept the faith, notwithstanding the various
horrible torments; it would be impossible to speak briefly of it here,
and do the subject full justice; for which reason we have done this in
the following two books, to which we would refer the reader.

All this was written for a perpetual remembrance of the steadfast and
blessed martyrs; concerning whom it is the will of God that they should
not only always be remembered here among men, but whom he himself
purposes never to forget but to remember them with everlasting mercy.

The Sequel Compared With the Beginning of This History

We have already spoken of the great honor which custom conferred upon
the brave and triumphant warriors; yet not one of all these, however
great, mighty, valiant and victorious he may have been, or how great
the honor and glory with which he may have been hailed, could in any
wise be compared with the least martyr who suffered for the testimony
of Jesus Christ.

Even aged and feeble persons, youths and maidens, and such as were
not noticed, yea whom the world did not esteem at all, did infinitely
more through the power of their faith, their ardent love to God, and,
especially, their steadfastness unto death, whereby they were enabled
to forsake, yea, despise, all visible things, and to put entirely out
of their thoughts, forget, and bid, as it were, eternal adieu to,
until the consummation of all things, money, property, houses, farms,
brothers, sisters, parents, children, dear friends and relatives, yea
their own bodies and lives, and everything pleasing and delightful
according to the flesh; whereas others, if possible, gladly enjoyed and
retained all this, and would fain have retained it always, or still
retain it.

The honor, therefore, which is due to the holy martyrs, is infinitely
greater and better than that of earthly heroes; just as the fight they
fought, was infinitely more profitable, and their victory, as coming
from the hand of God, infinitely more praiseworthy and glorious.[13]

[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.

Through earthly wars countries and their inhabitants are destroyed,
the innocent killed, the fugitive robbed of their property, and much
weeping and mourning caused among those who remain. But through the
warfare of the martyrs, at least through the martyrs themselves, the
prosperity of countries and their inhabitants was promoted because of
the fervent prayers offered up by the martyrs to God for those who did
them harm and for the common welfare of all the inhabitants.

The life of the innocent, who otherwise would have had to die, yea,
their spiritual and eternal life, was obtained and preserved through
the medicine of their good teachings, admonitions, examples, and
unwavering continuance to the end of life.

The estates of men generally, both according to the soul and the body,
they improved and multiplied, causing them to increase thirty, sixty,
and even a hundred fold, by their uprightness, fidelity, benevolence,
compassion, and incomparable mercifulness toward their fellow men.

They caused no one to lament or weep, by doing him the least damage or
injury, but they greeted everybody, even their enemies, with kindness,
embraced them with the arms of love, and gave them cause to rejoice and
be glad, outwardly as well as inwardly, bodily and spiritually, here
and (God granting them mercy) also hereafter.

O most delightful warfare, which did injury to none, but good to all.
O ye blessed heroes, who fought this fight! No princes or kings
can be compared to you; for all the honors won by earthly heroes on
earth shall vanish with the earth; but your honor is an everlasting
honor; your glory shall never cease, yea, shall endure, as long as God
endures, whom you served.

Address to the Worldly-minded

Come now, ye earthly-minded and ungodly, and learn here to become
heavenly and godly-minded; ye impenitent, learn here to repent, and
believe in Jesus Christ. Hither must come also all the self-willed,
who, from a prejudiced opinion of their own do not consider the
external commandments and ordinances of Christ as necessary, saying
that there is not more required than repentance and faith, or a
so-called irreproachable civil life. These shall learn here that the
external commandments of Christ must be united with the internal, that
is, the signs with the things signified; or, to express it clearly:
one must be baptized on his faith and repentance; must keep the Lord’s
Supper in remembrance of him, etc.; for herein the holy martyrs were to
them an example.[14]

[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.

Here the passionate must learn patience and meekness from the most
patient and meek, who endured without murmuring the greatest reproach
and ignominy, yea, even death. Here the unmannered are taught modesty;
the proud, humility; the discontented, contentment; the avaricious,
benevolence; the insatiably rich, voluntary poverty; those who
live after their lusts, the forsaking of all carnal desires; the
irreligious, piety; and the wavering and inconstant, steadfastness unto
the end in all these things.

All this can be learned here, not so much by words as by deeds, from
those who not only commenced the above virtues, but continued in them
unto the end, yea, confirmed them through their death, and sealed them
with their blood.

To the Young, the Middle-aged, and the old

Besides, persons of every age may enter this school of practice in
virtue; the young, the middle-aged and the old, all shall be led to
true godliness by the living examples of those who went before them.

The young people who live after their lusts, and have not come to
the light, will see here, that many of their equals, yea, who were
only fourteen, fifteen, eighteen, twenty years old, or even younger,
had at that age already forsaken the vanities of the world and the
lusts of youth; nay, some so early that they had not yet come to know
them, much less to practice, them; but that, on the contrary, as soon
as they reached their understanding, they remembered their Creator
and Savior, bowed their youthful members under his yoke, accepted
his commandments, obeyed him with all their heart, and surrendered
themselves willingly to him, so that they, for his sake, did not spare
their lives unto death. Ecc. 12:1; Prov. 23:26.

The middle-aged, who, like the firmly-rooted oaks of Bashan, are so
deeply engrossed in, and joined to, earthly affairs and household
cares, that it is next to an impossibility to detach them therefrom
because of their inseparable desire for the goods of this world; will
see here people in the flower and prime of life, who might have gained
much, but sought it not, because they would not miss the heavenly gain.
These had a contented heart; they were clothed with coats of skins,
only against cold and nakedness; they lived in huts or plain cottages,
to be sheltered from rain, wind, hail and snow; they ate bread to
satisfy their hunger, and drank water to quench their thirst; more they
had not.[15]

[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.

There they shall see that these contented people surrendered to God the
strength of their bodies, their station in life, and whatever they had;
so that they, having become members of his church, esteemed it greater
riches to suffer with the same the reproach of Christ, nay death
itself, than to enjoy the pleasures of sin for a season.

The aged, who have neglected their youth and middle life, and are now
come to the eleventh hour,[16] and yet are still not working in the
Lord’s vineyard, may here behold persons whose hoary head is a crown of
glory, since they are found in the way of righteousness; who devoted
their feeble powers, the short span of their life, yea their last
breath, to the service and praise of their God and Savior, watching
and waiting for the hour of their departure and the day of their
redemption, that they might become an acceptable offering to the Lord.
They longed for the clock to strike twelve, so as to be admitted by the
Lord and be seated at his glad feast.

[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.

When two of our last martyrs, Jan Claess of Alckmaer, and Lucas
Lamberts of Beveren, an old man of eighty-seven years, received their
sentence of death, at Amsterdam, Holland, in the forenoon of a certain
day in the year 1544, Jan Claess said to the old man, Lucas Lamberts:
“My dear brother, fear now neither fire nor sword. O what a glad feast
shall be prepared for us, before the clock strikes twelve.” See II
Book, year 1544.

All this and infinitely more the worldly-minded, ignorant and
unbelieving are taught here. O that each of them would consider this
well!

Men are more easily converted by good examples than by good teachings,
because examples are more impressive; yet here you have both.

Let every one come hither, therefore; and no one remain behind; all
have need to be taught in the way of salvation; no one would choose
to be unsaved. Here you shall see the patience, the faith, and the
constancy of the saints. Have compassion upon your own poor souls, whom
the Lord loves so dearly, seeking to lead them to heaven; yea for whom
the Son of God has shed his precious blood, thus purchasing them with
so great a price. We would commend this matter most urgently to you as
well as to ourselves. O Lord, help! O Lord, let it prosper!

But it is now time that we turn our attention to giving instructions
concerning the proper understanding and use of this work.

Th. j. van Braght

Dort, July the 27th, 1659.

Introduction

Summary of the Following Work

This work comprises two books, each of them containing a different and
independent topic. The first is a treatise of the holy baptism and of
that which pertains to it. The second is a historical account of the
holy martyrs who suffered on account of baptism, or, generally, for the
testimony of Jesus Christ.

These two topics have been briefly, yet not less clearly, treated,
throughout, in every century, from the days of Christ up to our present
time; and this order has been followed: through every century first
an account is given, through faithful and authentic authors, of the
subject of holy baptism, and the proper administration of the same
during that time; to which we have each time added our own comments,
explanations, refutations of objections, etc., then every century is
again taken up, and an account given of the holy martyrs who suffered
during that time. So that each century treating of holy baptism is
followed by a century treating of the holy martyrs; and thus from
beginning to end.

This, then, is a summary and the order of the following work; which we
shall directly explain more fully, and give our reason for doing so.

OF THE TITLE OF THIS WORK: THE BLOODY THEATRE OF THE ANABAPTISTS, etc.

The first part of the title, consisting of the words, THE BLOODY
THEATRE, will, we think, not be subjected to any serious criticism,
since no one can dispute that all that is treated here, so far as the
martyrs are concerned, is a representation or exhibition of the blood,
suffering, and death of those who, for the testimony of Jesus Christ,
and for their conscience’ sake, shed their blood exchanging their life
for a cruel death.

But the second part, consisting of the words, “OF THE ANABAPTISTS,”
may easily meet with some opposition, because some will not admit
that the Anabaptists, or those who maintain such a confession as they
do, have existed through every century, from the days of Christ up to
the present time; and, what is still more, that they have had their
martyrs. But in order to treat the matter systematically and in the
best manner, we shall first speak of the name, and then of the thing
itself.

OF THE NAME: ANABAPTISTS.[17]

[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.

The name “Anabaptists” was really not accepted by them by choice or
desire, but of necessity; for their proper name, if we consider well
the thing in connection, should be, Christ-minded, Apostle-minded,
or Gospel-minded, Gal. 3:26,27,29, as they were called of old, yea,
many centuries ago, because their religion agreed with the doctrine
of Christ, the Apostles, and the holy Gospel; which appears from the
confessions of faith which they from time to time have published, and
which we, as far as we know them, are ready to defend, if necessity
requires it; of which also others boast; but how they prove it, they
may answer for themselves, and the impartial and intelligent may judge.

The name Anabaptists which is now applied to them, has but lately
come into use, deriving its origin from the matter of holy baptism,
concerning which their views differ from those of all, so-called,
Christendom. In what this difference consists, we will now briefly, and
in the sequel more fully state.

We could have wished that they had been called by another name, that
is, not only after the holy baptism, but after their whole religion;
but since it is not so, we can content ourselves with the thought that
it is not the name, but the thing itself, which justifies the man. For
this reason we have applied this name to them throughout the work, that
they may be known and distinguished from others.[18]

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

Of Holy Baptism, and why we Have Preferred it to all Other Articles, in

OUR HISTORY.

We have chosen holy baptism in preference to any other article of the
Christian and evangelical religion:

1. Because it is the only sign and proof of incorporation into the
   visible Christian church, without which no one, whoever he be, or
   whatever he may profess, or how separated and pious a life he may lead,
   can be recognized as a true member of the Christian church. This is
   fully, yet without controversy, shown and confirmed in the following
   history.[19]

[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.

2. Because it is, beyond contradiction, the only article on account
   of which others call us Anabaptists. For, since all other so-called
   Christians have, yet without true foundation, this in common that they
   baptize infants; while with us the baptism only which is accompanied
   by faith and a penitent life, according to the word of God, is
   administered, to adults; it follows, that with us such persons are
   baptized who have received baptism in their childhood, without faith
   and repentance; who, when they believe and repent, are again, or at
   least truly baptized with us; because with us their previous baptism,
   being without true foundation, and without the word of God, is not
   considered baptism at all.[20]

[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.

3. Because the imperial decrees (when some so-called Christians began
   to tyrannize) in the days of Theodosius and Honorius, A. D. 413, were
   issued and proclaimed everywhere, expressly against the Anabaptists
   and those who were rebaptized; namely against such who maintained the
   aforementioned article, as the Anabaptists of to-day do; which was also
   the case in the last persecution, during the reign of Emperor Charles
   V., more than eleven centuries afterwards, A. D. 1535; when all who,
   having been baptized in infancy, had been rebaptized upon their faith
   and repentance; or who maintained these views, were punished with a
   severe death, as may be seen in our account of baptism, and of the
   martyrs, for the years 413 and 1535.

4. Because it would not have been possible to write in detail of all
   the other articles of the Christian faith and worship of God, as they,
   through all the centuries from the days of Christ up to the present
   time, have been believed and practiced according to the manner of the
   Anabaptists of this day; without going beyond the bounds of the largest
   book; since no book could possibly be printed or planned on so large
   a scale, as to contain all this; wherefore we have been obliged to
   observe moderation in writing, throughout, so as not to become diffuse,
   or overstep the bounds of a reasonable book.

The Reason why we Have Pointed out the Article of Holy Baptism, and the

ADHERENTS OF ANABAPTISM, FROM THE DAYS OF CHRIST TO THE PRESENT TIME.

For more than a century up to the present day, people have been made
to believe that the Anabaptists contemptuously so-called, have
but recently sprung from some erring spirits,--some say, from the
Munsterites,[21] etc.; whose fabulous faith, life and conduct, the true
Anabaptists have never recognized; for no one will ever be able to show
with truth, so far as we have been able to ascertain, that the articles
of religion of those Munsterites, whereby they have drawn the attention
of the world upon themselves, and which consist in commotion, rebellion
and such like, have ever been adopted or acknowledged as good, much
less professed and lived, by any formal church of the Anabaptists, or
by any well known member of the same. But, on the contrary, they have
from that time on and ever since declared that they would have neither
lot nor part with them or their transactions; and admonished one
another, not to follow such ways, because these could not stand the
test before God and his word, nor before the mind of a true and meek
Christian, as being contrary to the Gospel of Christ, and the most holy
faith.

[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.]

Were we disposed to pay them in their own coin, we might say: The
Munsterites were fellow-members of those who sanction war and claim
that one must propagate and defend his religion with the sword. For
this is what they did; but we speak against it with heart, soul, and
mind.

Nevertheless, the people were made to believe these things; and
therefore, many simple people without experience or knowledge have
adopted the above opinion, simply because their pastor, preacher, or
teacher told them so; hence, many slanders have sometimes been, and are
still, spewed out like bitter gall, against the so-called Anabaptists,
who are despised and rejected by everybody.

In order to show that the doctrines of the Anabaptists, especially
that article on account of which they are called Anabaptists, did
not originate with the Munsterites, or any other erring spirits who
have arisen in these last times, but have proceeded from the source
of truth--Christ and his apostles, we have placed their origin in the
time of Christ, and shown that at that time already, this article, with
other articles of the Christian religion, was taught and practiced; and
also after the death of the apostles, through every age, even to the
present time.

Now the point will be to give the reasons why we have called this whole
work, with all the persons contained therein, after the Anabaptists;
from which, as the second question, might be asked: whether all the
persons mentioned, confessors as well as martyrs, none excepted,
confessed the same as what the Anabaptists of this day confess? or
whether any believed, practiced, or maintained higher or lower, more or
less, in this or that article?

We shall treat these matters separately, and one after the other,
giving the reasons as well as the answers.

Reason why we Have Called This Whole Work After the Anabaptists

The reason which has induced us is two-fold:

1. Because, as we have shown clearly, there have been persons in every
   century, from the beginning of the Gospel all along, who have believed
   and taught the article of holy baptism, with other articles noted in
   the margin--on account of which the Anabaptists have received this
   name--in the very same manner as the Anabaptists, and have, each in
   his time, instructed, engrafted, and confirmed their contemporaries
   therein, as may be seen in the whole history, especially in the first
   fifteen centuries.

2. Because we have not found mentioned in the writings of authentic
   authors anything concerning those persons whom we have noted as true
   witnesses, which conflicts with the above mentioned doctrines of the
   Anabaptists. And whenever something has been laid to their charge,
   which is not in harmony with the uprightness of the faith professed
   by them, we have shown that the witnesses to such charge were not
   authentic or acceptable; or that the things brought against them, were
   committed by them not after, but before their conversion; or that, if
   they at any time have fallen into them, they truly forsook them before
   their death, and from which all this appears.

But whenever we have found that any, as regards the faith professed,
were actually guilty of serious errors, offensive mis-conceptions, or
bad actions, for which the above excuses could not be brought forward;
we have dropped such entirely, and not mentioned them; that the pious
and most holy witnesses of Jesus Christ might not be defiled with their
unclean and unholy leaven.

Answer to the Question, Whether all the People Mentioned in This Work,

NONE EXCEPTED, HAVE CONFESSED THE SAME THAT THE ANABAPTISTS OF THIS DAY
CONFESS.

Concerning this we say that a distinction must be made between the
first and last martyrs;--not that they have differed in the faith,
for this we have not found; but because they were not all examined in
regard to the same articles of faith; and consequently did not reply
in one and the same manner; and this from the fact, that some suffered
among the pagans, some among the Jews and the Mohammedans, and some
among the false Christians, that is, the Romanists.

Those who suffered among the pagans were, for the most part, examined
concerning the first article of the Christian faith, wherein we
confess: “I believe in one God, the Father, the Almighty Creator of
heaven and earth,” etc.; and if the apprehended Christians confessed
only this, viz., that they believed in one God, they were condemned
to death: for the pagans recognized many gods.

Those who suffered among the Jews or the Mohammedans were examined
concerning the second article, wherein we confess: I believe “in Jesus
Christ, the only-begotten Son of God, our Lord, who was conceived
of the holy Ghost,” etc. When they had confessed this, they had
also forfeited their lives; for the Jews and the Mohammedans do not
acknowledge Christ as the Son of God, much less as his only-begotten
(or own) Son, and that he was conceived of the Holy Ghost.

On account of this article many believers were killed among the Arians.

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.”

[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.

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.

Statement in Regard to the old Work

It was our intention to leave the second book, that is, the history
of the martyrs from the year 1524 to 1614, unaltered, just as it was
published before to the service of our fellow-brethren in the faith;
except that we proposed to add a few more martyrs of the same faith,
inserting them where it might be suitable. But our original design in
this matter has been far transcended, since we, besides the writing of
the whole first book, have added not only a few, but many, martyrs to
the second book; and as many of the death sentences of the martyred
persons, which we have recently obtained, did not agree in date and
other circumstances with the respective accounts contained in the old
book, some of them differing very greatly from each other; which came
from the fact, that, when the martyrs were put to death, the rest of
the believers of the place were frequently scattered on account of
the existing danger, in consequence of which neither the time nor the
manner of their death could be recorded: therefore we have, whenever
we discovered such discrepancies, rewritten the original accounts and
ordered them according to the time and manner indicated in the death
sentences recorded by the papal and other clerks of the criminal court;
in order that even the adversaries, if possible, might become convinced
by their own testimony of the shedding of the blood of the saints.

This was no small task and burden for us; yet we have labored through
and finished it (thanks be to the Lord for his grace). But how this was
accomplished, we let the impartial and intelligent judge.

However, we consider it certain, that we shall not escape criticism;
the world, being evil, is wont to criticise everything good. Besides,
we have not aimed to please everybody, but to write the truth;
and this, we think, we have done without passion, prejudice, or
partiality.[24]

[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.

If anybody is displeased with this book, he may know that we have
written it only for ourselves and for the well-disposed. With the
evil-minded we have nothing to do. Therefore we shall console ourselves
in regard to whatever we may meet with on this account. God and a good
conscience shall be our support.

The captious I cannot escape,
Who fault will always find;
But yet, my heart shall never fear,
Since God my purpose knows.
Yea, Lord! thou knowest all my thoughts;
To thee my cause I trust.
I care not what my haters say,
So free my conscience is.

Far be it from us, however, to acquit ourselves of all liability to
err. No man in this world is so infallible, that he may not at some
time err.[25] We consider it to be certain, therefore, that we, here
and there (though not intentionally, but innocently), have erred; and
this the more, as we have compiled and written this to a great extent
while we were in distress, severe illness, yea, on the bed of sickness,
when death threatened us; for which reason we ought to be the more
excused, though we, for truth’s sake, do not seek it.

[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.

If any one, therefore, no matter who, provided he does it in sincerity
and good faith, can point out to us any errors,[26] we will consider
the matter, forsake the evil, and follow the good. But if it is
apparent to us, that not sincerity and faithfulness (that is, love of
truth), but envy and ill-will caused by prejudiced partiality against
our faith, are the prime motors in the case, we shall not very easily
be induced to give it closer consideration; but it shall only the more
confirm and assure us of the truth of what we have written and do
believe.

[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.

No one must expect, that if he, for the purpose of refuting or
assailing with the pen, attacks this book (that is, as far as the work
which we have written is concerned) in one or the other point, and
not in its entire extent; we shall readily answer or oppose him; for
we do not consider such a procedure worth the trouble of replying to
it. But should the whole work be attacked or contested, yet so that no
alteration is made in the language, nor anything essential left out, we
would state, that, if God will spare our health and grant us strength,
we will attend to the matter; since, for the sake of our brethren
and companions, we shall, like Paul, not be ashamed of the Gospel of
Christ, either to reply to, or refute the things advanced, or to do
anything else we may deem necessary to the service of the defenseless
and oppressed little flock of Christ.

But judgment shall return unto righteousness: and all the upright in
heart shall follow it. Psalm 94:15.

VALEDICTORY.

Hitherto hath the Lord helped us.[27] We have longed much for the hour
that would bring us to the conclusion of our work. This hour has come;
and therefore we will now rest.

[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.

Receive this according to the nature of love. We have had naught in
view, but that it should promote the honor of God, and your, our, and
the salvation of all men. Your and our days are drawing to a close. O,
may God grant, that the end of your and our life may be the beginning
of the true and blissful life; that the setting of your and our days
which are but misery and vanity, may be the rising of the eternal and
glorious day of immortal glory.[28]

[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.

O Lord, bless us and all who may read this work; that they and we, in
the true faith and with a godly conversation, may spread abroad thine
honor, and afterwards, being honored by thee, receive a like reward.

We look forward with joy to the day which can bring us consolation. It
will deliver us from this evil and perverse world. It will bring us to
the true rest, where unrest will be no more, It will give us what our
heart desires. O that this time had come already!

The Lord Almighty calleth me:
My earthly work is done; and now
I long to get away from thee,
O world so vain! O house of pain!
For though my flesh in thee yet moves,
The soul immortal heavenward tends.[29]

[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.

This was spoken by one of the ancients, when he thought that he had
finished a good work, and that the hour of his departure was near at
hand. Certainly a great confidence springing from a well-meaning heart.
We say in the same manner: Our earthly work is now finished. We do not
know that we shall be able to do much more good upon earth. But as long
as we are here, we hold ourselves bound to our Creator, being confident
that we have not lived in vain. We have, in our weakness, done what we
could for the promotion of our own and the welfare of our fellow-men.

Be then, O God, gracious unto the least of thy servants, and grant that
none of his natural or spiritual kindred, or of those who have been
instructed by him, may be lost, but that they all may come to the rest
of thy saints and be eternally saved.

With this, beloved reader, whoever you may be, we commend you to the
Lord; and to you we commend the consideration of the things which
you will find here; feeling assured that if you will do so, you will
certainly receive that for which we have prayed the Lord in your behalf.

Yours very affectionately, as seeking your soul,

Thielem j. van Braght

Dort, July the 31st, 1659.

Of the True Church of God, Its Origin, Progress, and Immovable Stability, Through All Times

[As in the following work a survey is given, to some degree, of the
succession and establishment of the church, we find it expedient in
order that the same may not be misinterpreted, and because some of our
good friends have requested and besought us (though we had intended to
leave it as it was), to precede, by way of introduction, that which
follows, by our exposition of the true and the false church, and of
their respective good and evil succession and progress; also, to state
the views we hold in regard to the right of succession. We will,
therefore, begin here, and, so as not to be tedious, endeavor to be as
brief as possible.]

As there are two different peoples, two different congregations and
churches, the one of God and from heaven, the other of Satan and
from the earth; so there is also a different succession and progress
belonging to each of them.[30]

[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?

We shall first speak of the divine and heavenly church, and then of the
last mentioned one.

The divine and heavenly church, which is the separated holy flock and
people of God, originated upon earth at the beginning of the world; has
existed through all the ages up to the present time; and will continue
to the end of the world.

Of the Divine Service of the Church

The state and divine service of this church have varied from the
beginning according to the different periods in which it existed and
flourished.

From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from
Moses to Christ, from Christ to the end of the world, God ordained,
for each of these periods, different customs, as regards the external
divine service of this church; also different signs, seals, and
appurtenances; though it is, was and shall be, the same church, the
same people, and also the same God whom they served, still serve, and
shall serve unto the end.

Before Adam fell, divine service had no respect to Christ; he had not
yet been presented to men as a means of salvation, much less as their
only Prophet, Priest, and King, or as the only true way, entrance
and door to heaven, through whom alone men can be saved; but their
happiness depended on their obedience to the command not to eat of the
tree of the knowledge of good and evil. Gen. 2:16,17.[31]

[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.

After the fall, divine service had respect altogether to Christ, Acts
4:12. Truly God promised his Son to men, represented him by types, and
finally gave him to them. In the meantime, the fathers who were before
the advent of Christ, hoped in him, longed for his coming, and ordered
and founded all their divine services, whatever these, according to
the time and the command of God, might be, on his only and eternal
reconciliation. Compare Gen. 3:15; 22:18; 49:10,18 with John 5:46;
8:56; 1 Peter 1:10,11.

Touching the external mode of divine service, this was not uniform
at all periods, but varied very much; for it seems that in the time
from Adam to Noah, men followed the implanted light of nature, or,
to speak properly, the engraven law of the conscience or the mind;
observing no essential and express ceremonial commandments, excepting
Abel’s offering, and the commandment that the sons of God, that is, the
members of his church, should not marry the daughters of men, that is,
those who were not members of the church of God; which was enjoined
under a severe penalty. Compare Gen. 4:4 with Gen. 6:3.[32]

[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.

In the time from Noah to Abraham, there was added God’s command, not to
eat blood, nor to shed human blood. At that time God made a covenant
with Noah and every living creature; that he would destroy them no more
by a flood; and he set the bow in the clouds as a sign of the covenant.
Compare Gen, 9:4,5 with verses 11,12,13.

In the time from Abraham to Moses God instituted the circumcision
among his people; which served for the purpose of distinguishing the
descendants of Abraham, of whom the church of God consisted, from all
other nations, and as a seal of the covenant which God had made with
Abraham and his seed, in particular. See Gen. 17:10,11,12, compare with
Rom. 4:11.

From the time of Moses to Christ God gave, in addition to circumcision,
many laws and commandments, too numerous to mention, which were to
be observed by his people. These consisted in manifold sacrifices,
oblations, purifications, etc., for the performance of which holy times
were set apart, as the Passover, Pentecost, feast of tabernacles, new
moons, and fast days; together with sacred places, as the tabernacle of
Moses, the temple of Solomon; Shiloh, Mizpah, Moriah, etc.; also holy
persons, as prophets, priests, Levites, singers, and door-keepers. See
Ex., Lev., Num., and Deut.

From the time of Christ to the end of the world, God, through Christ,
has taken away the ceremonies of the Mosaic law as well as the signs by
which it was sealed; and, to the acknowledgment of the grace of Christ,
commended the observance of other ceremonies and signs, as baptism,
supper, etc. These external commandments, together with faith, and true
penitence of life, which is the spiritual and moral virtue, the Lord
has very strictly enjoined upon all members of the church of Christ.
See Matt. 28:18–20; Mark 16:15,16, compared with 1 Cor. 11:2–28; also
the entire epistles of the apostles, which treat of the fulfillment of
the Mosaic ceremonial law, as Rom. 10:4; Gal, 4:10,11 and 5:1–4; Col.
2:16.

Having now briefly shown the diversity of the external divine service
of the church of God, through all the times; it behooves us to state,
on the other hand, in what points this church has always continued the
same.

In What Points the Church of god has Always Continued the Same

God has always ordained teachers in his church, and, therefore, always
caused his will to be proclaimed to the people; which commenced
principally in the days of Enos, the grandson of Adam; for then began
men to call upon the name of the Lord. Gen. 4:26.

Enoch, the seventh from Adam, preached of the judgment and the great
day of vengeance of the Lord. Jude vs. 14,15.

Abraham, the father of the faithful, preached of the name of the
everlasting God. Gen. 21:33.

Moses preached of the faithfulness, goodness, and righteousness of God;
so that his doctrine dropped as the rain, and his speech distilled as
the dew. Deut. 32:2–5.

David preached of the righteousness of God in the great (God’s)
congregation, and would not let his mouth be stopped, that is, he would
not be overcome by his adversaries. Ps. 40:10.

Afterwards, all the holy prophets: Isaiah, Jeremiah, Ezekiel, Daniel,
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah and Malachi, preached of the laws, punishments and
promises of God, and prophesied of the blessed and felicitous coming
of the Messiah whom God had promised. Read the books containing their
prophecies, throughout.

After the time of the Prophets, Christ himself preached of the
fulfillment of the time, the coming of the kingdom of heaven,
repentance, and faith in the Gospel. Mark 1:15.

The apostles followed the example and the command of their Lord,
in proclaiming the will of God; and not that alone, but when their
departure was nigh at hand, they appointed others in their stead, as
Timothy, Titus, the seven teachers in the seven churches in Asia, who
also, especially Timothy, were charged to appoint faithful men, who
would be able to teach others also. 2 Tim. 2:2.

In order, moreover, that the church of Jesus Christ might always know,
according to what rule persons were to be chosen for the ministry, the
Holy Spirit, through the hand of Paul, has written concerning this
matter, and transmitted it to posterity. 1 Tim. 3:1–7; Tit. 1:5–9.

Besides the office of preaching, which has always belonged to the
church, various other articles, in faith[33] and life as well as in
outward worship, which have always obtained, and must still obtain,
could be mentioned; however, since we think we have pointed out the
chief article, by virtue of which, principally, a church is a church,
and through what the same is sustained, we will, so as not to bring too
much of the same thing, dismiss the subject here, and proceed to the
stability, durability, and visible discernibility of this church, as we
have promised in the beginning.

[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.

Of the Stability, Durability, and Visible Characteristics of the Church

OF GOD.

That this church, from the beginning to the time of David, was always
visible, discernible, and distinguished from other nations, is clear
and manifest, and, as far as we know, not doubted by anybody. There
remains, then, only to be proven, that the same after the time of
David, has always been discernible, according to the preceding manner,
and will continue to be so to the end.[34]

[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.

To show this, the song of David of the city or church of God, Ps.
46:3,4, serves an excellent purpose. “Though the sea rage and roll,
so that through its tempest the mountains fall in, Selah! the city
of God shall nevertheless remain glad with her fountains, where the
holy tabernacles of the Almighty are.” This passage, beginning with
the preceding verse reads as follows according to the original text:
“Therefore will not we fear, though the earth be removed, and though
the mountains be carried into the midst of the sea; though the waters
thereof roar and be troubled, though the mountains shake with the
swelling thereof, Selah. There is a river, the streams whereof shall
make glad the city of God, the holy place of the tabernacles of the
Most High. God is in the midst of her; she shall not be moved: God
shall help her, and that right early.”[35]

[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.

Who is there so ill versed in the word of God, as to suppose that he
is to understand by the words city of God and the holy place of
the tabernacles of the Most High, etc., the city of Jerusalem in the
land of Palestine, and the temple which was built in that city? for
this city and the temple which was in it, were laid waste and totally
demolished and destroyed, first by the Chaldeans, in the time of
Jeremiah, and subsequently by the Romans, who conquered the land of
Canaan and Jerusalem; so that, according to the prophecy of Christ, not
one stone was left upon another. We must, therefore, understand this
as relating to the church of God, which is called, in holy Scripture,
the city of God. Heb. 12:22; for of the same it is said that God is in
the midst of her, and that, therefore, she shall not be moved, etc.,
as shall appear more fully from the following testimonies, Isaiah 2:2:
“And it shall come to pass in the last days, that the mountains[36] of
the Lord’s house shall be established ... and all nations shall flow
unto it.” It is beyond dispute that here, by the words the Lord’s
house, we are to understand the church of the Lord, unless there be
one who holds, with the Jews, that it must be understood as having
reference to the house of stone, which, in former time, Solomon built,
to the honor of God, on Mount Moriah; which house is now in ruins, but
was to be rebuilt. But this cannot be expected, for the prophet Daniel,
with respect to this desolation, says clearly that it shall be poured
upon the desolate, even until the consummation (that is, the end of the
world). Dan. 9:27 compared with Matt. 24:15.

[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.

No small proof of this is furnished by the fact that about forty
years after the ascension of Christ, this very house was destroyed,
demolished and burned by Titus Vespasian, and has not yet been rebuilt,
though about sixteen hundred years have elapsed since; and, on account
of the continual quarrels of the Palestinean and other eastern rulers,
it is, viewing it from a human standpoint, not likely that it will ever
be done.

Since it is true, then, that by the words “the house of the Lord,” we
must understand the church of the Lord, there follows also what is said
in connection with it namely: that the same shall be firmly, i. e.
invincibly, established on the mountain, that is, Christ, the immovable
foundation.

Besides the adduced prophecy, Isaiah 2:2, showing the firmness and
immovability of the house (or the church) of God, which is founded
upon the mountain of the Lord--Christ Jesus--the same prophet treating
of the durability, glory and divine dignity of this church, under the
type of the New Jerusalem, produces various commendatory testimonies
for this purpose, saying among other things, chap. 60, verse 11: “Thy
gates shall be open continually; they shall not be shut day nor night.”

This is a simile drawn from a peaceful city which has neither fear nor
care that enemies will attack her, and, therefore, leaves her gates
open by night as well as by day, for the accommodation of the citizens,
and the messengers and strangers who are traveling in the night. Thus,
he would say, will it also be with the future church of Jesus Christ.

Then, in verse 14, speaking of the enemies of the church of God, and of
those who had slandered her, he says: They “shall bow themselves down
at the soles of thy feet; and they shall call thee, the city of the
Lord, the Zion of the Holy One of Israel.”

When a city has become so great that even her deadly enemies who had
purposed to lay waste and destroy her, come bending their knees, and,
as begging for favor, bow down before her, as is shown here of the
enemies of the city and church of God; there is no probability that
such city will easily be conquered, laid waste, or subjugated. So it
is, in a spiritual sense, with the city and church of Jesus Christ; for
it is this to which this prophecy has reference.

Immediately after, in the 15th verse, the prophet declares that God
will make this city or church an eternal excellency, a joy of many
generations.

And, as though by this the durability and excellency of this city,
well-beloved of God, were not yet sufficiently expressed, he adds these
words, verse 19: “But the Lord shall be unto thee an everlasting light,
and thy God thy glory.”

And, lastly, verse 21: “Thy people, O God, also shall be all
righteousness: they shall inherit the land forever.” Here no further
explanation is required, since the text plainly and clearly expresses
our meaning; and we will, therefore let it suffice.

We then proceed to what Christ, the Son of God, himself testifies
concerning this matter. Matt. 16:18: “Upon this rock I will build my
church; and the gates of hell shall not prevail against it.”

Christ, in another place, speaking by parable of a man who built his
house upon the sand, adds the explanation: that the same was a foolish
man; because such a foundation, and, therefore, also the building which
is founded upon it, cannot stand before the floods, rains, and storms,
which beat against it.

On the other hand, he commends him as wise and prudent, who built his
house upon a rock; since the same, being well-founded, is able to
withstand all dangers.

But the foundation of which the Lord speaks here, that he will build
his church upon it, is much firmer than any material rock, for these
must all pass away with time; but the foundation which is Christ
himself, remains, shall remain, and shall never decay: for “the
foundation of God standeth sure,” 2 Tim. 2:19.

Yet not only the foundation, but also the building of the church shall
not decay, though in nature it is otherwise; for a house, church, or
tower, resting on an immovable foundation, but being not sufficiently
firm or strong in itself, finally decays, yea falls to the ground;
but here it stands so that no opposing agencies, not even the devil
himself, can prevail against it, which is evident from these words:
“And the gates of hell shall not prevail against it.”

In or under the gates councils were wont to be held; and the gates
were the strength and power of the cities. Compare Zech. 8:16 with
Ps. 147:13. Hence, by the words, “The gates of hell,” etc., we are to
understand the council and power of the hellish fiend. Yet, according
to the last mentioned place of Scripture, these shall not prevail
against the church of Christ;[37] and, consequently, no other opposing
agencies; for these are the most powerful and worst enemies.

[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!

We pass on to other Scripture testimony written for the same purpose.
Matt. 28:20: “And, lo, I am with you all the days, even unto the
consummation of the ages.” Nearly all translators, in order to follow
therein the Dutch way of speaking, render the last words of this
sentence: “unto the end of the world.” But we have, for good reasons,
preserved the Greek mode of expression, inasmuch as it serves better
and more clearly to the end we have in view. For we have found that,
after the common translation, the words, “unto the end of the world,”
have been misinterpreted, and stretched beyond their meaning, by some
inexperienced persons, so that these expound that which has been spoken
of the consummation of time, as referring to the end of locality; even
as though Christ had not here promised his apostles, to remain with
them till all time should have come to an end; but only until, for
the promulgation of the Gospel, they should have traveled unto the
uttermost parts of the earth, which, because it is not possible to
travel farther by land, are called the end of the world.

This is a great error, for, according to his explanation, this promise
would have belonged to the apostles alone, and been limited by their
life time, since they traveled everywhere to preach, so that their
sound went into all the earth, and their words unto the ends of the
world.[38] Compare Mark 16:20 with Rom. 10:18.

[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.

But, in order that all true followers of Christ and his apostles, to
the end of time, might comfort themselves with this promise, the Lord
has expressly spoken of the consummation of the ages, and declared
that so long (understand: spiritually) he will be with them.

We arrive now at the point we had in view from the beginning, and which
we shall now present more plainly and fully. It is certain that the
Lord has spoken here of the preaching of the holy Gospel, of faith, of
baptism, and of the manner of establishing and building up his church,
as it was his will that the same should be built up and maintained
through all ages. After saying this, he gave the before mentioned
promise.

It is settled, therefore, that the visible church of Jesus Christ
(for this is the one in whom the preaching of the holy Gospel, faith,
baptism, and whatever there is more besides, have place) shall exist
through all time, even unto the consummation of the ages; for,
otherwise, the promise, “Lo, I am with you all the days,” etc., can not
be fulfilled in her.

Even as, besides preaching and faith, baptism shall continue in the
church to the end of time, so also the holy supper. This appears from
the words of Paul, 1 Cor. 11:26: “For as often as ye eat this bread,
and drink this cup, ye do shew forth the Lord’s death till he come.”

Thus, if mention is made here of the eating of the bread, the drinking
of the cup, and the shewing forth of the Lord’s death, with the
additional clause that this shall be observed, and continue, till
the Lord come (that is, in the end of time, to judge the world), it
follows: that there will be, throughout all ages to the end of the
world, a church which will observe the external ordinances of Christ
not only in respect to holy baptism, but also to the holy supper, and
the shewing forth of the Lord’s death; unless it can be shown that the
words, “till he come,” have another signification, such as we have
never yet met with in any commentator, since the text is not only too
clear, but also too conclusive.[39] Compare this with Matt. 25:31; John
14:3; Acts 1:11; 1 Thess. 4:16; Jude 14; Rev. 1:7; 22:12,20.

[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.

The Church of god Obscured and Rendered Almost Invisible in Some

PLACES; AND WHAT HAS BEEN THE CAUSE OF IT FROM ANCIENT TIMES.

As the moon, notwithstanding her substance and body never perish, is
not always seen in her full light by the human eye, either, because she
sinks beneath the horizon, or, being too close to the sun, is obscured
by him, or, being far from the sun, is darkened by the shadow of the
earth, which is called an eclipse; even so it is with the substance
and appearance of the church of God on earth. The latter, though
never perishing entirely, does not always show herself in her full
form, yea, at times she seems to have vanished altogether, yet not in
all, but only in some places, either through the slothfulness of some
people, who, from want of regard, or for some other reason, neglect
the external, manifest commandments of God, or on account of some
misconceptions or errors that have arisen, and whereby sometimes many
of the true believers have been perverted, and seduced from the true
worship of God; or in consequence of persecution, violence and tyranny,
exercised against the faith and the practice of it, on account of which
the pious are compelled to hide and, as outcasts from mankind, seclude
themselves in forests, wildernesses, and solitary places; so that its
characteristics, light and virtue could not be seen, much less, known,
by the common world.

When the Church of God of the Old Testament was in Egypt, it could not
observe its divine worship, but had to request permission “to go three
days’ journey into the wilderness, and sacrifice to the Lord.” Ex.
8:26,27, compared with Ex. 10:26.

During the forty years that this same people was in the wilderness,
such remarkable events happened that all their children remained
uncircumcised, not receiving circumcision until they had become old,
and arrived in the land of Canaan, at mount Aralot. Josh. 5:2–8.

In the time of Elijah this church was so greatly obscured on account
of persecution, that he thought that he alone was left, though God had
reserved to himself seven thousand persons who served him, and had not
bowed their knees to Baal. 1 Kings 19:14,18; Rom. 11:3,4.

When this people had been carried away into Babylon, the house of God,
at Jerusalem, where divine worship was wont to be made, lay waste, and
the stones of the sanctuary were scattered in all the streets; yea,
among the people in Babylon, matters were in so bad a condition, in
regard to religion and the songs of praise with which they were wont to
worship God, that they had hung their harps on the willows that were
planted there by the rivers, Ps. 137:1–4; for which reason they were
numbered among the dead and among those that go down to the grave. Bar.
3:10–14.

After the Babylonian captivity, in the time of the Maccabees, many of
the church of Israel, because of the existing danger, hid themselves in
caves, in order that they might keep the Sabbath. 2 Macc. 6:11.

All these obscurations, like sad eclipses in the divine worship, have
happened in the church of God of the Old Testament, before the birth
and advent of Christ into this world; and much more might be said in
regard to this, if it were necessary, but we consider it sufficient to
have made simple mention of it from time to time.

The same took place also after the advent of Christ in the church under
the gospel, which was composed of Jews and Gentiles; she, too, could
not always raise her head with safety, but was ofttimes, like the sun
behind clouds, concealed from the common sight of men.

Even in the time when Christ dwelt bodily among men, and had risen
from the dead, his disciples, the chief members of his church, sat
concealed, with closed doors, for fear of the Jews. John 20:19.

After the ascension of Christ, the very numerous church which was at
Jerusalem, dispersed, on account of persecution, through the lands of
Judea and Samaria, except the apostles; so that this distinguished
church, which, it appears, was the chief one on the face of the earth,
had to sojourn secretly in a strange land. Acts 8:1.

Afterwards, when the emperor Domitian had banished John, the holy
apostle and evangelist, for the Gospel’s sake, to the island of Patmos,
the Holy Ghost revealed unto him the future state of the church of
Christ, namely, that she would have to flee into the wilderness, on
account of the persecution of Antichrist, and there be fed by God, a
thousand two hundred and threescore days, which, reckoned according to
prophetic language, means as many years. Rev. 12:6–11.

Whether we begin to reckon these years from the death of the apostles;
or with the year 300, when the so-called patriarchs had their origin;
or with the year 600; or a little later, when Mohammed rose in the east
among the Greeks, and the pope in the west among the Latins, and raised
no small persecution against the defenseless and innocent little flock
of the church of Christ, so that all who did not wish to be devoured,
either in soul or in body, had to hide themselves in deserts and
wildernesses; let it be reckoned as it may, say we, a very long period
is to be understood by it, which has extended to this, or, about, this
time.

Here the rose has blossomed very gloriously among the thorns. Song of
Sol. 2:2. Here the dove that was in the clefts of the rock and in the
secret places of the stairs, let her sweet voice be heard.[40] Verse
14. Here the Lord said: “A garden enclosed is my sister, my spouse; a
spring shut up, a fountain sealed.” Song of Sol. 4:12. Here the Son of
God has fed, sustained and preserved his church against the sentence
of worldly and carnal-minded men, who, because they are carnal, cannot
comprehend the things of the Spirit of God.

[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.

But, lest any should misconstrue our preceding proposition, let it be
understood, that when we speak of the obscuration, concealment, or the
becoming invisible, of the church of God, we do not mean the church in
general, or in all places, for the church in general has never been
obscured and hidden in all places at the same time; but we mean thereby
some parts of the church in general, namely, some particular societies,
belonging to the body of the general church which is spread over the
whole earth.

It must be stated, also, that by the term, general church, we do not
understand all the churches which bear the Christian name; but only
those who express the Christian name by their upright faith and pure
observance of the Christian and Evangelical commandments.

Now the question arises, whether our church of the present day, called
the Anabaptists, has truly descended, and derived her succession, from
the aforementioned church of God which has existed from the beginning,
and kept the commandments of God in purity.

But, in order to do this briefly and in the best manner, we shall leave
untouched the time and condition of the church from Adam to Christ,
as being an undisputed point; and only examine the time and condition
of the church after the advent of Christ; for the point of difference
relates solely to those who and which, by virtue of true succession,
have a right to the same.

The Succession of the Church of God, Personal Succession, and

SUCCESSION OF DOCTRINE.

From the Latin word succedo, that is, to go under, or to take the
place of one, is derived the word, succession, which we, though
improperly, have mixed into our Dutch language. The various branches
proceeding from this root, that is, the numerous words taking their
origin from it, together with their significations, we leave untouched;
in general we understand by it, to follow any one in his place, right,
or reign.

There is a twofold succession, natural and spiritual, political and
ecclesiastical, or civil and ecclesiastical; but we have to speak here
only of the spiritual and ecclesiastical, and not of the natural,
political, or civil, succession; for only the former, and, by no means,
the latter, belongs here.[41]

[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.

Now, as succession is of a twofold nature and kind, so also is each
kind of the same twofold and distinct in itself. This will be shown
plainly in the spiritual and ecclesiastical succession.

In order to present this in a clear light, we say that the
ecclesiastical succession may be considered in two ways: firstly, with
respect to the succession of persons; secondly, with respect to the
succession of doctrine.

The latter is a sign and evidence of the former, so that the former
cannot subsist without the latter. Where the latter is, the former need
not be looked for so carefully. But where both are found in truth and
verity, it is not to be doubted that there is also the true and genuine
church of God, in which God will dwell and walk; which has the promise
of an eternal and blissful life; and about which the holy Scriptures
glory and teach so much.

Personal Succession

As a great building, house, or castle, can be considered, firstly,
with regard to it as a whole, and, secondly, with respect to its
different parts, so also the whole church of Christ can properly be
considered: firstly, in the whole or in general, as comprising all the
congregations in the whole world, which have in common the most holy
faith, and the practice, which, according to God’s holy Word, must
follow therefrom; secondly, in any particular part of the same, as,
this or that church which is in accord with it, as for instance, the
church at Amsterdam, Harlem, Dort, etc.

Likewise there is also (or, certainly can be) a twofold personal
succession; 1. a general, 2. a particular one. By the general is
understood that succession, which has been, in general, throughout
the whole world, through a succession of true teachers, whether few
or many, according to the opportunity of the times; who have rightly
taught the truth, and propagated it according to their ability;
concerning which (touching their doctrine, especially in regard to holy
baptism, etc.) we have shown, which the true succession is, which,
together with the observance of all the other commandments of Jesus
Christ, is recognized by us, according to the promise of the Lord given
to the true teachers, Matt. 28:20.

By the particular succession is understood the succession of teachers,
from person to person, in a particular church, at a separate place,
and sitting on a throne prepared for this purpose, as for instance, at
Constantinople, of which the Greeks boast; but principally at Rome,
about which the Latins, that is, the papists, make a great ado. But
concerning this there is no promise, law, or commandment to be found in
the whole Gospel, and we, therefore, pass on.[42]

[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.

Succession of Doctrine

Here the words of Tertullian are applicable. He says: “The Christian
church is called apostolic not just because of the succession of
persons, but on account of the kinship of doctrine, since she holds the
doctrine of the apostles.” Lib. de praescript, etc.

This doctrine every one who boasts[43] of the true succession, must
prove from the true apostolic writings, as the means by which the
church was originally instituted, subsequently established, and
maintained through all times (we speak of the Christian and evangelical
church). Therefore, this doctrine must necessarily, also in these last
times be the mark of the true succession.

[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.

Now, if this is united with the common succession of teachers, we have
everything that is necessary for the demonstration of the true church.
This stands so fast that it cannot reasonably be disputed, much less,
refuted.

The question now will be, in what church the true apostolic doctrine
has been held from the beginning, and is still held; which is a
privilege boasted of by many. We leave it to them, and content
ourselves with the testimony of our conscience, compared with the holy
Gospel of Christ and the faith of the holy church, of which mention is
made, throughout, in the ancient church histories.

To give evidence, then, of the faith professed by us, we declare, that
we believe in our heart, and confess with our mouth:

THE APOSTLES’ CREED.

1. I believe in one God, the Father, the almighty Creator of heaven and
   earth.

2. And in Jesus Christ, his only begotten Son, our Lord.

3. Who was conceived by the Holy Ghost, and born of the virgin Mary.

4. Who suffered under Pontius Pilate, was crucified, died, and was
   buried.

5. Rose from the dead on the third day.

6. Ascended into heaven, and sitteth at the right hand of God, the
   almighty Father.

7. From whence he will come to judge the living and the dead.

8. I believe in the Holy Ghost.

9. I believe in a holy general Christian church, the communion of
   saints.

10. Forgiveness of sins.

11. Resurrection of the flesh.

12. And an eternal life.

This is the most ancient and simple creed, which, it appears, was
confessed already in or about the time of the apostles; and for which
many, yea the greater part of the first Christian believers, have
sacrificed their lives. But as, in the course of time, the true and
simple meaning of the confession set forth was assailed and disputed
by the contradiction and perverse interpretation of contentious and,
not less, erring persons going under the name of good Christians; the
true believers of the church of God were compelled, as often as this
happened, and necessity required, to declare how they understood and
interpreted this or that article.

Hence it has come that at this day there are found among those who are
called Anabaptists, various confessions, which differ in style, but not
in faith (we speak of the foundation of the same), in which confessions
the creed set forth above is more fully interpreted and explained.

Of these we shall present here principally three, which were
acknowledged and adopted without contradiction as a unanimous
confession, by a great number of teachers, assembled from various
districts, in the year 1649, in the city of Harlem. Two of these had
been drawn up at Amsterdam, in 1627 and 1630, and the third at Dort,
the 21st of April 1632; all on account of certain church unions which
took place subsequently in these years.

First Confession

Drawn up at Amsterdam, the 27th of September, 1627, called “Scriptural
Instruction,” concerning who the people are, on whom the peace of God
rests, and how they are bound to peace and unity; given in answer to
the following several questions, of which the first is:

What are the fundamental and unmistakable marks by which the children
of God and members of Jesus Christ (being the church of God) can and
must be known, according to the testimony of the word of the Lord?

In order to answer this question correctly, we must consider what
the means are, by which men become children of God, members of Jesus
Christ, and the church of God. For although the blessed Lord Jesus
Christ is the only meritorious cause of the justification of man,
their adoption by God as his children, and the foundation of their
eternal salvation (Rom. 3:24,25; 1 Cor. 1:30; Tit. 3:7; Heb. 5:12;
Eph. 1:5; Col. 3:11; Acts 4:12); God, the heavenly Father, of whom
all things are, 1 Cor. 8:6; and who is the true Father of the whole
family in heaven and earth, Eph. 3:14,15, has nevertheless been pleased
to impute the merits of his Son Jesus Christ to man, and make him
partaker of the same, through the means of faith in his beloved, only,
and only begotten Son (Rom. 3:25; Gal. 2:16; Eph. 2:8; John 3:15,36;
6:40); whereby he owns them as children, and adopts them as heirs of
everlasting life, according to the testimony of John, who says: “He”
(that is, Christ) “came unto his own, and his own received him not.
But as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of
God.” John 1:11–13. Paul confirms this with these words: “Ye are all
the children of God by faith in Christ Jesus.” Gal. 3:26. Through this
means--faith--apprehended from the word of God, and confirmed by the
Holy Spirit, men are born of God; hence, the appellation, children
of God, truly belongs to them, since they have God for their father,
and Christ for their brother. God the Father acknowledges them as his
sons and daughters; and Christ, for this reason, is not ashamed to call
them his brethren. (Rom. 10:17; 2 Cor. 4:13; Rom. 8:16; John 1:12;
1 John 5:1; James 2:18; 1 Pet. 1:23; Matt. 5:45; John 1:12,13; 3:2;
20:17; Rom. 8:15; Gal. 4:6; Matt. 12:50; 2 Cor. 6:18; Heb. 2:11,12).
These children of God and brethren of Jesus Christ, are heirs of God,
yea, joint heirs in the inheritance of their brother Jesus Christ,
as has been promised to them by God the Father, through the means of
faith, all the acquired benefits of our Savior Jesus Christ, which are,
chiefly: forgiveness of sins, justification, and peace with God; and,
because they are children of the resurrection, they shall not come into
condemnation, but are passed from death unto life; they shall enjoy
salvation, eternal life, and unspeakable happiness, yea, possess all
things that the Lord Christ possesses. Rom. 8:17; Eph. 1:11; John 7:3;
Acts 10:43; Rom. 3:26; 4:5; 5:1; Gal. 2:16; Luke 20:26; John 5:24;
Matt. 16:16,17; Mark 16:16; Rom. 10:9; 1 Pet. 1:9; John 3:16; 6:47;
17:3; 20:31; 1 John 5:11; 1 Pet. 1:8; Luke 22; Rev. 21:7.

Hence, we reply, in conclusion to the question presented: That the
fundamental, certain mark of the children of God and members of Jesus
Christ, is that by virtue of which this appellation belongs to them in
truth according to the promise of God, namely, the only saving faith
which worketh by love; upon which God himself looks with gracious
eyes, and which alone avails before him (Gal. 5:6; Jer. 5:3; Hos.
2:2; Jer. 5:1; Acts 8:37; 15:11; Is. 26:2) wherefore we, being one or
unanimous with God, must have respect to it alone, seeing that the
Lord Christ himself, promising Peter salvation upon his faith and
confession, adds: “Thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it.” Matt.
16:18.

We shall now briefly show, what faith in Christ is, what is to be
believed, what its design is, and what are the internal and external
operations of faith.

This faith in Christ, by which men become partakers of all the acquired
benefits of Jesus Christ, is neither an uncertain opinion nor merely
a bare confession of the mouth, but a firm and sure confidence of the
heart, which doubts not the things promised by God in Christ; but has
a firm assurance that he who has promised them is able also to perform
them. Heb. 11:13; 3:6; Rom. 10:10; 4:20,21. By this firm and sure
confidence the believer in the promises of God is established in Jesus
Christ his Savior, because he knows that all the promises of God are
yea and amen in him; on which he lays firm hold, as on an anchor of his
soul, both sure and steadfast. Acts 10:43; 1 Pet. 1:10,11; John 8:56;
Heb. 11:26; 2 Cor. 1:20; Heb. 6:18,19. He believes with his heart that
God,--for the fulfilling of his gracious promises, willing to show his
great love toward mankind who, through sin, had fallen into death and
manifold corruptions, by redeeming them,--sent into this world for
this purpose, when the time of all prophecies was fulfilled, his only,
dear and beloved Son, who from eternity was with his Father in great
glory and beloved by him before the foundation of the world, possessing
great riches and being equal with God his Father, by whom all things
were made, and without whom not anything was made of all that was made
in heaven or upon earth, and in whom they all stand, since he upholds
all things by the word of his power. Gen. 22:18; Deut. 8:15; Is. 7:15;
9:6; 11:1; 40:9; Micah 5:2; John 3:16; Rom. 5:8; 9:31; 1 John 4:9,10;
Gen. 3:19; Wis. 2:24; 4 Esdr. 7:48; Rom. 4:5,12; 1 Cor. 15:21; Rom.
5:16; 4 Esdr. 3:7; Gen. 3:17; Rom. 1:2; 8:3; Col. 1:13; Eph. 1:7; Gal.
4:4; Mark 12:6; 1:11; Matt. 17:5; 3:17; Heb. 1:8; 7:3; 13:8; 1:3; John
16:28; 17:5,24; 2 Cor. 8:9; Phil. 2:6; Rev. 1:18.

He left his divine glory, form, and riches, went out from God, his
Father, and came down from heaven into this world, so that he was
conceived by a virgin, and she brought forth this Son at Bethlehem,
where God brings his first-born Son into the world in the likeness
of sinful flesh. John 13:3; 3:13,31; 6:38,51,62; Eph. 4:9,10; Is.
7:14; Matt. 1:23; Luke 2:21; Is. 9:6; Luke 3:6; Gal. 4:4; Micah 5:2;
Matt. 2:6; Heb. 1:6; Rom. 8:3. For the Word became flesh; that which
was from the beginning, which the apostles saw, which they heard with
their ears, and which their hands handled, of the Word of life; for
the life was manifested, so that there was seen that eternal life,
which was with the Father. John 1:14; 1 John 1:1,2; John 1:9; 20:25,27;
Is. 40:5,9. Therefore, all true believers must show and ascribe to
their Savior, not as to a creature, but as to the Creator, all divine
honor, even as they do unto the Father. John 5:23; 3:30,31; 20:28. For,
although, for a little while, he was made lower than the angels, yet
all the angels of God must worship him. Phil. 2:10; Matt. 14:33; Heb.
1:6; For he is worthy of this who hath so loved us that he purchased us
with his death, and washed us from our sins in his own blood; who died
for our sins and rose for our justification; who destroyed the power of
the devil, hell, and death; who abolished the sinful hand-writing of
the law, and has forgiven all sins, reconciling to God the Father all
things that are in heaven and earth, in that he made peace through the
blood of his cross; who brought life and immortality to light, and unto
whom we are appointed by God, to inherit eternal salvation. Rev. 5:9;
1:5; Rom. 5:10; Acts 20:28; Col. 1:14; 1 Pet. 1:19; Rom. 4:25; 5:6,8;
Col. 2:13,14,19,20; Heb. 2:14; 1 Cor. 15:54,55; Rev. 20:14; Is. 25:8; 2
Tim. 1:10; Eph. 1:10; 2:13; 1 Thess. 5:9.

Thus the Lord Jesus Christ, the Son of the living God, is the true
corner-stone, the way and door to eternal life, and there is no other
name given unto man, either in heaven or on earth, whereby he can be
saved, and become a child or heir of God, than the name of our Lord
Jesus Christ. Is. 28:16; Rom. 9:33; Eph. 2:20; 1 Pet. 2:6; John 14:6;
10:9; Acts 4:12.

The believer, seeing, by faith, that God in his weightiest and
unspeakably great promises is not mutable, but does, in truth, fulfill
them through the giving of his only, dear, and beloved Son, feels
assured by this, that there is nothing with God, which he shall not
also give us with his Son. He, therefore, has firm confidence, that
the benefits which God has promised in and through the suffering,
death, shed blood, resurrection and ascension of his Son, belong to
the believer, and that he shall in truth receive them. Heb. 6:17,18;
Ps. 33:4; John 3:16; 1 John 4:9; Eph. 1:6; Col. 1:12–14; 2 Tim. 4:8;
Eph. 1:11–13; Rom. 8:32,34,38; 2 Pet. 1:3; Gal. 2:21; Eph. 2:17; 2 Cor.
4:6,7.

This faith begets in the heart of the believer an inward taste of the
kindness of God, and of the powers of the world to come; which is
followed by gladness, joy, and a firm security of the Father’s favor
in the soul, whereby, in every time of need, he is enabled to say,
confident that he will be heard, “Abba, Father;” and doubts not, though
the thing promised be not apparent to human eyes, nay, seem contrary to
nature, and transcends the comprehension, understanding and capability
of man (Ps. 34:8; 1 Pet. 2:3; Eph. 2:7; Heb. 6:5,19; 2 Cor. 4:17; Rom.
12:12; 14:17; 2 Cor. 6:10; John 8:56; Rev. 19:7; Rom. 8:31,38; Ps.
32:1; 1 Pet. 5:7; Ps. 55:22; Rom. 8:15; Gal. 4:6; Rom. 4:20; James 1:6;
Heb. 11:1; Rom. 4:18,19; Heb. 11:11; Heb. 11:29), for the believer,
by faith, looks not only at the things which, through the creation
and government of God, exist in nature (which man may comprehend and
understand), but to the goodness and omnipotence of the Promiser, unto
whom nature and all creatural power in heaven, earth and sea, nay,
death itself, must bow. Upon this ground the believer stands fast, even
when, with Abraham, the father of the faithful, and with many of the
pious, he is tried of God by things seemingly contradictory; for he
is assured that God cannot lie. Ps. 52:9; Rom. 4:21; Heb. 11:19; Ps.
135:5; Is. 40:26; 4 Esdr. 3:21,23; Josh. 10:13; Heb. 3:10,11; Matt.
27:44; Is. 40:12; Rev. 20:11; Prov. 8:29; Jer. 5:22; Ex. 14:22; Heb.
11:10,35; 2 Cor. 1:10; Gen. 22:1; 1 Pet. 1:7.

But this faith of the heart is known the very best unto God, who also,
being the only discerner of the intents and thoughts of the heart,
will judge the internal signs of the faith of the heart, according as
he finds it to be upright or dissembling. Jer. 17:10; Acts 1:24; Rev.
2:23; Heb. 4:12. But to man, who has no other way of judging this faith
of the heart, than by the fruits of the same, which he hears and sees,
there are given as signs by which to distinguish it, the confession of
it with the mouth, and the obedience of faith as manifested in outward
works. Therefore the believer, according to the command of Christ, must
confess openly before men, to the honor of his Creator and Redeemer,
what he believes and experiences in his heart, no matter, what
sufferings may result to him on that account. He can not do otherwise,
for he must hearken unto God more than unto men (Mark 16:16; John 3:36;
1 Cor. 2:11; John 3:11; Rom. 10:10; 1:5,16,25; Acts 4:19,20); for the
Lord Christ hath said: “Whosoever therefore shall confess me before
men, him will I confess also before my Father which is in heaven.”
Matt. 10:32; Luke 9:26. John says: “Every spirit that confesseth that
Jesus Christ is come in the flesh is of God.” 1 John 4:2, and Paul
explains: “We having the same spirit of faith, according as it is
written, I believed, and therefore have I spoken;[44] we also believe,
and therefore speak.” 2 Cor. 4:13.

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

That, therefore, oral confession proceeding from sincere faith conduces
to salvation, Paul testifies with these words: “If thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt be saved. For with the
heart man believeth unto righteousness; and with the mouth confession
is made unto salvation.” Rom. 10:9,10.

This faith exhibits also its outward fruits of love worthy of the
faith; wherefore the believer, according to the teaching of the apostle
Peter, must give all diligence to show forth from his faith, virtue,
knowledge, temperance, patience, godliness, brotherly love, and
charity; and walk in the Spirit, whose fruits, as love, joy, peace,
long suffering, gentleness, goodness, faith, meekness, temperance, are
seen on them outwardly. 2 Pet. 1:5–7; Gal. 5:16,22,23; 6:1; Eph. 5:9.
By these good fruits, and by brotherly love, as external signs of the
true faith, they are known as good trees, the salt of the earth, the
light of the world, a light which is put on a candlestick, to give
light unto all that are in the house, a city set on a hill which cannot
be hid. And thus they let their good works so shine before men, that
they, seeing them, may glorify God, the heavenly Father. Matt. 7:17,20;
12:35; 5:13–16.

For, as children who in their appearance and deportment show forth
their father’s form and qualities, are thereby judged and known to be
the children of such parent, even so the believers, having, through
the new birth, become partakers of the divine nature (inasmuch as they
pattern after God in virtues), are thereby judged or known to be his
children; and, in order that they might well express this image, they
are abundantly admonished by Christ and his apostles in regard to it.
So, for instance, with these words: “Be ye therefore perfect, even
as your Father which is in heaven is perfect.” “But as he which hath
called you is holy, so be ye holy in all manner of conversation;” “And
every man ... purifieth himself, even as he is pure.” “Be ye therefore
merciful, as your Father also is merciful.” Forgive one another, as God
hath forgiven you. 2 Pet. 1:4; 1 Pet. 1:23; John 3:6; 1 John 4:7; 5:1;
James 1:18; John 1:13; Rom. 8:16; Matt. 5:48; 1 Pet. 1:15; 1 John 3:3;
Luke 6:36; Eph. 4:2; Col. 3:13.

Again: “Blessed are the peacemakers: for they shall be called the
children of God.” Matt. 5:9. The Lord says further: “Love your enemies,
bless them that curse you, do good to them that hate you, and pray
for them which despitefully use you, and persecute you; that ye (show
that ye) are the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust.” Wherever, then, such similarity with
God appears, through the putting on of the new man, which after God
is created in righteousness and true holiness, these show forth the
image of Christ in their mortal flesh. Eph. 4:24; Col. 3:10; Gal. 2:20;
2 Cor. 5:17. They are an epistle of Christ, in which Christ can be
seen, and read by all men; and they are justly called Christians; and,
consequently, are true children of God, and members of Jesus Christ:
therefore they must be recognized and accepted by all those who truly
fear God, as belonging to one body, which is the church of the living
God; and as having through this fruitful faith, fellowship with God
the righteous Judge, with Jesus the mediator of the new covenant,
with the church of the firstborn, which are written in heaven, with
an innumerable company of angels, and with all the spirits of just
men made perfect. 2 Cor. 3:2; Acts 11:26; Rom. 12:5; Eph. 4:4,16; 1
Cor. 12:13; Acts 20:28; 1 Tim. 3:15. Of this church Christ is the
foundation, Head, King, Shepherd, Leader, Master and Lord. 1 Cor.
3:11; Eph. 4:15; Jer. 33:15; Luke 1:33; John 10:11,14; 13:14. She alone
is his body, adorned bride, dove, flock, and people, spiritual flesh of
his flesh, and bone of his bones. Rom. 12:5; Rev. 21:2; Sol. Song 2:14;
4:1.

Now, although this fruitful faith is the only certain fundamental mark
by which the children of God and members of Jesus Christ shall be
known, and through which alone they are also, by grace, made partakers
of the (by us unmerited) benefits of Christ, God has notwithstanding
been pleased to set forth and confirm to believers, by external,
visible signs, the benefits and merits of his Son Jesus Christ,
which, as has been said, are received only by faith, and retained by
obedience, in order that the things signified (of the promises of the
grace of God), might shine forth the more clearly by the external
signs, partly to assure the consciences of the believers, in the new
covenant of the grace of God, and partly to bind the members of Jesus
Christ together in unity, as members belonging to one body. For this
purpose he has instituted in the church of the New Testament especially
two such ordinances or signs suited to the things signified, in which
all true believers find great benefit and comfort. These are the Holy
Baptism, and the Holy Supper. Eph. 2:7; John 1:16; Mark 16:16; Luke
22:19; Acts 2:38; 1 Cor. 11:24; Jer. 31:31; 1 Pet. 3:21; 1 Cor. 12:13;
10:17; Rom. 6:5; Matt. 28:19,26.

OF HOLY BAPTISM.

Holy baptism is an external, visible ordinance, the rite of which
consists in this: that all those who hear believe, and receive gladly
with a penitent heart, the doctrine of the holy Gospel, are baptized,
for a holy purpose, with water, in the name of the Father, and of the
Son, and of the Holy Ghost, according to the institution of Christ, and
the usage of his apostles. Acts 2:41; Matt. 3:11; Acts 1:35–38; 10:48.

The benefit which the Lord God, on his part, declares through the sign
of baptism, is: The washing away of the sinful corruptions of the
soul, through the shedding of the blood of Christ; which signifies the
forgiveness of sins, obtained through this blood, to the assurance of
a good conscience with God, by which believers comfort themselves with
the promise of eternal salvation. Acts 22:16; Col. 1:14; 1 John 1:7;
Heb. 1:3; Rev. 1:5.

The obligations which baptism lays upon those baptized, are: That they,
burying their sins thereby into the death of Christ, bind themselves
to the newness of the life of Jesus, in order to employ, as members of
the body of Christ (having put on Christ), each his several gift, for
the maintenance and improvement of this body in spiritual and temporal
things; and further, that they as the true household of God, and
citizens of the heavenly Jerusalem, must obey the civil laws of their
King by observing all his commandments. Rom. 6:3,4; Col. 2:12; Gal.
3:27; 1 Cor. 12:25; Eph. 2:19; Matt. 28:20.

Of the Holy Supper

The holy Lord’s Supper is an ordinance instituted by Christ Jesus in
remembrance of himself, to be observed until his coming, by all who
are baptized on true faith in Christ to one body, in the church of the
New Testament. Matt. 26:26; 22:19; 1 Cor. 11:24,26.

This rite consists in this, that a minister of the Gospel, according
to the institution of Christ, and the usage of his apostles, takes
bread and wine for a holy purpose, breaks the bread, and pours in the
wine, and, after preparation and giving of thanks, dispenses both to
the believing members. The broken bread is eaten, and the wine drank;
Christ’s passion or bitter suffering and death, and the shedding of
his precious blood; also the motives for this, together with the
benefits of his death, through which man receives the remission of his
sins, which is signified by this visible sign--all this is proclaimed
thereby, in order that the believing church may give thanks to God
for this benefit, and, as behooves members of one body, live and walk
together here, as one heart and soul, in peace and love and unity. Luke
22:19,20; Acts 2:42; 20:11; 1 Cor. 10:16,17; 11:23–25; Acts 4:32.

The sum of all that has been said is; 1. that the Lord Christ is the
foundation and only meritorious cause of eternal salvation; 2. that
true faith in him is the means whereby we become children of God and
partakers of his merits; 3. that the children of God are to be known
outwardly by the confession and fruits of their faith; 4. that God,
through the external signs of Holy Baptism and the Supper, sets before
the eyes of his children his gracious benefits, and binds them, as
members of Jesus Christ, to one body, that is, to a church of God and
Christ, whereby they are also admonished to the obedience they owe.

Here the answer to the first question might be concluded, but, since
the Lord God, for the welfare of his church, and the propagation of the
truth, as being promotive of the honor of his name and the salvation
of mankind, has instituted other ceremonies and laws, besides certain
offices, which, according to the circumstances of the case, the true
members of the church of God are bound to observe; we shall, as briefly
as is possible and proper, subjoin these to what has preceded; and this
the more, as our peace presentation to people of the same faith points
partly to them; that it may appear the more clearly, whether they agree
with us, and we with them, in the order of the Christian household,
to live according to it, through Christian obedience, together in
love, peace and unity, without thinking for any reason, ever again to
separate one from another.

Of the Office of Teacher and Deacon in the Church; Also how the

ELECTION TO, AND THE CONFIRMATION IN, THESE OFFICES, MUST PROCEED,

According to the Ordinance of god

As a body consists of different members, each of them having its own
and special function, according to the effectual working in the measure
of every part, making increase of the body unto the edifying of itself,
even so it is with the church of God; for although each believer is
a member of the body of Christ, yet not all are therefore pastors,
teachers, elders, or deacons, for these are those who have been
properly appointed to such offices. For this reason, the administration
of these offices, as: the public preaching of the word of God, the
administering of the holy ordinances of baptism and supper, according
to the institution of Christ, and the usage of his apostles, appertains
to persons thus ordained, and elected thereto--the pastors and
teachers; just as it is the province of the deacons, to provide for the
necessities of the poor. Rom. 12:4; 1 Cor. 12:12; Eph. 4:7; Acts 20:28;
Tit. 1:1; Rom. 12:7; 2 Tim. 4:2; 1 Pet. 5:2; Matt. 28; Mark 16; Acts 6;
1 Tim. 3:8; 5:9.

Concerning their calling and election to these offices, regard must
be paid to the conditions required in those persons who will worthily
fill said offices, according to the requirements of the apostle, 1 Tim.
3; Tit. 1. In order to obtain these, the church must prepare herself
by a devout fear, by fasting and prayer, with constant invocation of
the name of God, that as the discerner of all hearts he will show
through the unanimous vote of the church, whom he counts worthy of
such office; trusting that the Lord, who hears the prayers of those
who are assembled in his name, and grants the petition of the godly,
will, by his Holy Spirit, manifest his co-operation, and bring forth
those whom he knows to be fit for this office; whereupon, after having
been examined, they are confirmed to this office, before the church, by
the teachers, with the laying on of the hands. Acts 1:24; 6; Luke 6:8;
Matt. 8; 1 Tim. 3:10; 4:14; 5:22; 2 Tim. 1:6.

OF FEET-WASHING.

Feet-washing we confess to be an ordinance of Christ, which he himself
performed on his disciples, and, after his example, commended to true
believers, that they should imitate it, saying: “If I then, your Lord
and Master, have washed your feet; ye also ought to wash one another’s
feet. For I have given you an example, that ye should do as I have done
to you.” Again: “If ye know these things, happy are ye if ye do them.”
John 13:14,15,17.

The purpose for which the Lord has instituted this ordinance is
principally this: That we may remember in true humiliation, that by
grace, we are washed from sin through the blood of Christ, and that he,
our Lord and Master, by his lowly example, binds us to true humility
towards one another. John 13:8,10,14. The apostle classes feet-washing
among the good works. 1 Tim. 5:10.

OF MARRIAGE.

Marriage we hold to be an ordinance of God, which was first instituted
by God in paradise, and confirmed in our first parents, Adam and Eve,
who were created after the image of God, male and female, while they
both were yet in favor with God. Gen. 2:22; 1:27.

In accordance with this first institution, and agreeably to Christ’s
ordinance, Matt. 19:5, the marriage of children of God (who are not too
nearly related by consanguinity) must be entered into, after prayer,
and kept inviolable, so that each man shall have his own, only wife,
and each wife her own husband; and nothing shall separate them, save
adultery. Lev. 18; 20; 1 Cor. 5:1; Matt. 19; Rom. 7:2; 1 Cor. 7:2;
Matt. 5:32; 1 Cor. 9:5.

Thus, it is lawful for a brother, to take a sister to wife; a sister,
also, may be married to whom she will, only in the Lord, that is,
according to the ordinance and pleasure of the Lord, as mentioned
before. But we do not find, that God has anywhere, through his word,
ordained or instituted, that a believing member of the church should
enter into matrimony with an unbelieving, worldly person; on the
contrary, we find, that God the Lord was very angry with those who did
so, and declared that they were flesh, who would not be led by his
Spirit; therefore, we reprove all those who follow herein the lust of
their flesh, in the same manner as we do other carnal sinners. 1 Cor.
7:39; Deut. 7:3; Neh. 10:30; 13:25–27; Gen. 6:6.

Of the Office of the Magistracy

The secular power or magistracy is ordained by God in all countries,
and bears the sword not in vain, for it is the minister of God, and a
revenger, for the punishment of evil doers, and for the praise of the
good. Rom. 13:2,4; Sir. 17:18; 1 Pet. 2:14.

Every one is commanded to be subject unto the higher powers. Whosoever
therefore resisteth the power, resisteth the ordinance of God: and they
that resist shall receive to themselves damnation. Rom. 13:1,2.

All true believers are therefore in duty bound by the word of God, to
fear the magistracy, to render honor and obedience to the same, in
all things not contrary to the commandments of the Lord, and to pay
tribute, custom, and taxes to them, without gainsaying or murmuring,
seeing that, according to the words of Peter, we must submit ourselves
to every ordinance of man for the Lord’s sake, and pray to Almighty God
for them; also to give our greatest thanks to the Lord for good and
reasonable authorities. Rom. 13:7; Acts 4:19; 5:29; 1 Pet. 2:13; Jer.
29:7; Bar. 1:11; 1 Tim. 2:2.

Yet, we do not find, that the Lord Jesus Christ has ordained this
office of secular authority in his spiritual kingdom--the Church of
the New Testament--or added it to the offices of his church; nor has
he given them laws adapted for such office and government; but he said
to his disciples: The kings and lords of the Gentiles, and they that
exercise authority among them, are called gracious lords. But it shall
not be so among you. Matt. 20:25,26; Luke 22:25,26. Here we leave
the matter, as we do not consider it necessary to enter into farther
details.

Of the Swearing of Oaths

For the confirmation of a cause which was just and true in itself, the
Old Testament fathers were permitted to swear by the name of God. Deut.
6:13; Matt. 5:33.

But the Son of the living God, the King and Lawgiver of the New
Testament, whose command we are bound, through a voice from God out
of heaven, to obey, has forbidden Christians all swearing, as does,
likewise, the apostle James; therefore, the swearing of oaths is
forbidden to the believers of the New Testament. Matt. 3:17; 17:5;
5:34; James 5:12.

OF SEPARATION.

Separation, or the putting away from the church, is a decree or
sentence of the same, by virtue and authority of the word of God,
against a member, or members, of the church, who, through open sins,
a scandalous life, heresy, or stubbornness, have separated themselves
from God and the fellowship of Jesus Christ, and no longer belong into
Christ’s kingdom, or to his church; therefore, their brotherhood, or
sisterhood, is renounced, by virtue of the word of God, in the name of
the whole church. 1 Cor. 5:3; Matt. 18:18; 1 Cor. 5:1; Rom. 16:17; Tit.
3; Matt. 18:17; Is. 59; Tit. 1:16; 1 Cor. 6:9; Gal. 5:21; 1 Cor. 5:12;
2 Cor. 2:8.

The reasons for which this is done, and to which the church must
have respect in the separation, are principally these: 1. To show
that her doctrine does by no means permit such sins, but is wholly
opposed to them: that, by so doing, the doctrine may be preserved
pure, and the name of God glorified. 1 Tim. 1:20; Tit. 1:13; 2 Tim.
4:15,23; 2. Through separation to prove in fact that she is the enemy
of sin, and will in no wise tolerate it, in order that all causes for
reproach to the church may be averted. 1 Cor. 5:1,2; Tit. 2:8; 3. That
not, by constant intercourse and fellowship with the evil, the good
become leavened or corrupted. 1 Cor. 5:7; 2 Tim. 2:17; 4. That the
sinner, through excommunication and withdrawal may be convicted in his
conscience, and moved to shame and reformation, that he may be saved. 2
Thess. 3; 1 Cor. 5:5, and 5. That others, by hearing and seeing this,
may be admonished, so that they will fear to follow such evil.

But when the separated sinner shows genuine fruits of repentance,
we must at all times be ready to receive him again in peace to the
Christian communion of the church, if he earnestly requests it. 2 Cor.
2.

OF SHUNNING.

Since daily intercourse and mingling with ungodly apostates, in common
eating, drinking, buying, selling, and similar unnecessary temporal
or worldly transactions, is not only dangerous for the pious, who,
thereby, may become contaminated, or be counted as companions of the
apostate, but is also hurtful to the apostate himself, since he,
through such mingling, may probably harden in sin, and esteem his
offense of less consequence, therefore, we understand from the word of
God, that--in order to avoid, according to the unction of the Spirit,
the dangers of sin, and offenses, and to bring the apostate sinner to
shame and repentance--the true members of Christ must withdraw from the
daily intercourse and communion with impenitent apostates; must shun
them, and have nothing to do with them; and this without respect to
persons, as far as they are not bound to the apostate by any command
of God; for as one may do anything in the matter of shunning, which is
contrary to love, benevolence, Christian propriety and justice, which
supreme virtues a Christian is in duty bound to show unto all men,
even to his enemies, for which purpose God has given all laws, which
may, for no reason, be diminished, much less, broken or transgressed. 1
Cor. 5:5; 2 Tim. 2:21; 2 Thess. 3; Tit. 3; 2 Thess. 3:14; 2 Pet. 1:6;
Tit. 2:12; Rom. 13:8; Matt. 5:44; Rom. 13:9,10; 1 Tim. 1:5; Rev. 22:19;
Matt. 5:19; James 2:1.

Of the Second Coming of Christ, the Resurrection of the Dead, and the

LAST JUDGMENT.

Finally, we believe, that the Son of the living God, the Lord Jesus
Christ, our only Prophet, Priest and King, will visibly, as he
ascended, descend from heaven, in the clouds, and all the holy angels
of God with him, with power and great glory, with a shout, with the
voice of the archangel, and with the trump of God, which shall be heard
everywhere. Then all men who have lived upon earth, and have died, good
and evil, just and unjust, shall rise from the dead, in incorruption,
with their own body, in which they have lived; but those who still
live on that day, and have not tasted death, shall be changed, in the
twinkling of an eye, to incorruption, at the last sound of the last
trumpet. Acts 1:11; Rev. 1:7; 2 Thess. 1:7; 1 Thess. 4:16; Matt. 24:50;
Zeph. 1:16; Matt. 25:7; 2 Cor. 5:10; Rom. 14:11; Jer. 5:29; Acts 24:15;
1 Cor. 15:42; Jer. 26:19; 1 Cor. 15:38,52.

Thus, the whole human family shall be placed before the judgment seat
of Christ; that every one may receive in his body, according to that
he hath done, whether it be good or bad. For the Lord Jesus Christ
shall then, as a shepherd, separate the sheep from the goats. Those
who have done good, he shall set on his right hand, but those that
have done evil, on the left; and he shall there pronounce the eternal,
irrevocable sentence. 2 Cor. 5:10; Matt. 25:32,33,46; Jude 14.

To the true believers, who, through faith, have done works of love
and mercy, he shall say: “Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world.” These shall
be caught up in the clouds, to meet the Lord, who shall take them away
with him into life eternal, in the heavenly glory and splendor, where
they shall forever be with the Lord, in the innumerable company of
the holy angels, in the society of Abraham, Isaac, Jacob, and all the
pious, with great, unspeakable joy and gladness. 2 Pet. 1:5; Matt.
25:35; Luke 16:9; 2 Pet. 1:11; 1 Thess. 4:17,14; John 14:3; 17:24; Dan.
12:12; 1 Pet. 1:8,9.

But the unrighteous who have not known God, nor obeyed the Gospel
of our Lord Jesus Christ, and have done no works of love or mercy,
shall then be sentenced to everlasting fire, in these grievous and
intolerable words: “Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels;” “there shall be weeping and
gnashing of teeth.” 1 Cor. 6:9; 2 Thess. 1:8; Rom. 2:9; Matt. 25:41;
22:13.

These shall go, where their worm dieth not, and their fire is
not quenched. There will come upon them tribulation and anguish,
displeasure, wrath, and everlasting destruction from the presence of
the Lord, and from the glory of his power. Is. 66:24; Mark 9:46; Mal.
4:1; Rom. 2:9; 2 Thess. 1:9; 4 Esdr. 9:10; Luke 16:24.

May the God of grace and mercy preserve us, through Jesus Christ,
his dear and beloved Son, in the power of the Holy Spirit, from this
dreadful punishment of the ungodly, and grant us his grace, that we
may live holy here on earth, and die happy, to a glad resurrection and
joyful appearance in the presence of his glory, Amen.

Here follow two other questions and the answers to the same, which we
could adduce, but we deem it unnecessary, since the treatise given
embraces the substance or whole sum of the confession of saving faith,
if it is only well apprehended.

Added was also a letter, as a preparative for peace, and signed by
various persons (elders and teachers).

Given at Amsterdam, the 26th of September, 1627.

Second Confession,

Also drawn up at Amsterdam, on the 7th of October, 1630, called:
Confession of Faith, and the principal articles of the Christian
doctrine.

[Not divided into separate articles, except the articles of belief in
God, and the manner of life in the church.]

We believe with the heart, and confess with the mouth, that there
is one only, eternal, incomprehensible, spiritual Being, which, in
Scripture, is called God; to whom alone is ascribed omnipotence, mercy,
righteousness, perfection, wisdom, all goodness, and omniscience, and
who is called a fountain of life, and the source of all good, the
Creator of all things, and the Preserver of the same; who in the Old
Testament bears various appellations--the God of Abraham, Isaac and
Jacob, the God Schadai, the God Jehovah, the God of Israel, I am that I
am, the Alpha and Omega, etc.; but who in the New Testament is called
by three distinct names--God the Father, Son, and Holy Ghost, whom we
confess to differ thus far, namely: that the Father, as far as he is
Father, is an other than the Son; and the Son, as far as he is Son, is
an other than the Father, and the Holy Ghost, as far as he is a true
Holy Ghost, is an other than the Father and the Son, and that they,
although differing in name, are nevertheless in their divine nature and
attributes, one only, undivided God, according to the testimony of the
Apostle: “For there are three that bear record in heaven, the Father,
the Word, and the Holy Ghost: and these three are one. Rom. 10:9; Deut.
6:4; Is. 45:5,21; Rom. 3:30; 1 Cor. 8:4; Eph. 4:6; Gen. 21:33; Ps.
90:2; Is. 49:28; Ps. 145:3; 4 Esdr. 8:21; Gen. 17:1; 2 Cor. 6:18; Ex.
34:6,7; Luke 6:36; Ps. 11:7; Col. 3; Lev. 19:2; Matt. 5:48; 1 Tim. 1:2;
Ps. 103:8; Matt. 19:17; Ps. 139; James 1:17; Gen. 1:1; Job 38 and 39;
Ex. 3:6; 6:6; 5:1; Rev. 1:8; 22:13; Matt. 28:19; John 14:16; 1 John 5:7.

That this Holy God, by his great power and incomprehensible wisdom,
created, in six days, out of nothing, heaven and earth, together with
all things visible and invisible; and on the sixth day prepared man a
body of the dust of the earth, breathed into his nostrils the breath of
life, and thus made him a living soul, or man; that he exalted this man
above all creatures, endowed him with wisdom, understanding and reason,
and made him Lord over all creatures; nay, above all this, created him
in his divine image, in holiness and righteousness, for immortality,
and placed him in the garden of Eden, where he might have been happy
forever, yet requiring of him true obedience, saying: “Of every tree
of the garden thou mayst freely eat; but of the tree of the knowledge
of good and evil, thou shalt not eat of it; for in the day that thou
eatest thereof thou shalt surely die.” From this we see the free will
of man. Gen. 1:6,9,14,24; Jer. 32:17; Acts 17:24; Gen. 1:26,28; 2:7;
Sir. 17:5; Wis. 2:23; Gen. 2:8,9.

That man, through the subtlety of the serpent and the envy of the
devil, was brought to disobey his Creator; whereby he, with all his
posterity, fell into death and condemnation, and thus, from the most
glorious, became the most miserable creature. Gen. 3:1; Wis. 2:24; 4
Esdr. 7:48; Rom. 5:12; 1 Cor. 15:21.

That the Lord God, seeing the fall of his most glorious creature, and
that he could neither through himself nor through any other creature
be redeemed therefrom, showed that he was a gracious and merciful God,
yea, the supreme or only goodness, in that he sought to reconcile unto
himself, out of pure grace and without any merit, man and all who had
fallen in him. Ps. 49:8; Rev. 5:3; Ps. 33:5; Matt. 19:17; Rom. 5:12;
3:24; 2 Cor. 5:19.

But, as the justice of God required, that the sin committed should not
go unpunished, and as no creature could satisfy the former, he not only
frequently promised man to send his only beloved Son as a Savior, but
prefigured it by various types. Gen. 3:15; 12:3,7; 16:18; 24:19; 7:14;
9:6; 11:10; 53; Jer. 23:5,6; 33:15; Dan. 7:13; 9:24; Micah 5:2; Hagg.
2:23; Matt. 3:1; Ex. 12:3; 25:17; Num. 21:9; Deut. 30:15; Sir. 15:14.

That the Lord, after as well as before the fall, left man his free will
to accept, through faith in the promised Savior, the proffered grace of
God, or to reject it, is evident not only from the sending out of his
prophets, apostles, and disciples, but also from the kind invitation
of his beloved Son; and this justly, in order that he, as a righteous
judge, might have just cause, on the last day, to punish the despisers
with the pains of hell, and reward the obedient lambs with the joys of
heaven. Matt. 28:19; Mark 16:15; Acts 17:31; Matt. 11:28; 22:9; 1 Tim.
1:15; Tit. 2:11; 2 Thess. 1:8; Acts 3:46; Rom. 2:5; Bar. 3:29; John
3:16,36; 1 Thess. 1:6; Heb. 6:10.

That the Lord, being a true God, who does not repent of that which he
has promised, when the time which he, in the secret counsels of his
divine will, had determined was fulfilled, sent his only, own and true
Son as a redeemer unto the world. 1 John 5:20; Deut. 7:8; Gal. 4:4.

And since there has been for many years, and still is daily, much
disputation, concerning this birth of our Savior, according to the
flesh; therefore, we believe and confess, that it is a supernatural
birth, which cannot be fathomed by human reason. Yet, we believe and
confess, by virtue of the Scriptures, that the eternal, not spoken,
but itself speaking, real Word, which was before the foundation of
the world in great glory with the Father, was before Abraham, was in
the beginning with God, and was itself God; whose goings forth have
been from of old, from everlasting, and through which all things
are created and have their being; that this same, real Word, in the
fullness of the time, came forth from the Father, and descended from
heaven into the lowest parts of the earth, and, according to the
prophecy (Is. 7), was (at Nazareth, that he might be called a Nazarene)
conceived in the virgin body of Mary (who, although betrothed to Joseph
of the house of David, yet was not known of him) by the power of the
most high God, and the overshadowing of the Holy Ghost, and became
flesh, remaining what he had been namely, God and the Son of God, and
becoming what he had not been, namely, man and the son of man; in this
manner, that we confess that the child which Mary bore, and which was
born at Bethlehem, grew up, and suffered on the cross, was outwardly
and inwardly, visibly and invisibly, as he sojourned here, the only,
own, and true Son of God, and the Redeemer of us all. John 1:1; 17:5;
8:58; Micah 5:1; John 1:3; 16:28; Eph. 4:9; Matt. 1:20; Luke 1:31;
Matt. 2:23; John 1:14; Rom. 9:5; Ps. 2:7; Matt. 3:17; Luke 2:6,40;
Matt. 27; 17:5.

We believe and confess also, that he came to redeem us from the curse,
and, therefore, became obedient unto the law, was circumcised on the
eighth day, and named after the name announced by the angel before he
was born, namely, Jesus, that he might make his holy name to agree with
his holy work, namely, to save his people from their sins. Gal. 3:13;
4:5; Gen. 17:12; Gal. 4:4; Luke 2:21; Matt. 1:21; 18:11; Luke 19:10.

We also confess that he is our only true high Prophet, High Priest, and
spiritual King, who, in his office as a prophet has proclaimed unto us
God’s great, secret counsel of the eternal peace with God, through the
holy Gospel, and, moreover, all that is necessary for us to the new
life. Deut. 18:15; Ps. 110:4; Heb. 3:1; Jer. 33:15; Matt. 21:5; 13:35;
Luke 10:5; John 3:3; Matt. 18:9.

Who, in his office as priest, has not only offered up on the cross a
sacrifice for his believing lambs that will avail forever; but, after
his glorious resurrection, has entered into the holy of holies, yea,
the most holy, namely heaven, not by the blood of goats and calves, but
by his own blood; by which he has obtained eternal redemption for all
those who believe in him, yea, sitteth on the right hand of God his
heavenly Father, where, as a high priest, he pours out his holy prayers
for the ignorance of his people, and obtains forgiveness for them. Eph.
5:2; Heb. 10:12; 9:12; Col. 3:1; Heb. 5:2,5.

Who, in his office as king, as a victorious prince has vanquished
death, the devil, hell, and all our enemies, and has prepared a place
for the members of his kingdom; ruling with the scepter of his word,
and protecting those who put their trust in him, helping them to
triumph till they receive the everlasting kingdom at his hand. 2 Tim.
1:10; Heb. 2:14,15; John 14:2; Ps. 45:6; Eccl. 29:25; 2 Cor. 2:14.

But since his kingdom was not of this world, he did not take possession
of it by carnal weapons of iron or steel, but through suffering and
fighting in the flesh; to which end he prepared himself for temptation,
tribulation and suffering, and took upon him the cursed death of the
cross, under Pontius Pilate; we confess, moreover, that this same
Lord Jesus Christ, who was crucified at Jerusalem, and tasted death
on mount Calvary, with exclamation of his groaning Spirit, and amidst
the convulsions of heaven and earth, was the only and own Son of God,
and that we are reconciled unto God by the blood and death of his Son,
who by himself purged our sins. John 18:36; Matt. 4:1; Luke 4:1; Matt.
16:21; Gal. 3:13; Deut. 21:23; 1 Tim. 6:13; Matt. 27; Luke 23; 1 John
3:16; Rom. 8:22; 5:10; Heb. 1:3.

Who, also, as a sign that he was really dead, was taken down from the
cross by Joseph of Arimathea; who wrapped him in a clean white cloth,
and laid him in a new hewn tomb, before which a great stone was rolled,
and a guard placed. Matt. 27:57.

But, since it was impossible that he should be held by the hands of
death, or that the Holy One should see corruption, therefore we believe
and confess also, that by the glory of the Father, according to the
predictions of the prophets, he was raised from the dead on the third
day, amidst the convulsions of heaven and earth, and arose bodily; and
that he certainly also confirmed his resurrection for forty days by
words, signs, and miracles, that he taught, comforted, and admonished
his disciples, and finally, on Mount Olivet, was received by a cloud,
and in their sight ascended visibly unto heaven, and entered into the
holy of holies, seating himself, as a true high priest, mediator, and
advocate between God and man, on the right hand of the Majesty on
high, where he appears continually before his Father’s face to make
intercession for his believers. Acts 2:24; Ps. 16:10; Rom. 6:4; Acts
13:34; Matt. 28:2; John 20:4; Luke 24:36; Acts 1:12; Heb. 9:12; 1 John
2:1; 1 Tim. 2:5; Rom. 8:34.

And since before his precious suffering he taught and comforted them,
not to let their hearts be afraid; that when he should have ascended
to heaven, he would send them another comforter, the Holy Ghost;
therefore, we believe that our Lord and Savior Jesus Christ, blessed
forever, was, as true God, also found true in this particular, and did
send, ten days after his ascension, the Holy Ghost in visible form
to, or upon, his apostles in Jerusalem; which Holy Ghost is a wisdom,
strength, and power of God, that proceeds from the Father through the
Son, and, no less than the Father and the Son, is with them an eternal,
undivided God; also a teacher, leader and guide to all godfearing
and consolation-seeking souls, showing them the way to and into the
spiritual Canaan. John 14:1; 15:26; 16:7; Matt. 21:3; Rom. 9:5; John
5:20; Acts 2:2; Luke 1:35; Acts 5:3; John 14:26.

We believe, also, that the Lord God chose, first, the holy angels in
heaven, then, two sanctified persons in paradise, and finally, of all
the various nations of the earth, a penitent and believing people for
his people; which is not only called a general Christian church or
congregation of godfearing men; but which the Lord Christ has purchased
with his precious blood, and washed and cleansed with the waters of the
Holy Ghost, that he might present to himself a glorious church, not
having spot, or wrinkle, or any such thing. And since the same is so
dear to him, he would, for the prosperity and growth of his kingdom,
not leave this holy church unprovided for; but provided her, not only
before, but also after his ascension, with faith, love, hope, and other
ordinances, and also with two special ministries, namely, the ministry
of the holy Word, and the care for the poor, or the office of deacon;
and appointed in it, some prophets, pastors, teachers, helpers and
rulers, to provide by common counsel wisely for the church of God; and
sent them out. Gen. 2:22; 4 Esdr. 5:27; Acts 20:28; Eph. 5:26; 1 Cor.
6:20; Luke 10:1; Eph. 4:11; 1 Cor. 12:28; Mark 16:15.

In like manner, the apostles also commanded their followers, to choose
such men with fasting and prayer. First, they shall be examined, then
let them minister; and the believers shall honor, love and obey these
men. Acts 6:3; 16:2; 1 Tim. 3:10; 1 Thess. 5:13; Heb. 13:17; 1 Tim.
5:17,18.

And, inasmuch as this church bears the figure of the true church in
heaven, they practice here on earth, externally in the preaching of
the Word, of baptism, the supper, and other Christian ordinances, and
internally in the spirit, a true communion, here and also in heaven
with God and all the sanctified of the Lord, after which, in the last
day, the true reality will follow. Acts 4:32; Heb. 12:22.

Matters, whereby those who unite in this church, submit willingly and
obediently to the customs, laws and ordinances, which the Lord Christ,
as the chief Head of his church, Eph. 5:23, and only Lawgiver of the
New Testament, Matt. 28:20, has ordained in his church, and which are
also taught and, in our weakness, practiced by us, viz,:

1. The Baptism of penitent and believing adults, which is an external
   evangelical act, in which the man who truly repents of his sins, who
   clothes his heart with faith in Christ, and thereby mortifies and
   buries his earthly members, and arises to a new, penitent life, is
   baptized by an unblamable minister ordained thereto, with common water,
   in the name of the Father, and of the Son, and of the Holy Ghost, for
   the remission of all his sins; and such a man, once baptized upon true
   repentance and scriptural faith, we do not baptize again. Acts 2:38;
   Mark 16:15,16; Acts 8:14,34,36,37; 10:43; 1 Cor. 3:5; Rom. 6:4; Matt.
   3:11; Acts 10; Matt. 28:19; Eph. 4:5; Heb. 6:2.

2. The holy Supper of the Lord, also called the Christian communion,
   which is to be held among believers only, not with consecrated, but
   with common bread and wine; not only in remembrance of the precious,
   holy, and bitter suffering and death, and the glorious resurrection
   of our Savior and Redeemer Jesus Christ, but also of the consolatory
   fruits thereby prepared for all believers; that they, by virtue of
   this, may not only be moved to sincerely deplore the bitter suffering
   and death of Jesus Christ, which he endured for the remission of
   their sins; but also to praise and bless the Lord, with an internal,
   spiritual thanksgiving, for the benefits which have sprung therefrom;
   and, also, to confirm their Christian, brotherly, and spiritual
   communion by a holy and godly life, to the praise of the Lord. Matt.
   26:26; Luke 22:19; Acts 2:46; 20:7; Mark 14:22,23; John 6:51; 1 Cor.
   10:16,17; 1 Cor. 11:23,24.

3. Then follows the Washing of the saints’ feet; that is, when our
   fellow-believers from distant places come to visit us, we wash their
   feet, according as opportunity offers, after the custom of the Old
   Testament, and the example of Christ; thereby declaring our humility
   toward God and our neighbor, with an humble prayer, that the Lord would
   strengthen us more and more in humility, and that, like as we have
   washed one another’s feet, he would be pleased to wash and cleanse our
   souls with his blood and the waters of the Holy Ghost, from every stain
   and impurity of sin, that we may appear pure and blameless before his
   Father. Gen. 18:4; John 13:5; 1 Tim. 5:10; Luke 22:26; Phil. 2:3.

4. Likewise, The Works of love, which we divide into three parts:

5. That a believer is bound to bring his alms, according as the Lord
   has blessed him, to the deacons, that they may have wherewith to
   properly support the poor believers. 2. To visit, comfort, attend, and
   nurse, according to the nature of the case, the sick, imprisoned and
   sorrowing hearts. 3. When we see our fellow-believers in oppressive
   household cares, bad circumstances, or with an insufficient income, to
   assist them with advice and in deed, and by giving them our custom in
   preference to a stranger. Matt. 6:1; Luke 12:33; 16:9; Acts 6:13; Matt.
   25:35; Heb. 13:1–3.

6. As Marriage which was good and rightly instituted in paradise,
   was afterwards abused through lust by the children of the first world
   and also through hardness of heart by the Jews, the great Lawgiver of
   the New Testament restored it according to its original ordinance,
   Matt. 19:4; and the Apostle says, 1 Cor. 7:39: “The wife is bound by
   the law as long as her husband liveth; but if her husband be dead,
   she is at liberty to be married to whom she will; only in the Lord.”
   By this we understand that a believer is not at liberty to unite in
   marriage with an unbeliever; but only with one, who, with him, of
   one heavenly Father, of incorruptible seed, and thus of a spiritual
   generation, is born anew, heavenly and spiritual; for since they in
   baptism have offered up their members unto God, and have given them to
   the obedience of their Head, Christ, they cannot take away these, their
   members from Christ, their Head, and be yoked together with one who is
   unregenerated. Gen. 2:24; 6:1,2; Deut. 24:1; Matt. 19:8; 1 Pet. 1:23;
   John 3:15; Rom. 12:1; 1 Pet. 1:22; Eph. 5:23.

7. The Office of the secular Authority we recognize as an ordinance
   of God, for the protection of the good, and the punishment of the
   wicked; we also recognize that we owe unto it honor, obedience, custom,
   taxes, and tribute, and that we should also pray for it; but we do not
   find that Paul mentions it among the offices of the church, nor that
   Christ taught his disciples such a thing, or called them to it; but, on
   the contrary, that he enjoined them to follow him in his defenseless
   life and cross-bearing footsteps, prohibiting all revenge, not only
   that with arms, but also to return railing for railing; and, on the
   contrary, commanding to pray for one’s enemies, to do good unto them
   who do us evil; and much of a similar nature which is connected with
   the office of the magistracy; hence we are afraid to fill such offices
   in our Christian calling. Rom. 13:2,3; 1 Pet. 2:13; Acts 4:19; Matt.
   22:17; Rom. 13:7; Tit. 3:1; Jer. 29:7; 1 Cor. 12:28; Matt. 20:25; Luke
   22:25; John 8:12; 10:27; Heb. 12:2; 1 Pet. 2:21; Rom. 12:19; Matt. 5:44.

8. The Swearing of oaths permitted in the Old Testament, and in which
   many abuses have crept, is prohibited by Christ and James, without any
   distinction; therefore it is not lawful for a Christian to swear the
   oath of blasphemy. Deut. 6:13; 10:20; Matt. 5:37; James 5:12.

9. But as in a good government ordinances without penalties lose
   their force the Lord also has not failed to place penalties to his
   ordinances; for Paul says: “Them that sin, rebuke before all, that
   others also may fear.” 1 Tim. 5:20. Christ also, in Matt. 18, has
   taught us to rebuke sinners. Paul teaches to purge out the old leaven,
   and to put away from among us those that are wicked; by which we
   understand the Christian Ban which is instituted for the shaming and
   conversion of the sinner, and for the purpose of keeping the church
   pure, lest a little leaven leaven the whole lump (1 Cor. 5:6,13;
   Deut. 13:5; 2 Thess. 3:14; Gal. 5:9), according to Matt. 16:19: “I
   will give unto thee the keys of the kingdom of heaven,” and Matt.
   18:18: “Whatsoever ye shall bind on earth shall be bound in heaven;
   and whatsoever ye shall loose on earth shall be loosed in heaven.
   This discipline is used against those who have once been enlightened,
   and have received for truth the sound doctrine of Christ, but who
   afterwards fall into false doctrine and heresy. These, after they
   have been admonished once or twice, but still persist in their evil
   principles, shall, by Christian Separation, be avoided and shunned,
   Tit. 3:10. Further, it is also used against persons who are going
   astray in the gross works of the flesh, upon sufficient confession of
   such persons themselves, or upon the testimony of other commendable
   witnesses; for such the church must have, before she may proceed with
   the separation. Gal. 5:21; Eph. 5:5; 1 Cor. 5:3; 6:9.

10. We understand, that Marrying out of the Church is sinful, since
    it is contrary to the command of the Lord, and has at various times
    been reproved by the Lord and his prophets, through deeds as well as
    through words; and since it is a sin, arising either from a carnal,
    sensual life, or from a want of confidence in God, as though he would
    not provide him with a virtuous spouse; and is, moreover, committed
    with premeditation, for which reason it cannot be included in Gal.
    6:1: “If a man be overtaken in a fault,... restore such a one in the
    spirit of meekness,” but much rather in Num. 15:30: “The soul that
    doeth aught presumptuously,... shall be cut off from among his people,”
    therefore many godfearing men, who were assembled at different times,
    have understood, as also we understand, that marriage out of the
    church, with impenitents and unbelievers, is also to be punished with
    separation from the church, that they may the more earnestly seek
    repentance.

But as all sins are not equally great, and do not actually deserve
separation without previous admonition, there is observed in the
reproving of sin between brother and brother the rule in Matt.
18:15–18. And if any man is overtaken in a fault, then the rule Gal.
6:1 is followed.

Now, since we also understand that there can be no separation where
no withdrawing is found, we confess also that we are in duty bound to
admonish (1 Thess. 3:15) the one separated, to reconcile himself to
the church by true repentance; and if there is in him a willingness to
reconcile himself, to make haste with the anointing or reinstating,
and not to wait with those who have married out of the church, until
he or she bring with him, or her, the spouse married out of the
church. 2 Cor. 2:8. But if the good admonition should be heedlessly
rejected, since the daily intercourse of the ungodly apostates is
unedifying, polluting, offensive, and frequently hardens the sinner
in his wicked life; we confess that the person separated, or punished
with the ban, is to be avoided and shunned, even without the aforesaid
admonition, immediately after the separation, in common, free, worldly
transactions, as: In eating and drinking, buying and selling, and such
like unnecessary matters; yet with this distinction, that it be done
with such moderation and discretion that the word of God may everywhere
retain its place, and the higher laws and commandments of the Lord, by
which the believer is bound to the separated one, be not broken, but
that everywhere necessity, word, promise, love, benevolence, mercy,
justice, and Christian discretion be observed. 1 Cor. 5:5; 2 Tim.
2:16–18; 2 Thess. 3:14; Tit. 3:10; Luke 6:36; 2 Pet. 1:6.

Likewise, if one man understand the passage respecting shunning, in 1
Cor. 5, in a higher, and another man, in a lower sense, both men being
godfearing in their life, they should, until further enlightenment, be
borne with in love, without contention or disputing.

Whosoever seeks, in human weakness, to live according to these, the
chief, as well as to other commandments, doctrines, and ordinances
of the Lord (more explicitly defined in his holy Word), and thus to
accomplish his pilgrimage on this earth, of him we believe that he
will not only feel at his departure from earth a sure witness of his
conscience, and have a glad hope; but at the resurrection of the dead
will indeed find it to be so, that all his sins will be forgiven him
through the holy merits and comforting intercession of Christ. Luke
24:47; Col. 1:14; Acts 13:38; 1 Tim. 2:5; 1 John 2:1; Rom. 8:34.

Finally, we believe also, that our Savior Jesus Christ, forever
blessed, shall visibly come again in the clouds, like as he ascended
before; not so humble, lowly, and serving, as he appeared to the world
in his holy incarnation; but glorious and magnificent, with the power
and glory of all his angels; not to call the sinner to repentance,
but to hold the last judgment; to which end he will not only sit upon
the throne of his glory, but, as the natural sun in Spring-time draws
forth from the earth, not only flowers, herbs and good fruits, but also
nettles, thistles, and thorns, so also, the true Sun of righteousness,
Jesus Christ, blessed forever, will then, with the sound of the trumpet
call forth and cause to arise from the earth, all the great number of
the dead who from the beginning of the world up to the present day have
lived, died, and sown their bodies in the earth to corruption, and as
the womb her fruit so shall the sea, hell, and death give up their
dead; then shall the dead be covered with their own skin, and with
their own eyes behold God, yea, be clothed with their own bodies, in or
with which they have here served or despised the Lord. And after those
who then will be still living, will have been changed to immortality
in the twinkling of an eye, the general multitude of all mankind will
be placed before the holy throne of God, where the books of conscience
shall be opened, and also another book, which is the book of life; and
the dead shall be judged according to that which is written in these
books, that every one may receive in his own body, either good or
evil, according to what they have done, or how they have lived here.
Then will the Lord, as a righteous Judge, separate the believers from
the ungodly, as a shepherd divideth the sheep from the goats; and
will set the believers, as obedient lambs, on his right hand; but the
unbelievers, as wicked, rebellious, stinking goats, on his left hand.
He will look upon the lambs with his loving eyes, and say to them in a
voice sweet as the honey comb: “Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation of the world.” But
upon the goats his angry face shall be like the lightning, and his
voice sound like the thunder, and he shall say to them: “Depart from
me, ye cursed, into everlasting fire, prepared for the devil and his
angels. Matt. 1:21; Acts 4:12; 1 Tim. 1:15; Acts 1:11; Rev. 1:7; Matt.
24:30; 2 Thess. 1:7; Matt. 25:31; 16:27; Acts 17:31; Jude 14; Dan.
7:9,13; Mal. 4:2; 1 Thess. 4:16; Matt. 24:31; John 5:29; Dan. 12:2; 1
Cor. 15:42; 4 Esdr. 7:32; Rev. 20:13; Job 19:26; Rev. 1:7; 2 Cor. 5:10;
Matt. 16:27; Rom. 2:6; 1 Cor. 15:51; Matt. 25:32; Ezek. 34:17; Matt.
25:33,34,41; 4 Esdr. 16:10; 2 Thess. 1:8; Luke 17:24.

And we also further confess that then the heavens shall pass away with
a great noise, the sun shall be darkened, and the moon be changed into
blood, the stars shall fall from heaven, and the earth and all that
is therein shall be burned with fire; and then shall the irrevocable
sentence of the Greatest King be executed. 2 Pet. 3:10; Rev. 6:12,13.

Then shall the ungodly, like sheep for the slaughter, be driven to
hell, and be cast into the great bottomless pit, where there will be
no lack of fuel. There they shall not be laid on beds of down, but on
biting moths, and be covered with gnawing worms, and tormented with
flaming fire, so that their worm shall not die, neither shall their
fire be quenched, but the torment of their pain shall ascend as the
smoke of a fiery furnace, and it shall last forever and ever. But on
the contrary, we confess, that the blessed of God shall be caught up in
the clouds, to meet the Lord in the air, and shall then be led by the
Lord Christ, their spiritual bridegroom, into heaven, before the throne
of God, where he shall deliver up again to the Father the kingdom and
all power, that God may be all in all. Ps. 49:14; Is. 30:33; 14:11; 2
Thess. 1:9; Mark 9:48; Is. 66:24; Rev. 9:2; 14:11; 1 Thess. 4:17; Matt.
25:6; 1 Cor. 15:28.

Then shall the blessed of God be changed through the glory of God from
glory to glory, their tears shall be wiped away; the crown of life,
of glory, and of gladness, shall be placed on their heads; palms of
victory shall be put in their hands, and they shall be adorned with
the white robe of the righteousness of the saints. Thus shall they be
joined to all the saints of God, and be led to the fountain of living
waters, there to be refreshed for everlasting consolation; they shall
be fed on the spiritual mount Zion, yea, shall follow the sweet lamb
Jesus Christ, who has bought them with his blood and death, in the
heavenly pleasure grounds, through contemplation of the holy God in
his inestimable throne, the heavens in their beauty, and the angels in
their joy. 2 Cor. 3:18; Phil. 3:21; Is. 25:8; Rev. 7:17; James 1:12;
2 Tim. 4:8; 4 Esdr. 2:43,46; Rev. 7:9; 19:8; Matt. 8:11; Rev. 7:17;
14:1,4; 4 Esdr. 8:21; Bar. 3:24.

Then shall the blessed of God abound in heavenly joy, so that with
angelic tongues and heavenly voices they will begin to sing with all
the saints of God the new song, giving unto him who sitteth upon the
throne, and unto the Lamb, praise, honor, glory, and blessing, for ever
and ever. Amen. Rev. 14:3; 7:10,12.

Thus done by us, the undersigned ministers, teachers, and elders of
the United Friesic and High German Churches, for ourselves, as well
as in the name of our fellow-brethren and ministers, and strangers
assembled at these proceedings with us, here at Amsterdam. October
the 7th, 1730, new style, and was subscribed to by fourteen persons,
heads of the Churches, for themselves as well as in the name of the
churches by whom they were sent.

Third Confession

Drawn up at Dort, at a certain peace convention on the 21st of April,
1632, being a statement of the chief articles of our general Christian
faith, as the same are taught and practiced throughout in our church.

I. of god and the Creation of all Things

Since we find it testified that without faith it is impossible to
please God, and that he that would come to God must believe that there
is a God, and that he is a rewarder of them that seek him: therefore,
we confess with the mouth, and believe with the heart, with all the
pious, according to the holy Scriptures, in one eternal, almighty, and
incomprehensible God, the Father, Son and Holy Ghost, and in none more,
nor in any other; before whom no God was made or existed, nor shall
there be any after him: for of him, and through him, and in him, are
all things; to him be praise and honor forever and ever, Amen. Heb.
11:6; Deut. 6:4; Gen. 17:1; Is. 46:8; 1 John 5:7; Rom. 11:36.

Of this same one God, who worketh all in all, we believe and confess
that he is the Creator of all things visible and invisible; that he, in
six days, created, made, and prepared, heaven and earth, and the sea,
and all that in them is; and that he still governs and upholds the same
and all his works through his wisdom, might, and the word of his power.
1 Cor. 12:6; Gen. 1; Acts 14:15.

And when he had finished his works, and had ordained and prepared them,
each in its nature and properties, good and upright, according to his
pleasure, he created the first man, the father of us all, Adam; whom
he formed of the dust of the ground, and breathed into his nostrils
the breath of life, so that he became a living soul, created by God
in his own image and likeness, in righteousness and holiness, unto
eternal life. He regarded him above all other creatures, endowed him
with many high and glorious gifts, placed him in the pleasure garden or
paradise, and gave him a command and prohibition; afterwards he took a
rib from Adam, made a woman therefrom, and brought her to him, joining
and giving her to him for a helpmate, companion and wife; and in
consequence of this he also caused, that from this first[45] man Adam,
all men that dwell upon the whole earth have descended. Gen. 1:27;
2:7,17,18,22.

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

Ii. of the Fall of man

We believe and confess, according to the holy Scriptures, that these
our first parents, Adam and Eve, did not continue long in this
glorious state in which they were created, but that they, seduced by
the subtlety and deceit of the serpent, and the envy of the devil,
transgressed the high commandment of God and became disobedient to
their Creator; through which disobedience sin has come into the world,
and death by sin, which has thus passed upon all men, for that all
have sinned, and, hence, brought upon themselves the wrath of God, and
condemnation; for which reason they were of God driven out of paradise,
or the pleasure garden, to till the earth, in sorrow to eat of it, and
to eat their bread in the sweat of their face, till they should return
to the earth, from which they were taken; and that they, therefore,
through this one sin, became so ruined, separated, and estranged from
God, that they, neither through themselves, nor through any of their
descendants, nor through angels, nor men, nor any other creature
in heaven or on earth, could be raised up, redeemed, or reconciled
to God, but would have had to be eternally lost, had not God, in
compassion for his creatures, made provision for it, and interposed
with his love and mercy. Gen. 3:6; 4 Esdr. 3:7; Rom. 5:12,18; Gen.
3:23; Ps. 49:8; Rev. 5:9; John 3:16.

Iii. of the Restoration of man Through the Promise of the Coming Christ

Concerning the restoration of the first man and his posterity
we confess and believe, that God, notwithstanding their fall,
transgression, and sin, and their utter inability, was nevertheless
not willing to cast them off entirely, or to let them be forever lost;
but that he called them again to him, comforted them, and showed them
that with him there was yet a means for their reconciliation, namely,
the immaculate Lamb, the Son of God, who had been foreordained thereto
before the foundation of the world, and was promised them while they
were yet in paradise, for consolation, redemption and salvation, for
themselves as well as for their posterity; yea, who through faith, had,
from that time on, been given them as their own; for whom all the pious
patriarchs, unto whom this promise was frequently renewed, longed and
inquired, and to whom, through faith, they looked forward from afar,
waiting for the fulfillment, that he by his coming, would redeem,
liberate, and raise the fallen race of man from their sin, guilt and
unrighteousness. John 1:29; 1 Pet. 1:19; Gen. 3:15; 1 John 3:8; 2:1;
Heb. 11:13,39; Gal. 4:4.

Iv. of the Coming of Christ Into This World, and the Purpose for Which

HE CAME.

We believe and confess further, that when the time of the promise, for
which all the pious forefathers had so much longed and waited, had come
and was fulfilled, this previously promised Messiah, Redeemer, and
Savior, proceeded from God, was sent, and, according to the prediction
of the prophets, and the testimony of the evangelists, came into the
world, yea into the flesh, was made manifest, and the Word himself
became flesh and man; that he was conceived in the virgin Mary, who was
espoused to a man named Joseph, of the house of David; and that she
brought him forth as her firstborn son, at Bethlehem, wrapped him in
swaddling clothes, and laid him in a manger. John 4:25; 16:28; 1 Tim.
3:16; John 1:14; Matt. 1:23; Luke 2:7.

We confess and believe also, that this is the same whose goings forth
have been from of old, from everlasting, without beginning of days,
or end of life; of whom it is testified that he himself is the Alpha
and Omega, the beginning and the ending, the first and the last; that
he is the same, and no other, who was foreordained, promised, sent,
and came into the world; who is God’s only, first and own Son; who was
before John the Baptist, before Abraham, before the world; yea, who
was David’s Lord, and the God of the whole world, the firstborn of
every creature; who was brought into the world, and to whom a body was
prepared, which he yielded up as a sacrifice and offering, for a sweet
savor unto God, yea, for the consolation, redemption, and salvation of
all mankind. John 3:16; Heb. 1:6; Rom. 8:32; John 1:30; Matt. 22:43;
Col. 1:15; Heb. 10:5.

But as to how and in what manner this precious body was prepared, and
how the Word became flesh, and he himself man, in regard to this we
content ourselves with the statement pertaining to this matter which
the worthy evangelists have left us in their accounts, according to
which we confess with all the saints, that he is the Son of the living
God, in whom alone consist all our hope, consolation, redemption,
and salvation, which we neither may nor must seek in any other. Luke
1:31,32; John 20:31; Matt. 16:16.

We furthermore believe and confess with the Scriptures, that, when he
had finished his course, and accomplished the work for which he was
sent and came into the world, he was, according to the providence of
God, delivered into the hands of the unrighteous; suffered under the
judge, Pontius Pilate; was crucified, died, was buried, and, on the
third day, rose from the dead, and ascended to heaven; and that he sits
on the right hand of God the Majesty on high, whence he will come again
to judge the quick and the dead. Luke 22:53; 23:1; 24:6,7,51.

And that thus the Son of God died, and tasted death and shed his
precious blood for all men; and that he thereby bruised the serpent’s
head, destroyed the works of the devil, annulled the handwriting and
obtained forgiveness of sins for all mankind; thus becoming the cause
of eternal salvation for all those who, from Adam unto the end of the
world, each in his time, believe in, and obey him. Gen. 3:15; 1 John
3:8; Col. 2:14; Rom. 5:18.

V. THE LAW OF CHRIST, i. e. THE HOLY GOSPEL OR THE NEW TESTAMENT.

We also believe and confess that before his ascension he instituted his
New Testament, and, since it was to be and remain an eternal Testament,
that he confirmed and sealed the same with his precious blood, and gave
and left it to his disciples, yea, charged them so highly with it, that
neither angel nor man may alter it, nor add to it nor take away from
it; and that he has caused the same, as containing the whole counsel
and will of his heavenly Father, as far as is necessary for salvation
to be proclaimed in his name by his beloved apostles, messengers, and
ministers--whom he called, chose, and sent into all the world for
that purpose--among all peoples, nations, and tongues; and repentance
and remission of sins to be preached and testified of; and that he
accordingly has therein declared all men without distinction, who
through faith, as obedient children, heed, follow, and practice what
the same contains, to be his children and lawful heirs; thus excluding
no one from the precious inheritance of eternal salvation, except the
unbelieving and disobedient, the stiffnecked and obdurate, who despise
it, and incur this through their own sins, thus making themselves
unworthy of eternal life. Jer. 31:31; Heb. 9:15–17; Matt. 26:28; Gal.
1:8; 1 Tim. 6:3; John 15:15; Matt. 28:19; Mark 16:15; Luke 24:47; Rom.
8:17; Acts 13:46.

Vi. of Repentance and Reformation of Life

We believe and confess, that, since the imagination of man’s heart is
evil from his youth, and, therefore, prone to all unrighteousness, sin,
and wickedness, the first lesson of the precious New Testament of the
Son of God is repentance and reformation of life, and that, therefore,
those who have ears to hear, and hearts to understand, must bring forth
genuine fruits of repentance, reform their lives, believe the Gospel,
eschew evil and do good, desist from unrighteousness, forsake sin, put
off the old man with his deeds, and put on the new man, which after God
is created in righteousness and true holiness: for, neither baptism,
supper, church, nor any other outward ceremony, can without faith,
regeneration, change or renewing of life, avail anything to please God
or to obtain of him any consolation or promise of salvation; but we
must go to God with an upright heart, and in perfect faith, and believe
in Jesus Christ, as the Scripture says, and testifies of him; through
which faith we obtain forgiveness of sins, are sanctified, justified,
and made children of God, yea partake of his mind, nature and image, as
being born again of God from above, through incorruptible seed. Gen.
8:21; Mark 1:15; Ezek. 12:2; Col. 3:9,10; Eph. 4:22,24; Heb. 10:22,23;
John 7:38.

Vii. of Holy Baptism

Concerning baptism we confess that all penitent believers, who, through
faith, regeneration, and the renewing of the Holy Ghost, are made
one with God, and are written in heaven, must, upon such scriptural
confession of faith, and renewing of life, be baptized with water, in
the most worthy name of the Father, and of the Son, and of the Holy
Ghost, according to the command of Christ, and the teaching, example,
and practice of the apostles, to the burying of their sins, and thus be
incorporated into the communion of the saints; henceforth to learn to
observe all things which the Son of God has taught, left, and commanded
his disciples. Acts 2:38; Matt. 28:19,20; Rom. 6:4; Mark 16:16; Matt.
3:15; Acts 8:16; 9:18; 10:47; 16:33; Col. 2:11,12.

Viii. of the Church of Christ

We believe in, and confess a visible church of God, namely, those who,
as has been said before, truly repent and believe, and are rightly
baptized; who are one with God in heaven, and rightly incorporated
into the communion of the saints here on earth. These we confess to be
the chosen generation, the royal priesthood, the holy nation, who are
declared to be the bride and wife of Christ, yea, children and heirs
of everlasting life, a tent, tabernacle and habitation of God in the
Spirit, built upon the foundation of the apostles and prophets, of
which Jesus Christ himself is declared to be the corner stone (upon
which his church is built). This church of the living God, which he
has acquired, purchased, and redeemed with his own precious blood;
with which, according to his promise, he will be and remain always,
even unto the end of the world, for consolation and protection, yea,
will dwell and walk among them, and preserve them, so that no floods
or tempests, nay, not even the gates of hell, shall move or prevail
against them--this church we say, may be known by her scriptural faith,
doctrine, love, and godly conversation, as, also, by the fruitful
observance, practice, and maintenance of the true ordinances of Christ,
which he so highly enjoined upon his disciples. 1 Cor. 12; 1 Pet. 2:9;
John 3:29; Rev. 19:7; Tit. 3:6,7; Eph. 2:19–21; Matt. 16:18; 1 Pet.
1:18,19; Matt. 28:20; 2 Cor. 6:16; Matt. 7:25.

Ix. of the Election, and Offices of Teachers, Deacons, and Deaconesses,

IN THE CHURCH.

Concerning the offices and elections in the church, we believe and
confess, that, since without offices and ordinances the church cannot
subsist in her growth, nor continue in building, therefore the Lord
Jesus Christ himself, as a husbandman in his house, has instituted,
ordained, enjoined and commanded his offices and ordinances, how
every one is to walk therein, and give heed to and perform his work
and calling, as is meet, even as he himself, as the faithful, great,
chief Shepherd and Bishop of our souls, was sent, and came into the
world, not to bruise, break, or destroy the souls of men, but to heal
and restore them, to seek the lost, to break down the middle wall of
partition, to make of twain one, and thus to gather of Jews, gentiles,
and all nations, one flock, for a church in his name, for which--that
no one should err or be lost--he himself laid down his life, thus
ministering to their salvation, and liberating and redeeming them,
(mark) wherein no one else could help or assist them. Eph. 4:10–12; 1
Pet. 2:25; Matt. 12:19; 18:11; Eph. 2:14; Gal. 3:28; John 10:9,11,15;
Ps. 49:8.

And that he, moreover, before his departure, left his church supplied
with faithful ministers, apostles, evangelists, pastors and teachers,
whom he before, through the Holy Ghost, had chosen with prayer and
supplication; that they might govern the church, feed his flock, and
watch over, protect, and provide for it, yea, do in all things, as he
had gone before them, had taught, by example shown, and charged them,
to teach to observe all things whatsoever he had commanded them. Luke
10:1; 6:12,13; John 2:15.

That the apostles, likewise, as faithful followers of Christ, and
leaders of the church, were diligent in this respect, with prayer and
supplication to God, through the election of brethren, to provide
every city, place, or church, with bishops, pastors and leaders, and
to ordain such persons thereto, who would take heed unto themselves,
and unto the doctrine and flock, who were sound in faith, pious in life
and conversation, and of good report without as well as in the church;
that they might be an example, light, and pattern in all godliness and
good works, worthily administering the Lord’s ordinances--baptism and
supper;--and that they might everywhere (where such could be found)
appoint faithful men who would be able to teach others also, as
elders, ordaining them by the laying on of hands in the name of the
Lord, and provide for all the wants of the church according to their
ability; so that, as faithful servants, they might husband well their
Lord’s talent, get gain with it, and, consequently, save themselves and
those who hear them. 1 Tim. 3:1; Acts 23:24; Tit. 1:5; 1 Tim. 4:16;
Tit. 2:1,2; 1 Tim. 3:7; 2 Tim. 2:2; 1 Tim. 4:14; 5:2; Luke 19:13.

That they should also see diligently to it, particularly each among his
own over whom he has the oversight, that all places be well provided
with deacons (to look after and care for the poor), who may receive the
contributions and alms, in order to dispense them faithfully and with
all propriety to the poor and needy saints. Acts 6:3–6.

And that also honorable aged widows should be chosen and ordained
deaconesses, that they with the deacons may visit, comfort, and care
for, the poor, feeble, sick, sorrowing and needy, as also the widows
and orphans, and assist in attending to other wants and necessities of
the church to the best of their ability. 1 Tim. 5:9; Rom. 16:1; James
1:27.

Furthermore, concerning deacons, that they, especially when they are
fit, and chosen and ordained thereto by the church, for the assistance
and relief of the elders, may exhort the church (since they, as has
been said, are chosen thereto), and labor also in the word and in
teaching; that each may minister unto the other with the gift he
has received of the Lord, so that through mutual service and the
assistance of every member, each in his measure, the body of Christ
may be improved, and the vine and church of the Lord continue to grow,
increase, and be built up, according as it is proper.

X. of the Holy Supper

We also confess and observe the breaking of bread, or Supper, as the
Lord Christ Jesus before his suffering instituted it with bread and
wine, and observed and eat it with his apostles, commanding them
to observe it in remembrance of him; which they accordingly taught
and practiced in the church, and commanded that it should be kept
in remembrance of the suffering and death of the Lord; and that his
precious body was broken, and his blood shed, for us and all mankind,
as also the fruits hereof, namely, redemption and eternal salvation,
which he purchased thereby, showing such great love towards us sinful
men; whereby we are admonished to the utmost, to love and forgive one
another and our neighbor, as he has done unto us, and to be mindful to
maintain and live up to the unity and fellowship which we have with God
and one another, which is signified to us by this breaking of bread.
Matt. 26:26; Mark 14:22; Acts 2:42; 1 Cor. 10:16; 11:23.

XI. OF THE WASHING OF THE SAINTS’ FEET.[46]

We also confess a washing of the saints’ feet, as the Lord Christ not
only instituted, enjoined and commanded it, but himself, although he
was their Lord and Master, washed his apostles’ feet, thereby giving
an example that they should likewise wash one another’s feet, and
do as he had done unto them; which they accordingly, from this time
on, taught believers to observe, as a sign of true humility, and,
especially, to remember by this feet-washing the true washing, whereby
we are washed through his precious blood, and made pure after the soul.
John 13:4–17; 1 Tim. 5:10.

[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.

Xii. of the State of Matrimony

We confess that there is in the church of God an honorable state of
matrimony, of two free, believing persons, in accordance with the
manner after which God originally ordained the same in paradise, and
instituted it himself with Adam and Eve, and that the Lord Christ did
away and set aside all the abuses of marriage which had meanwhile crept
in, and referred all to the original order, and thus left it. Gen.
1:27; Mark 10:4.

In this manner the apostle Paul also taught and permitted matrimony in
the church, and left it free for every one to be married, according
to the original order, in the Lord, to whomsoever one may get to
consent. By these words, in the Lord, there is to be understood, we
think, that even as the patriarchs had to marry among their kindred
or generation, so the believers of the New Testament have likewise no
other liberty than to marry among the chosen generation and spiritual
kindred of Christ, namely such, and no others, who have previously
become united with the church as one heart and soul, have received one
baptism, and stand in one communion, faith, doctrine and practice,
before they may unite with one another by marriage. Such are then
joined by God in his church according to the original order; and this
is called, marrying in the Lord. 2 Cor. 7:2; 1 Cor. 9:5; Gen. 24:4;
28:2; 1 Cor. 7:39.

Xiii. of the Office of the Secular Authority

We believe and confess that God has ordained power and authority, and
set them to punish the evil, and protect the good, to govern the world,
and maintain countries and cities, with their subjects, in good order
and regulation; and that we, therefore, may not despise, revile or
resist the same, but must acknowledge and honor them as the ministers
of God, and be subject and obedient unto them, yea, ready for all good
works, especially in that which is not contrary to the law, will, and
commandment of God; also faithfully pay custom, tribute and taxes, and
to render unto them their dues, even also as the Son of God taught and
practiced, and commanded his disciples to do; that we, moreover, must
constantly and earnestly pray to the Lord for them and their welfare,
and for the prosperity of the country, that we may dwell under its
protection, earn our livelihood, and lead a quiet, peaceable life,
with all godliness and honesty; and, furthermore, that the Lord would
recompense unto them, here, and afterwards in eternity, all benefits,
liberty and favor which we enjoy here under their praiseworthy
administration. Rom. 13:1–7; Tit. 3:1; 1 Pet. 2:17; Matt. 22:21; 17:27;
1 Tim. 2:1.

XIV. OF REVENGE.

As regards revenge, that is, to oppose an enemy with the sword, we
believe and confess that the Lord Christ has forbidden and set aside to
his disciples and followers all revenge and retaliation, and commanded
them to render to no one evil for evil, or cursing for cursing, but to
put the sword into the sheath, or, as the prophets have predicted, to
beat the swords into ploughshares. Matt. 5:39,44; Rom. 12:14; 1 Pet.
3:9; Is. 2:14; Micah 4:3; Zech. 9:8,9.

From this we understand that therefore, and according to his example,
we must not inflict pain, harm or sorrow upon any one, but seek the
highest welfare and salvation of all men, and even, if necessity
require it, flee for the Lord’s sake from one city or country into
another, and suffer the spoiling of our goods; that we must not harm
any one, and, when we are smitten, rather turn the other cheek also,
than take revenge or retaliate. Matt. 5:39.

And, moreover, that we must pray for our enemies, feed and refresh
them whenever they are hungry or thirsty, and thus convince them by
well-doing, and overcome all ignorance. Rom. 12:19,20.

Finally, that we must do good and commend ourselves to every man’s
conscience; and, according to the law of Christ, do unto no one that
which we would not have done to us. 2 Cor. 4:2; Matt. 7:12.

Xv. of the Swearing of Oaths

Concerning the Swearing of Oaths we believe and confess, that the Lord
Christ has set aside and forbidden, the same to his disciples, that
they should not swear at all, but that yea should be yea, and nay, nay;
from which we understand that all oaths, high and low, are forbidden,
and that instead of them we are to confirm all our promises and
obligations, yea, all our declarations and testimonies of any matter,
only with our word yea, in that which is yea, and with nay, in that
which is nay; yet, that we must always, in all matters, and with every
one, adhere to, keep, follow, and fulfill the same, as though we had
confirmed it with a solemn oath. And if we do this, we trust that no
one, not even the Magistracy itself, will have just reason, to lay a
greater burden on our mind and conscience. Matt. 5:34,35; James 5:12; 2
Cor. 1:17.

Xvi. of the Ecclesiastical Ban, or Separation From the Church

We also believe in, and confess, a ban, Separation, and Christian
correction in the church, for amendment, and not for destruction, in
order to distinguish that which is pure from the impure: namely, when
any one, after he is enlightened, has accepted the knowledge of the
truth, and been incorporated into the communion of the saints, sins
again unto death, either through willfulness, or through presumption
against God, or through some other cause, and falls into the unfruitful
works of darkness, thereby becoming separated from God, and forfeiting
the kingdom of God, that such a one, after the deed is manifest and
sufficiently known to the church, may not remain in the congregation
of the righteous, but, as an offensive member and open sinner, shall
and must be separated, put away, reproved before all, and purged out
as leaven; and this for his amendment, as an example, that others may
fear, and to keep the church pure, by cleansing her from such spots,
lest, in default of this, the name of the Lord be blasphemed, the
church dishonored, and offense given to them that are without; and
finally, that the sinner may not be condemned with the world, but
become convinced in his mind, and be moved to sorrow, repentance and
reformation. Jer. 59:2; 1 Cor. 5:5,13; 1 Tim. 5:20; 1 Cor. 5:6; 2 Cor.
10:8; 13:10.

Further, concerning brotherly reproof or admonition, as also the
instruction of the erring, it is necessary to exercise all diligence
and care, to watch over them and to admonish them with all meekness,
that they may be bettered, and to reprove, according as is proper, the
stubborn who remain obdurate; in short, the church must put away from
her the wicked (either in doctrine or life), and no other. James 5:19;
Tit. 3:10; 1 Cor. 5:13.

Xvii. of Shunning the Separated

Concerning the withdrawing from, or shunning the separated, we believe
and confess, that if any one, either through his wicked life or
perverted doctrine, has so far fallen that he is separated from God,
and, consequently, also separated and punished by the church, the
same must, according to the doctrine of Christ and his apostles, be
shunned, without distinction, by all the fellow members of the church,
especially those to whom it is known, in eating, drinking, and other
similar intercourse, and no company be had with him; that they may not
become contaminated by intercourse with him, nor made partakers of his
sins; but that the sinner may be made ashamed, pricked in his heart,
and convicted in his conscience, unto his reformation. 1 Cor. 5:9–11; 2
Thess. 3:14.

Yet, in shunning as well as in reproving, such moderation and Christian
discretion must be used, that it may conduce, not to the destruction,
but to the reformation of the sinner. For, if he is needy, hungry,
thirsty, naked, sick, or in any other distress, we are in duty bound,
necessity requiring it, according to love and the doctrine of Christ
and his apostles, to render him aid and assistance; otherwise, shunning
would in this case tend more to destruction than to reformation.

Therefore, we must not count them as enemies, but admonish them as
brethren, that thereby they may be brought to a knowledge of and
to repentance and sorrow for their sins, so that they may become
reconciled to God, and, consequently be received again into the church;
and that love may continue with them, according as is proper. 2 Thess.
3:15.

Xviii. of the Resurrection of the Dead, and the Last Judgment

Finally, concerning the resurrection of the dead, we confess with
the mouth, and believe with the heart, according to Scripture, that
in the last day all men who shall then have died, and fallen asleep,
shall be awaked and quickened, and shall rise again, through the
incomprehensible power of God; and that they, together with those who
then will still be alive, and who shall be changed in the twinkling
of an eye, at the sound of the last trump, shall be placed before the
judgment seat of Christ, and the good be separated from the wicked;
that then every one shall receive in his own body according to that he
hath done, whether it be good or evil; and that the good or pious, as
the blessed, shall be taken up with Christ, and shall enter into life
eternal, and obtain that joy, which eye hath not seen, nor ear heard,
neither hath entered into the heart of man, to reign and triumph with
Christ forever and ever. Matt. 22:30,31; Dan. 12:12; Job 19:26,27;
Matt. 25:31; John 5:28; 2 Cor. 5:10; 1 Cor. 15; Rev. 20:12; 1 Thess.
4:15; 1 Cor. 2:9.

And that, on the other hand, the wicked or impious, as accursed, shall
be cast into outer darkness, yea, into the everlasting pains of hell,
where their worm shall not die, nor their fire be quenched, and where
they, according to holy Scripture, can nevermore expect any hope,
comfort or redemption. Mark 9:44; Rev. 14:11.

May the Lord, through his grace, make us all worthy and meet, that this
may befall none of us; but that we may thus take heed unto ourselves,
and use all diligence, that on that day we may be found before him
unspotted and blameless in peace. Amen.

These, then, as has been briefly stated before, are the principal
articles of our general Christian faith, as we teach and practice the
same throughout in our churches and among our people; which, in our
judgment, is the only true Christian faith, which the apostles in their
time believed and taught, yea, testified with their life, confirmed
with their death, and, some of them, also sealed with their blood;
wherein we in our weakness with them and all the pious, would fain
abide, live, and die, that we may afterwards obtain salvation with them
through the grace of the Lord.

Thus done and finished in our united churches, in the city of
Dortrecht, the 21st of April, 1632, new style.

And was signed by the mutually united:

DORTRECHT. Isaac de Koning, and in the name of our minister. Jan
Jacobs. (On the other side.) By me Hans Cobrijsz. By me Jacuis
Terwen. Claes Dircksg. Mels Gijsbertsz. Adriaen Cornelissz.

MIDDELBURG. Bastiaen Willemsen. Jan Winkelmans.

VLISSINGEN. Oillaert Willeborts, by Jacob Pennen. Lieven
Marijnesz.

AMSTERDAM. Tobias Govertsz. Pieter Jansz Moyer. Abraham Dircksz.
(On the other side.) David ter Haer. Pieter Jansz van Singel.

HAERLEM. Jan Doom. Piter Grijspert. (On the other side.) Dirck
Wonteresz Kolenkamp. Pieter Joosten.

BOMMEL. Willem Jansz van Exselt. Gijsbert Spiering.

ROTTERDAM. Balten Centen Schoenmaker. M. Michielsz. (On the other
side.) Israel van Halmael. Hendrick Dircksz Apeldoren. Andries
Lucken Jr.

FROM THE UPPER PART OF THE COUNTRY. Peter van Borsel. Antony Hansz.

KREVELT DO. Harmen op den Graff. Weylm Kreynen.

ZEELAND. Cornelis de Moir. Isaac Claessz.

SCHIEDAM. Cornelis Bom. Lambrecht Paeldink.

LEYDEN. Mr. C. de Korink. Jan Weyns.

BLOCKZIEL. Claes Claessen. Pieter Peters.

ZIERICZEE. Anthonis Cornelissz. Pieter Jansz Timmerman.

UTRECHT. Herman Segers. Jan Hendricksen Hooghvelt. David Horens.
(On the other side.) Abraham Spronk. Williem van Brœkhuysen.

GORCUM. Jacob van der Heyde Sebrechts. Jan Jansz V. K.

AERNHEM. Cornelis Jansz. Dirck Reuderson.

Besides that the last mentioned confession was received by so many
churches, and signed by their leaders, as has been shown, also all
the churches in Alsace and in the Palatinate, in Germany, afterwards
unanimously adopted and signed it; wherefore it was undertaken to
translate the same for their benefit and that of others, into French
and into German. This is given as a remembrance. Here is the patience
and faith of the saints. Rev. 13:10.

Of the Ungodly and False Church, Which is the Opposite of the Church of

GOD, AND THE ORIGIN, PROGRESS AND SUCCESSION OF THE SAME THROUGH ALL
TIMES.

Where God builds a temple, says the old proverb, there the devil builds
another in opposition. This has been apparent ever since the beginning
of the world. For at the same time that Abel became a martyr of God,
and, therefore, a good leader of the children of God, Cain made himself
a murderer, and became a leader of the children of Satan, who belong
to the ungodly and false church, as members of one body. Gen. 4:8.

He was followed by Lamech, one of Cain’s descendants, who slew a young
man, and afterwards spoke of it to his wives Addah and Zillah, in a
boasting and presumptuous manner. Gen. 4:23.

The people of the first world universally, with the exception of eight,
followed in the footsteps of Lamech in wickedness; they exercised
tyranny, violence, and oppression, and would not be governed by the
Spirit of God. Gen. 6:3,4.

The Sodomites followed in the same course, vexing with their unbecoming
walk the righteous soul of Lot from day to day. Gen. 19; 2 Pet. 2:8.

These were succeeded by the Egyptians, who imposed grievous and
insupportable burdens upon the people of God, and finally sought their
lives, yea pursued them even into the sea. Compare Ex. 1:11 with Ex.
14:9,10,23.

After these were the seven nations, or inhabitants, of the land of
Palestine, who were greater and mightier than the children of Israel,
but were banished by God on account of their wickedness; namely the
Canaanites, Hittites, Girgashites, Amorites, Perizzites, Hivites,
Jebusites, etc. Deut. 7:1,2.

After these manifested themselves the Amorites, Moabites, Midianites,
Philistines, and many others, who disturbed, oppressed, and harassed
in manifold ways the people of God, which was dwelling in quiet. See
throughout in the book of the Judges, the books of Samuel, the Kings,
and Chronicles.

The Chaldeans, Assyrians, and the inhabitants of the land of Babylon,
followed those already mentioned; they carried the church of God away
into foreign lands, burned the house of God, and laid waste the city
of Jerusalem, which God had chosen above all the cities of the whole
earth. 2 Kings 1–17; Jer. 52:1–20; Lam. 1:1–5.

The mighty cities, Tyre and Sidon, in Phenicia, and afterwards,
Chorazin, Bethsaida, Capernaum, which defied the world itself with
their greatness, and cast the threatenings of God to the wind, lifted
up their heads after the last mentioned, but to their own destruction.
Compare Is. 23:4,5; Ezek. 27 and 28 throughout, with Matt. 11:20–23.

All these who have been mentioned, from Cain on, succeeded one another
in regular order, and may be considered as members of the church of
Satan; since they have neither in generation, nor in faith, nor in
worship, nor in manner of life, agreed with the church of God, but
opposed it in every respect.

After the coming of Christ, many who had adopted the Christian religion
and worship, apostatized, denying the faith, and thus becoming
fellow-members in the last mentioned, ungodly, and wicked congregation;
as, for instance: Simon Magnus, who by confession of faith, and baptism
had joined himself to the visible church of God, but fell from it,
desiring to purchase the gift of the Holy Ghost with money, which,
according to the apostle Peter, tended to his destruction, although he
afterwards, as it appears, was again converted. Acts 8:13,18–22.

Hymeneus and Alexander, who concerning faith made shipwreck, and were
full of blasphemies, wherefore they were put away from the church by
Paul, and delivered unto Satan. 1 Tim. 1:19,20.

Phygellus and Hermogenes, who with the greater number of those in Asia,
were turned away from Paul, and, consequently, also from the doctrine
of the Gospel which they had received. 2 Tim. 1:15.

Hymeneus (the second) and Philetus, who, having erred concerning the
truth, pretended that the resurrection of the dead was past already;
whereby they overthrew the faith of some. 2 Tim. 2:17,18.

Demas, who forsook Paul, having loved the world. 2 Tim. 4:10.

Alexander, the coppersmith, who did the apostle much evil, on account
of which the church of Christ is admonished to beware of him. 2 Tim.
4:14,15.

Many others, who, though they bore the name of members of the Christian
church, did not stand by but forsook the oft mentioned servant of
God, when he was to answer before the Emperor Nero in regard to the
Evangelical doctrine; for which reason their names did no longer belong
among the pious. See last mentioned chapter verse 16.

After these followed many who in the days of John went out from the
Church of Jesus Christ, and did the works of antichrist; wherefore they
were called antichrists, being forerunners of the great antichrist
who was to follow afterwards. See 1 John 2:18,19. Besides these who
arose already in the time of the apostles, and went out from the
holy congregation of God, many others, who can not all be mentioned,
followed in all ages and will follow to the last days.

Of this the apostles prophesied when their departure was near at hand,
and warned the believers of their coming.

When Paul knew and was fully assured through the revelation of the
Holy Ghost that all those among whom he had traveled preaching the
Gospel would see his face no more, he thus addressed, on the island of
Miletus, the elders of the church of Ephesus, who had come to him: I
know, beloved brethren, that after my departing shall grievous wolves
enter in among you, not sparing the flock. Also of your own selves
shall men arise, speaking perverse things, to draw away disciples after
them. Therefore watch, and remember that by the space of three years I
ceased not to warn every one night and day with tears. Acts 20:29–31.

Afterwards when he was in the city of Laodicea, in Phrygia Pacatiana,
he wrote in a certain letter to his beloved friend Timothy, concerning
the apostasy which should be through some in the latter times, thus:
“Now the Spirit speaketh expressly, that in the latter times some shall
depart from the faith, giving heed to seducing spirits, and doctrines
of devils; speaking lies in hypocrisy; having their conscience seared
with a hot iron; forbidding to marry, and commanding to abstain from
meats.” 1 Tim. 4:1–3.

Who these apostates were that, in many instances, have forbidden
marriage and meats it is unnecessary to point out, since the truth of
the matter is clear and manifest to almost every one.

But at the close of his life, when he was imprisoned at Rome the second
time, and had already received his sentence of death, namely, to be
executed with the sword, for the name of the Lord, he once more renewed
the foregoing to his friend and spiritual son Timothy, in order that he
might never forget it, but also put the church, where he was a teacher,
in remembrance of it with these words: “This know also that in the last
days perilous times shall come. For men shall be lovers of their own
selves, covetous, boasters, proud,... having a form of godliness, but
denying the power thereof.” 2 Tim. 3:1–5.

Continually, he adds this declaration for further instruction: “The
time will come when they” (namely, certain members of the Christian
church) “will not endure sound doctrine; but after their own lusts
shall they heap to themselves teachers, having itching ears; and they
shall turn away their ears from the truth, and shall be turned unto
fables. 2 Tim. 4:3,4.

In like manner, Peter also, as his departure drew nigh, expressly
prophesied to the chosen strangers scattered abroad: That, as there
were, in times past, false prophets among the people (Israel), there
should also be false teachers among (or out of) them, who should
privily bring in pernicious heresies, even denying the Lord that bought
them. 2 Pet. 2:1.

It would require too much time to recount what also John says on this
subject, not only in his epistles, but especially in his revelation;
since he gives a description of the condition of both the church of
Christ and of antichrist, from his time to the end of the world.

Of the Evil Succession of the Roman Church, Consisting Only in the

SUCCESSION OF THE PERSONS, AND NOT OF THE DOCTRINE.

Here is to be considered the great error of the Romanists, when they
without regarding the true succession of the doctrine build on, and
parade the succession of the persons, who either from the beginning of
the world, or from the time of the apostles have existed throughout,
as they pretend up to the present time; surely a very insignificant
matter![47]

[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.

For, if they reckon from the beginning of the world, we have shown,
that Cain, who was a murderer, has had his successors as well as Abel,
who was slain for the sake of his faith[48] and godliness.

[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.

And also, if they reckon from the time of the apostles, we have
demonstrated that at that time already there were many apostates, yea,
adversaries of the Christian religion and the true worship of God; and
that more have followed, according to the prophecies and predictions
which the holy apostles uttered and left to posterity.

Hence it follows, that neither the antiquity, nor the long or great
succession of persons, can assure the truth of any religion or church,
since the evil is as ancient as the good, and the erring spirits and
evil doers have had, and still have, as great a succession as the true
believers and good; unless the antiquity, and the succession of persons
be accompanied with the divine truth and piety possessed by the upright
ancients in the beginning.

Objection of the Papists, by Means of Three Passages

But, in order to maintain the aforementioned succession, the Papists
are accustomed to say, that they do not reckon the same from the
antiquity of some erring spirits who were before, in, or after the time
of the apostles; but from the church of Christ itself, and from Peter,
whom they styled the prince of the apostles, upon whom Christ himself,
as they asserted, wished to build his church. Bell. lib. 1. de pont
Rom. cap. 10. Quansuys ex.

To this they add as a second argument, that to him, and no other, were
given, by Christ, the keys of heaven, to open or to close the same
according to his pleasure.

And, thirdly, that the Lord thrice commanded him--more than the other
apostles--to feed his flock, that is, his church.

Moreover, that he occupied the Roman throne, and that the popes
succeeded him therein.

To prove this supremacy of Peter, and, consequently, the succession of
the popes in his place, they have, for a long time already, misused
three passages of holy Scripture, namely Matt. 16:18,19; and John
21:15–17; to which we will reply in the following.

Reply to the First Passage

Matt. 16:18, the Lord says: “Upon this rock I will build my church.”

The error of the Romanists consists in this, that they misinterpret the
word petra, as though thereby was meant the apostle Peter; but this
is a great and palpable error. For the Lord there plainly distinguishes
between the name Petros (Peter) and the word petra (rock); saying
immediately before: “Thou art Peter,” but afterwards: “and upon this
rock;” upon which follows: “I will build my church;” so that the Lord
does not promise there, to build his church upon Peter, but upon the
rock; which he plainly mentions.

Now it will depend upon the true meaning--who and what is to be
understood by this rock. Some maintain the first mentioned meaning,
which we have refuted just now, namely, that Peter himself is meant
thereby; for which purpose they misapply the passage John 1:42, where
this apostle is called Cephas,[49] which, in their opinion, signifies
a foundation stone; but this is also an error.

[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.

It is true that, according to the explanation of orientalists, those
versed in oriental languages, by this word there is to be understood
a stone; but what kind of a stone? Not a foundation stone, but a
piece, corner, or chip of a stone, upon which no building could ever
be founded. The word Cephas, they say, is derived from the Hebrew word
Keph, which with them means a corner or edge of a stone; while, on
the other hand, the rocks or foundation stones are designated by the
name Sela or Zur,[50] according to Deut. 32:13. Thus Peter is
indeed called a stone in holy Scripture, yet not a foundation stone,
but only such a one as is generally built upon a foundation. Christ
is properly the foundation stone, as Peter himself declares, when he
calls Christ the living stone, disallowed indeed of men, but chosen
of God, and precious (1 Pet. 2:4); whereupon he adduces the words of
the Prophet Isaiah, saying: “Wherefore also it is contained in the
Scripture, Behold, I lay in Sion a chief corner stone, elect, precious:
and he that believeth on him” (that is builds upon him through faith)
“shall not be confounded.” 1 Pet. 2:6 from Is. 28:16.

[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.

Therefore he admonishes the believers, to build themselves, as
living stones, to a spiritual house, upon the foundation which is
laid--Christ. Verse 5.

Paul confirms this, when he says: “Other foundation can no man lay
than that is laid, which is Jesus Christ,” 1 Cor. 3:11. In another
place he calls him the foundation of the apostles and prophets, etc.
(namely, upon whom the apostles and prophets themselves were built up,
and upon whom they, through their doctrine, built up others also); for
he adds: “In whom all the building fitly framed together groweth unto
a holy temple in the Lord: in whom ye also are builded together for a
habitation of God through the Spirit.” Eph. 2:20–22.

It is not inconsistent with this, that the twelve apostles, of whom
Peter was one, are called twelve foundation stones,[51] upon which, as
John says, the city of God, that descended from heaven, was built.
Rev. 21:14. For, even if it were admitted that by the words, city
of God, in this place, there is to be understood the church of God
here on earth, this would only prove, that Peter, as well as the other
apostles, was one of the twelve foundation stones of the church of
Christ; which by no means confirms the proposed objection, that Peter
alone is the foundation stone, or foundation, of the church.

[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.

Again, the word “foundation stones” here does not signify the
foundation itself, since, properly speaking, in nature, the foundation,
as the ground or bottom of a building, is something different from
the stones built upon it, which are called foundation stones; for,
upon the ground or bottom the foundation-stones are laid, and upon the
foundation-stones the building; so that the ground of foundation must
support both, the foundation-stones and the building. Thus, Christ
is the ground, bottom, or foundation of his church; the apostles,
through their doctrine, are the foundation-stones; and the church is
the building erected upon these foundation-stones and the foundation.
It stands fast, therefore, that they err, who make Peter the only
foundation of the church of Christ, and that, consequently the building
which they erect thereon, is erroneous and false.[52]

[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.

Reply to the Second Passage

The second passage is taken from Matt. 16:19: “And I will give unto
thee the keys of the kingdom of heaven: and whatsoever thou shalt bind
on earth shall be bound in heaven; and whatsoever thou shalt loose on
earth shall be loosed in heaven.”

But this does not in the least tend to prove that church discipline
or the power of expelling from, and re-admitting unto the church, was
given, among the apostles, to Peter alone, and to no other of the
twelve; for in verse 13 it is written: “When Jesus came into the coasts
of Cesarea Philippi, he asked his disciples, saying, Whom do men say
that I, the Son of man, am?” Whereupon it is related, that Peter (in
the name of all) answered: “Thou art the Christ, the Son of the living
God.”

Then follows, verse 19: “I will give unto thee the keys,” etc., which
promise, though addressed specially to Peter, extended to all the
apostles in general, since the Lord did not ask Peter alone, but the
whole of them collectively; upon which, when he (Peter) had answered in
the name of all, followed the above mentioned promise.

This is explained still further by the holy evangelist John, who says,
chap. 20:19,22,23, that Christ, after his resurrection, standing in the
midst of his disciples, breathed on them all, and said: “Receive ye the
Holy Ghost,” adding: “Whosesoever sins ye remit, they are remitted unto
them; and whosesoever sins ye retain, they are retained;” which words
are of equal importance with those just quoted from Matthew, concerning
the giving of the keys. Moreover, that the church also has received
this power, is expressed in words not obscure at all in Matt. 18:17,18:
If he (the sinner) neglect to hear the church, let him be unto thee
as a heathen man and a publican. Verily I say unto you, whatsoever ye
(understand, according to the sentence of the church, which is here
spoken of) shall bind on earth shall be bound in heaven; and whatsoever
ye shall loose on earth shall be loosed in heaven.”

Who doubts that these are the express words which were previously
addressed to Peter, but, of course, are intended for all the apostles,
and here for the whole church?

We see that the Corinthian church, at the time of Paul, possessed the
right of expelling and readmitting, called binding and loosing; for,
touching the expulsion of the sinner, it was said to them: “Purge out
therefore the old leaven” (namely, the obstinate sinner), etc. 1 Cor.
5:7. Again: “Put away from among yourselves that wicked person.” Verse
13.

Concerning the readmittance of the one who manifested penitence, they
are commanded: “Sufficient to such a man (namely, who repents of his
sins) is this punishment (that is, the expulsion from the church) which
was inflicted of many. So that contrariwise ye ought rather to forgive
him, and comfort him, lest perhaps such a one should be swallowed up
with overmuch sorrow.” 2 Cor. 2:6,7.

Besides, that this power of binding and loosing was not given to Peter
alone, but to all the apostles, and also to the church, it is entirely
different in its nature from that of which the pope of Rome as the
imaginary successor of Peter boasts. For the power of which Christ
spoke, must be limited by the rule of his word, Matt. 7:24,26; Gal.
1:6–8; while on the contrary the power of which the pope boasts is
unlimited, has no rule, and extends as far as his pleasure. Bald. in
cap. Eccles. Also, dist. 40. cap. S. Papae, etc.

It follows then, that to the pope is attributed wrongfully a power
which was not given to Peter himself; moreover, that the power which
was given him, was common to all the apostles, and also to the church.

Reply to the Third Passage

The third passage (or argument) is taken from John 21:15–17, where the
Lord asked Peter three times, whether he loved him, and Peter answered
each time: “Yea, Lord, I love thee;” to which the Lord replied, three
times: “Feed my lambs;” “Watch my sheep,” etc.

Some among the Papists, in order to maintain the supremacy of Peter
and, consequently, that of the popes of Rome, have so strained these
words, that a certain celebrated author among them did not hesitate to
write, that Peter is here appointed a ruler, watchman, and pastor, not
only over the church, but over the apostles themselves. Bell. lib. I.
de Pont. Rom. cap. 14. & 15. 16. Second. S. Velt. etc.

But herein they do violence to the text, since various arguments from
the holy Scriptures overthrow this view. For, in the first place, it
is certain, that at that time Peter had greatly and grievously gone
astray, more than any of the other apostles; since he, contrary to
warning and his own solemn promise, had so faithlessly denied, yea,
entirely forsaken, the Lord; hence, there is no probability that the
Lord exalted him above all the others, and appointed him ruler over
them; which would be altogether incompatible with the justice of
Christ, and the nature of the case.

In the second place it would not accord with what the Lord had taught
his apostles in general, on a previous occasion, when a strife had
arisen among them, as to which of them, after his departure, should
be the greatest; saying: “The kings of the Gentiles exercise lordship
over them; and they that exercise authority upon them are called
benefactors. But ye shall not be so: but he that is greatest among you,
let him be as the younger; and he that is chief, as he that doth serve.
Luke 22:25,26. Again: “Neither be ye called masters: for one is your
Master, even Christ.” Matt. 23:8,10.

In the third place, if we examine the proposed argument, we shall find,
that neither the threefold question of the Lord: Lovest thou me? nor
his threefold injunction: “Feed, or watch, my lambs, and sheep,” was
directed to Peter any more than to the other apostles.

For, as regards the question, Lovest thou me? what does it signify
more than that Peter should examine himself, whether he did love
Christ? Very well. What, then, had Peter more than any of the other
apostles? or than Paul afterwards had? who said: “For I am persuaded,
that neither death nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor depth,
nor any other creature, shall be able to separate us from the love of
God, which is in Christ Jesus our Lord.” Rom. 8:38,39. Again: “The love
of Christ constraineth us;” etc. 2 Cor. 5:14. Yea, every Christian in
particular, and all in general, are bound to this love, which is so
necessary, that it is written: “If any man love not the Lord Jesus
Christ, let him be Anathema, Maran-atha.” 1 Cor. 16:22.

Concerning the injunction, Watch, or feed, my lambs and sheep, this
is also enjoined upon all true teachers. “Take heed therefore,” says
Paul to the elders of the church at Ephesus, “unto yourselves, and to
all the flock, over which the Holy Ghost hath made you overseers, to
feed the church of God, which he hath purchased with his own blood.”
Acts 20:28.

Peter, moreover, has, in this respect, not placed himself above, but
beside his fellow ministers, when he, exhorting them, says: “The elders
which are among you I exhort, which am also an elder, and a witness of
the sufferings of Christ.... Feed the flock of God which is among you,”
etc. 1 Pet. 5:1,2.

This is further confirmed by the fact, that the Lord did not command
Peter only, but all the apostles in general, to go into all the world,
to preach and baptize the believers. Matt. 28:18–20; Mark 16:15,16.

Again, he said to them all: “Ye shall be witnesses unto me both in
Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
parts of the earth.” Acts 1:8.

It follows therefore, that in the matter of watching over, and feeding,
the sheep of Christ, that is, in preaching the holy Gospel, and taking
care of the church of Christ, Peter possessed no more authority, power,
and distinction than the other apostles and apostolic teachers.

It now remains to give a solution, why the Lord thrice asked Peter
alone, and none of the others, whether he loved him, and thrice
commanded him to feed his sheep.

To this we reply: since Peter only a short time before had thrice
forsaken the Lord, it was not more than right, that he should also
confess thrice that he loved him whom he had forsaken; and that,
therefore, this question should be put to him three times.

Besides, since Peter, by his denial had entirely abandoned, or, at
least, had become totally unworthy of his office of teaching and
feeding the church of Christ, none of the other apostles would, under
any consideration, have recognized or received him therein; hence it
was necessary, that the Lord himself should earnestly, yea thrice,
charge him with it, so that no one might come to doubt the worthiness
of his person (since he was now converted), or the validity of his
office.

Thence follows again the absurdity of those who make the matter in
question say more than the Lord himself has done: namely, that Peter
hereby was not reinstated into his office, which he had abandoned; but
that he was appointed head of the whole church, yea, even over all
the other apostles; as can be seen in lib. I. de pont. Rom. cap. 11.
Bellorm.

THE GROUNDLESSNESS [OF THE ALLEGATIONS] OF THOSE WHO ARE ACCUSTOMED TO

Deduce the Roman Succession From Peter, the Holy Apostle, and Wherein

THIS CONSISTS.

Besides that the three proposed passages are of no use to the papists
in proving the supremacy of Peter over the other apostles and the whole
Christian church, there follow various reasons and circumstances which
show clearly, that the succession of the popes, which they would deduce
from Peter, cannot stand, but is unfounded and untrue.

For, to come to the point, it cannot be shown, that Peter was ever at
Rome, (where the seat of the pope is placed), except at the close of
his life, and then he was not received as pope, but was put to death
as a martyr, with Paul, his fellow apostle, for the testimony of Jesus
Christ, as we have circumstantially shown in the History of the Holy
Martyrs, of the year 69 A. D. Also, Egesipp. Hist. van de verstoring
Jerusalem, 3. Bock, 2 cap. Also, W. Band. Apopth. Christian, lib. 1.
ex Hieron. de vitis illustribus. Johan. Strac. in festo Johan. Evang.
etc.

Eusebius quotes from Dionysius, a teacher of the church at Corinth,
concerning the coming of Paul and Peter to Rome, as also concerning
their preaching, which was the cause of their death, these words: They
(namely Paul and Peter) were both together in our congregation at
Corinth, teaching (from) there (on) throughout all Italy; they taught
also in this city (namely, Rome, of which he had first spoken); where
they both were crowned martyrs at the same time. Euseb. Pamph. Chron.
Eccl. Edition of 1588 lib. 2. cap. 25.

He speaks of Peter’s coming to, and preaching at, Rome, even as if
having taken place at the close of his life; and although he puts
Paul’s coming and preaching in the same time, Paul’s coming to this
city, nevertheless, happened much earlier than the coming of Peter,
which took place shortly before their death; in which time both
together preached the holy Gospel in that city.

That Paul was there much earlier and longer, appears from all the
circumstances of the Acts of the apostles; for while Peter was
preaching at Cesarea, Antioch, Jerusalem, and in other places, Paul was
brought to Rome, and, having arrived there, “dwelt two whole years in
his own hired house, and received all that came in unto him, preaching
the kingdom of God, and teaching those things which concern the Lord
Jesus Christ, with all confidence, no man forbidding him.” Here the
account of the Acts of the Apostles ends, without mentioning anything
further of Peter. See Acts 28:30,31.

Various Arguments From the Holy Scriptures, Showing That Peter Was not

AT ROME DURING THE TIME PAUL WAS THERE, EXCEPT (AS HAS BEEN EXPLAINED
ABOVE) AT THE CLOSE OF HIS LIFE.

In this demonstration we shall forego the method employed by Sebastian
Frank, Gysius, and others, who have written syllogistically upon this
subject, and shall confine ourselves solely to the express testimony
of (or, at least, plain inferences from) Holy Scripture, upon which we
propose to found our arguments.

Reason.--First Argument.--When Paul drew near the city of Rome,
where he was to be arraigned before Cesar, the brethren[53] came out
of the city to meet him, as far as Appii Forum, and the Three Taverns,
whom, when Paul saw, he took courage. Acts 28:15. But among these Peter
is not once mentioned, which would undoubtedly have been the case, had
he been with them and occupied the episcopal throne at that place, as
is pretended.

[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.

Second Argument.--When it came to pass, that Paul was to give an
account before the emperor for the first time, he was forsaken by all,
and no man stood with him, so that he complained of it to Timothy. 2
Tim. 4:16. Now, if Peter had been at Rome, he certainly would not have
forsaken Paul, whom he was wont to call his beloved brother, 2 Pet.
3:15; but would have stood by him with counsel and actual assistance,
according to his ability. This, however did not happen; which clearly
shows that he was not there at that time; unless some one might
conclude, that he, who before had forsaken his Lord and Savior (which
was a matter of much consequence), now probably also forsook Paul, who
was inferior.

To this may serve as reply: That Peter, at the time he forsook Christ,
was not filled with the gift of the Holy Ghost, which was not poured
upon the apostles until after Christ’s ascension, Acts 2:1–3; hence he
could easily come to this fall; but now, being filled with the Holy
Ghost,[54] it was quite otherwise, so much so, that he and his fellow
apostles feared no suffering, not even death itself. Compare Acts
4:19–21 with 5:40–42 and 12:3,4. Also 1 Pet. 3:14 and 4:16.

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

Moreover, in Paul’s complaint to Timothy not a word is mentioned as to
Peter having forsaken him; which, had it happened, would certainly,
as a notable matter, not have been passed over in silence; more
especially, as he mentions some of those who forsook him, by name, as,
Demas, Alexander the coppersmith, etc.

Third Argument.--When Paul was confined in prison at Rome, and bound
in chains, he commended Onesiphorus, because he had visited him, and
was not ashamed of his chain; without mentioning anything about others,
saying: “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.

But why does he not commend Peter as having visited him in his bonds?
or, if Peter was there and did not do so, but was ashamed of his chain,
why does he not complain, that so great a man, who ought to have had
been a leader unto others, was so negligent therein?

Doubtless, if Peter had been in the city at that time, and visited, or
not visited, him in prison, Paul would not have passed it over in utter
silence, without commending or complaining of it.

Fourth Argument.--When many had departed from Paul, while he was
in prison, he made mention of one who had remained by, or with, him,
namely, in the city of Rome. He calls him Luke, and says: Only Luke is
with (or by) me. 2 Tim. 4:11. It follows, therefore, that at the time
when Paul wrote this, Peter was not at Rome, or it could not have been
that only Luke was with him.

Fifth Argument.--A little further on from the above mentioned words,
Paul requests of Timothy, that when he came to him, he should bring
Mark with him, since the same would be very profitable to him for
his ministry, saying: Take Mark, and bring him with thee (when thou
comest): for he is profitable to me for the ministry. 2 Tim. 4:11.

Now, if Peter was in Rome at that time, why was Paul under the
necessity of sending for Mark for the ministry? or, if he was not
there, why did he not send for Peter? Certainly, if he had sent for
him, he would, unless prevented by some important cause, not have
refused to come: and then it could be concluded, that Peter was there
a considerable time, since, as we find, they both died considerable
time afterwards.

But it does not appear that Paul sent for him; hence, it cannot be
concluded, that he came in answer to his summons; and even if he
had come at that time, his stay there could not have lasted several
years, much less twenty-five years, as the papists say, since death
overtook him as well as Paul, as has been shown in its proper place.
The preparation, however, of this whole argument is unnecessary and
superfluous.

Sixth Argument.--Paul wrote various epistles from his prison at
Rome to the believers; as to the Galatians, Ephesians, Philippians,
Colossians, to Timothy, Philemon, etc., in which he puts various
salutations from believers of the church at Rome, as also, in the
beginning of the same makes mention sometimes of his fellow laborers;
but he never mentions Peter. We will show here the manner in which this
is done.

In the beginning of the epistle to the Philippians he writes these
words: Paul and Timotheus, the servants of Jesus Christ. Now, why does
he not add here: and Simon Peter?

Nearly in the same manner he commences the epistle to the Colossians,
saying: “Paul, an apostle of Jesus Christ by the will of God, and
Timotheus, our brother.” Why does he not add: and Peter, the chief
apostle?

In concluding these epistles he adds the salutations of the saints who
were with him. To the Philippians he writes: “All the saints salute you
... chiefly they that are of Cæsar’s household.” Phil. 4:21,22. To the
Colossians he addresses these words: “Epaphras, who is one of you, a
servant of Christ, saluteth you.” Col. 4:12. Also: Luke, the physician,
greets you. Verse 14.

Peter is not mentioned here at all, which, certainly, had he been
there, would have been highly necessary.

This same manner he followed in all the other epistles which he wrote
from Rome. To Timothy he says: “Eubulus greeteth thee, and Pudens, and
Linus, and Claudia.” 2 Tim. 4:21.

To Philemon: “There salute thee Epaphras ... Marcus, Aristarchus.”
Phil. 23,24.

There might be much said upon this subject, but it would all amount
to this: that it would be a strange thing, if Peter was at Rome, when
Paul wrote his epistles from the Roman prison, that the latter did
never mention in these epistles a salutation from Peter (which, as has
been shown, he did not); seeing he mentions salutations from different
leaders and members of the Roman church, whom he calls by name: hence
it is quite reasonable to conclude, that Peter was not there during
that time.

Besides the six arguments mentioned, proving that during the time
Paul was imprisoned under Nero, Peter was not at Rome, as far as the
testimony of Holy Scriptures go in regard to this, there follow various
circumstances showing (by like virtue of Holy Scripture), that also
during the time Paul was out of prison, Peter was not to be found in
this city.

First Circumstance.--Here is to be considered, why Paul wrote an
epistle to the Roman church, as well for the confirmation of the
Christian faith, as for stirring up in the moral virtues (which epistle
is still in existence), if Peter was there at that time, and had the
charge of said church? or, if it was necessary for important reasons,
that he should write to them, why he did not send this epistle to Peter
as their leader, like he did to Timothy, the teacher of the Ephesian
church; and to Titus, the teacher of the church in the Island of Crete?

Or, at least, if we look at the contents of this epistle, we may well
consider, why he did not address a salutation to him, or once mention
him by name? seeing he filled nearly a whole chapter with the names
of those whom he salutes at Rome: as, Aquila with his wife Priscilla,
Epenetus and Mary, together with Andronicus, Junia, Amplias, Urbanus,
Apelles, Herodion, those of the household of Narcissus (the women),
Tryphena and Tryphosa, Persis, Rufus, Asyncritus, Phlegon, Hermas,
Patrobas, Philologus, Nereus, etc., Rom. 16 throughout; without
mentioning in any way whatever the person or name of Peter; from which
there may be concluded again with good reason, that which has been
concluded before from the account of the salutations which Paul wrote
while in prison at Rome, namely, that Peter was not in this city at
that time?

Second Circumstance.--When it afterwards happened that Paul, having
traveled through Arabia and the country of Damascus, returned after
three years, with a particular desire to see Peter; he did not seek him
at Rome, but at Jerusalem; where, when he had found him, he abode with
him fifteen days; and then departed again into the regions of Syria and
Cilicia. Gal. 1:17–21.

Third Circumstance.--When fourteen more years had elapsed, namely,
those spent by Paul in his Syrian and Cilician journey, where was Peter
to be found? Certainly not at Rome, but at Antioch; for there Paul came
to him, and rebuked him, because he had eaten with the Gentiles in the
presence of the Jews. Compare Gal. 2:1 with verses 11,12.

Fourth Circumstance.--When some came down from Judea, and troubled
the brethren, saying that, unless they were circumcised after the
manner of Moses, they could not be saved; and Paul, Barnabas, and other
pious men were sent to the apostles and elders, to consult about the
matter; Peter as well as the others to whom they were sent, was found
at Jerusalem. Acts 15:1–7.

Fifth Circumstance.--Gal. 2:7, we read, that the uncircumcision
(that is, the Gentiles) was committed to Paul, but the circumcision
(that is, the Jews or the Jewish nation) to Peter; also, verse 9, that
Peter (there called Cephas) together with James and John gave to Paul
and Barnabas the right hand and agreed, that these should go unto the
heathen, but they unto the circumcision (the Jews); namely, to preach
the Gospel unto them.

It is, therefore, a settled fact, that Peter was properly a teacher of
the Jews (after this agreement was made), and not of the Gentiles.
But if he had taught among the Romans, who were Gentiles by nature, he
would have gone altogether beyond his engagement and promise; which
certainly is not to be supposed of so great and eminent a man as Peter
was at that time.

Sixth Circumstance.--From the two epistles of Peter, especially from
the words, 1 Pet. 1:1, it evidently appears, that he preached to the
strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia (namely those who were scattered there from the twelve tribes
of Israel, according to the statement of James, chap. 1:1); for which
preaching, since these countries are very far, some even a hundred and
more leagues apart, several years were required, in order to travel
through them; during which time Peter apparently could not be there and
at Rome at once; this is incontrovertible.

Seventh Circumstance.--At the end of the first epistle of Peter,
namely 1 Pet. 5:13, are these words: “The church that is at Babylon,
elected ... saluteth you.”

How could Peter send a salutation from the church at Babylon, unless
he was with it in Babylon at that time? But if he was in Babylon, he
was not at Rome, unless he had two bodies; of which we do not read
anything, nor have we any reason to believe it.

Eighth Circumstance.--Those who hold that Peter was bishop at Rome,
make no distinction between the words apostle, or messenger, and
bishop, or overseer; yet there always has been a marked difference
between the office of an apostle and that of a bishop.

The office of an apostle was to travel from one country to another,
yea, through the whole world, and preach the Gospel to those who had
not yet heard it; without being bound to any particular place or
church, as appears from Matt. 28:19; Mark 16:15.

On the other hand, the office of a bishop or overseer was to watch
over, care for, feed and govern, as a shepherd his flock, a particular
church, unto which the Gospel had been already preached, and which had
accepted faith and the sign of holy baptism. Compare Acts 20:28 with 1
Tim. 3:1–5; Tit. 1:5–7.

Now, it is a fact, that properly not the latter, but the former office
was enjoined upon Peter, for he gives himself the first mentioned
name--apostle (see 1 Pet. 1:1 and 2 Pet. 1:1); for which purpose Christ
himself had chosen him, Luke 6:13,14, and sent him out, as can plainly
be seen in the last chapter of Matthew and of Mark.

How could it be then, that Peter sat as bishop of the church in the
city of Rome? and, what is still more--for a considerable number of
years! unless it be said that Peter abandoned his charge, and accepted
another office and ministry than the one to which he was called; which
it would be difficult to prove, since nothing is mentioned of it in
Holy Writ.

Further Remarks on the foregoing circumstances--If one should confine
himself solely to the testimony of the holy Scriptures, not accepting
anything else as worthy of belief, it could in no wise be shown that
Peter was ever at Rome; but, since the holy Scriptures do not relate
all that has happened, the testimony of some accepted authors of that
time may be recognized as credible, as far as their testimony is not
contrary to what is expressed in holy Scripture.

We have shown from the apostolic writings, that during the time Paul
wrote his epistles in the prison at Rome, and also during the whole
period that he (Peter) was preaching in foreign countries, Peter was
not in Rome, but in Jerusalem, Antioch, Pontus, Galatia, Cappadocia,
and in other places where the Jews were scattered. This we have plainly
shown, first by six arguments, and then by eight circumstances, derived
from the holy Scriptures. But as to where Peter was, or how he died,
after Paul wrote his last epistle from Rome, the Scriptures are silent.

Hence the testimony of those writers whom we have just mentioned
cannot well be contradicted; who maintain, that Peter shortly before
his death came to Rome, and there laid down his life for the doctrine
of the Evangelical truth; without mentioning anything there about his
bishopric, much less, popedom.

Discordance of Papistic Writers. 1. Whether Peter Was at Rome. 2. how

LONG HE WAS BISHOP THERE. 3. WHO FOLLOWED HIM.

The common tenet of the papists is, that Peter sat as the chief bishop
upon the Roman throne; yet the authors whom they adduce for this
purpose greatly differ. For, as respects his arrival in that city, some
fix it in the year 41 after Christ; others in the beginning of the
reign of the Emperor Claudius; others in the second year of this same
Claudius; others in the fourth year; others in the beginning of the
reign of Nero; others in the fourteenth year after Paul’s conversion,
etc., as is noted in Ireneus, Orosius, Damasus, Hornantius, Th.
Aquinus, The Lives of the Saints, etc.

Concerning the length of time he was bishop, there is not less
disagreement; as also in regard to how long he was absent from his
bishopric sojourning in other places. Cortesius writes of eighteen
years, Onuphrius of seven years; but the general opinion among them is,
that he sat twenty-five years upon the chair governing their church;
although some flatly oppose it. See the last mentioned three authors.

Touching the person who succeeded him in his bishopric, there is much
confusion and uncertainty in what is said concerning this subject.
Some write, that Clemens succeeded Peter; as Septimus Florens Tert.;
others, that Linus followed him; as Ireneus, Eusebius, Epiphan., etc.,
De Praes 32. 1. Contr. Jov.; others, that Linus discharged Peter’s
office two years before the death of the latter; as Damasus, etc.;
others, that Peter ordered that Clemens should succeed after the death
of Linus; In Pontific. Petr. etc., Clem. in Epist. ad Jacobum,
etc.; others, that the chair of Peter was vacant while Linus and
Cletus lived, Clemens, who was ordained by Peter as his successor, not
being willing, as they say, to occupy the chair in their lifetime;
which is testified to by Bellarminus; others that Linus occupied the
chair eleven years after Peter’s death; see Eusebius; others, that
Linus died before Peter, and, consequently was not his successor in
the bishopric; see Turrianus, Sophronius, etc.; others, that Anacletus
succeeded Peter, and Clemens, Anacletus. See Homil. de Agon. Pet. and
Paul. In Chron. in Anno Clem.; others, finally, that Peter and Linus
were bishops simultaneously in the city of Rome; yet so, that Peter was
the superior, and Linus, the inferior bishop. See Ruffinus, Sabellicus,
Turrianus, In vita Petri.

Of the Rise of the Popes After the Year 606, as Also of the

INTERRUPTION OF THE SUCCESSION OF THE SAME.

Besides, that in the first three centuries after the death of the
apostles, nothing was known in the Roman church, as regards rulers
of the same, but common bishops or overseers, until the time of
Constantine the Great, and from that time on to the year 600, only
archbishops and patriarchs, but no popes, till after the year 606,
when, by the power of the Emperor Phocas, the Roman Bishop Boniface
III. was declared and established the general head and supreme ruler
of the whole church;--the succession also of the following popes was
interrupted by many important occurrences, with respect to the manner
of the papal election as well as to the doctrine and the life of
the popes themselves, as also with regard to various circumstances
pertaining to these matters. Of this an account shall presently be
given.

Note--Besides what we have mentioned in our account of holy baptism,

for the year 606, of the rise and establishment of the Roman pope,
there is also found, concerning the cause of the same (in the Chronijk
van den Ondergang der Tyrannen, edition of 1617, book VII., page
211, col. 2), this annotation: When the patriarch at Constantinople
reproved the Emperor Phocas for the shameful murder he had committed,
or would not consent to, or remit it, while the bishop of Rome
winked at, or excused this wicked deed, the Emperor Phocas, in his
displeasure, deprived the church of Constantinople of the title, Head
of Christendom, and, at the request of Boniface III., conferred it
upon the Roman church; which was done amidst great contentions, for the
eastern churches could not well consent to it, that the see of Rome
should be considered by everybody, and everywhere, as the head and the
supreme (of the) church. Compare this with Platinae Reg. Pap. fol.
123; Fasc. Temp. fol. 122; Pol. Virgil, lib. 4. cap. 10; Hist. Georg.
lib. 4; Conrad. Oclutar. fol. 15; Tract, called, Ouden en Nieuwen Godt.
lib. 1; M. Zanchij Tract. Pap. fol. 41; Zeg. Chron. Rom. Pap. fol 132.

Of the Election of the Pope; and of Such as Have Usurped the Chair

In the introduction to the Martyrs Mirror (edition of 1631, fol. 25,
26, 27) mention is made from Cardinal Baronius (we have looked into his
history, and found it to be so at the place referred to), of various
popes who ran of themselves, without lawful election or mission; and
also of some who usurped the chair, without the consent of the church,
merely by the power of princes and potentates.

Among the popes who, without lawful election or mission, ran of
themselves, are numbered Stephen VII., Christopher, and Sergius III.,
with whom it was as follows:

Stephen VII. expelled Boniface VI. by force from the Roman see, after
the death of Formosus; and afterwards committed an abominable deed on
the dead body of said Formosus, who was counted a lawful and good pope;
which deed the Cardinal C. Baronius describes from Luytprandus and
others as follows:

“In this same year was perpetrated the great wickedness which
Luytprandus and others relate, but incorrectly by Sergius; since
the acts of the aforementioned Synod under Pope John IX., to which
doubtless more credence is to be given, impute it to the then existing
pope, Stephen IX.

He caused the dead body of Formosus to be exhumed, and placed it on the
pope’s throne, dressed in all his papal robes; whereupon he upbraided
Formosus, as though he were alive, that he, through great ambition, had
come from the chair of Porto into that of Rome; anathematized him on
this account, had the dead body stripped of all the robes, as also the
three fingers with which Formosus according to custom used to ordain,
cut off from the same, and thus thrown into the Tiber. Besides this he
deposed all those who had been ordained by Formosus, and re-ordained
them; all of which he did from pure madness.” See C. Baron. histor.
Eccl. Anno 897. num. 1. 2.

After this the same Baronius relates of Christophorus, who also thrust
himself into the papal chair, the following:

“Further, in the following year of Christ ... in the tenth
indiction,[55] Pope Benedict died, and was buried in St. Peter’s
church. In his place succeeded Leo, the fifth of this name, a native
of Ardea, who held the chair only forty days, being expelled and
imprisoned after that by Christophorus, who himself occupied the chair
after him.” Baron. Ann. 906. 907. num. 2.

[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.

The aforementioned Christophorus, who had expelled his predecessor, Leo
V., from the chair, and taken possession of it himself, was, in his
turn, robbed of the occupancy of the chair by another, called Sergius
III., who was ambitious of the same dominion; which Sergius, although
he attained to the papal dignity, without being elected or called,
yea, more than that, was, according to the testimony of the papists
themselves, fearfully tyrannical and unchaste, is nevertheless recorded
with the aforementioned upon the Register of the legitimate popes of
Rome. See Baron. Ann. 907. num. 2., Ann. 908. num. 3.

In the midst of this account this papistic writer declares, that these
were the dreadful times when every self-constituted pope immediately
nullified that which his predecessor had made. Ann. 908. num. 2.

Confirmatory of this matter is also that which is adduced in the
“Chronijk van den Ondergang,” edition 1617, for the year 891, page
315. col. 1. 2. from the tract of “Den Onpartijdigen Rechter.”

If one will but consider, says this writer, the spiritual or
ecclesiastical perfidiousness and rebelliousness of the popes, he
will find in ancient history, that the Roman popes have at all times
quarreled and contended with one another for the papal chair.

Thus John XXIV., having come to Bononia with many soldiers, threatened
all the cardinals severely, if they would elect a pope who would not
please him. When many had been nominated to him, and he would assent
to none of them, he was finally requested to state whom he would elect
thereto. He replied: “Give me Peter’s robe, and I shall deliver it to
the future pope.” But, when that was done, he put the robe upon his own
shoulders, saying: “I am the pope.” And though this greatly displeased
the other cardinals, they were nevertheless compelled to acquiesce in
it.

In the same manner John XXII. elected himself pope when the election
was committed to him. See 9th book of the above mentioned chronicle,
for the year 891, at the place there referred to.

Note--In addition to what has been stated in the body [of this work]

concerning the popes who exalted themselves to the papal reign, it
is also proper to give what may be read in the “Chronijk van den
Ondergang der Tyrannen,” for the year 537, where the popedom of
Vigilius is thus spoken of: “This Pope Vigilius was certainly impelled
by the spirit of ambition; he greatly aspired to the popedom, and
wrongfully ascended the papal chair, for he counseled the empress, how
to expel Pope Silverius. He engaged false witnesses, who said that
Silverius intended to betray the city of Rome secretly, and surrender
it to the Goths (of which we shall afterwards speak more fully);
therefore he was deposed from the popedom by force, and relegated into
misery; and thus Vigilius six days afterwards became pope. The Empress
Theodora desired him to reinstate Anthenius at Constantinople, as he
had promised to do; but Vigilius refused, saying that one was not
bound to keep a bad promise against one’s conscience.” Compared with
the account of Platina, in his “Panselijk Register,” fol. 110. Also,
Chron. Fasci. Temp. fol. 117.

Of Some Who Attained Possession of the Roman Chair Through Secular

POWER AND OTHER UNGODLY MEANS.

There is, moreover, mention made of another kind of popes, who attained
possession of the Roman chair, not properly through themselves,
inasmuch as they were too weak, but through the power of princes and
potentates, yea, even through the Arians. Among these are particularly
numbered the two popes named Felix, both of whom were exalted to papal
dignity, and put in their office by Arian Kings, who ruled Italy, and,
consequently, also the city of Rome; the one by Constantius,[56] the
other by Theodoric, both of whom belonged to the Arian sect. Caes.
Bar. Ann. 526. num. 2.

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

But quite the contrary happened when pope Silverius was reputed to
favor the Goths, who sided with the Arians. Prince Belizarius deposed
him, and sent him away into Greece, putting Vigilius in his stead as
pope. According to the testimony of Procopius. Ann. 538. num. 2.

After Vigilius, Pelagius was declared pope by two bishops only, and
one from Ostien,[57] through the favor and assistance of the emperor
Justinian; notwithstanding, as Anastasius says, the bad suspicion of
having caused the death of the previous Pope Vigilius, rested on him;
for which reason none of the other ecclesiastics, nay, not even the
laity, would have communion or anything to do with him. Ann. 555. num.
2.

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

Of the Dreadful Time, Called by the Papists the Iron and Leaden Century,

WHICH WAS WITH RESPECT TO THE ELECTION OF THE POPES.

The oftmentioned cardinal Cæsar Baronius, proceeding in his account
of the Register of the Popes, arrives at the year 901, the beginning
of the tenth century, where he bursts out, as if with sorrow, calling
this time hard, unfruitful, and productive of much evil; and comparing
it to an iron and leaden century, full of wickedness and darkness,
particularly in respect to the great irregularity practiced in the
installing and deposing of the Roman popes; which was done partly by
the Roman princes, partly by the princes of Tuscany, who, now this
one, then that one, usurped the authority to elect the popes, and to
dethrone them; which happened in such a manner that all the preceding
abuses committed with reference to the Roman chair were mere child’s
play in comparison with it.

For now, as Baronius writes, many monsters were thrust into this
chair as popes; which continued throughout this whole century, yea,
for a hundred and fifty years, namely from the year 900 to about
the year 1049, when the German Ottoes, who occupied the imperial
throne, interposed between both, although they, not less than their
predecessors, retained as their prerogative the right of electing and
rejecting the popes. Baron. Ann. 901. num. 1.

The same cardinal relates, that in these awful and terrible times
some popes attained to the popedom not only by the power of princes
and potentates, but through the foolish love of certain dishonorable
and loose women, by whom Rome was ruled; which we could in no wise
believe, had not so eminent a man and rigid papist, as Baronius was,
described it so plainly and circumstantially. See in Baronius’ Church
History, printed at Antwerp 1623, for the year 912. num. 1; also
928. num. 1; also 931. num. 1.

Our soul is amazed, and we are ashamed to relate all that is adduced
there from various papistic writers, concerning the election of some of
the popes.

O God! open the eyes of these blind lovers of papacy, that they may
see, what succession it is, of which they have so long boasted in vain;
so that they may truly turn to thee and thy church, and be saved!

Note--With respect to this matter, the writer of the Introduction

to the Martyrs Mirror, of the year 1831, says: “After that arose a
time far more horrible, etc., for the margraves of Tuscany, and after
them the emperors, exercised so much violence with reference to the
papal chair, that they thrust into it many monsters; among whom was
John X., who was thrust into the chair by Theodora, mistress of Rome,
while Lando was deposed.” Introduction, fol. 26. col. 2. from Baron.
Church History, Anno 912. num. 1.

After that he relates, that John X. was deposed by Theodora’s daughter,
who also reigned over Rome, and that John XI., a bastard child of Pope
Sergius III., was put into it. “And thus,” he writes, “have whores
and rogues, according to the testimony of cardinal Baronius, ruled
the papal chair, deposing and instituting whomsoever they would.”
Fol. 27. col. 1. from Baronius, Anno 931. num. 1. Continuing, the
aforementioned author remarks: “In this iron century it also happened,
that Stephen IX., having illegitimately attained to the chair, was
marked in the face by some rogues, for which reason he staid in his
house.” Same place, from Baronius Anno 940. num. 1.

But, in order to give an account of those particular ones only, who
attained unlawfully to the papal chair, since we are treating of the
succession and mission of the popes, we must also mention Pope John
XII., who, being only eighteen years old, was forcibly put into the
chair, and made pope by his father, the margrave of Tuscany. Afterwards
he was deposed by a council at Rome, on account of his wicked life; but
he remained pope nevertheless, since nobody would excommunicate the
pope, however wicked his life might be, as Baronius relates. Compare
Baron. Anno 955. num. 1. with Anno 963. num. 1. 2.

After that, Albericus, the count of Tusculum, made his son, who was
but ten years old, pope, and by his authority put him into the chair
under the name of Benedict IX. After he had reigned about nine years,
a certain faction of the Romans elected another pope. When Gratianus,
a priest at Rome, saw this, he bought out both of them with money, and
called himself Gregory VI.

But the Emperor, not willing to tolerate this, deposed all three of
them, and put Clemens II. in their stead; and then Damascus II.; after
him Leo IX.; and, finally, Victor II.

Thus the imperial line of the popes continued, until the clergy
itself became powerful enough to elect the popes without waiting for
the imperial mission, which formerly had been deemed necessary; this
afterwards gave rise to great schisms and divisions in the Roman
Church. Compare concerning all this Baron. Hist. Eccl. Anno 1033. num.
2. with Anno 1044. num. 2. 3; also, Anno 1046. num. 1; Anno 1048.
num. 1; Anno 1049. num. 2; Anno 1055.

With regard to the aforesaid matters, the writer of the Introduction
mentioned says (Fol. 27. col. 2): “This being taken into
consideration, we say, that it is not true that they, namely the
Romanists, have an uninterrupted succession from the days of the
apostles to the present time, as they would make the people believe,
with their long register of popes, whom they have connected as the
links of a chain, as though they, through lawful mission, had always
maintained a continuous succession; but we have proved here that this
chain of succession is, in many ways, broken.

“In the first place, by Stephen VII. and his successors, who have
forcibly thrust themselves into the chair. These certainly had no
mission; and where the mission ceases, the succession ceases also.

“In the second place, by those who were thrust into the chair, without
the order or sanction of the church, only by kings and princes, yea,
even by whores, through lewd love; or who bought the same with money,
as we have shown. These also were certainly not sent; or, if they
were sent, it must be proved, by whom: for two contrary things cannot
consist together. If they were sent, they did not thrust themselves
into the chair, as Baronius says notwithstanding; but if they thrust
themselves into it, or were thrust into it by others through unlawful
means, then they were not sent, and consequently, had no succession
from the apostles.” Introduction, fol. 28. col. 1.

Two, Three, and Four Popes Reigning at the Same Time; the Chair of Rome

OCCASIONALLY WITHOUT A POPE FOR A LONG TIME.

Formerly, when the papal dominion was coveted, the aim was directed
solely to the Roman chair, but now it was quite different; for, instead
of according to Rome, the honor of electing the pope, as had always
been the case heretofore, they of Avignon, in France began, without
regarding the Romans or Italians, to constitute themselves the electors
of the pope; insomuch that they for this end elected a certain person,
whom they called Benedict XIII., notwithstanding the Roman chair was
occupied by a pope called Gregory XII.; thus setting not only pope
against pope, but France against Italy, and Avignon against Rome.[58]

[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.

Of this, P. J. Twisk gives the following account: “At this time there
reigned two popes, who were for a long time at great variance with each
other; the one at Rome in Italy, the other at Avignon.

“When Pope Innocentius at Rome was dead, Benedict XIII. still occupied
the papal chair in France. Then Gregory XII. was elected pope.” Chron.
P. J. Twisk, 15th Book, for the year 1406. page 758. col. 1. ex Chron.
Platinæ, fol. 396. Fasc. Temp. fol. 187.

The same writer, after narrating successively several other things
which happened in the five subsequent years, again makes mention, for
the year 1411, of this Pope Benedict, who was elected at Avignon; as
well as of two others, who arose during his reign, namely, Gregory and
John; and also of their mutual contentions. These are his words:

“At that time there were three popes at once, who incessantly
excommunicated one another, and of whom the one gained this potentate
for his adherent, the other another. Their names were: Benedict,
Gregory, and John.

“These strove and contended with each other, not for the honor of the
Son of God, nor in behalf of the reformation and correction of the
adulterated doctrines or the manifold abuses of the (Roman) church,
but solely for the supremacy; to obtain which, no one hesitated to
perpetrate the most shameful deeds.

“In brief, the emperor exerted himself with great diligence, and
traveled three years through Europe, to exterminate this shameful and
pernicious strife and discord which prevailed in Christendom. Having,
therefore, rejected these three schismatic popes, he brought it about,
that Otto Columnius was made Pope by common consent; for, within the
last twenty-nine years there had always been at least two popes; one at
Rome, and the other at Avignon. When one blessed, the other cursed.[59]
See aforementioned Chronicle, 15th Book, for the year 1411. page 765.
col. 1, 2.

[59] So writes Jan Crispijn.

Concerning the overthrow of these three popes the same author gives
this statement: “In this year, Pope John XXIV., having been convicted
in fifty-four articles, of heresies, crimes, and base villainies, was
deposed from papal dignity, by the council of Constance, and given in
custody to the palsgrave. When these articles were successively read
to him, he sighed deeply and replied, that he had done something still
worse, namely, that he had come down from the mountains of Italy, and
committed himself under the jurisdiction of a council, in a country
where he possessed neither authority nor power.

After he had been in confinement at Munich three years, to the
astonishment of every one, he was released, and made cardinal and
bishop of Tusculum, by Pope Martin V., whose feet he submissively came
to kiss at Florence. Shortly afterwards, in the year 1419, he died
there, and was buried with great pomp and solemnity in the church of
St. John the Baptist. After he had thus received his sentence, the
other two popes were summoned; of whom Gregory XII., who resided at
Rimini, sent Charles Maletesta thither, with instructions to abdicate
voluntarily in his name the papal dignity; in reward of which he was
made a legate in Marca d’Ancona, where he subsequently died of a broken
heart, at Racanay, a seaport on the Adriatic Sea.

Benedict XIII., the pope at Avignon, remained obstinate in his purpose,
so that neither entreaties nor threats, nor the authority of the
council could move him, to submit, or lay down his office, for the
tranquillity of all Christendom. See the aforementioned Chronicle,
15th Book, for the year 1415. page 773. col. 2. and 774. col. 1.

Note--Pope Benedict XIII., through the incitation of the King of

France, and the University of Paris, sent his legates to Pope Boniface
IX.; but they received as an answer, that their master could not
properly be called a pope, but an antipope; whereupon they refuted him.
See De Ondergang, 15th Book, Anno 1404. page 757. col. 1.

Here it is proper to note what the last mentioned author narrates
concerning the plurality of the popes, who existed at one and the same
time.

“Besides this,” he writes, “It is related that there were sometimes
four, sometimes three, and sometimes two popes at the same time.”

Victor, Alexander III., Calixtus III., and Paschalis, possessed
together the papal authority, at the time of the Emperor Frederick
Barbarossa; and also Benedict VIII., Sylvester II., and Gregory V. were
popes together, till finally, Henry III. deposed them.

Likewise Gregory XII., Benedict XIII., and Alexander V. arrogated, by
excommunications, the papal authority.[60]

[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.

Further, how Stephen III. and Constantine, Sergius III. and
Christophorus, Urbanus V. and Clemens VII., Eugene IV. and Clemens
VIII., and many other popes, whom to mention it would take too long,
strove and contended with each other for the triple crown, their own
historians have sufficiently elucidated. See in the 9th Book of the
Chronicle for the year 891. page 315. col 2. from the tract, Den
Onpartijdigen Rechter.

How the Roman Chair Stood Vacant

As great as was at times the inordinate desire manifested by some for
the possession of the chair of papal dominion, so great was at other
times the negligence and aversion as regards the promotion of the same
cause;[61] for it occasionally happened that the chair stood vacant for
a considerable time, in consequence of the contentions and dissensions
of the cardinals; so that the whole Roman church was without a head;
without which, as the papists themselves assert, it cannot subsist.

[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.

In order to demonstrate this matter, we shall (so as not to intermix
all sorts of writers) adduce the various notes of P. J. Twisk, who
gives information in regard to this subject from Platina’s Registers of
the Popes, and other celebrated papistic authors, in his Chronicle,
printed Anno 1617 at Hoorn; from which we shall briefly extract the
following instances, and present them to the reader.

We shall, however, omit brief periods of a few days, weeks, or months,
and pass on to intervals of more than a year, which, consequently, are
not reckoned by months, or still lesser periods. In this we shall begin
with the shortest period, and end with the longest.

On page 225, col. 1, mention is made of pope Martin I. (in the
Register the seventy-sixth), that he was carried away a prisoner by
Constantine, emperor at Constantinople, and sent into exile, where he
died; whereupon the chair stood vacant for over a year. Ex. Hist.
Georg; lib. 4. Platin. fol. 135. Zeg. fol. 224, 225.

Page 260, col. 2, the same writer relates of Paul I. (the
ninety-fifth in the Register), that he excommunicated Constantine V.,
who had thrown the images out of the church; and that Constantine, not
heeding this, in his turn excommunicated the pope; whereupon the latter
died, and the Roman chair was without an occupant, and the church
without a head, one year and one month. Ex. Platinæ Regist. Pap. fol.
166. hist. Georg. lib. 4. Franc. Allars. fol. 54.

After that he makes mention of pope Honorius I. (in the Register the
seventy-second), that he, having instituted the exaltations of the Holy
Cross, the Saturday processions, which had to be held at Rome, the
special prayers in the invocation of the departed saints, etc., was
deposed by a certain council at Constantinople; and that, he having
died, the chair at Rome was vacant for one year and seven months. See
above mentioned Chronicle, page 218. col. 1. ex hist. Georg. lib. 4.
Franc. Ala. Reg. fol. 44. Platin. Succ. Papæ. fol. 130.

When Pope John XXIV. was deposed on account of his wicked life and
ungodly conduct, and placed in confinement somewhere, in the time of
emperor Sigismund and the council of Constance, there was for the
time of two years and five months no one who took charge of the papal
government; hence the chair was without an occupant for that length of
time. See aforementioned _Chronicle, for the year 1411, p. 769. col.

1. ex Fasc. Temp. fol. 187. Platin. fol. 401. Onuf. fol. 406. 417.
   Hist. Eccl. Casp. Hedio. part. 3. lib. 11. Chronol. Leonh. lib. 6. Joh.
   Stumpff. fol. 21. Hist. Georg. lib. 9. Hist. Mart. Adr. fol. 53. to 66.
   Jan Crisp. fol. 356. to 175. Zeg. fol. 326._

Moreover, twice it happened, that for the space of about three years
no one was pope, or general head of the Roman church; first, after
the deposition of Pope Benedict XIII. of Avignon; secondly, before
the election of Otto Calumna, called Martin V., thus named because he
was consecrated or ordained on St. Martin’s day. Concerning the first
time, see P. J. Twisk, Chron. for the year 1415. page 774 col. 1;
concerning the second, see in the same book, for the year 1417, or two
years afterwards p. 781. col. 1. compared with Fasc. Temp. fol. 187.
Platin. fol. 470. Hist. Georg. lib. 6. Mern. fol. 913. Seb. Fr. (old
edition) fol. 31.

After the death of Pope Nicholas I. (the 108th in the Register),
information is obtained from Platina, according to the account of
various other authors, relative to the condition of the Roman church at
that time; namely, that she had no pope or head, for eight years, seven
months and nine days. Compare Plat. Reg. Pap. fol. 197. with Georg.
hist. lib. 5. Joh. Munst. fol. 14. Mern. fol. 556. Francisc. Ala. fol.
60. Also, P. J. Twisk, Chron. 9th Book, edition of 1617. p. 297. col.
2.

Of the Ungodly Life and Disorderly Conduct of Some of the Popes

Many of the ancient writers, even good Romanists, are so replete with
the manifold ungodly and extremely disorderly conduct of some of those
who occupied the papal chair, and are placed in the Register of the
true successors of Peter, that one hardly knows how to begin, much less
how to end.[62]

[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.

We shall therefore, so as not to cause any doubts as regards our
impartiality, not adduce all, but only a few, and these not the worst,
but, when contrasted with those whom we shall not mention, the very
best examples of the kind; and shall then soon leave them, as we have
no desire to stir up this sink of rottenness, and pollute our souls
with its stench.

Concerning the simony or sacrilege of some popes, a brief account is
given from Platina and other papistic writers, in the Chronijk van den
Ondergang, 9th Book, for the year 828. p. 281. col. 2. and p. 282.
col. 1. The writer of said chronicle, having related the complaint of
the king of France about the revenue of twenty-eight tonnen gold,[63]
annually drawn by the popes from said kingdom, proceeds, to say: “How
true the foregoing is, appears sufficiently from the fact that John
XXII. at his death left two hundred and fifty tonnen gold ($7,000,000)
in his private treasury; as Franciscus Petrarcha, a credible writer,
plainly states.

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

Boniface VII., finding that he could no longer remain in safety at
Rome, surreptitiously took the precious jewels and treasures from St.
Peter’s coffers, and fled with them to Constantinople.

Clemens VIII., and other popes, were at various times convicted of such
sacrilege, by their own people.

Gregory IX. sold his absolution to the emperor for a hundred thousand
ounces of gold.

Benedict IX., being stricken with fear, sold to Gregory VI. the papal
chair, for fifteen hundred pounds of silver.

The simony and sacrilege of Alexander VI. is also sufficiently known,
from his epitaph, which we, for certain reasons, omit.

Further, how Leo X., through Tetzel, and many other popes, through
their legates and nuncios, sold their letters of indulgence, is better
known throughout all so-called Christendom than the popes of Rome
desire. Compare this with Chron. Plat. (old edition) fol. 183. Fran.
Ala. fol. 58. Onpartijdigen Rechter, fol. 28.

Concerning the open tyranny, secret treachery, and deadly poisoning,
imputed to some of the popes, the following account is given from
Vergerius and others:

I. Their Tyranny.--Julius II. had more than two hundred thousand
Christians put to death, in the space of seven years.

Gregory IX. caused the emperor’s envoys by whom he was informed, that
Jerusalem was retaken, to be strangled, contrary to all justice.

Clemens IV. openly beheaded Conrad, the son of the king of Sicily,
without valid reasons, or legal proceedings.

It is not necessary to give a recital here, of the innumerable
multitude of true Christians, who, through the pretensions of some
popes, were deprived of life, in all parts of the earth, by fearful
deaths at the hands of the executioner, only on account of their
religion; for this is sufficiently known, and needs no further
demonstration.

II. Their Treachery.--The Emperor Frederick, at the diet of
Nuremburg, openly complained of the treachery of Pope Alexander III,
and that in the presence of the princes of the empire, before whom he
read the letter containing the treason, which the pope had sent to the
soldiers of the Turkish emperor.

Gregory II. secretly issued a prohibition, not to pay to the Emperor
Leo his customary (and due) tax.

Alexander VI. availed himself of the assistance of the Turks (or
at least, called upon them), against the French. III. Their
Poisoning.--Ancient writers mention, that Pope Paul III. poisoned his
own mother and niece, that the inheritance of the Farnesi might fall to
him.

Innocentius IV., through a priest, administered poison to the emperor,
in a host, thus removing him from this life.

Moreover, how another pope, whose name is sufficiently known, put to
death by poison, in accordance with Turkish custom, the brother of
Gemeno Bajazet, the Mohammedan emperor, which was contrary to common
justice, because he was ransomed with two tonnen treasure, needs not to
be recounted, as the fame of it has gone out both into the east and the
west.

This same pope had at a certain time determined to poison in like
manner some cardinals, when the cupbearer made a mistake in the tankard
containing the poison (as the ancient writers have annotated), and he
who had arranged this, was himself served with it, insomuch that he
died with the cardinals who had drank of it. Compare De Tractaten
Contarœne, Vergerij des Onpartijdigen Rechters, especially pp. 48,
49, 50, with the Chronijk van den Ondergang, first part, for the year
1227. p. 544. col. 1. 2. Also, p. 768. col. 2. of the bad conduct
of Pope John XXIV., taken from Fasc. Temp. fol. 187. Platin. fol.
401. Onufr. fol. 406. 417. Hist. Eccl. Casp. Hedio. part 3. lib. 11.
Chronolog. Leonh. lib. 6. Henr. Bull. of the councils, 2d Book, chap.
8. Joh. Stumph. fol. 21. Hist. Georg. lib. 6. Seb. Fra. (old edition)
fol. 31 to fol. 89. Hist. Andriani fol. 53 to fol. 66. Jan
Crisp. fol. 256 to 369. Chron. Car. lib. 5. Zeg. fol. 326.

Of the Divine Judgments and Punishments Visited Upon Some of the Popes

The divine vengeance for great misdeeds is sometimes carried out
in this life, and sometimes reserved for the life to come.[64] The
vengeance which is inflicted in this life, is sometimes executed
immediately by God himself; at other times he uses means--either the
elements, or things composed of the elements, yet without life; and
sometimes he does it by means of living creatures as, men, beasts, etc.
However, here we shall only speak of the judgments of God visited upon
some of the popes in such a manner and through such means, as will be
shown.

[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.

In the eighth book of the Chronijk van den Ondergang der Tyrannen,
for the year 767, page 262, col. 2, several examples of this kind are
successively related, which we shall present here as is most suitable,
and in the best possible order.[65]

[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.

The author of said chronicle, after mentioning the ignominious
expulsion of pope Sylvester Campanus from the city of Rome, relates the
sad ending of Constantine, Hadrian, John, Benedict, Boniface, Lucius,
Innocentius, Nicholas, Paul, Leo, Clement, etc.

Pope Constantine II., having led an ungodly life, was deprived, in a
council, of both his eyes, and the papal power, and then put into a
convent.

Hadrian III., fleeing from Rome, came to Venice in the habit of a
gardener, where he was ordered to work in a garden.

Hadrian IV. was choked to death by a fly, which flew into his mouth,
or, as others say, into his drink, while he was drinking.

John XI.,[66] being apprehended by the soldiers of a certain Guido, was
smothered with a pillow, which they held upon his mouth.

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

John XXII. was crushed by the falling in of the vault of a pavilion,
and thus departed this life.

Benedict VI.,[67] was shut up in the Castle Angelo, by Cynthius, a
citizen of Rome, and there strangled by him, on account of his great
villainy.

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

Benedict IX. was killed by poison, which had been put into a fig by an
abbess, who was considered a devout, spiritual daughter.

The body of Boniface VII., who had died a sudden death, was dragged
along the street, with his feet tied to a rope, and ignominiously
buried in the common grave.

Lucius II., about to storm the capitol, whither the senators had fled,
was so seriously pelted with stones, that he died soon afterwards.

When Innocentius IV. had unjustly sentenced to death Robert of Lincoln,
because he had censured, with the mouth as well as with the pen, the
nefarious deeds of the popes, and Robert therefore appealed to Christ,
the Supreme Judge, the pope was found dead in his bed the following
day.[68]

[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!”

Nicholas III. died very unexpectedly of apoplexy (called the stroke of
God).

Paul II., having supped very merrily, died soon after, likewise of
apoplexy.

Leo X. died while laughing and frolicking at his cups.

Clemens VIII., having conspired with Franciscus, king of France,
against the Emperor Charles V., was afterwards apprehended by the
emperor’s captains, derided above measure, ultimately reinstated in
the papal chair, but finally, in the year 1534, suffocated, together
with several cardinals, with the smoke of torches. From Onpar. Recht.
Also, from various other accepted authors who have previously been
referred to.[69]

[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.

Conclusion of the Matters Here Related

We will now take leave of the popes, and let them pass. It is enough
for us to know, that their succession, of which the papists boast so
much, is confused and vain, or, at least, without tenable grounds. How
we have proved this, is not for us to say; we let others judge.

This would be a proper time--in order to exhibit the highly renowned
Latin church, the Roman Babylon, in her full form--to bring up from
the bottom, and present minutely and in the best order, the manifold
and implacable contentions which have arisen from time to time in,
with, and among them, on matters of faith, although they have so
much to say about their extraordinary unity: how the popes contended
against the councils, and the councils against the popes; how one
annulled and rejected what the other had made and instituted; yea, how
they sometimes persecuted one another even unto death, and devoured
and killed each other in the most cruel manner, even as though they
were fighting with their avowed enemies; to say nothing of the great
amount of superstition and human invention,[70] which, like horrible
monsters and abortions, have proceeded, now by one, then by another,
from the lap of the misnamed holy Roman church; for to treat of this,
as the subject demands, would be almost an endless task, or, at least,
require a whole book. What was once a comedy (with respect to the gay
and merry regime of the papal dominion) has, through the beginnings of
its downfall, been changed into a tragedy. However, what we have shown,
relates only to this present life; but the most mournful tragedy,
according to the threatening of God (still we hope for the best), is
yet to come, and concerns the future and eternal life.[71]

[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.

Besides these most ungodly things which we have mentioned, they were
drunk with the blood of the saints; yea, they did not only pour out as
water the blood of the beloved friends and children of God, and cool
their thirst for blood therewith, but, besides inconceivable cruelties,
they heaped also the greatest ignominy upon their bodies, throwing them
like mire upon the earth, or giving them to the beasts for food, or, on
stakes and wheels, to the birds to devour.[72]

[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.

God shall certainly visit this yet upon them, and not let it go
unavenged. “He that toucheth you,” says Zechariah to the church of God,
“toucheth the apple of his eye.” Zech. 2:8.

O, that they would become converted betimes! O, that they would
anticipate the uplifted rod of the divine wrath! O, that they would
fear, and escape, through genuine repentance, the fearful kindled fire
of his everlasting displeasure, which the wicked and impenitent shall
certainly incur. That meanwhile all those who are still imprisoned in
Babylon, and sit in the darkness and shadow of death, would, for the
preservation of their souls, flee out of her; that they would set out
for Jerusalem, the spiritual vision of peace (understand, the true
church of God); that they would seek their souls’ salvation while it
is time, yea, that they would find, obtain and preserve it! This is
certainly a thing to be wished for.

Note--“Come out of her, my people, that ye be not partakers of her

sins, and that ye receive not of her sins.” Rev. 18:4.

These words as it appears are taken from the address of the prophet
Jeremiah to the Israelites who were in bondage, in Babylon, saying
as in a hasty and affrighted voice: “Flee out of Babylon, and deliver
every man his soul; be not cut off in her iniquity; for this is the
time of the Lord’s vengeance; he will render unto her a recompense.”
Jer. 51:6.

In like manner men must also hastily come out of the spiritual Babel,
out of the confusion and many corrupt, human forms of worship and
vanities of the world. “Save yourselves from this untoward generation.”
Acts 2:40. “The Lord give thee understanding in all things.” 2 Tim.
2:7. POEMS IN THE ORIGINAL LANGUAGE.

The Holy Martyrs of the new Covenant

To all charitably inclined Anabaptists and non-resistant Christians:

=Rechtsinnige!= die Christum hebt beleden
Te volgen in een ware ootmoedigheydt;
En die ter noodt den kruys-bergh wilt betreden,
Die vol en dicht van scherpe doornen leydt;
Vertoeft, en siet nu, in dees jammer-blaren,
Wat ach, een wee, een weerloos Christen naeckt,
Wanneer sijn ziel met Christo soeckt te paren,
En, door’t geloof, na’t eeuwigh leven haeckt.
Al siet gy u geloofs-genooten swerven,
Om Christi naem, met kommer, angst en pijn,
Verlaten van haer huysgesin, en erven,
En dolen, in een woest landt, en woestijn,
En waer sy zijn, als vluchtelingen, woonen:
Dewijl men haer een vast verblijf ontseydt,
En vyer, en swaerdt, en galgh, en radt gaet toonen,
Met grimmigheydt tot hare doodt bereydt;
Laet daerom niet u vyer’ge liefd’ verkoelen,
Al waeyt den Noorden windt,[73] van kruys en smaedt,
Maer scherper wilt na’t faligh leven doelen,
En op gebeen u ziel tot Godt verlaet:
Want als de rose en lelye[74] in de doornen
Opwassen, en alsoo omcingelt staen;
Soo Christi Kerck, en lieve uytverkoornen,
Met druck en angst, oock somtijdls zijn belaen.
Maer of al schoon, ’t welck wonder schijnt, een moeder
Het eenigh kindt, van haer gebaerdt, vergat;
So blijft nochtans de Heer ons ziel-behoeder
In eeuwigheydt, ons kroone, eer en schat.
De waerdigheydt van alles dat magh blijcken,
En’t beste dat een mensch op aerden heeft;
Sachtmoedige! is geensins te gelijcken
By d’heerlijckheydt[75] van die hier deughtsaem leeft.
Self Godes Soon, sijns Vaders wel-behagen,
Die al’t geschep in eygendom geniet;
Heeft, in veel smaedt, een doorne kroon gedragen,
En van sijn volck onlijdelijck verdriet.
Die heeft u voor-gegaen, en veel geleden,
Ja aen het kruys de seer vervloeckte doodt,
Wilt hem dan op den Martel-wegh na treden,
En achten niet het lijden, druck, en noodt.
Want als gy hebt des werelts smaedt, en schanden,
En sonden-drift, verwonnen heldelijck;
Dan sult gy in het saligh leven landen,
En wesen by Godts Helden meldelijck:[76]
Wanneer haer Godt, met sael’ge glory-meyen,
En eeuw’ge vreught, en rijckdom, eer, en prael,
Sal in’t Palleys der Heem’len binnen leyen,
En wesen self haer loon, en bly onthael:
Om dat sy t’saem de werelt niet en achten,
En haer geloof bezegelden met bloedt:
Een grondt, en steun, daer op gy meught verwachten
Het Koningrijck vol eeuwigh blijvend goedt.
Daerom, o Heer! leert ons ons doen besinnen,
Door middel van het Nieuw’ Verbondt, u Woordt;
Dat wy u doch lot aen de doodt beminnen,
En’s werelts korte vreught ons niet bekoordt;
Want eeuwigh is soo lang! ja is onendigh!
En valt te bang, voor die gy uyt den Throon
Van u genade stoot. Versterckt inwendigh
Het Christ-geloof, en zijt ons Schildt, en Loon,
Behoedt oock voor ziel-schadelijcke tijden
=D’Hooghmogende= van’t Vrye Nederlandt;
Die’t Helsch geblaeck en weerloos Christen lijden
Nie’t dulden, reyckt altijdt u vrede-handt:
Op dat wy doch, als ware Christen rancken,
Hier onder haer Gebiedt, seer vryelijck,
U met veel vrucht, en vollen wasdom dancken,
Tot glory van u Hemelsch Koningrijck.

[73] Song of Solomon 4:16.

[74] Song of Solomon 2.

[75] Rom. 8:18.

[76] Rev. 3:5.

Non est mortale quod opto.

SONNET.

Wanneer Ierusalem, door’s vyandts swaert en degen,
Seer deerlijck was verwoest; en’t ed’le Iacobs zaet
(’t Welck, als doorloutert gout, uytblonck met veel cieraet)
Gewentelt lagh in’t bloedt, en deerelijck verslegen;
Stracks Ieremias sulcks neemt in sijn overwegen.[77]
Dat soo de slaende bandt des vyandts henen gaet:
Hy treurt, dat selfs den rouw hem in’t gebeente slaet:
En is in asch, en stof, al weenende, gelegen.
Vreed-lievende! die oock ket moort-gewelt aensiet,
Dat in den Wijnbergh Gods, van oudts af, is geschiet;
Wie smeeckt de Heere niet, met t’saem-gevouwe handen:
O Heer! die donck’re wolck van’t Christendom af drijft;
So niet: ons Christ-geloof dan in de hope stijft,
Dat’t hert ons niet vertsaeght in’t worgen, moorden, branden.

[77] Lamentations 1:1.

Iustus ex fide vivet.

On the Bloody Theatre of the Anabaptists or Non-resistant Christians

To my brother T. J. van Braght:

Een Hemelsvyer, van lust en yver, holp de snaren
Van David aen den galm, van een bedroeft accoort:
Wanneer den angst des doodts, uyt Zion, wiert gehoort,
Dat hy sijn’s herten rouw, in Psalmen ging verklaren.[78]
Soo sagh ick ’t yver-vyer, o Broeder! uyt u varen,
Als gy de Martelaers van ’t Nieuw Verbondt bracht voort:
Self, op die tijdt, wanneer door[79] sieckt’, het klaeghlijck woort
Tot u quam: ’t Schijnt ghy sterft, wilt moeyt’ en yver sparen.
Maer hebt, des niettemin, dit bloedigh offer-werck,
Met krancke, en swacke leen, ten dienste van Gods Kerck,
Door onvermoeyde vlijt, en yver, dus beschreven.
Derhalven, wie gy zijt, die Christum onsen Heer
Wilt volgen, in sijn woort, en Goddelijcke leer;
Wort door dit lesen doch tot ware deught gedreven.

[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.

P. van Braght.

First Part

The Bloody Theatre

--OR--

MARTYRS MIRROR

--OF THE--

Anabaptists or Defenseless Christians,

WHO SUFFERED AND WERE SLAIN FOR THE TESTIMONY OF JESUS

Christ, Their Savior, From the Time of Christ Until

THE YEAR A. D. 1660.

An Account of the Holy Baptism of the Martyrs in the First Century,

That is, from the first year of the ministry of Jesus Christ to the
year 100.

Summary of the Baptism in the First Century

[We have begun with the baptism of John, who in Holy Scripture is
properly called the Baptist, because he was the first and chief one
who truly administered baptism with all that pertains to it; concerning
which we have noted the time, place, persons, etc. From there we
proceeded to Christ and the command which he gave concerning baptism;
thence to the apostles, and how they fulfilled Christ’s command. But,
since the apostles who wrote of baptism did not live to the close of
this century, we, in order to accomplish our design, resorted to the
fathers who lived shortly after the apostles, and wrote on baptism; and
thus the first century is concluded with their testimony.]

We shall begin to give an account, from century to century, up to
the present day, or at least, to the time of our fathers, how that
the true baptism upon faith, with rejection of infant baptism, has
always obtained, and been practiced, according as it was possible,
by the true church of God, or at least, by some of the orthodox
believers, according to the freedom, or the oppression prevailing at
any particular time; and that this same faith, on account of which
the world calls us Anabaptists, was begun by God, through John, was
confirmed by Christ, and propagated and maintained by the apostles as
well as by their successors, till the time of our fathers; together
with an account of the persons who suffered for that faith.

Coming, then, to the article of baptism we shall thus begin and finish
the subject: In the first century, embracing chiefly the time of Christ
and his holy apostles, we shall place, not by inferences, but through
express words, that which Holy Scripture has to say in regard to it,
as being the foundation of the matter, and afterwards, that which is
recorded by trustworthy authors.

Concerning the Baptism of John

The holy evangelists tell us the time, place and manner of the same.
Luke writes, chap. 3:1–3: “Now in the fifteenth year of the reign of
Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being
tetrarch of Galilee, and his brother Philip tetrarch of Iturea and the
region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and
Caiaphas being the high priests, the word of God came unto John the
son of Zacharias in the wilderness. And he came into all the country
about Jordan, preaching the baptism of repentance for the remission of
sins.” Matt. 3:1,2: “In those days came John the Baptist, preaching
in the wilderness of Judea, and saying, Repent ye: for the kingdom of
heaven is at hand.” Verse 11: “I indeed baptize you with water unto
repentance.” Acts 19:4, 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.

The Persons John Baptized

Matt. 3:5–9: “Then went out to him Jerusalem, and all Judea, and all
the region round about Jordan, and were baptized of him in Jordan,
confessing their sins. But when he saw many of the Pharisees and
Sadducees come to his baptism, he said unto them, O generation of
vipers, who hath warned you to flee from the wrath to come? Bring
forth therefore fruits meet for repentance: and think not to say
within yourselves, We have Abraham to our father: for I say unto you,
that God is able of these stones to raise up children unto Abraham.”
Luke 7:29,30: “And all the people that heard him, and the publicans,
justified God, being baptized with the baptism of John. But the
Pharisees and lawyers rejected the counsel of God against themselves,
being not baptized of him.” John 3:23: “And John also was baptizing in
Enon near to Salim, because there was much water there: and they came,
and were baptized.”

How, Among Others, he Baptized Also Jesus, the son of god

Matt. 3:13–17: “Then cometh Jesus from Galilee to Jordan unto John, to
be baptized of him. But John forbade him, saying, I have need to be
baptized of thee, and comest thou to me? And Jesus answering said unto
him, Suffer it to be so now: for thus it becometh us to fulfill all
righteousness. Then he suffered him. And Jesus, when he was baptized,
went up straightway out of the water: and, lo, the heavens were opened
unto him, and he saw the Spirit of God descending like a dove, and
lighting upon him: and lo a voice from heaven, saying, This is my
beloved Son, in whom I am well pleased.” See further, concerning this:
Mark 1:9–11; Luke 3:21–23.

How Christ Baptized Through His Disciples

John 3:22: “After these things came Jesus and his disciples into the
land of Judea; and there he tarried with them, and baptized.” Chap.
4:1–3: “When therefore the Lord knew how the Pharisees had heard that
Jesus made and baptized more disciples than John (though Jesus himself
baptized not, but his disciples), he left Judea, and departed again
into Galilee.”

How Christ Commanded Baptism to His Disciples, Before His Ascension

Matt. 28:18–20: “And Jesus came and spake unto them, saying, All power
is given unto me in heaven and in earth. Go ye therefore, and teach
(or make disciples of) 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: and, lo, I am with you
alway, even unto the end of the world. Amen.” Mark 16:15,16: “And he
said unto them, 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.”

How the Apostles Executed This Command of Christ to Teach and Baptize,

AFTER THE ASCENSION OF CHRIST.

Acts 2:37,38: “Now when they heard this, they were pricked in their
heart, and said unto Peter and to 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.”

Verses 41,42: “Then they that gladly received his word were baptized;
and the same day there were added unto them about three thousand
souls. And they continued steadfastly in the apostles’ doctrine and
fellowship, and in breaking of bread, and in prayers.

Acts 8:12,13: “But when they believed Philip preaching the things
concerning the kingdom of God, and the name of Jesus Christ, they were
baptized, both men and women. Then Simon himself believed also: and
when he was baptized, he continued with Philip.”

Verses 36–39: “And as they (namely Philip and the Ethiopian) went on
their way, they came unto a certain water: and the eunuch said, See,
here is water; what doth hinder me to be baptized? And Philip said, “If
thou believest with all thine heart, thou mayest.” And he answered and
said, I believe that Jesus Christ is the Son of God. And he commanded
the chariot to stand still: and they went down both into the water,
both Philip and the eunuch; and he baptized him. And when they were
come up out of the water, the Spirit of the Lord caught away Philip,
that the eunuch saw him no more: and he went on his way rejoicing.”

Acts 9:17,18: “And Ananias went his way, and entered into the house;
and putting his hands on him said, Brother Saul, the Lord, even Jesus,
that appeared unto thee in the way as thou camest, hath sent me, that
thou mightest receive thy sight, and be filled with the Holy Ghost.
And immediately there fell from his eyes as it had been scales: and he
received sight forthwith, and arose, and was baptized.”

Acts 10:46–48: “For they heard them speak with tongues, and magnify
God. Then answered 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 16:13–15: “And on the sabbath we went out of the city by a river
side, where prayer was wont to be made; and we sat down, and spake
unto the women which resorted thither. And a certain woman named
Lydia, a seller of purple, of the city of Thyatira, which worshiped
God, heard us: whose heart the Lord opened, that she attended unto
the things which were spoken of Paul. And when she was baptized, and
her household, she besought us, saying, If ye have judged me to be
faithful to the Lord, come into my house, and abide there. And she
constrained us.”

Verse 40: “And they went out of the prison, and entered into the house
of Lydia: and when they had seen the brethren, they comforted them, and
departed.”

Acts 16:29–34: “Then he (namely the keeper of the prison) called for a
light, and sprang in (the prison), and came trembling, and fell down
before Paul and Silas, and brought them out, and said, Sirs, what must
I do to be saved? And they said, Believe on the Lord Jesus Christ, and
thou shalt be saved, and thy house. And they spake unto him the word of
the Lord, and to all that were in his house. And he took them the same
hour of the night, and washed their stripes; and was baptized, he and
all his, straightway. And he led them into his house, and seated them
at the table, and rejoiced with all his house, that he believed in God,
or (as the latest translators say), he rejoiced, that he and all his
house believed in God.”

Acts 18:8: “Crispus, the chief ruler of the synagogue, believed on the
Lord with all his house; and many of the Corinthians hearing believed,
and were baptized.”

1 Cor. 1:14–16: “I thank God (says Paul) that I baptized none of you
but Crispus and Gaius; lest any should say that I had baptized in mine
own name. And I baptized also the household of Stephanas; besides, I
know not whether I baptized any other.”

Compare this with 1 Cor. 16:15,16: “I beseech you, brethren (ye know
the house of Stephanas, that it is the firstfruits of Achaia, and that
they have addicted themselves to the ministry of the saints), that ye
submit yourselves unto such, and to every one that helpeth with us, and
laboreth.”

What Testimony the Holy Apostles Have Given in Their Epistles,

CONCERNING BAPTISM.

1. That it signifies the burying of sins, and the resurrection into a
   new life.

Rom. 6:3,4: “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.”[80]

[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.

Note--To the foregoing belongs also the passage, Tit. 3:5, where

baptism is called, “the washing of regeneration,” and Eph. 5:26, “the
washing of water by the word.”

2. That through faith we become children of God, and through baptism
   put on Christ.[81]

[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.

Gal. 3:26,27: “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.”

3. That as the ark with eight souls was preserved in the water, so
   also believing baptized Christians are preserved or saved in baptism
   through the answer of a good conscience.

1 Pet. 3:20,21: “When once the longsuffering of God waited in the days
of Noah, while the ark was preparing, wherein few, that is, eight souls
were saved by water.[82] The like figure whereunto 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).”

[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.

Moreover, the Conditions Required in, at, and About Baptism, Indicate

SUFFICIENTLY, THAT IT WAS NOT ADMINISTERED TO CHILDREN, BUT TO PERSONS

Of Understanding

In order to receive baptism in a worthy and true manner, there are
required sorrow and repentance of sins, accompanied with a confession
of the same. Matt. 3:6, we read: “And were baptized of him in Jordan,
confessing their sins.”

Besides this, it is required that we should bear good fruits. “Bring
forth therefore,” says John, to those who desired to be baptized,
“fruits meet for repentance.” Matt. 3:8; or, according to Biestken’s
translation: “Do genuine fruits of repentance.”

Mark 16:16, it is also required, that we believe, yea, that we believe
with the heart. Acts 8:37.

In short, repentance or conversion, and baptism are joined together,
Matt. 3:6,11; as also, teaching, believing, and baptizing, Mark
16:15,16. Confession and baptism went hand in hand with the Ethiopian,
Acts 8:37. Baptism is a burying of the old man, and a sign of
resurrection into a new life, Rom. 6:3,4; a putting on of Christ, Gal.
3:27; and the answer of a good conscience toward God. 1 Pet. 3:21.

These and other conditions required in baptism cannot exist in infants,
who know neither good nor evil, cannot discern between the right hand
and the left hand, and do as children do, Deut. 1:39; Jon. 4:11; 1 Cor.
13:11.

Here we might adduce much more, but since it is not our purpose to
dispute about this point, but simply to show from the unadorned
testimonies of the holy evangelists and apostles, that baptism was
administered in the first century only to adult (that is, penitent and
believing) persons, we shall leave this subject, and proceed to give an
account of those who, according to history, have, either by word or by
deed, maintained this doctrine.

Of the Testimony of the Fathers Concerning This Article; Who Lived From

THE DECEASE OF THE APOSTLES TO THE END OF THE FIRST CENTURY.

Although we might entirely conclude this first century as touching
baptism upon faith, with the testimony of Holy Scripture, we, so as
not to appear deficient, nevertheless deem it expedient, to add the
testimonies of the fathers, till the end of this century.

About the year 52.--Jac. Mehrn. Bapt. hist. pag. 578. from Simon
Metaphrastes, D. Vicecomes records the following incident (lib. 1.
cap. 4. in the life of St. Auxibius): When St. Mark, the apostle
of Christ, saw that Auxibius had a desire for Christ, and that he
was believing and instructed, he descended with him into a pool and
baptized him. This is the first example of which we read in history,
outside of Holy Scripture, of those who were incorporated into the
church of Christ, through baptism upon faith.

About the year 60.--In, or very near this time, it is recorded,
even by several papistic writers, that there were such people and
such a sect as were afterwards designated by the name, The Poor of
Lyons, Waldenses, Albigenses, who were also called Anabaptists, or
Baptists, on account of the like faith which they had in common;
as shall be shown hereafter. Therefore the papists complain of their
being considered of such high antiquity; for some say that they
existed in the time of Sylvester, A. D. 315, and others assert, with
more justness, too, in the time of the apostles. Baptism, histor.
pag. 615, from a very old book. Also, pag. 670 and pag. 682. from
Flaccius. Also, D. Balthazar Lydius (though he misinterprets their
doctrine) in the tract, “Where the church was before the year 1160,”
printed at Dort, A. 1624. pag. 2. col. 1. from Reynerius Priester.

About the year 68.--It is stated that in the time of Nero, two
daughters of Valentinian, a Christian at Aquileia, who had been brought
up by their father in the Christian faith and the fear of God, were
instructed by the priest or teacher Hermagoras, and baptized at a
running water. See De gantsch klare en grondige bewijsinge van den
Doop, printed A. D. [15] 81. letter Bv.

About the year 70.--In or about the time of the death of the apostle
Peter is placed the bishop or teacher Linus, of whom it is testified
that he baptized, after preceding instruction, the son of Perpetua, a
Christian woman. See the above. Also, Kort verhael van den loop der
werelt, by F. H. H., printed at Franeker, A. 1611. pag. 47.

From the year 71 till the year 111.--It is stated that between these
years there flourished Ignatius, who was the second bishop of Antioch
after Peter, and, according to the chronicles, discharged the duties
of his office in the time of the apostle John. Writing of baptism, he
employs no other manner of speech, than which clearly implies that
baptism must be accompanied with faith, love and patience.

In his letter to Polycarp, bishop at Smyrna, he writes among other
things these words: Let none of you be found an apostate: “Let your
baptism be your weapon, your faith your helmet, love a lance, patience
a full armor.”

In a letter to the Tralienses he writes likewise: “It appears to me,
that you do not live after the flesh, but after Jesus Christ, who
died for our sakes; so that you, believing in his death, may, through
baptism, be partakers of his resurrection.”

Again, in the letter to those at Philadelphia he writes thus: “Seeing,
then, that there is one only ungenerated God and Father; and one only
begotten Son, Word, and Man; one Comforter, the Spirit of Truth; and
one faith, one baptism, and one church, which the apostles have founded
with their sweat and labor, in the blood of Christ from one end of
the earth to the other; therefore, you, as a peculiar people and holy
generation, must also do all things with a unanimous heart in Christ.”

Who does not see here, that Ignatius by joining together in this order
of sequence, preaching, faith, baptism, and the church, intends to say,
that according to the ordinance of Christ, preaching has the first
place, and, therefore, must precede; that after faith comes baptism,
and that after baptism the one baptized is a member of the church?
and that then the members of the church, as a peculiar people and
holy generation, must do all things with unanimous hearts in Christ?
For this is the import of the words of Ignatius. See, concerning the
aforementioned letters of Ignatius, H. Montanus in De nietigheyd van
den Kinder-doop, printed the second time, pages 4 and 5. Also, Jac.
du Bois (though he misinterprets these letters), Tegen Montanus,
printed Anno 1648. page 16–22.

In the year 95.--It is here recorded that Clemens, the fourth bishop
of the church at Rome, ordained: That the heretics’ baptism is neither
to be supported nor accepted; therefore, he that has received baptism
in conformity with the truth of the church, shall not be rebaptized;
but he who does not rebaptize the unclean, that is, baptized by the
ungodly or heretics, shall be deposed, as one who mocks the cross
and death of Christ, and does not distinguish the false priests, or
teachers, from the true ones (distinct. 30. cap.). Again, in his second
epistle he speaks of baptizing on the feast, and that the candidate
for baptism is to be examined three months previously. P. J. Twisck,
Chron. 1st Book, in the year 95. page 32.

It certainly appears clearly from these words of Clemens that at
that time no other baptism obtained in the church, than that which
was administered after preceding instruction: for when he speaks of
baptizing on the feast, and that the candidate for baptism is to be
examined three months previously, it is certainly expressed, that then
no new-born children were baptized; for who does not know that children
are born throughout the whole year, and not only on feast-days (namely,
on Easter or Pentecost)? Besides, infants cannot be examined in the
faith three months previous to their baptism, as is required here of
the candidates for baptism.

Moreover, in the third letter of Clemens, the following words, which
still more clearly express the preceding meaning, are found: If any
one desires to become a believer, and to be baptized, he must prepare
himself to lay aside the former wickedness; so that he henceforth may
obtain, by a good conversation, an inheritance of the heavenly riches,
according to his own deeds. Let him that desires this, go to his
priest, or teacher, and hear from him the mysteries of the kingdom of
heaven; let him exercise himself diligently with fasting, and examine
himself well in everything, so that after three months he may be
baptized. Every one shall be baptized in running water, and the name of
the blessed Trinity be invoked over him. Jac. Mehrn. Bapt. Histor. 2nd
part, on the second century, page 209. from Clem. Epist. 3.

From the Constitutionibus Apostolicis, lib. 7. cap. 23. by the same
Clemens, these words are taken: Concerning baptism we commanded you
before, O bishop, and say this also: that you shall baptize as the Lord
has commanded us, when he said: “Go, 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. Bapt. Histor. page 200. ex. Constit. Apostol.

The above words of Clemens speak so plainly of the true order of the
baptism of Christ, that they need no explanation whatever. We shall
therefore pass on to the martyrs who suffered in or about this time.

An Account of the Pious Martyrs and Witnesses of Jesus Christ Who

SUFFERED DURING THE FIRST CENTURY:

That is, from the death of Christ to the year A. D. 100.

Summary of the Martyrs of the First Century

This first century did not pass without the shedding of much blood of
the saints; for, since Jesus Christ himself, the Leader of all true
believers, was subject to it, it was just, that his members should
follow in the same path; yet John died before Christ. But after the
death of Christ, the fire of persecution raged exceedingly, consuming
nearly all of the beloved apostles and friends of Christ, according to
the flesh. We have described those who followed Christ, their Captain,
into suffering and death, according to the order of time; they are the
following persons: Stephen, the deacon; the apostles, James, Philip,
Barnabas, Mark the evangelist, Peter, Paul; some companions and friends
of Paul, as Aristarchus, Epaphras, Silas, Onesiphorus, Prochorus,
Nicanor, Parmenas, Olympas, Carpus, Trophimus, Materus, Egyetus,
Hermagoras, Onesimus, Dionysius of Athens, and Timothy; but the latter
was slain a few years after the others. In the meantime the preceding
ones are followed by the apostles, Andrew, Bartholomew, Thomas,
Matthew, Simon Zelotes, Matthias, Luke the evangelist, Antipas, the
faithful martyr of Jesus, John, whom Jesus loved, Urticinus, Vitalus,
etc., all of whom obtained the martyrs’ crown, as may be seen from the
following account.

To Jesus Christ, the Son of God, we have accorded the first place
among the martyrs of the new covenant; not in the order of time, for
herein John was before, and preceded with his death; but on account of
the worthiness of the person, because he is the head of all the holy
martyrs, through whom they all must be saved.

Jesus Christ the son of god Crucified at Jerusalem

About three thousand, nine hundred and seventy years after the creation
of the world, in the forty-second year of the reign of Augustus, the
second Roman emperor, when the whole world was at peace, Jesus Christ
was born of the virgin Mary, in the little town of Bethlehem, being the
only and eternal Son of God, the Word by which all things are made,
yea, God blessed forever. Matt. 16:16; John 1:14; Rom. 9:5.

But his entrance into this world, as well as his progress and end, was
full of misery, distress and affliction, indeed it may be said: He was
born under the cross; brought up under the cross; he walked under the
cross, and, finally died on the cross.

Touching his birth, he was conceived of the Holy Ghost. His birth
ushered him into great poverty; for he was not born in his maternal
city, Nazareth, but on the journey to Bethlehem; which was the cause,
that no suitable place could be prepared for his birth; yea, even more,
he could obtain no place in the inn, but had to be born in a stable;
and when he was born, he was wrapped in swaddling clothes, and laid in
a manger.

Touching his bringing up, it was attended with much sorrow, for when
he was still less than two years old, Herod persecuted him even unto
death; on account of which his foster-father Joseph, and his mother
Mary, had to flee into Egypt, and remain there until Herod’s death. But
meanwhile there were killed in his stead, that he also might be killed,
all the children of two years and under, in and about Bethlehem, so
that the voice of lamentation was heard in all the boundaries of that
region; of which Jeremiah had prophesied: “A voice was heard in Ramah,
lamentation, and bitter weeping; Rachel weeping for her children
refused to be comforted for her children, because they were not.” Jer.
31:15; fulfilled, Matt. 2:18.

As regards his life and conversation among men, he was considered an
enthusiast and vagrant, because he had no permanent place of abode;
which latter was nevertheless thus bitter for him, that he complains:
“Foxes have holes, and birds of the air have nests; but the Son of man
hath not where to lay his head.” Luke 9:58. Meanwhile he was reproached
as being the friend of publicans and sinners, a glutton and wine
bibber, yea, that he was possessed with the devil; and this, until the
hour of his departure was nigh at hand.

Concerning the end of his life, it was the most miserable, for it was,
so to speak, the day, when all the fountains of the great deep broke
forth over him, and the floods of suffering overflowed him, to swallow
him up altogether.

First of all, he was betrayed by his disciple Judas, who sold him
for thirty pieces of silver to the high priests and Pharisees. Matt.
26:14–16. Then he was delivered unto them, sharply examined, yea,
adjured by the living God, to say, whether he was the Christ, the Son
of God. And as soon as the Lord had confessed this, they cried, “He is
guilty of death.”

Then they spit in his face, and buffeted him. Others covered his
face, saying, “Prophesy unto us, thou Christ, Who is he that smote
thee?” Matt. 27:67,68. This having continued till about morning, they
delivered him to Pontius Pilate, the judge, to pronounce the sentence
of death upon him, and to put an end to his life. Matt. 27:1,2.

Pilate said, “What accusation bring ye against this man?” They
answered, “If he were not a malefactor, we would not have delivered him
up unto thee.” Pilate said, “Take ye him, and judge him according to
your law;” for he perceived that for envy they had delivered him. They
answered, He perverts the nation, and forbids to give tribute to Cesar,
saying that he himself is a king. In short, “We have a law, and by our
law he ought to die, because he made himself the Son of God.” John
19:7.

Thereupon Pilate took Jesus into the judgment hall, and, having
examined him, said, that he found no cause of death in him. Therefore
he sought a means to release him; moreover, in order to move the Jews
to pity on account of his innocence, he caused him (though against his
conscience) to be terribly scourged, crowned with thorns, mocked, and,
thus disfigured, brought before the Jews, saying, “Behold the man!”
so that they might now be satisfied with his suffering, and spare
his life. But it was of no avail; they cried the more, “Crucify him,
crucify him; if thou let this man go, thou art not Cesar’s friend.”
Verse 12.

Finally, when Pilate saw that the Jews were not to be moved, and
fearing that they might accuse him before Cesar, he went and sat down
(at about eight o’clock in the morning, according to our reckoning) in
the judgment seat, in the place called Lithostratos, and in Hebrew,
Gabbatha, a paved elevation in Jerusalem; and there, though quite
against his conscience, pronounced the sentence of death upon Christ.

Thereupon the soldiers again very dreadfully mocked him, laid his cross
upon him, and drove him out through the gate up to Mount Calvary, where
they, after having stripped him of his garments, nailed him to a cross,
and raised him up between two murderers, John 19:18; which was done,
according to our reckoning, at about nine o’clock in the morning.

In the meantime they gave him vinegar and gall to drink, parted his
garments, and again derided him most shamefully and above measure, till
a great darkness came, continuing for about three hours; and then the
Lord cried with a loud voice, “Eli, Eli, lama sabachthani!” that is,
“My God, my God, why hast thou forsaken me?” Matt. 27:46.

Then, having fulfilled all, he commended his soul into his Father’s
hands, saying, “Father, into thy hands I commend my spirit.” Luke 23:46.

Thereupon he bowed his head and expired, having suffered excruciatingly
six hours on the cross, from nine o’clock in the morning till three in
the afternoon.[83]

[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.

Then the earth began to quake, the rocks were rent, the graves were
opened, the vail of the temple was rent in twain, and many miracles
happened, as a sign that he who died there was more than a common man,
yea, that he was the Son of the living God.

This, then, was the end, not of a martyr, but of the Head of all the
holy martyrs, through whom they and we all must be saved.

John the Baptist, son of Zacharias and Elisabeth, Beheaded in the

CASTLE OF MACHÆRUS, AT THE COMMAND OF HEROD ANTIPAS, A. D. 32.

This John, surnamed the Baptist, because he was ordained of God to
baptize the penitent, was the son of the priest Zacharias, and his wife
Elisabeth; whose name was made known to his parents through the angel
of God, before he was born. Luke 1:5,13.

When he was about thirty years old (about six months before the Lord
Jesus Christ began to preach), in the fifteenth year of the reign of
Tiberias Cesar, Pontius Pilate being governor, and Annas and Caiaphas
the high priests, he was called and sent of God, to preach the baptism
of repentance for the remission of sins, to prepare the way for the
Messiah, as an angel or messenger before the face of Christ, to turn
the hearts of the fathers to the children. Luke 3:1,2; Mark 1:2,3; Luke
1:17.

Of the dignity of this man the angel of the Lord had said, that many
would rejoice at his birth, that he would be great in the sight of the
Lord, to make ready a people well-prepared (as not only the prophets,
but also Zacharias had prophesied of him through the Spirit of the Most
High), to give knowledge of salvation unto the people of the Lord for
the remission of their sins. Luke 1:14,15,77.

John, being thus sent of God, to bear witness of Christ, that he is the
true light, came to the Jordan, at Salim, and other places, teaching
and baptizing. John 3:23.

In the meantime, while he was baptizing the penitent, Christ himself
came to him (to confirm this holy work), and asked to be baptized by
him. But when John, from humility and good intention, declined, Christ
instructed him that this was necessary, saying, “Suffer it to be so
now: for thus it becometh us to fulfill all righteousness.” Then he
baptized the Lord. Matt. 3:13–16.

He held the Lord Jesus in high estimation, calling him the Lamb of God,
the Bridegroom of his church, the true Messiah, whose shoes he was not
worthy to bear. John 1:29; 3:29; Matt. 3:11.

He himself possessed such great influence, though in humility, that
many were in doubt whether he was not himself the Messiah; hence the
Pharisees sent their messengers to him, to inquire of him his vocation,
mission, authority, etc. To all this he answered candidly and with an
humble heart, saying, “I am not the Christ.” John 1:19,20.

When the course of his pilgrimage drew near its close, a certain matter
occurred, which was the cause of his death, and happened as follows:
King Herod Antipas had committed a wicked deed; namely, he had taken
his brother Philip’s wife, having put away his own wife, the daughter
of Aretas, king of Arabia; which conduct John the Baptist, on account
of his ministry, could not let go unreproved, but called Herod’s
attention to it, according to the law, saying, “It is not lawful for
thee to have her.” Matt. 14:4.

However, even as the ungodly will not be reproved, so it was with
Herod; for he conceived a hatred for John, and sought opportunity to
kill him. But, since many had a very high opinion of this pious man,
and great numbers, therefore, came to him, Herod, for the present, did
not dare to lay hands on him, to kill him; however he did not let him
go free, but imprisoned him in the castle of Machærus. Euseb. Hist.
Eccl. lib. 1 chap. 11.

In the meantime John did not relax in his calling, but even from prison
sent some of his disciples to Christ, that they with the others might
assure themselves through the doctrine and the miracles which they
would there hear and see, that Christ, and none other, was the true
Messiah. Matt. 11:2; Luke 7:18.

Thereupon, not only when these messengers came, but also on many other
occasions, Christ testified of the greatness and worthiness of John
the Baptist; namely, that he was the true spiritual Elias, a burning
and shining light, the greatest prophet among all those born of women.
Matt. 11:14; John 5:35; Luke 7:28.

Time went on, meanwhile, and the hour of his departure was near
at hand. As regards the circumstances of his death, they are thus
described by the holy evangelist Matthew, chap. 14:3–12: “For Herod
had laid hold on John, and bound him, and put him in prison for
Herodias’ sake, his brother Philip’s wife. For John said unto him, It
is not lawful for thee to have her. And when he would have put him to
death, he feared the multitude, because they counted him as a prophet.
But when Herod’s birthday was kept, the daughter of Herodias danced
before them, and pleased Herod. Whereupon he promised with an oath to
give her whatsoever she would ask. And she, being before instructed of
her mother, said, Give me here John Baptist’s head in a charger. And
the king was sorry: nevertheless for the oath’s sake, and them which
sat with him at meat, he commanded it to be given her. And he sent, and
beheaded John in the prison. And his head was brought in a charger,
and given to the damsel: and she brought it to her mother. And his
disciples came, and took up the body, and buried it, and went and told
Jesus.”

Josephus, the Jewish historian, also makes mention of the death of John
the Baptist, in the 7th chapter of the 18th book of his history of the
Jews, where he writes thus:

“There was a common report among the Jews, that Herod’s army was
destroyed through the righteous judgment of God, on account of John,
who is called the Baptist. For Herod, the tetrarch, caused this pious
man to be slain; who exhorted the Jews to all manner of virtue and
righteousness, led them to baptism, and said, that their baptism would
only then be acceptable to God, if they would abstain, not merely
from one or two sins, but would earnestly purify the heart, through
righteousness, and afterwards also the body.

“Since great numbers flocked to him, and the people were very eager for
his doctrine, Herod feared, lest he (John) might induce the people,
with whom his influence was great, to sedition; for it seemed, as
if they would do everything according to his will and counsel. He
therefore thought it best, to have him killed. For that reason he
caused him to be imprisoned in the aforesaid castle Machærus, and there
put to death.”

This happened, according to our reckoning, in the year thirty-two
after the birth of Christ, in the seventeenth year of Tiberias, the
Roman emperor; and thus was this great light of the church of God
extinguished in the midst of its brightness, to the sorrow of many
pious hearts.

It is stated that his body rested at Sebasta, in Palestine, till the
time of Julian, when his bones were burned by the enemies of truth, and
his ashes scattered to the wind. Histor. Tripart. lib. 1. cap. 15.
Theod. lib. 3. cap. 6.

Stephen, one of the Seven Deacons of the Church at Jerusalem, Stoned

WITHOUT THE GATE OF THAT CITY, BY THE LIBERTINES, A. D. 34, SHORTLY

After the Death of Christ

Stephen, which in Greek signifies a crown, was one of the seven
deacons of the church at Jerusalem, a man full of faith and the wisdom
of God. Acts 6:5.

He was well versed in the holy Scriptures of the Old Testament, and
very eloquent. It happened that there arose certain of the sect of
the Libertines, Cyrenians, Alexandrians, and of them of Cilicia and
of Asia, and disputed with Stephen; and they were not able to resist
the wisdom and the spirit by which he spake. Then they suborned a few
men to say: We have heard him speak blasphemous words against Moses,
and against God. And they stirred up the people, and the elders, and
the scribes, and came upon him, and caught him, and brought him to
the council, and set up false witnesses, to say, This man ceaseth not
to speak blasphemous words against this holy place, and the law: for
we have heard him say, that this Jesus of Nazareth shall destroy this
place, and shall change the customs which Moses delivered us. And all
that sat in the council, looking steadfastly on him, saw his face, as
it had been the face of an angel. Acts 6:9–15.

Then said the high priest to him, Are these things so? Thereupon,
this godfearing man explained himself and answered with many reasons;
he, moreover, adduced, as if with a heavenly tongue, and with
incontrovertible reasons, many scriptures of the Old Testament, to show
that Christ is the true Messiah, and that the Gospel is true. Acts
7:1–53.

But when he began to speak with great warmth, and to set before the
eyes of his accusers their blood-thirstiness, their wrath was kindled
the more against him, for these things cut them to the heart, and they
gnashed on him with their teeth. Verse 54.

But he, being full of the Holy Ghost, looked up into heaven, and saw
the glory of God, and Jesus standing on the right hand of God, and
said: Behold, I see the heavens opened, and the Son of man standing on
the right hand of God. Verses 55 and 56.

But they cried out with a loud voice, and stopped their ears, and ran
upon him with one accord, and cast him out of the city, and stoned him;
and the witnesses laid down their clothes at a young man’s feet, whose
name was Saul. Verses 57 and 58.

In the meantime he called and said, Lord Jesus, receive my spirit. He
kneeled down, and cried with a loud voice, Lord, lay not this sin to
their charge. And when he had said this, he fell asleep. Verses 59 and
60.

Such was the end of this upright man Stephen, to whom the honor of
Jesus Christ was dearer than his own life. It is stated to have taken
place in the year thirty-four after the birth of Christ, in the
nineteenth year of the reign of Tiberius, which was the thirty-eighth
year of his age. It happened in the seventh year after the baptism of
Christ. Nic. lib. 2. cap. 3.

This having occurred, some godfearing men attended to the body, and
carried it to the grave, greatly lamenting this pious martyr.--The
stones were to him as rivers of sweetness. August. cap. 22. Solil.

James, the son of Zebedee, put to Death With the Sword, by Herod

AGRIPPA, IN JERUSALEM, A. D. 45.

James, surnamed the Greater, was the son of Zebedee and Salome, and
a fisherman by occupation; but, Christ having called him to be his
disciple, he abandoned fishing, and followed Christ. Matt. 4:21; Mark
1:19.

He was instructed for a considerable time together with the other
disciples in the duties of the apostleship, until he was properly sent
out in that capacity. Matt. 10:2; Mark 6:17; Luke 6:13.

He was endowed with the gift of working signs and miracles, and
on account of this special gift he was one of the three surnamed
Boanerges, that is, sons of thunder. He was with Jesus on every
remarkable occasion; so much so, that he was chosen by the Lord to
behold his glory upon the holy mount; and, afterwards, to witness his
sufferings in the garden of Gethsemane. Mark 3:17,18; Matt. 17:1; 26:36.

Of him Christ had predicted, that he should drink of the same cup, of
which he (Christ) would drink, and that he should be baptized with the
same baptism, with which he was baptized; that is, that he should be
subject to his (Christ’s) suffering and death. Matt. 20:22,23.

After the death of Christ he joined the other apostles, to be a
witness with them, of his suffering, death, and resurrection, and to
be instructed concerning his kingdom during the forty days after his
resurrection.

After Christ’s ascension he also remained at Jerusalem; and when he,
together with the other apostles, had there received the Holy Ghost, he
preached the Gospel in Judea and Samaria. Acts 1:13,14.

From there, as some relate, he went to Spain; but, meeting with little
success, he returned to Judea, where, it is said, he was opposed by
Hermogenes, a sorcerer. But as Abdias, bishop of Babylon, and others,
relate many things of him, which seem to be altogether fictitious, we
shall not mention them. Petr. de nat. lib. 6. cap. 133. Abdias Babyl.
van den Strijd der Apostelen.

This apostle lived only until the fourth year of the Emperor Claudius,
at which time, Agabus had predicted, there should be a dearth
throughout all the world. Oros. lib. 7. cap. 6.

At that time Claudius charged Herod Agrippa to suppress the church of
Christ. Then Herod laid his bloody hands on this apostle and, on the
feast of the passover, put him in prison. Shortly afterwards he was
sentenced to death, and executed with the sword, in Jerusalem. This
occurred in the year forty-five after the birth of Christ. Acts 12:2.

Clemens relates that the executioner, seeing his innocence, was
converted to the Christian faith, and died with him. According to the
annotation of Eusebius Pamphilius, from Clemens Alexandrinus, the
executioner was so moved on account of the death of James, that he
professed himself to be a Christian; and so, as he states, both were
led forth together to death. As they were led out, the executioner
asked James to forgive him. James, after a little deliberation,
said, “Peace be with thee,” and kissed him. And thus both were
beheaded. Euseb. lib. 2. cap. 9. ex Clem. Alexand. Also W. Baudart.
Apophthegmat. lib. 1. page 4. from Joach. Camer. in vita Christi,
page 42. Niceph. lib. 2. cap. 3. Strac. in Festo Jacobi, page 209. Cle.
Circa, cap. 45. Annum. James was the first martyr of the apostles.
This history shows the alacrity of the ancient believers.

The Holy Apostle Philip, Bound With His Head to a Pillar, and Stoned,

AT HIERAPOLIS, IN PHRYGIA, A. D. 54.

Philip, a native of Bethsaida, in Galilee, had a wife and daughters of
very honorable life. John 1:44; 12:21; Euseb. Hist. Eccles. lib. 3.
cap. 30; 31.

He was found of Christ, and called as his disciple to follow him; which
he did so faithfully, that when he found Nathanael, he brought him to
Christ, declaring to him, that he had found him of whom Moses and the
prophets had written, namely, Jesus of Nazareth, the true Messiah. John
1:45.

From that time on, Philip constantly followed Christ, listening to his
admonitions, and beholding the miracles he performed to the service of
the word of God; so that Christ ordained him an apostle, and sent him
out to preach the Gospel, in the first place to the scattered sheep of
the house Israel; which he also like his fellow apostles did. Matt.
10:3; Luke 6:13–15.

The Lord esteemed him as one of his greatest friends; for at the
glorious miracle of the feeding of five thousand, Christ, in order to
prove him, counseled with him, saying, “Whence shall we buy bread, that
these may eat?” John 6:5.

He was also kindly instructed by the Lord, when he asked to see the
Father; for Christ said to him, Philip, he that hath seen me hath seen
the Father, etc. John 14:8,9.

Once, when certain Greeks wished to see Jesus, and desired him to
procure them access to the Lord, he came with Andrew and told it to the
Lord, who answered, “The hour is come, that the Son of man should be
glorified.” John 12:20–23.

This pious and godly apostle remained with the Lord, even to his
suffering; and, after their dispersion, when Christ had arisen, he
abode with his brethren, until they, according to the promise of
Christ, received the Holy Ghost, after his ascension. Luke 24:32,33;
Acts 2:4.

After the distribution of the countries, he taught several years in
Scythia, where he planted many churches; and since Syria and the upper
part of Asia fell to his particular share, he laid the foundations of
faith in many of these cities. Pet. de Nat. lib. 4. cap. 107. Nic.
lib. 2. cap. 39.

Finally he came to Phrygia, and wrought several signs at Hierapolis.
There the Ebionites, who not only denied the divinity of Christ, but
also worshiped idols, continued obstinately in their blasphemous
doctrines and idolatry, and did not listen to this pious apostle of
Christ, but apprehended him, and, having made his head fast to a
pillar, stoned him; whereupon death ensued, and he thus fell asleep in
the Lord. His body was buried in the aforementioned city Hierapolis.
Konst-tooneel, van veertigh heerlijke afbeeldingen Christi, ende
sijner Apostelen, etc. In the life of Philip. Bybelsch Naembœck van
P. J. Twisk, letter P. on the name Philippus, fol. 762. col. 2.
Also, Introduction to the Martyrs Mirror of the Baptists, printed in
the year 1631, fol. 35. col. 1.

James, the son of Alpheus, or Brother of the Lord, Cast Down From the

TEMPLE, STONED, AND BEATEN TO DEATH WITH A CLUB, A. D. 63.

James the Lesser was the son of Alpheus, and Mary Cleophas, sister to
the mother of Christ; he is called the Lord’s brother. Matt. 10:3; Gal.
1:19.

After proper instruction he was ordained an apostle by Christ, and sent
out to minister to the Jews; wherein he acquitted himself well, until
Christ’s death. After that, he, with others, was sent out to preach the
Gospel, which he did in the Jewish church. Matt; 28:19; Mark 16:15.

And although Peter, and James and his brother John, of whom the
last-mentioned two were the sons of Zebedee, were regarded as the
special apostles, he was nevertheless considered to be one of the three
pillars of the church, after the death of James the son of Zebedee.
Gal. 2:9.

He was appointed by the apostles the first overseer of the church at
Jerusalem; this was shortly after the death of Christ. Euseb. lib.
4. cap. 5. and lib. 2. cap. 23. This office he discharged faithfully
for thirty years, converting many to the true faith, not only (though
principally) by the pure doctrine of Christ, but also through his holy
life, on account of which he was called the Just. Niceph. lib. 2. cap.
38.

He was very steadfast and holy, a true Nazarite, in dress as well as
in eating and drinking; and prayed daily for the church of God and the
common weal.

This apostle wrote an epistle for the consolation of the twelve tribes
who were scattered abroad, saying: James, a servant of God and of the
Lord Jesus Christ, to the twelve tribes which are scattered abroad,
greeting. My brethren, count it all joy when ye fall into divers
temptations. James 1:1,2.

But although he comforted with many excellent reasons his own, who
believed in the name of Christ, the unbelieving Jews could not endure
his doctrine; so that Ananias, an audacious and cruel young man among
them, being the high priest, summoned him before the judges, that they
should compel him to deny that Jesus is the Christ, and force him to
renounce the Son of God and the power of his resurrection. Josep.
Antiq. lib. 20. cap. 8. Euseb. lib. 2. cap. 1. verse 22. ex Egesipp.
Hieron. Catal.

To this end, the chief priests, scribes, and Pharisees placed him upon
the pinnacle of the temple, at the time of the passover, that he should
deny his faith before all the people. But as he thus stood before the
people, he confessed with much more boldness that Jesus Christ is the
promised Messiah, the Son of God, our Savior, and that he is sitting at
the right hand of God, and shall come again in the clouds of heaven, to
judge the quick and the dead.

On account of this testimony of James, the multitude of the people
praised God, and magnified the name of Christ. Then cried the enemies
of the truth, O, the Just also has erred; let us take him away, for he
is unprofitable. They accordingly cast him down, and stoned him. But as
he was not killed by the fall and the stoning, having only broken his
legs, he, lying on his knees, prayed to God for those who stoned him,
saying, Lord, forgive them; for they know not what they do.

On account of this, one of the priests begged for his life, saying,
What do ye? the Just is praying for us. Leave off stoning! But another
of those present, who held a fuller’s stick in his hand, struck him
over the head with it, so that he died, and fell asleep in the Lord. He
was buried at the place where he had been thrown down from the temple.
Hieron. Catalog. in Jacobo Justo. Also, W. Baudart. Apophthegmat.
lib. 1. p. 6. ex Euseb. Pamphil. Cæsariense, in hist. Eccl. Strac. in
Festo Philippi and Jacobi, p. 133. Anno 62. C. Aetat. Jacobi.

This occurred A. D. 63, in the ninety-sixth year of his age, in
the seventh year of the reign of Nero, during an interim in the
governorship between the death of Festus and the arrival of Albinus,
under the high priest Ananias, who perpetrated this lamentable deed on
James.

Concerning this James the following is contained in the Apophthegms
of Baudartius: “He was on his bare knees so often and for such long
periods, praying to the Lord God for the remission of the sins of the
people, that his knees were so hard and callous, that there was no
sensation in them at all. lib. 1. p. 7. O the great and constant
piety of this holy martyr!

Barnabas, a Companion of the Apostle Paul, Dragged out of the City and

BURNED, AT SALAMINA IN CYPRUS, A. D. 64.

Barnabas, also called Barsabas, and surnamed Joseph, Joses, or Justus,
was a Levite from Cyprus, full of the Holy Ghost. He was called the son
of consolation, and such a one he indeed proved himself to the poor
saints. Acts 11:24; 1:23; 4:36; Euseb. hist. Eccl. lib. 2. cap. 1.

It is maintained that he was one of the seventy disciples of Christ,
and from the multiplicity of his names we can see his renown and
eminence; which latter he gained by his zeal and piety; for he brought
Paul, after his conversion, to the apostles; and when the word of God
was preached to the Grecians, at Antioch, by some men from Cyprus and
Cyrene, he was sent by the apostles to investigate the matter; and
when he found it to be so, he confirmed them in the truth. Acts 9:27;
11:20–23.

After this he went to Tarsus, to seek Paul, and brought him to Antioch,
where they remained a whole year, teaching. Also, when the dearth arose
under emperor Claudius, he and Paul brought substantial relief to the
brethren who dwelt in Judea. Acts 11:25,26,29,30; Oros. lib. 7. cap.
6. Euseb. hist. Eccl. lib. 2. cap. 3. 9.

On his return to Antioch, he was sent out by the Holy Ghost, to preach
in many countries. On account of his eloquence he was frequently the
speaker; yea, he was held in such high regard, and was so godly, that
the Gentiles at Lystra cried in the speech of Lycaonia, that he was a
god, and had come down from heaven, and called him Jupiter. And this
was not all; but the priests of that place came with oxen wearing
garlands, and desired to do sacrifice to him and Paul. But he and his
companion Paul utterly declined this, saying, “Sirs, why do ye these
things? We also are men of like passions with you, and preach unto you
that you should turn from these vanities unto the living God. Acts
12:25; 13:4–6; 14:1,2,11,12,15.

Afterwards, when certain men came from Judea, and troubled the
brethren, saying, “Except ye be circumcised after the manner of Moses,
ye cannot be saved,” he and his aforementioned companion vigorously
opposed them, according to the teaching of the holy gospel; wherefore
he and several other pious men were appointed to go to Jerusalem, to
the apostles and elders, to bring said matter to a good termination.
When they arrived at Jerusalem, he and the others were received
joyfully by the apostles and the church; yea, what is still more, they
testified of him and his companion Paul, that they were men who had
hazarded their lives for the truth; which indeed was apparent. Acts
15:1,26.

For, when he came to Salamina, a large city in the island of Cyprus, at
this day called Famagosta, to strengthen the church at that place in
the faith, he was very badly treated, as ancient history tells us, by a
Jewish sorcerer, who stirred up all the other Jews and the whole people
against him, so that they apprehended him in an uproar, and were about
to bring him to the judge; but, fearing that the judge, discovering
his innocence, would perhaps release him, they, after treating him
lamentably, put a rope around his neck, dragged him out of the city,
and burned him. Anton, p. 1. t. 6. cap. 18. Sabell. Eu. 7. lib. 2.

Thus was this faithful servant of Christ honored with the martyr’s
crown, in his fatherland, and fell asleep happy in the Lord, about the
time that James the Just was slain at Jerusalem, under Emperor Nero;
however, before the publication of the first heathen persecution, which
began shortly after the burning of Rome. Plat. in vita Petri, and
Pauli. Bybelsch Naembœk, p. 158, 159. letter B. ujt hist. Andr. fol. 8.

How Mark, the Holy Evangelist, Dragged to the Stake at Alexandria, Died

ON THE WAY, A. D. 64.

The holy evangelist Mark is supposed by most to have been that Mark
whose surname in Holy Scripture is John. He was of the circumcision,
and a nephew of Barnabas, whose mother was called Mary, a very
godly woman, who gave her house in Jerusalem for the assembling of
Christians. Acts 12:12; Col. 4:10. Niceph. lib. 2. cap. 33.

He was first appointed a servant of Paul and Barnabas, but on a journey
to Pamphylia he returned to Jerusalem. Acts 12:25; 13:13.

Afterwards the apostle Paul recommended him to the church at Colosse,
requesting them to receive him as a fellow worker in the kingdom of
God. He also commanded Timothy, to bring Mark to him, since he was very
profitable to him in his ministry. Col. 4:10; 2 Tim. 4:11.

This Mark was in prison with Paul, and rendered him all faithful
assistance in his bonds. Philem. verses 23,24.

The apostle Peter in his epistle to the elect scattered strangers,
calls Mark his son, 1 Pet. 5:13; undoubtedly, because through the
gospel, he had regenerated him in Christ; or, because he was his
disciple, interpreter, and the writer of the gospel which he had
taught; of which latter circumstance Jerome speaks thus: “Mark, a
disciple of Peter, at the request of the brethren at Rome, wrote a
brief gospel, according to that which he had heard Peter relate. When
Peter had examined it, he pronounced it good, and upon his word gave
it to the church to read. Catalog. Marc. ex Cl. Al. Hypor. 6. Also,
Euseb. lib. 2. cap. 18, ex Clem. Al. and Papio Hierapolit.

Afterwards, when Mark was sent by Peter to Egypt, he traveled through
Aquilea, the capital city of Friol, where he converted many to the
faith, and left Hermagoras as pastor over the church. Avent. au. Boi.
lib. 2.

Then he journeyed to Africa, filling Lybia, Marmorica, Ammonica, and
Pentapolis with the doctrine of the holy gospel. Finally he remained
several years at Alexandria, where he made his abode. Nic. lib. 2.
cap. 43. Athan. in Synopsi.

Concerning the end of his life, Gelasius states, that he died there as
a martyr. Concil. Rom Deer. de lib. Auth. and Apocr. Niceph. lib. 2.
cap. 43.

Mark, he writes, having been sent by Peter to Egypt, faithfully
preached the word of truth there, and nobly sealed the testimony
thereof with his blood. All the ancient and modern, Greek and Latin,
martyrologies agree with this.

Histories state the following concerning the manner of his death: That
in the eighth year of Nero, when he, at the feast of the passover,
preached the blessed remembrance of the suffering and death of Christ,
to the church at Alexandria, the heathen priests and the whole populace
seized him, and with hooks and ropes which they fastened around his
body, dragged him out of the congregation, through the streets and out
of the city; so that his flesh everywhere adhered to the stones, and
his blood was poured out upon the earth, until he, with the last words
of our Savior, committed his spirit into the hands of the Lord, and
expired. Anton. p. 1. cap. 6. 16. Procop. Dia Metaphr. Ado. 25. Apr.
de Fest. Apost.

Another ancient writer relates: That he was dragged very inhumanly
through the streets, his whole body torn open, so that there was not a
single spot on it, which did not bleed; and that they then again thrust
him, still alive, into prison, whence he, having been strengthened and
comforted by the Lord in the night, was taken out again, and dragged to
the place Buculi, they jestingly saying, “Let us lead the buffalo to
the buffalo-stall.” Konst-tooneel der veertig heerlijke afbeeldingen
Christi en der postelen, printed Anno 1609. Also, Bybelsch Nœmboek,
printed Anno 1632, letter M. p. 642. col. 1. 2.

Death having ensued meanwhile, the aforementioned heathen wanted,
moreover, to burn him; but as they were prevented by a storm, the
Christians buried him. This happened, according to common reckoning, in
the eighth year of Nero’s reign, A. D. 64, on the 21st day of April.

Of the ten Bloody Persecutions Which the Christians Suffered Under the

HEATHEN EMPERORS OF ROME; THE FIRST OF WHICH BEGAN IN THE REIGN OF
NERO, A. D. 66.

The First Persecution of the Christians, Under Nero, Anno 66

When the Jews were deprived of their power, by the heathen, and their
time was past, in which they had persecuted and slain the saints of
God, the Lord God nevertheless suffered his church to be visited by the
refining fire of persecution, namely, through the power of the heathen;
of whom the Emperor Nero was the first tyrant. Introduction to the
Mirror of the Anabaptist Martyrs, printed Anno 1631. p. 35. col. 2.

This Nero, according to the testimony of Emperor Trajan, governed
the monarchy of Rome in so laudable a manner during the first five
years of his reign, that never an emperor had greater praise than he;
for then he was so tender-hearted, that when he was asked to sign
the death warrant, of a highwayman, he replied, “O, that I could not
write!” signifying thereby his aversion to the killing of human beings.
Trajan. in Tract. Also, Roomschen Adelær, door D. P. Pers, printed
Anno 1642, p. 100. in the life of Nero. Also, Suet. in Neron. cap.
10.

But after the first five years he became so full of hatred, murder,
and blood-shedding, that he seemed to delight in nothing more, than in
killing, murdering, and fearfully torturing, not only malefactors, but
even the saints of God who were praised even among their enemies for
their godfearing walk and conversation.

I will not mention the cruelties and tyrannies he exercised against his
own friends; how he had his beloved son Britannicus poisoned, and his
own mother Agrippina cut open, to see the place where he had lain; how
he had his faithful wife, Octavia, put to death with the sword, because
she was barren; and Seneca, his faithful teacher, bled to death,
and poisoned. We will only speak of the persecutions and unheard-of
cruelties he practiced on the beloved friends of God, namely, the true
Christians. To this end we will begin thus:

Once, desiring to see the burning of Troy represented by its equal, he
caused the city of Rome to be set on fire, and ascended a certain tower
without, where he, beholding it, began to sing, “Troy is on fire,” etc.
Suet. Idem. in Ner. cap. 38. Rom. Adel. p. 102. in the life of Nero.

After this was done, he cast the blame on the Christians, saying that
they had done it; for, when the Romans, very much agitated on account
of the immeasurable damage and the dire calamities which had sprung
from this conflagration, began to murmur greatly, he, in order to
shield himself, and to wreak his prejudiced hatred upon the Christians,
put the whole blame on them. Introduction to the Martyrs Mirror, p.
35, from Baron. Anno 66. num. 1.

For this reason there were proclaimed immediately, in the name of the
Emperor, throughout the whole known world (then under the monarchy of
the Romans), bloody decrees against the Christians, that they should
everywhere be put to death. The contents of these decrees were as
follows: “If any one confesses that he is a Christian, he shall be put
to death, without further trial, as a convicted enemy of mankind.”
Joh. Gysii Hist. Mart. edit. 1657. fol. 6. col. 2.

Tertullian afterwards upbraided the Roman Senate, saying: “Read your
own histories, and you will find, that Nero was the first who raged
against this sect (so he calls the Christians), which then flourished
the most in Rome.” Apol. Contra Gentes. cap. 5.

In another place he says: “Nero was the first who stained with blood
the rising Christian faith at Rome.”

Shortly after this decree of Nero, a violent and unmerciful persecution
of the Christians manifested itself in all the countries which were
under the Roman dominion; which persecution lasted until the Emperor’s
death. The innocent Christians were accused not only of the burning
of Rome, but also of every wickedness imaginable; that they might be
tortured and put to death in the most awful manner. To this the Roman
Tactitus, (according to the translation of J. Gysius, and not that of
Fenacolius)[84] refers, saying: “Then, Nero, in order to avert this
report from himself, caused those called Christians by the common
people, to be accused and exceedingly tormented. The author of this
name is Christ, who was publicly put to death under the reign of
Tiberius, by Pontius Pilate, the governor. Those who confessed that
they were Christians, were first apprehended, and afterwards by making
it known themselves a great multitude were all condemned, not so much
on account of the conflagration, as of the hatred in which they were
held by mankind. The taking of their lives was accompanied with much
mockery; they were covered with the skins of wild beasts, and then
torn to pieces by dogs; or nailed on crosses; or placed at stakes and
burned; serving also as torches for the spectators, when the day was
over.”

[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.

Thus Tacitus, a Roman himself, has sufficiently confessed, in spite of
himself, as J. Gysius writes, that the Christians were innocent of the
burning of Rome, but that they notwithstanding had to suffer on account
of their name.

Who the great multitudes were, that perished in those awful
persecutions, confessing the name of Christ even unto death, is not
stated in the histories of the fathers; however, we shall content
ourselves therewith, that God remembers them, and that their names are
written in the Book of Life. Nevertheless, we meet with some, though
but few, names of such who suffered in that persecution in the reign
of Nero, and sealed the truth of Christ with their blood and death; of
these we shall speak in the proper place.

Of the Unheard-of Cruelties Nero Practiced in Slaying the Pious

CHRISTIANS.

Touching the manner in which the Christians were tortured and killed
at the time of Nero, A. Mellinus gives the following account from
Tacitus and other Roman writers: namely, that four extremely cruel and
unnatural kinds of torture were employed against the Christians:

Firstly, that they dressed them in the skins of tame and wild beasts,
that they might be torn to pieces by dogs or other wild animals.

Secondly, that they, according to the example of their Savior, were
fastened alive on crosses, and that in many different ways.

Thirdly, that the innocent Christians were burned and smoked by the
Romans, with torches and lamps, under the shoulders and on other tender
parts of their naked bodies, after these had been cruelly lacerated
with scourges or rods. This burning was done also with shavings and
fagots, they (the Christians) being tied to stakes worth half a
stiver.[85] Therefore they called the Christians sarmenticii, that
is, fagot people, and semissii, that is, half stiver people; because
they stood fastened to half stiver stakes, and were thus burned with
the slow fire of fagots.

[85] About one cent.

Fourthly, that these miserable, accused Christian martyrs were used as
candles, torches, or lanterns, to see by them at night.

Of those who were burned, some were tied or nailed to stakes, and held
still by a hook driven through the throat, so that they could not move
the head when the pitch, wax, tallow, and other inflammable substances
were poured boiling over their heads, and set on fire, so that all the
unctious matter of the human body flowing down made long, wide furrows
in the sand of the theatre. And thus human beings were lighted as
torches, and burned as lights for the wicked Romans at night.

Juvenal and Martial, both Roman poets, and Tertullian, state this in a
different manner, namely, that the Romans wrapped them in a painful or
burning mantle, which they wound around their hands and feet, in order
to melt the very marrow in their bones.

Furthermore, it is stated by A. Mellinus (from the aforementioned
authors), concerning those mantles, that they were made of paper or
linen, and, having been thickly coated with oil, pitch, wax, rosin,
tallow, and sulphur, were wrapped around their whole body, and then set
on fire.

For this spectacle Nero gave the use of his gardens, and appeared
himself among the people in the garb of a charioteer, taking an active
part in the Circusian games; himself standing in the circus, and, as
charioteer, guiding a chariot.

These proceedings, according to the testimony of Tacitus, although it
had the appearance that the Christians were punished as malefactors
who had deserved the extremest penalty, nevertheless moved the people
to compassion; for they understood well enough that the Christians
were not exterminated for the good of the common weal, but simply to
gratify the cruelty of one man, Nero. Compare Abr. Mellin. 1st book
van de Histor. der vervolg. en Mart. printed Anno 1619. fol. 11. col.
4. and fol. 12. col. 1. with Tacit. Annal. lib. 15. and Tertul.
Apol. Contr. Gent. cap. 50 and adv. Marc. cap. 5. Martinal. Epig.
25. lib. 25.

Simon Peter, the Holy Apostle, Crucified With His Head Downward, Under

EMPEROR NERO, A. D. 69.

Simon Jona, afterwards called Cephas in Syriac, but Petros or Petrus
in Greek, was the brother of Andrew, a native of Bethsaida in Galilee,
and a fisherman by occupation. He had his abode at Capernaum, with
his wife’s mother. His brother Andrew, who was a disciple of John,
first brought him to Christ, and shortly afterwards he and his brother
were called away from the fishery, to become fishers of men. Matt.
16:17; Mark 3:16; John 1:42; Matt. 4:18; John 1:44; Luke 4:31,38; John
1:41,42; Matt. 4:18,19.

He was diligently instructed by Christ, his Savior, and made such
progress therein, that he became the spokesman of all the apostles,
being generally the most frank in asking and answering, as well as
the most zealous for Christ, in order to prove to him his love and
fidelity, although at times he manifested a certain rashness therein;
on which occasions the Lord, like a father his child, faithfully
instructed, and, whenever it was necessary, kindly reproved him. Matt.
16:16; John 6:68; Matt. 18:21; 14:31; John 18:10,11.

The Lord loved him in a special manner, and permitted him, together
with James and John, to witness his glory on Mount Tabor; of which he
afterwards made mention to the chosen scattered strangers, saying, We
were eye-witnesses of his majesty. Matt. 17:1–3; 2 Pet. 1:16,17.

He was the boldest in offering to suffer with Christ, but the weakest
when the conflict began. The Lord selected him and the two sons of
Zebedee, to watch and pray with him in the garden; but his eyes as well
as those of the others were heavy with sleep; which showed that though
he was specially loved by Christ, he was nothing more than a weak
mortal. Matt. 26:33,36.

About his denying Christ we shall not mention anything, as this is
not the proper place for it, since we purpose to speak only of his
faithfulness and steadfastness until death.

After the aforesaid denial, the Lord forgave him his sin, and commanded
him three times to feed his sheep and lambs; which he subsequently
faithfully did to the full extent of his ability. John 21:15,16; 1 Pet.
5:1–3.

In one day there were converted to the faith, by his preaching,
about three thousand souls; all of whom were baptized, and continued
steadfastly in the apostles’ doctrine and fellowship, and in breaking
of bread, and in prayers. Acts 2:41,42.

He confirmed his doctrine through the power of God by signs
accompanying the same, according to the promise of Christ, as is
evidenced in the case of the lame man, Ananias, Sapphira, Eneas,
Tabitha, and others. Acts 3:7; 5:5,10; 9:34,40.

The calling of the Gentiles was revealed to him in a vision from
heaven; but as he was properly an apostle of the Jews, his ministry was
most effectual among the circumcision. Acts 10:10–12; Gal. 2:8.

But since he was so excellent and worthy a man in his ministry, it
pleased the Lord, that he should also be one of his martyrs, to seal
the truth of his doctrine not only with the mouth, but also with his
blood, yea, even with his death. This the Lord showed to him shortly
before his departure from this world, saying, “Verily, verily, I say
unto thee, when thou wast young, thou girdedst thyself, and walkedst
whither thou wouldst: but when thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird thee, and carry thee whither
thou wouldst not.” This spake he, signifying by what death he should
glorify God. John 21:18,19.

This was verified in him, for shortly afterwards he and John, his
fellow-helper, were brought before the Jewish council in Jerusalem, and
severely threatened, to desist preaching in the name of Jesus; to which
they both boldly replied, Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye. Acts 4:19.

Afterwards he was again apprehended, together with the other apostles,
but by night, miraculously delivered out of prison by an angel. Acts
5:19.

After that he was not only apprehended, but, together with the other
apostles, scourged and commanded, that they should absolutely not
preach in the name of the Lord Jesus; but they went away from the
Council, rejoicing that they were counted worthy to suffer shame for
his name. Acts 5:40–42.

Afterwards King Herod stretched forth his hands to vex certain of the
church. And he killed James the brother of John with the sword. And
when he saw it pleased the Jews, he proceeded further and apprehended
Peter also, and put him in prison, and delivered him to four
quaternions of soldiers; intending after Easter to bring him forth to
the people. But in the night the angel of the Lord led him out, through
the midst of the soldiers, so that he returned to the believers, who
rejoiced greatly on account of him. Acts 12:1.

Finally there was fulfilled, according to the testimony of history,
the prediction of Christ, that he should glorify God by his death;
for while he was at Rome, he was sentenced by the Emperor Nero to be
crucified. But, esteeming himself unworthy to be crucified with his
head upward, like his Savior, he requested to be crucified with his
head downward; which he easily obtained, for the tyrants were forthwith
willing and ready to increase his pain.

This occurred, as is stated, after Peter had preached the gospel for
thirty-seven years, and when he was seventy years old.[86] Euseb. lib.
2. cap. 25. and 3. cap. 2. from the writings of Origen. Egesipp.
Hist. of the miserable Destruction of the City of Jerusalem. 3d book,
2d chap. Also, Konst-tooneel van veertig heerlijke afbeeldingen
Christi en sijner Apostelen, door N. D. C., printed Anno 1609, in
the Life of Peter. Also, W. Baudart Apophthegm. Christian. lib. 1.
super Petrum. ex Hieron. de Vitis Illustribus. Johan. Strac. in Festo.
Joh. Evang. Ambr. ad Aux.

[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.

Paul, the Apostle of Christ, Sorely Persecuted, and Finally Beheaded,

AT ROME, UNDER THE EMPEROR NERO, A. D. 69.

Saul, afterwards called Paul, was of Jewish descent, a Hebrew of the
tribe of Benjamin; but, as to who his father and mother were, we find
in Holy Writ no record. Phil. 3:5. As regards the place of his birth,
it appears that his parents, either on account of persecution, or of
the Roman war, or for some other reason, left their place of residence
in the portion of Benjamin, and went to dwell in a Roman, free city in
Cilicia, called Tarsus, where Paul was born, who, although he was a
Jew, yet, by the privileges of this city, became a Roman citizen. Acts
22:3.

Respecting his early training, he was diligently instructed by the wise
Gamaliel, in the law of the fathers; in which he became so proficient,
that there were but few things in the entire Old Testament, with which
he was not acquainted. Gal. 1:14.

He lived blamelessly, according to the law of Moses and the holy
prophets, and that in the strictest order of Judaism; but, having not
yet been rightly instructed in the doctrine of the holy gospel, he,
although in accordance with the law, manifested a wrong zeal, and
persecuted the church of Christ; yea, at the death of Stephen he kept
the garments of them that slew him. Acts 7:58.

But afterwards, having obtained letters from the priests at Jerusalem
to the synagogues of Damascus, to bring as prisoners such men and women
who confessed the name of Christ, the Lord, from heaven, arrested
him in his course, calling, “Saul, Saul, why persecutest thou me? And
he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou
persecutest: it is hard for thee to kick against the pricks. And he
trembling and astonished said, Lord, what wilt thou have me to do? And
the Lord said unto him, Arise, and go into the city, and it shall be
told thee what thou must do.” Acts 9:1–6.

The men who journeyed with him stood speechless, hearing a voice, but
seeing no man. Then he arose from the earth, to which he had been
prostrated by fear; and when he opened his eyes, he could not see, so
that they led him by the hand, and brought him into Damascus. Verse 7,8.

In the city of Damascus there was a disciple, named Ananias; and to
him the Lord said in a vision, “Arise, and go into the street which is
called Straight, and inquire in the house of Judas for one called Saul,
of Tarsus: for, behold, he prayeth.

Ananias answered, “Lord, I have heard by many of this man, how much
evil he hath done to thy saints at Jerusalem.”

Then said the Lord to him, “Go thy way: for he is a chosen vessel unto
me, to bear my name before the Gentiles, and kings, and the children
of Israel: for I will shew him how great things he must suffer for my
name’s sake.

And Ananias went his way, and entered into the house; and putting his
hands on him, said, Brother Saul, the Lord hath sent me, that thou
mightest receive thy sight, and be filled with the Holy Ghost. And
immediately there fell from his eyes as it had been scales; and he
received sight forthwith, and arose, and was baptized.” Acts 9:7–16.

Such was the conversion of Saul, who was afterwards called Paul, and
was one of the chief apostles of our Lord Jesus Christ: yea, he labored
more abundantly than they all. 1 Cor. 15:10.

Immediately after his conversion, he preached Christ in the synagogues,
that he was the Son of God. Acts 9:20.

Some time afterwards, the Holy Ghost said to the prophets and teachers
at Antioch, after they had ministered to the Lord with fasting and
prayer, “Separate me Barnabas and Saul for the work whereunto I have
called them.” And thus they were sent out by the Holy Ghost. Acts
13:2,3.

In the meantime, Paul, formerly called Saul, was endowed with special
gifts of the Holy Ghost, so that he had the spirit of discernment,
prophecy, tongues, miracles. Acts 13:9,10; 1 Tim. 4:1; 1 Cor. 14:18;
Acts 19:11.

He had also special revelations, so that, at a certain time, he was
caught up to the third heaven, yea, into the heavenly paradise, where
he heard unspeakable words, which no man can utter. 2 Cor. 12:1.

He was, moreover, adorned with many Christian virtues, which he
practiced with a good conscience; as well as with faithfulness in his
ministry, paternal care over all the churches, and sincere love for
them, even unto death, so that he said, “Being affectionately desirous
of you, we were willing to have imparted unto you, not the gospel of
God only, but also our own souls, because ye were dear unto us.” 1
Thess. 2:8.

He was free from covetousness, of a benevolent disposition, and would
rather labor with his own hands, than be a burden to the church, lest
it might prove a hindrance to the holy gospel. Acts 20:34.

He vigorously withstood, and overcame through the word of God, the
erring spirits, sorcerers, Epicurean philosophers, and false prophets.

He feared neither great nor small, noble nor ignoble, Jew nor Greek;
but taught the word of God in sincerity.

What he suffered in seven great land and sea journeys, during the
time of thirty years, during which he traveled in Judea, Syria,
Asia, Macedonia, Greece, Italy, Spain, France, Germany, yea, almost
through the whole then known world, is sufficiently evident, from Holy
Scripture as well as from history.

It is computed, that until his first imprisonment at Rome, he had
traveled over three thousand German miles, by water and by land,
only for the Gospel’s sake; besides all the other arduous journeys
he undertook, in order to strengthen, awaken, and comfort the
newly-planted churches; in which he met with much vexation, misery and
grief from the hands of the unbelievers. The words which the Lord had
spoken at the time of his conversion, were fulfilled in every part: “I
will shew him how great things he must suffer for my name’s sake.” Acts
9:16.

Shortly after he was baptized, and his zeal for the truth of Christ
began to break forth at Damascus, proving to the Jews that Christ was
come, they took counsel to kill him; wherefore he was let down by the
wall in a basket, that he might escape their hands. Acts 9:24,25.

Afterwards, when he came to Iconium with his companion Barnabas, the
Jews stirred up the Gentiles against him and his friend, intending to
stone them. Acts 14:2,5.

But when they had fled to Lystra, and had made a cripple able to walk,
there came certain Jews from Antioch and Iconium, and stirred up the
people, so that they stoned Paul, whom they first had worshiped as a
god, and drew him out of the city, supposing that he was dead: howbeit,
as the disciples stood round about him, he rose up again. Acts 14:19,20.

Afterwards, traveling with Silas, and having, at Philippi, delivered a
damsel from a spirit of divination, he and Silas were accused on that
account, beaten with rods, cast into prison, their feet made fast in
the stocks, and were kept in close confinement. But in the night God
sent an earthquake, so that the foundations of the prison were shaken,
the doors opened, and the bands (of the stocks) loosed of their own
accord. By this means Paul and Silas were delivered, with the knowledge
of the keeper, who accepted the faith, and was baptized. Acts 16:22–36.

Subsequently, being at Thessalonica, and having preached the word of
God three Sabbaths, so that of the devout Greeks, a great multitude
believed, and of the chief women not a few, the Jews, who believed
not, were moved with envy; wherefore they took unto them certain lewd
fellows--market-loungers--and gathered a great company, and set the
city in an uproar, and assaulted the house of one Jason, thinking that
Paul and Silas were within, and sought to bring them out to the people.
And when they found them not, they drew Jason and certain brethren
unto the rulers of the city, crying, “These that have turned the world
upside down are come hither also; whom Jason hath secretly received.”
Acts 17:1–7. From there, on account of the persecution, the brethren
sent both of them away by night unto Berea. Verse 10.

After that, “when Gallio was the deputy of Achaia, the Jews made
insurrection with one accord against Paul, and brought him to the
judgment seat, saying, “This fellow persuadest men, to worship God
contrary to the law. And when Paul was now about to open his mouth,
to defend himself, Gallio said unto the Jews, to show to them the
groundlessness of their accusations, If it were a matter of wrong or
wicked lewdness, O ye Jews, reason would that I should bear with you:
but if it be a question of words and names, and of your law, look ye to
it: for I will be no judge of such matters. And he drave them from the
judgment seat.” Acts 18:12–16.

After this, there came down from Judea a prophet, named Agabus,
who took Paul’s girdle, and bound himself, saying, “Thus saith the
Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth
this girdle, and shall deliver him into the hands of the Gentiles.”
Thereupon the brethren besought Paul, not to go up to Jerusalem. But he
answered, “What mean ye to weep and to break mine heart? for I am ready
not to be bound only, but also to die at Jerusalem for the name of the
Lord Jesus.” Acts 21:10–13. O the great resolution of the Apostle Paul!

After that, when he, standing on the stairs at Jerusalem, defended
himself before those who had accused him, it came to pass that the
Jews, having given him audience for awhile, cast off their clothes,
threw dust into the air, and cried, “Away with such a fellow from the
earth: for it is not fit that he should live.” Acts 22:22,23.

In the meantime he was bound, in order to be scourged; which he would
not have escaped, had he not declared that he was a Roman citizen.
Verses 25–29.

“Paul, earnestly beholding the council, said, Men and brethren, I have
lived in all good conscience before God until this day. And the high
priest Ananias commanded them that stood by him to smite him on the
mouth.” Acts 23:1,2.

“The night following, the Lord stood by him, and said, Be of good
cheer, Paul: for as thou hast testified of me in Jerusalem, so must
thou bear witness also at Rome. Verse 11.

And when it was day, certain of the Jews banded together, and bound
themselves neither to eat nor to drink till they had killed Paul. And
they were more than forty which had made this conspiracy. Verse 12.

But Paul was warned of this ambuscade by his sister’s son, and when the
latter made it known to the chief captain of the Romans, measures were
taken to escape it; wherefore he was brought in the third hour of the
night to Cesarea, unto Felix the governor. Verses 16–33. And Felix kept
him in Herod’s judgment hall, till his accusers should come. Verse 35.

After five days Ananias the high priest descended with the elders, and
with the orator Tertullus, who informed the governor against Paul. And
when Paul was called forth, Tertullus, after having saluted Felix with
many flattering words, began to accuse him, saying, “We have found this
man a pestilent fellow, and a mover of sedition among all the Jews
throughout the world, and a ringleader of the sect of the Nazarenes:
who also hath gone about to profane the temple: whom we took, and would
have judged according to our law. But the chief captain Lysias came
upon us, and with great violence took him away out of our hands,” etc.
“And the Jews also assented, saying that these things were so.” Acts
24:1–9.

But that this was not so (although they sought to bring about his death
by these accusations), is evident from the preceding facts mentioned
in the Acts of the Apostles, and from the following defense of Paul,
verses 10–21.

“But after two years Portius Festus came into Felix’ room: and Felix,
willing to shew the Jews a pleasure, left Paul bound.” Verse 27.

Now when Festus was come into the province, after three days he
ascended from Cesarea to Jerusalem. Then the high priest and the chief
of the Jews went to him, and desired favor, that he would send for Paul
to Jerusalem; laying wait in the way to kill him. Festus replied to the
Jews, that Paul should be kept at Cesarea, and that those who were to
accuse him, might come thither. Acts 25:4,5.

And when they were come, they brought forward many and grievous
complaints, which they could not prove, and which Paul briefly and
conclusively refuted, declaring that he had offended neither against
the law of the Jews, nor against the temple, nor against Cesar. But
being deceitfully asked by Festus, whether he was willing to go up
to Jerusalem, to be judged there (where his mortal enemies were), he
fearlessly replied, “I stand at Cesar’s judgment seat, where I ought to
be judged: to the Jews have I done no wrong, as thou very well knowest.
But if I be an offender, or have committed anything worthy of death, I
refuse not to die.” Acts 25:9–11.

After this, Paul was examined by King Agrippa, in the presence of
Festus. His defense caused Festus, who was a friend of the Jews, to
exclaim: Paul, thou art beside thyself. Agrippa, however, declared that
he was almost persuaded to become a Christian. He also gave as his
opinion, that there was nothing worthy of death in him; wherefore he
said to Festus, This man might have been set at liberty, if he had not
appealed unto Cesar. Acts 26:1–32.

In the meantime it was determined that he should sail to Italy, to be
examined before Cesar. To this end he and certain other prisoners were
delivered to Julius, a centurion of the imperial band. Having embarked
in a ship of Adramyttium, they sailed along Cyprus, Cilicia, Pamphylia,
and other countries, to Myra in Lycia, where they were transferred into
a ship of Alexandria bound for Italy. In this ship they sailed against
Cnidus, as far as under Crete, over against the city of Salmone; thence
to a place which is called the Fair Havens, nigh to Lasea. Acts 27:1–8.

At this place Paul foretold them, that they would not complete this
voyage without great damage, danger of shipwreck, and peril of life;
but the centurion believed the master and the owner of the ship, more
than those things which were spoken by Paul. Verses 10,11.

Departing thence, they hoped to winter at Phenice, a haven of Crete;
but they touched at Asson, and sailed close by Crete. Verses 12,13.

Then the ship was caught by a northeast wind, which had sprung up,
and carried her, against their purpose, through the billows so that
they had to let her drive before it; however, they came to the Island
Clauda, yet with fear, lest they should fall into the quicksands.
Verses 16,17. For many days and nights they saw neither sun nor stars
through the mighty tempest, so that all hope that they should be saved
was taken away. Verse 20.

Meanwhile God sent his angel on a certain night to Paul, saying, “Fear
not; thou must be brought before Cesar: and, lo, God hath given thee
all them that sail with thee. Verses 23,24.

Thereupon Paul urged them to take meat, for the preservation of their
lives, for, on account of their deadly fear, they had not eaten
anything for fourteen days; and breaking the bread, for to eat, he gave
thanks to God in the presence of them all. Verses 33–36.

And when it was day, they knew not the land: but they discovered a
creek; which however they could not enter, but ran aground, before the
island of Melita (now called Malta); where the forepart of the ship
stuck fast, but the hinder part was broken in pieces by the waves.
Verses 39–41. Here the soldiers held a council and decided to kill
the prisoners, including Paul, lest any of them should swim out, and
escape. The centurion, however, willing to save Paul, kept them from
their purpose: and commanded that they who could swim should cast
themselves first into the sea, and get to land which was done; and the
rest floated, some on boards, and some on broken pieces of the ship,
so that all, namely, one hundred and seventy souls, escaped to land.
Verses 42–44. Thus was fulfilled what Paul had foretold them, namely,
that they should suffer shipwreck, and yet escape with their lives.

Here Paul was first pronounced a murderer, but afterwards a god, by
the inhabitants of the island; and this, because they observed a viper
fastening itself on his hand, which he shook off into the fire, without
suffering any harm. Acts 21:3–6.

After three months they sailed for Italy in a ship which had wintered
in the isle; yet they arrived first at Syracuse, in Sicily, and then
at Puteoli, on the Italian border, where Paul found brethren, with whom
he tarried seven days; others came to meet him as far as Appii Forum,
and the Three Taverns. Proceeding, he came to Rome, where the centurion
delivered him to the chief captain, to be brought before Cesar. In
the meantime he was kept by a soldier, and bound with a chain. Verses
11–16,20.

We have narrated all these things the more circumstantially (and this,
according to Holy Scripture), in order that it may be seen, how much
this pious man suffered in his travels by sea and by land, for the sake
of the holy Gospel. Of all this he gives a brief account in his second
epistle to the Corinthian church, writing thus: “Of the Jews five times
received I forty stripes save one. Thrice was I beaten with rods, once
was I stoned, thrice I suffered shipwreck, a night and a day I have
been in the deep; in journeyings often, in perils of waters, in perils
of robbers, in perils by mine own countrymen, in perils by the heathen,
in perils in the city, in perils in the wilderness, in perils among
false brethren; in weariness and painfulness, in watchings often, in
cold and nakedness. 2 Cor. 11:24–27.

Yea, it appears from the first epistle to the Corinthians, that he was
thrown before the wild beasts in a theatre at Ephesus, to be torn to
pieces, or, at least, to fight for his life with them; from which God
at that time delivered him. Concerning this, the intelligent may judge;
he writes, “If after the manner of men I have fought with beasts at
Ephesus, what advantageth it me, if the dead rise not?” 1 Cor. 15:32.

As regards his imprisonment at Rome, most of the ancient writers are of
the opinion that, although nearly all his friends forsook him at the
time when he was to make his defense, he, being brought before Cesar,
defended himself so cleverly against the accusations of the Jews, that
he was set free for this time. But how true this is, we leave to its
own merits, and to the omniscient God. This much, however, is certain,
that while in prison at Rome, he wrote to his spiritual son Timothy,
that he was now ready to be offered as a drink offering, and that the
time of his departure was at hand; but that he took comfort in the
thought, that he had fought a good fight, finished his course, and kept
the faith, and that there was laid up for him a crown of righteousness,
which the Lord, the righteous judge, should give him at that day. 2
Tim. 4:6–8.

According to ancient records he was then beheaded at the command of
Nero, outside of Rome, on the road that leads to Ostia, called Via
Ostiensis, where the Romans used to have their place of execution, in
the last year of Nero, or about A. D. 69. Joh. Gys. in the History
of the Martyrs, from Joseph Scaliger, about Paul. Egesipp. Hist.
Destruc. Jerusal., lib. 3, cap. 2. Konst-tooneel van veertig heerlijke
afbeeldingen Christi en sijner Apostelen, printed Anno 1609; about
the life of Paul. Itinerarium Sacræ Scripturæ, per H. Bunting,
translated into the Dutch by Matthias Hazard; printed Anno 1642, in
the Travels of Paul, page 162. col. 1.

THE MARTYRDOM OF SOME OF PAUL’S FRIENDS AND BRETHREN WHO WERE

Imprisoned With him Shortly After he Was Offered up; Besides Others Who

WERE SLAIN AFTERWARDS.

It is related that shortly after the death of the Apostle Paul, his
brethren and fellow-prisoners, whom he mentions in the epistles which
he wrote from his prison, namely: Aristarchus, Epaphras, Aquila,
Prisca, Andronicus, Junias, Silas or Silvanus, Onesiphorus, etc.,
followed in his footsteps in suffering for the name of Christ.

Aristarchus, a Traveling Companion of Paul, Slain at Rome, Under Nero,

ABOUT A. D. 70.

Aristarchus, a native of Thessalonica, was, with Gaius, Paul’s
companion in his journey from Macedonia to Asia; with which Gaius he
was apprehended at a certain time, in an uproar at Ephesus, but for
that time made his escape. Afterwards, however, he was brought to Rome
a prisoner, just at the time that Paul also was apprehended for the
testimony of Jesus Christ.

This friend of God saluted the church at Colosse by the hand of Paul;
of which Paul makes mention, writing, “Aristarchus my fellow prisoner
saluteth you.” Col. 4:10.

This imprisonment, however, was not the end of it; for he was also
devoured by that cruel lion, Nero, about the time of Paul’s death after
having been several years previously a faithful pastor of the church at
Thessalonica. A. Mell. 1st Book, van de Hist. der vervolg. en Mart.,
printed at Dort, Anno 1619, fol. 17, col. 4, from Bedæ Usuard. Adon.
Mart. Rom. 4 aug. Also, Menol. Græc. 14 April.

Epaphras, a Fellow Prisoner of Paul, Slain Under Nero, About a. d. 70

Epaphras was a faithful minister of Jesus Christ for the church at
Colosse, which, while in bonds at Rome, he saluted by the hand of
Paul, as appears from the epistle Paul wrote from his prison at Rome
to the Colossians, in which, among other things, he says: “Epaphras,
who is one of you, a servant of Christ, saluteth you, always laboring
fervently for you in prayers, that ye may stand perfect and complete in
all the will of God. For I bear him record, that he hath a great zeal
for you, and them that are in Laodicea, and them in Hierapolis.” Col.
4:12,13.

Concerning his being a prisoner with Paul, or, apparently, sharing the
same dungeon with him, Paul writes to Philemon, in the conclusion of
the epistle: “There salute thee Epaphras, my fellow prisoner in Christ
Jesus.” Verse 23.

Hence, it follows that those write not without foundation, who hold
that Epaphras also suffered a violent death under the persecution of
Nero. Idem, Ibidem. ex Mart. Rom. 19. Jul.

Four Fellow-laborers and Relatives of Paul, Namely: Prisca, Aquila,

ANDRONICUS, AND JUNIA, MARTYRED AT ROME, UNDER NERO, ABOUT A. D. 70.

The apostle Paul, at the conclusion of his epistle to the church of
God at Rome, very lovingly saluting different saints residing there,
mentions, among others, two persons who had laid down their own necks
for his life; also two others whom he calls his fellow-prisoners,
doubtless, because they were subject, with him, to like persecution and
suffering on account of the name of Christ. All these he mentions by
name, and salutes them in apostolic manner.

Of the first two he writes thus: “Greet Priscilla and Aquila, my
helpers in Christ Jesus: who have for my life laid down their own
necks.” Rom. 16:3,4.

The last two he mentions in this manner: “Salute Andronicus and
Junia, my kinsmen, and my fellow-prisoners, who are of note among the
apostles, who also were in Christ before me.” Verse 7.

What was the end of these persons, is stated neither in Paul’s epistles
nor in any other part of the New Testament; but other writers hold,
that, in the aforementioned persecution of Nero, they suffered and
fought unto death for the truth of Jesus Christ; which can not well be
contradicted, since the bloodthirstiness of this emperor, especially
against the Christians, was so great, that but few of those who fell
into his hands escaped without bloodshed or a miserable death. See
above.

Silas, or Silvanus, Scourged at Philippi, in Macedonia, and Died a

MARTYR, ABOUT A. D. 70.

Silas, also called Silvanus, together with Judas, surnamed Barsabas,
was added to the Apostles Paul and Barnabas. These men were leaders
among the brethren, and were to bear testimony to those matters which
had been considered and decided upon by the apostles at Jerusalem, for
the welfare of the church of God. Acts 15:27,34.

This Silas having once promoted, with Paul, the work of the holy
Gospel, at Philippi, in Macedonia, he was apprehended together with
Paul, brought before the rulers, publicly scourged, though without
trial, and thus maltreated, cast into prison, against right and reason,
with his feet made fast in the stocks; but was by divine Providence
miraculously delivered, an earthquake at midnight opening the doors of
the prison. Acts 16:19–39.

According to the statements of some writers, he afterwards became
bishop of the church at Corinth, and died a martyr after having done
much preaching. This much is certain, according to the testimony of
Holy Scripture, that he was not only apprehended and scourged for the
Gospel’s sake, but suffered many indignities before his end. A. Mell.,
1st Book, van de Hist. der Vervolg., fol. 18, col. 1.

Onesiphorus, a Friend of Paul, and Porphyrius, His Companion, Tied to

WILD HORSES, AND DRAGGED, OR TORN, TO DEATH, AT HELLESPONTUS, THROUGH

The Edict of Nero, About a. d. 70

Onesiphorus was an Asian, a citizen of Ephesus, in Asia Minor, and
very virtuous and godly in life, so that he frequently came to visit,
converse with, and comfort, the apostle Paul in his bonds at Rome; on
account of which Paul rejoiced with all his heart, and prayed to God to
reward him for this kindness in the great day of recompense. Concerning
this, Paul writes thus to Timothy: “The Lord give mercy unto the house
of Onesiphorus; for he oft refreshed me, and was not ashamed of my
chain: but when he was in Rome, he sought me out very diligently, and
found me. The Lord grant unto him that he may find mercy of the Lord
in that day: and in how many things he ministered unto me at Ephesus,
thou knowest very well.” 2 Tim. 1:16–18. In the conclusion of the same
letter he affectionately salutes the household of Onesiphorus, saying,
“Salute ... and the household of Onesiphorus.... Grace be with you.
Amen.” Verses 19,22.

Some writers say that this pious man was bishop of (the church of)
Colophon; others, of Coronia: but whether Colophon and Coronia at that
time were not one and the same city, called by two different names;
or, if they were two separate cities, whether he had the oversight
over both churches at once, is a matter of little consequence. It is
sufficient for us, that the historians agree in the fact that he and
Porphyrius, his fellow servant of Jesus Christ, were first beaten
with many severe stripes at Hellespontus, by the order of Adrianus
the governor, and afterwards, both together, tied to wild horses, and
thus dragged or torn to death, by virtue of Nero’s bloody edict. A.
Mellin., 1st Book van de historien der Vervolgingen en Martelaren,
printed A. D. 1619, fol. 18, col. 2, from Doroth., in Synopsi Mart.
Rom. 6 Sept.

Andrew, the Holy Apostle, Crucified at Patras, in Achaia, About a. d

Andrew, the son of Jona, and brother of Peter, was a native of
Bethsaida in Galilee. He was first a disciple of John the Baptist, and
since he was older than Peter, and knew Christ first, he brought his
brother to Christ as to the true Messiah. Being also a fisherman, like
Peter, the Lord called him, and promised to make him a fisher of men.
John 1:44,40,42; Matt. 4:18,19.

And because he zealously followed the Lord, and was instructed in
the evangelical doctrine, so that he was worthy to be filled with
the spirit of miracles, the Lord ordained him as one of his twelve
apostles; in which ministry he, with the others, faithfully labored
among the Jews. Matt. 10:2; Mark 6:7.

He was held in no small esteem by the Lord; for he had, as it appears,
a freer access to him, than Philip himself. Compare John 1:40 with
verses 42,43.

Further, although he fell through weakness, like all the other
apostles, in forsaking his master; yet he recovered from his fall, and
again joined himself to Christ and to his fellow-brethren. Matt. 26:31;
Luke 24:33.

Afterwards he with all his fellow-ministers received command to preach
the gospel in the whole world, and to all nations; to which end he was
endued, on the day of Pentecost, with the Holy Ghost, whom he received
in all fullness. Matt. 28:19.

Going out, in obedience to the command of Christ, he taught in
many countries, as in Pontus, Galatia, Bethynia, as well as at
Antropophages, and afterwards in Scythia. He also traveled in the
northern and the southern countries, yea, as far as into Byzantium;
further, in Thracia, Macedonia, Thessalia, and Achaia, everywhere
preaching Christ; whereby he converted many to the Christian faith.

He also confirmed the doctrine of his Master with many miracles,
according to the words of the Lord: “These signs shall follow them,”
etc. But since other authors do not treat accurately of this, we shall
omit the particulars of these signs. Abdias, van den strijd der
Apostelen.

Finally, when he had finished his course, according to the will of the
eternal God, Aegaeas, the governor of Edessa, in the name of the Roman
senate, caused him to be crucified in the city of Patras, in Achaia.
Joli. Gys. Hist. Mart., fol. 10, col. 1, 2, from Sophronis and Aug.
Solilo., cap. 2.

Concerning the cause and manner of his death, the following is
contained in Apophthegm. Christian. Baudart., page 3: At Patras, a
city in Achaia, he converted, besides many others, Maximillia, the wife
of Aegaeas, the governor, to the Christian faith. This so enraged the
governor against Andrew, that he threatened him with the death of the
cross. But the apostle said to the governor: “Had I feared the death of
the cross, I should not have preached the majesty and gloriousness of
the cross of Christ.”

The enemies of the truth having apprehended and sentenced to death
the apostle Andrew, he went joyfully to the place where he was to be
crucified, and, having come near the cross, he said, “O, beloved cross!
I have greatly longed for thee. I rejoice to see thee erected here. I
come to thee with a peaceful conscience and with cheerfulness, desiring
that I, who am a disciple of him who hung on the cross, may also be
crucified.” The apostle said further, “The nearer I come to the cross,
the nearer I come to God; and the farther I am from the cross, the
farther I remain from God.”

The holy apostle hung three days on the cross; he was not silent,
however; but as long as he could move his tongue, he instructed the
people that stood by the cross, in the way of the truth, saying, among
other things: “I thank my Lord Jesus Christ, that he, having used me
for a time as an ambassador, now permits me to leave this body, that
I, through a good confession, may obtain everlasting grace and mercy.
Remain steadfast in the word and doctrine which you have received,
instructing one another, that you may dwell with God in eternity, and
receive the fruit of his promises.

The Christians and other pious people besought the governor to give
Andrew unto them, and take him down from the cross. (For it appears
that he was not nailed to the cross, like Christ, but tied to it). When
the apostle learned of this, he cried to God, saying, “O Lord Jesus
Christ! suffer not that thy servant, who hangs here on the tree for thy
name’s sake, be released, to dwell again among men; but receive me, O
my Lord, my God! whom I have known, whom I have loved, to whom I cling,
whom I desire to see, and in whom I am what I am.” Having spoken these
words, the holy apostle committed his spirit into the hands of his
heavenly Father. M. W. Baudart. in Apophthegm Christian, lib. 1, super
Andream, ex August. de Vera et Falsa Poenitentia., cap. 8, Bernhard. in
Sermon. de Andrea. Lanfrancus contra Berengar. Niceph., lib. 2, cap.
39, and lib. 15, cap. 39. Remigius in Psal. 21 and 40. Johan. Strac. in
Festo Andreae, p. 23, haec et alia. Also, Konst-tooneel van veertig,
by N. D. C., Concerning the Life of Andrew.

Bartholomew, the Holy Apostle of Christ, First Greatly Tortured, Then

FLAYED ALIVE, AND FINALLY BEHEADED, IN ARMENIA, BY KING ASTYAGES, ABOUT
A. D. 70.

Bartholomew, which signifies, the son of Tholomaeus, was a Galilean,
like all the other apostles; and also a fisherman, according to the
opinion of Theodoretus; some, however, hold, that he was of royal
descent, and the nephew of the king of Syria.

Little is said of him in Holy Scripture aside from what relates to his
call to the apostleship to preach the Gospel with the others throughout
Judea and Galilee, to the lost sheep of the house of Israel. After
Christ’s resurrection he was confirmed in his apostleship, and, with
the others who were in like ministry, received the gift of the Holy
Ghost. Matt. 10:3; Mark 3:18; Luke 6:14,15; Acts 2:1–5.

After the separation of the apostles he exercised his ministry first
in Lycaonia, then in Syria and the upper parts of Asia, and afterwards
in India, where, as the chronicles relate, Pantenus, a teacher of
Alexandria, coming to the same place, about a century afterwards, found
and took away with him the Gospel of Matthew, which Bartholomew had
brought thither, and which he had taught the Indians in their native
tongue. Isid. de part N. T., J. Gys. Hieron., Catal. Pantaleon,
Euseb., lib. 3, cap. 10, J. Gys.

Finally he spread the Gospel in Great Armenia, and there, in Albana,
or Albanopolis, the capital and residence of the kingdom of Poleno,
or Palemonio, and converted King Astyages’ brother, together with his
wife, two sons, and a daughter, to the faith. Hieron. Cat. Barthol.,
J. Gys.

He moreover, as is stated by others, delivered from idolatry, and
enlightened with the knowledge of Jesus Christ, twelve cities in that
country, in which the devil was worshiped through the idol Ashtaroth.
But the priests of Ashtaroth, being very much vexed on account of this,
complained to King Astyages, who caused Bartholomew, this holy apostle
of Christ, to be apprehended and brought before him.

When Bartholomew stood before the king, the latter upbraided him, that
he had perverted his brother, and unsettled the worship of the gods in
his country. He therefore threatened him with death, unless he would
desist preaching Christ, and sacrifice to his gods.

When Bartholomew had replied to this accusation, saying, that he had
not perverted, but converted, his brother, that he had preached the
true worship of God in his country, and that he would rather seal his
testimony with his blood, than suffer the least shipwreck of his faith
or conscience, the king gave orders, that he should first be severely
tortured and beaten with rods, then be suspended on a cross with his
head downwards, flayed alive, and finally beheaded with the ax. This
having been done with him, he was united with Christ, his Lord.
Niceph. lib. 3, cap. 39, Isid. Hisp. de vita et obitu sanct. J. Gys.
Hist. Mart. super Bartholomeum.

Others relate that the sentence pronounced upon Bartholomew extended
no further, than that he should be flayed on the cross, without any
mention of decapitation; but that, as he, being still alive after
having been flayed, exhorted the people, his head was struck off
with an ax, in order to prevent this, he having committed his spirit
into the hands of God. Konst-tooneel van veertig, about the Life of
Bartholomew. Also, Bybelsch Naemboek, printed at Horn, Anno 1632,
letter B. on the name Bartholomew, fol. 159, col. 2.

Thomas, the Holy Apostle of Christ, Tormented With Red-hot Plates, Cast

INTO A FURNACE, AND HIS SIDE PIERCED WITH SPEARS BY THE SAVAGES, AT

Calamina, About a. d. 70

Thomas, surnamed Didymus, that is, twin, was a native of Galilee,
and his occupation, as it appears, that of a fisherman. John 11:16.
Concerning his parents and the time of his conversion, we find
no account in the Evangelists, who mention only his call to the
apostleship. Matt. 10:3.

His love and ardent affection for Christ appears from the fact that
he exhorted his brethren, to go up to Jerusalem, that they might die
with Christ. John 11:16. But as he had not yet resisted unto blood, and
labored also under a certain misapprehension concerning the death of
Christ, he with the others forsook the Lord in the time of need. John
14:5; Matt. 26:31.

Afterwards, when the Lord had arisen, and appeared to the other
apostles, in the absence of Thomas, he could not believe it, as he
said, unless he should put his fingers into the prints of the nails
with which he had been crucified, and thrust his hand into the Lord’s
side, which a soldier had opened with a spear. But when the Lord came
again, and appeared also to him, saying, “Reach hither thy finger,
and behold my hands; and reach hither thy hand, and thrust it into my
side,” etc., then he, being convinced, began to salute Christ with
divine titles of honor, saying, “My Lord and my God.” John 20:24–28.

After this, he, together with the other apostles, received commandment
to preach the Gospel in the whole world, and to baptize the believers;
to which end, ten days after, namely on the day of Pentecost, he, with
all his fellow-ministers, received the Holy Ghost in full abundance.
Matt. 28:19,20; Mark 16:15,16.

According to history, he sent Thaddeus unto King Abgarus, shortly
after Christ’s resurrection. Euseb. Hist. Eccl., lib. 1, cap. 13.

As Parthia, India, Ethiopia, and many other countries had as his
portion, been assigned him, he traveled through them; he dreaded,
however, as it appears, to go to the moors and the savage nations of
India. Nevertheless, God having strengthened him, he there converted
many to God. Euseb. Hist. Eccl., lib. 3, cap. 1.

Concerning the end of Thomas, the most probable account found by
the ancients is this, namely, that at Calamina, a city in the East
Indies, he put a stop to the abominable idolatry of the heathen, who
worshiped there an image of the sun; so that through the power of
God he compelled the Evil One to destroy the image. Thereupon the
idolatrous priests accused him before their king, who sentenced him,
first to be tormented with red-hot plates, and then to be cast into
a glowing furnace, and burned. But when the idolatrous priests, who
stood before the furnace, saw that the fire did not hurt him, they
pierced his side, as he lay in the furnace, with spears and javelins;
and thus he conformed in steadfastness unto his Lord Jesus Christ, whom
he confessed even unto death. Jerome states that his body, which, it
seems, was taken out of the fire, was buried in the same place where
he died. Joh. Gysii Hist. Mart., fol. 11, col. 4. Konst-tooneel van
veertig, in the life of Thomas. MATTHEW, THE HOLY EVANGELIST,

Nailed to the Ground, and Beheaded at Naddavar, Under King Hytacus,

ABOUT A. D. 70.

Matthew, also called Levi, the son of Alpheus, was a publican in
Capernaum. The publicans were detested by the Jews, because the latter
did not consider themselves justly bound to pay toll or tribute to
any foreign prince. Matt. 9:9; Mark 3:18; Luke 5:29. As touching the
condition of publicans at that time, it was such that they generally
exacted more from the people than was just; on which account they were
shunned by the pious, so that open sinners, who were separated from the
church, were compared to publicans. Matt. 9:11; 18:17.

When Matthew, or Levi, was still unconverted, and made his living in
this unjust business, Christ met him with his grace, and commanded
him to follow him as a disciple. Obeying through an inward impulse,
he forsook the custom-house, and, having prepared a great feast
for the occasion of taking leave of his companions, he invited his
fellow-publicans, and also the Lord Jesus; apparently for an adieu,
that they might find opportunity to become converted through the
discourse of the Lord Jesus.

After this, Matthew immediately forsook all, and zealously followed his
Lord, who had called him, and who, after he had more fully instructed
him, placed him among the apostles, which office he, too, exercised
among the Jews, till the death of Christ. Matt. 10:3; Luke 6:15.

Afterwards, when he was sent out to teach among the heathen, Ethiopia
fell to his lot. But before he left Judea, he, through the illumination
of the Holy Spirit, wrote his Gospel, in the Hebrew language, and left
it to them. Euseb. lib. 5, cap. 1. Joh. Gys. Niceph. lib. 3, cap. 20.
Secund. J. Gys.

In Ethiopia he accomplished much, with teaching as well as with
miracles; and there he also left unto posterity after his death
his written Gospel, from which it can easily be seen what faith he
maintained, namely, the faith in Jesus Christ, the Son of God, that he
became a real man, through the power of the Holy Ghost, in his mother
Mary. Matt. 1st chapter, throughout.

History states that immediately after the death of King Aeglippus, who
was attached to the Christians, his successor Hytacus, an unbelieving
heathen, persecuted this apostle, and that at a certain time, when
this pious apostle of Christ was teaching the church of God, he caused
him to be apprehended and, as some write, nailed to the ground, and
beheaded, in Naddavar, the capital of Ethiopia, where he is also
buried, according to Venantius Fortunatus, who wrote, over a thousand
years ago, “For the great city Naddavar shall restore to us at the last
day the eminent Apostle Matthew.” J. Gys. in Hist. Mart., fol. 12,
col. 2. Also, Konst-tooneel van veertig, in the life of Matthew.
Also, P. J. Twisck, Bybelsch Næmbœck, fol. 65, col. 2, letter M. This
writer states that he was fastened to the ground with darts, whereupon
death ensued. Joh. Gys., from Venantius Fortunatus, de Gaud. Vitæ,
lib. 7.

Simon Zelotes and His Brother Judas Thaddeus, Both Slain for the Truth

OF CHRIST; THE ONE CRUCIFIED, AND THE OTHER BEATEN TO DEATH WITH

Sticks, About a. d. 70

Simon the Canaanite, surnamed Zelotes, that is, Zealot, the son of
Alpheus, the brother of James, Joses, and Juda, and a relative of
Christ, was constituted by Christ one of his twelve apostles, to preach
the Gospel, first among the Jews, and afterwards among the heathen; to
which end he, together with the others who were in like ministry with
him, received the Holy Ghost on the day of Pentecost. Matt. 10:4; Acts
1:13; Matt. 13:55; Mark 6:3.

He traveled in Egypt, Cyrene, Africa, Mauritania, throughout Lybia, and
in the islands of Great Britain, where he preached the Gospel, Isid.
de Vita et Mort. 5, 5. Niceph., lib. 2, cap. 40.

Afterwards, having preached everywhere, writes N. D. C., he came to
the Western Sea, also into England, and their neighboring places.

Finally, it is stated by others, he went to Persia, where he found his
brother Judas. Continuing together steadfastly in the duties of their
apostleship, they sealed the divine truth with their blood.

Concerning Simon Zelotes in particular, it is stated that he was
crucified in a very painful way by a certain governor in Syria.
Bybelsch Næmbœck, letter S. on the name Simon, fol. 570, col. 1, from
Eus. and Niceph., and Hist. Andræ, fol. 18, Konst-tooneel van veertig,
in the life of Simon Zelotes.

As regards his brother Judas, surnamed Lebbeus, and also, Thaddeus,
who was likewise an apostle of Jesus Christ, nothing is said of him in
Evangelical history; only there is mention made of a question which he
asked the Lord Jesus, saying, Lord, how is it that thou wilt manifest
thyself unto us, and not unto the world? Matt. 10:3; Mark 3:18; John
14:22.

It was this apostle who also wrote a comforting letter to the
believers, in which he admonishes them to remain steadfast in the faith
once received; and threatens the unbelievers with the severe judgment
of God.

In accordance with the division of the world made by the apostles for
the preaching of the Gospel, he traveled in Mesopotamia, Syria, Arabia,
and as far as Edessa. Finally, having gone to Persia, he there reproved
and opposed the pagan idolatry; on which account he was beaten to death
by the idolatrous priests, who were losing their gain. Isidor. and
Niceph., Sabell. Eneæ. 7, lib. 14. Bybelsch Næmbœck, letter I., on the
name of Judas Thaddeus, fol. 595. Konst-tooneel, etc., in the life of
Judas Thaddeus, or Lebbeus.

Simon the Canaanite, or Zelotes, who was a son of Alpheus, is not
distinguished by some from Simon the bishop at Jerusalem, who was a
son of Cleophas; hence has originated the error that Simon Zelotes is
said to have been killed A. D. 108 (see Byb. Næmb., fol. 870, col.
1), which, properly, is to be understood of Simon, the bishop at
Jerusalem, the son of Cleophas; for Simon Zelotes and his brother Judas
Thaddeus, according to testimony, were killed towards the close of the
persecution by Nero, or about A. D. 70.

Matthias, the Holy Apostle of Christ, Tied on a Cross Upon a Rock,

STONED, AND THEN BEHEADED, A. D. 70.

Matthias, according to the opinion of some, was of the royal house of
David; and from his youth was well instructed in the law of God, at
Bethlehem. He was one of the seventy disciples of Christ; but shortly
after the Lord’s ascension, Judas Iscariot; having faithlessly departed
from his apostleship, and taken his own life, the remaining eleven
apostles, and one hundred and twenty men, through prayer to God, and
by the lot, unanimously elected him in place of the aforementioned
faithless Judas, an apostle and ambassador of Jesus Christ, to preach
the Gospel, according to the command of the Lord, to all nations, and
to baptize the believers. Acts 1:23–26.

Afterwards he and the other eleven apostles were scourged by the Jewish
council, for the name of Jesus Christ, and commanded that they should
preach no more in the name of Jesus Christ. Acts 5:38–40. But they
departed from the council, rejoicing that they were counted worthy to
suffer shame for his name. And daily in the temple, and in every house,
they ceased not to teach and preach Jesus Christ.

After the separation of the apostles, who went everywhere to preach,
Matthias, according to the opinion of Jerome, penetrated far into
Ethiopia, where no other apostle had been, into the very interior of
the land, yea, to the uttermost ends, to the inlet of the creek or
river Asphar and Hyssus; where the most ignorant and barbarous people
were. Unto these people, sitting as they were, in the deepest darkness
and ignorance, there arose, through the ministry of this apostle, the
true light of the Gospel. But, after having there gained many souls
to Christ, he returned, according to history, to Judea, Galilee, and
Samaria; namely, as in consequence of the dispersion of the apostles,
the Jews who dwelt in those parts, could not enjoy the benefits of the
ministry of the holy Gospel, unto their conversion. Hieron. in Catal.
Script. Eccl. Isidor. Naucler. Sabell. and Anthon., in Hist. Matthiæ.

Concerning the end or martyrdom of Matthias, some write that he would
not sacrifice to the false god Jupiter, and was therefore put to death
by the heathen. Others, however, state that for the blasphemy which
the Jews said he had committed against God, Moses, and the law, he was
sentenced by their high priest, first to be hung on a cross and stoned,
and afterwards beheaded with an ax. In short, when he would not deny
Jesus, his Savior, but steadfastly confessed him, his sentence, was
this: “Thy blood be upon thy head, for thine own mouth hath spoken
against thee.” Thereupon, having been tied on a cross, as some write,
or conducted upon a rock, as others say, he was stoned, and finally,
according to the sentence, beheaded. Joh. Gys., in Hist. Mart., fol.
13, col. 2, ex Anton., in part 1. Also, Konst-tooneel, etc., in the
life of Matthias. Also, P. J. Twisck in the Bybelsch Næmbœck, letter
M. on the name Matthias, fol. 652, col. 1, 2.

Some of the Seventy Disciples of Christ, and Several Fellow-travelers

OF THE APOSTLES, SLAIN, TOWARDS THE CLOSE OF THE PERSECUTION BY NERO,
ABOUT A. D. 70.

Prochorus, one of the first seven deacons at Jerusalem, a nephew of the
pious martyr Stephen, and companion of the Apostle John, but afterwards
bishop of the church at Bithynia, in Macedonia, suffered and died at
Antioch.

Nicanor, also one of the first seven deacons at Jerusalem, was likewise
executed for the truth’s sake.

Likewise Parmenas, also one of the seven deacons.

Olympus was imprisoned at Rome with Paul, for the Gospel’s sake.

Carpus, a servant of Paul, and afterwards bishop of the church at
Troas, was put to death in that place, for the faith.

Trophimus, Paul’s companion, was beheaded for the truth of Christ.

Maternus and Egystus, two of the seventy disciples of Christ, together
with Marianus, the Christian deacon, were put to death in Germany, for
the faith.

Hermagoras, bishop of the church at Aquileia, ordained thereto by
Peter, suffered likewise under Nero.

Onesimus, Dionysius, Areopagitæ, and others, also died at that time for
the divine truth.

This persecution, which was originated by Nero, continued a long time,
extending even into the time of Vespasian; so that it is stated that
in the third year of his reign, there was put to death in the city of
Ravenna, for confessing Christ, Apollinaris, a disciple of Peter, with
many others, whose names are not mentioned.

Of the Second Persecution of the Christians, Under Domitian, Which

COMMENCED A. D. 93; IN WHICH, AMONG OTHERS, THERE WERE APPREHENDED,

Banished, or Slain, the Following Persons:

Luke, the Holy Evangelist, Hanged on a Green Olive Tree, in Greece, a

D. 93.

Luke, the third among the holy evangelists, was, according to the
testimony of the ancients, a Syrian of Antioch, and by occupation a
physician. Bybelsch Næmbœck, about Luke, from Euseb. and Hieron.
Col. 4:14.

It was the will of the Lord to use him as a physician of souls; to
which end he has left to mankind two excellent books on spiritual
medicine; namely, his holy Gospel and the Acts of the holy Apostles.

Concerning his parents there is nowhere anything mentioned; hence
little or almost no account can be given of his natural descent,
excepting his birthplace, and that he descended from the Syrian nation.
It is supposed that he had no wife; though nearly all the other
apostles and evangelists were married.

According to the opinion of Jerome, he was, before his conversion, a
Jewish proselyte, though of Gentile descent; which is quite probable,
since, according to the judgment of linguists, his style is far more
excellent and perfect in Greek than in Hebrew. Joh. Gys., in Hist.
Mart. ex Hieronimo.

He afterwards, through the preaching of Paul, became a Christian A. D.
38, after he had come from Thebes to Antioch. Konst-tooneel, etc., in
the life of Luke.

He became a disciple of the apostles, but especially a traveling
companion of the apostle Paul, so that he was with him in many perils
and difficulties on sea and on land.

He was so intimate with Paul, and his special friend to such a degree
that, according to the ancients, he wrote the Gospel under his
dictation and instruction. He has also given a faithful account of
Paul’s principal travels until his first imprisonment at Rome. Joh.
Gys. Hist. Mart., concerning Luke the evangelist.

Paul makes frequent mention of him in his epistles; for to the
Colossians he writes: “Luke, the physician,... greet you.” Col. 4:14.
To Philemon: “There salute thee Epaphras, my fellow prisoner in Christ
Jesus; Marcus, Aristarchus, Demas, Lucas, my fellow-laborers.” Phil.
23,24. Likewise, to Timothy: “Only Luke is with me.” 2 Tim. 4:11.

Luke was therefore, as it appears, a companion of Paul, not only in
his travels, but also during his imprisonment at Rome. So that he was
twice brought, together with Paul, before the Emperor Nero. P. J.
Twisck, taken from Paul’s epistles to Timothy.

Respecting his end, some write that, while preaching in Greece, he was
hanged by the ungodly to a green olive tree; others relate that he
was in the eighty-fourth year of his age, at the time of his death.
Bybelsch Næmbœck, letter L., on the name Luke, fol. 624, col. 1.
Konst-tooneel van veertig.

Antipas, the Faithful Witness of Jesus Christ, Burned at Pergamos in a

RED-HOT BRAZEN OX, A. D. 95.

Antipas was an upright man and a pious witness of the Son of God; who,
in proof of his faith, tasted death, rather than dishonor his Savior,
by denying him, or otherwise. This happened in the lifetime of the
apostle John. Hence he may be reckoned one of the first of those who
suffered, during the time of Domitian, for the testimony of Jesus
Christ.

Of this hero and knight of God, the Lord himself made mention to his
servant John, yea, commanded him, to write to the teacher at Pergamos
concerning him, saying: “To the angel of the church in Pergamos write:
These things saith he which hath the sharp sword with two edges; I
know thy works, and where thou dwellest, even where Satan’s seat is:
and thou holdest fast my name, and hast not denied my faith, even in
those days wherein Antipas was my faithful martyr, who was slain among
you, where Satan dwelleth.” Rev. 2:12–14.

Touching the time and manner of his death, there is nothing stated
in Holy Writ; but some of the ancient writers maintain that he was
enclosed in a red-hot brazen ox, and thus burned alive with great
pain, yet in steadfastness. As regards the time when this happened,
we ascertain from Holy Scripture, that he was killed in the lifetime
of John. Some fix this occurrence in the time of Domitian, or about
A. D. 95.--See concerning this, A. Mell., 1st Book, van de Hist, der
Vervolg. en Martel., printed A. D. 1619, fol. 22, col. 1. Also,
d’Annotation der laetste Bybelsch Oversettinge, Rev. 2:12,13.

John, the Holy Evangelist, Banished to the Isle of Patmos, by Emperor

DOMITIAN, A. D. 97.

John, the apostle and evangelist, was a son of Zebedee, and brother
of James the Greater; he was born at Nazareth, and by occupation was
a fisherman. Matt. 4:21. He was called by Christ, when engaged with
his father and brother in mending their nets for fishing. Verse 22. As
soon as he heard the words of Christ, he immediately left the nets, the
ship, and his father, and, together with James, his beloved brother,
followed Christ. Chrysost. Homil. 1., in Joh.

Afterwards he became from a disciple an apostle of Christ, and was
numbered with the twelve whom the Lord had specially chosen for his
service. Matt. 10:2.

He was greatly beloved by the Lord, so that at the Supper he reclined
on Christ’s bosom, and leaned, or rested, on his breast. John 13:23;
21:20. The Lord, moreover, had accepted him as one of his three most
special friends, to bear testimony of his works, not only in his
conflict and suffering in the garden of Gethsemane, but also in his
glory, in the raising of the daughter of Jairus as well as in the
showing forth of his majesty, when, on the holy mount, his face shone
as the sun, and his raiment became white as the light. Matt. 26:36;
Luke 8:51; Matt. 17:1–4.

From an inward love, he followed the Lord not only into the house of
the priest Caiaphas, but also to Mount Calvary, without the city of
Jerusalem, where the Lord was put to death. There the Lord, hanging on
the cross, addressed him, saying, “Son, behold thy mother!” John 19:27.

He was so eager after the resurrection of Christ, that in running to
his grave with his fellow-apostle Peter, he outran the latter, thus
showing his affection for his Lord, who had died an ignominious death,
and was entirely forsaken by his other friends. John 20:4.

Some years afterwards, in order to refute the errors of Ebion and
Cerinthus, who denied the divinity of Christ, he wrote his Gospel,
to the honor and magnifying of his Savior, commencing thus: “In the
beginning was the Word, and the Word was with God, and the Word was
God. The same was in the beginning with God. All things were made by
him; and without him was not anything made that was made.” “And the
Word was made flesh,” etc., John 1:1–14. In these words he gives us to
understand the true incarnation of the Son of God, to whom be praise
and glory forever. Amen.

John is called throughout the Gospel the beloved of the Lord, or the
disciple “whom Jesus loved;” because the Lord so especially loved him.
John 13:23; 20:2; 21:20.

But since it is the will of God to bring his children to glory through
much tribulation and distress, this beloved friend of God, John, also
could not escape, but was tried throughout his life, with manifold
tribulations, according to what the Lord had told him and his brother
James: “Ye shall indeed drink of the cup that I drink of; and with the
baptism that I am baptized withal shall ye be baptized,” that is, ye
shall also be subjected to my suffering and distress. Mark 10:39.

This was afterwards fulfilled in him in manifold ways; for, besides
what ancient writers have recorded concerning it, namely, that at
Rome he was put into a vat full of boiling oil, but was miraculously
delivered out of it, the merits of which account we leave unquestioned;
this much, according to the Scriptures, is certain, namely that he
spent a long time on the desert island of Patmos, whither he had been
banished for the testimony of Jesus Christ. Concerning this, John
himself makes this declaration, Rev. 1:9: “I, John, who also am your
brother and companion in tribulation, and in the kingdom and patience
of Jesus Christ, was in the isle Patmos, for the word of God, and for
the testimony of Jesus Christ.”

But by whom, and in what manner he was banished to that desert island,
is not stated in the Scriptures, except that he was in tribulation for
the word of God. Some of the ancient writers, however, state that he
was banished by Emperor Domitian, about A. D. 97; who, in his wrath and
displeasure, because he preached the word of God, and confessed Christ
as the Son of God, had him sentenced and banished thither.

On this island, which lies in the Mediterranean, between Asia
Minor and Greece, one hundred and twenty-five miles north-westward
of Jerusalem, he was indeed forsaken of men, and had scarcely any
companionship, aside from poisonous and noxious animals, which dwelt in
the place; nevertheless, the Lord God dwelt with him with his heavenly
consolation, and during his banishment presented and revealed to him,
very beautiful scenes and glorious visions concerning the condition of
the church of God to the end of the world.

How he wrote his Apocalypse or Revelation, an excellent book, full of
divine and truthful prophecies, taken from the preceding visions and
heavenly sights; some of which are already fulfilled, and others remain
to be fulfilled.

As the time of his deliverance began to draw nigh, the Lord spoke to
him on this island, saying, “Behold, I come quickly, Amen.” Whereupon
John replied with a well-comforted soul, “Even so come, Lord Jesus.”
Rev. 22:20.

When the Emperor Domitian, who had banished him to the aforesaid
island, was dead, and Nerva reigned in his stead, he was delivered
and brought back to Ephesus, where he had previously been bishop of
the church. This occurred, according to history, about A. D. 99;
consequently, his confinement there lasted two years. The ancients
write that he suffered much yet for the name of Christ, and was
compelled to drink poison, yet remained unharmed, according to the
promise of Christ; and that he finally died in peace at Ephesus, in
the time of the Emperor Trajan, having served in the holy Gospel for
fifty-one years, and being eighty years old: and thus this great light
rests in Asia. Joh. Gys. Hist. Mart., fol. 14, col. 2, from Euseb.
Hist. Eccl. and Epiphanio., Joh. Gys., ibidem, from Euseb., lib. 3,
cap. 20, 23, Niceph., lib. 3, cap. 4, Iren., lib. 3, cap. 3. Also,
Konst-tooneel, in the life of John. Also, Bybelsch Naembock, letter
J. on the name John, fol. 538, col. 2, and fol. 539, col. 1, 2, also,
fol. 540, col. 1.

Timothy, the Spiritual son of the Apostle Paul, Stoned to Death by the

HEATHEN IDOLATERS AT EPHESUS, ABOUT A. D. 98.

Timothy was a native of Lystra in Lycaonia. His father was a Greek, but
his mother and grandmother, though of Jewish descent, were Christian
believers, the one named Eunice, the other Lois; by whom he was
instructed from his youth in the holy Scriptures. Acts 16:1; 2 Tim. 1:5.

Timothy was well reported of by the brethren that were at Lystra and
Iconium; wherefore Paul received him as his companion in the ministry
of the holy Gospel among the Gentiles. Acts 16:2,3.

Paul loved him with a godly love, and called him his dearly beloved son
in the Lord. 2 Tim. 1:2. He afterwards appointed him bishop or teacher
of the church, and commended to him the flock of Jesus his Savior, with
the admonition, uprightly to feed and govern the same; to which end he
wrote two special epistles to him.

“O Timothy,” he writes, “keep that which is committed to thy trust,
avoiding profane and vain babblings, and oppositions of science falsely
so called.” 1 Tim. 6:20.

Further: “This charge I commit unto thee, son Timothy, according to
the prophecies which went before on thee ... through faith and a good
conscience.” 1:18.

In another place: “Thou, therefore, my son, be strong in the grace that
is in Christ Jesus. And the things that thou hast heard of me among
many witnesses, the same commit thou to faithful men, who shall be able
to teach others also.” 2 Tim. 2:1,2.

In this ministry Timothy acquitted himself as an upright evangelical
preacher, until it pleased God, to let him finish his course, not by a
common death, but by martyrdom; so that he, with his spiritual father
Paul, who had steadfastly preceded him, and especially with his Lord
Christ Jesus, who had gone through the conflict many years before,
might enjoy the unfading crown of honor in the life of bliss. Thus it
happened afterwards, according to history, that, having been bishop at
Ephesus for fifteen years, he was there stoned to death by the heathen,
whose idolatry he had reproved. This is stated to have taken place in
the reign of Domitian, or about A. D. 98, though some have fixed it
in the time of Nero. Joh. Gysii Hist. Mart., fol. 14, col. 4, also,
Bybelsch Naembock, letter T. on the name Timothy, fol. 925, col. 102.

Urticinus, a Pious Christian, Beheaded With the ax, at Ravenna, a. d

Next to Timothy is placed Urticinus or Ursinius, a physician at Ravenna
in Italy. Having been reported to the Judge Paulinus, as being a
Christian, he was tortured in manifold ways for the name of Christ.
Having borne all with constancy, and still refusing to sacrifice to
the gods of the heathen, he was finally sentenced by the judge, to be
beheaded with the ax.

When Urticinus received this sentence of death, he began to tremble
and shake before the impending death, and to deliberate with himself,
whether he should deny Christ, or how he might the most easily escape
death.

But while he was thus counseling with flesh and blood, one of the
company of Judge Paulinus, whose name was Vitalus, stepped up to
him from behind, and strengthened him with these words: “My beloved
brother in Christ, Urticinus, who, as a faithful physician, by thy
potions, didst so often and so happily restore to health the sick, take
heed, lest by thy denial thou plunge thyself into eternal death and
damnation.”

Through this admonition Urticinus regained such courage, that he
joyfully prepared for death, and, having of his own accord offered
his neck to the ax, he thus, through the separation of his head from
the body, came to a godly and noble end. See concerning this, A.
Mell., 1st book, van de Hist. der Vervolg., fol. 18, col. 3 and 4,
according Venant. Fortunat., lib. 4. Vitæ S. Martini. Hieronym. Rub.
Hist. Raven., lib. 1. Beda, Usuard. Ado. Vincent, Spec. Hist., lib. 9,
cap. 50. Volateran. in Antrhopal. Pet. Dam., in Serm. de S. S. Vitali
and Valeria.

Vitalus, Buried Alive at Ravenna for the Name of Jesus Christ; and His

WIFE BEATEN TO DEATH WITH STICKS, AT MILAN, ABOUT A. D. 99.

Vitalus, before his conversion, was a Roman knight and citizen of
Milan. He had come to Ravenna with Paulinus, the judge; but when he
perceived the bloodthirstiness of his lord, whom he had hitherto served
faithfully according to the manner of the world, he bravely left him,
and straightway enrolled himself under the banner of Christ, but was
very soon apprehended by the enemies of truth. For Paulinus, his
lord, not knowing why he had left him, but having learned that he had
encouraged Urticinus--who had just before been beheaded with the ax,
for the faith--when the latter wavered, and that he had restrained him
from sacrificing to the gods; likewise, that he had buried him after
his death, conceived a suspicion that he also must be a Christian. Upon
this suspicion, and through the accusations of others, he had the pious
Vitalus apprehended, and having found from his own confession, that he
was really a Christian, he caused him to be put on the rack, to try him
whether he would not apostatize from Christ.

Thereupon Vitalus addressed Paulinus, the criminal judge, in these
words: “You must certainly be deprived of your reason, to think that
I should be deceived by you, and brought to eternal suffering in soul
and body, while I have sought to deliver others from the danger of
delusion.”

A wicked heathen priest, perceiving that he adhered firmly to Christ,
and would in no wise do honor to the gods, advised Paulinus to bury
Vitalus alive. Paulinus, following the evil suggestion of this priest,
had a deep pit dug down to the water, at the place where the Christians
were usually executed--called ad Palmam because a palm tree stood
there--and had Vitalus buried in it, up to the middle (of his body),
and then covered up with stones and earth.

Now when Valeria, the wife of Vitalus, after the death and burying
alive of her husband, returned home from Ravenna to Milan, where
she resided and had her children, she could not remain concealed
long, but made herself known to be a Christian woman; for when she
was constrained to eat of that which was offered to idols, she very
steadfastly refused and resisted, yea, moreover, openly reproved the
idolaters, saying, “I am a Christian, and can, therefore, in no wise
eat that which is offered to Sylvanus, your god.”

Thereupon these idolaters seized her, and beat her to death with
sticks. She was buried at Milan by the Christians. This happened by
virtue of the first persecution, or the edict of Nero, which, it is
stated, remained in force under Vespasian and under Domitian. A. Mell.
Hist., fol. 16, col. 3, about Luke.

Concerning this martyrdom see the above mentioned authors, annotated
with regard to Urticinus.

Of Different Other Persons Who Were Slain for the Name of Christ About

A. D. 100.

According to ancient history there were also slain for the testimony of
the Son of God: In France, Lucianus, bishop of the church of Bellovaco;
Maximianus and Julianus, elders; Nicasius, bishop of the church of
Rouen; Quirinus, an elder; Scubiculus, a deacon; Pascientia, a virgin.
In Italy, Romulus, bishop of the church of Fesula, and others, in
different places. J. Gys. Hist. Mart., fol. 14, col. 4.

It is further recorded, that Marsilius Glabrio also had to suffer for
the name of Christ and the true faith.

At this time (it is stated in the Introduction to the Martyrs Mirror
to the Defenseless Christians fol. 36, col. 2,) “The Christians were
so little esteemed, that they were called cobblers, as may be seen from
a heathen author, according to Baronius.”

An Account of the Baptism of the Holy Martyrs in the Second Century

Summary of Baptism in the Second Century

The witnesses as regards the ordinance of the baptism of Jesus Christ,
who have written in this century, are few, and their accounts are
brief, but mostly clear and conclusive. First appears one Dionysius,
surnamed Alexandrinus, who writes to his friend Sixtus about a certain
brother, who considered the baptism of the heretics no baptism at all,
and, therefore requested to be re-baptized.

He is followed by Justinus, who, in his letters written in defense of
the Christians, as well as in his disputation with Tryphon, the Jew,
speaking of baptism, treats of it throughout as of the baptism of
Christ, which was administered to adults.

Then comes one Gratianus, who declares himself against retaliation; and
also another (noticed in the margin), who was censured because he held
that the body of Christ was not of the substance of Mary.

Then follows Clemens Alexandrinus, who nowhere speaks of infant
baptism, though he treats much of baptism, and of its conditions and
circumstances.

Then follows a certain testimony, from Walafridus Strabo, proving that
in those early times it was not customary to baptize otherwise than in
running water, and that only such persons were baptized, who were able
to know and understand the benefits to be obtained in baptism.

The conclusion is taken from the 7th chapter of De Ratione
Gubernationes Ecclesiæ, in which we read, that now there were baptized
those who had previously been instructed in the principal articles of
faith. With this we have concluded this century.

Note--Since we have not come across any particular authors as regards

the matter of baptism, with the first years of this century, we are
compelled to begin with the year 126, and to proceed thence on; which
method we shall also pursue in some of the other centuries.

About the year 126.--The first place in our account of baptism in the
second century, we shall accord to Dionysius Alexandrinus,[87] of whom
it is stated (from his 5th book on Baptism) that he wrote to Sixtus,
the bishop at Rome, as follows: There was with us a brother who had
been a believer a long time, before ever I or my predecessor Heraclas
was ordained bishop. Being present among those who were baptized,
and hearing the questions put to them, and their replies, he came to
me weeping, fell down at my feet, and began to confess that he had
received baptism from the heretics in an entirely different manner,
which baptism, since he saw that we administered baptism differently,
he did not consider baptism at all. He therefore entreated to be
cleansed and purified with the baptism of the Christian church, that
he might receive the grace of the Holy Ghost.