The Bloody Theatre, or Martyrs Mirror of the Defenseless Christians who baptized only upon confession of faith, and who suffered and died for the testimony of Jesus, their savior, from the time of Christ to the year A.D. 1660 (part 2 of 13)

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: 1. 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.

5. 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.

6. 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.

7. 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.

8. 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.

9. 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. 70.

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. 99.

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.

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

Finally he writes these words: He (namely, the man mentioned above, who wished to be re-baptized) ceased not to sigh and to weep, and dared not to come to the Lord’s table, and, admonished and constrained by us, would scarce venture to be present at common prayer.

In regard to this, Eusebius Pamphilius of Cesarea, who has annotated this, writes thus: These and many other such questions concerning re-baptizing are noted by Dionysius throughout his books. Euseb., lib. 7, cap. 8, from Dionysius.

NOTE.--P. J. Twisck discriminates this Dionysius Alexandrinus from another Dionysius, who, about A. D. 231, after Origen, was a teacher of the scholars of the faith, at Alexandria. See Chron. 3d Book for the year 231, page 61, col. 1. Also, for the year 253, page 71, col. 1.

Of the martyrdom of the latter we shall speak in the proper place, under the persecution of Valerianus and Gallienus. Others, however, hold that it was one and the same Dionysius, who wrote this, and suffered martyrdom. But this matters little, since the matters themselves, as stated by these writers, agree in general. We will leave this to the judgment of the intelligent reader.

From the above it is evident, first, that baptism was administered after previous examination, because it is said: “Being present among those who were baptized, and hearing the questions put to them, and their replies;” which agrees with the manner in which Philip proceeded with the Ethiopian, before he baptized him: the one asked, the other answered, and then followed baptism. Acts 8:36–38.

Moreover, since Eusebius states, that Dionysius notes many such questions of re-baptizing throughout his books, it follows incontrovertibly, that re-baptizing, or, at least, baptizing aright, those who had not been rightly baptized, must have been practiced, or at least advocated by some at that time; else it would not have been necessary to note any questions in regard to it; whereas much was written in that day, concerning it, as Eusebius has shown from Dionysius.

About the year 140.--Justinus, who was surnamed Philosophus, because, before his conversion, he was instructed in philosophy, comes next in order after Dionysius Alexandrinus. In his second defense of the Christians, to the Emperors Titus, Aelius, Adrianus, Antonius, Pius, etc. (according to the annotation of H. Montanus Nietighz., p. 5), he writes thus: “We shall also relate to you, how we, being renewed through Christ, have offered ourselves up to God, lest, this being omitted, it might seem, that in some parts of this statement we have not been faithful. As many, then, as are convinced, and believe that what we teach and say is true, and promise to live accordingly, to the best of their ability, are admonished to pray, and to ask God, with fasting, for the forgiveness of past sins, we ourselves praying and fasting with them. After that, we lead them to the water, and they are then born again in the same manner of regeneration in which we ourselves were born again; for then they are washed with water, in the name of God, who is the Father and Lord of us all, and of Jesus Christ, who is the Savior of us all, and of the Holy Ghost; for Christ says: ‘Except ye be born again, ye cannot enter into the kingdom of heaven.’”

These are certainly clear arguments, which confirm the institution of Christ as regards baptism upon faith; for, when Justinus writes: “As many then, as are convinced, and believe,” and adds: “are admonished to pray,” and finally says: “After that, we lead them to the water, and they are then born again in the same manner of regeneration,” that is to say (speaking by way of metonymy), baptized; he certainly gives to understand with this, that the candidates for baptism, in his day, had to be convinced, namely through the preached word, and had to believe, and, also, that they had to be admonished to pray, before they were led to the water, to be baptized, or, as he calls it, regenerated.

A little further on in the same apology or defense, he writes thus: “This, concerning this matter, we have learned from the apostles; for, since we are ignorant by our first birth, and have been brought up in evil practices and wicked habits; therefore, in order that we may not remain children of ignorance, but become children of free volition and of knowledge, and may obtain the remission of sins committed, there is invoked over those who voluntarily desire to be born again, and who repent of their past sins, the name of God, the Father and Lord of all men; and, invoking him alone, we lead the one to be baptized to the washing of water; and this washing of water is called an enlightenment, because the understanding of those who learn these things, becomes enlightened. But those who become enlightened, are also washed, that is, baptized, in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Spirit, who, through the prophets, has foretold all concerning Christ.” H. Mont. Nietighz., page 6, ex Justino.

From this it is again quite evident, that Justinus has in view, nothing else than to give an account of the true baptism, which Christ and his apostles taught that it should only be administered upon faith and repentance for sins; for, when he says: “Those who voluntarily desire to be baptized again, and who repent of their past sins,” and adds: “Invoking the name of God, we lead the one to be baptized to the washing of water,” he certainly says nothing else than what was said to those baptized by John. Matt. 3:6: “And were baptized of him in Jordan, confessing their sins,” and what Peter said to the contrite penitents, who inquired what they must do to be saved. Acts 2:38: “Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins.” The very same idea is expressed here by Justinus, as is shown.

Further on in the same apology or defense, Justinus writes these words: “But we, after he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brethren, where they are assembled, ardently offering up the common prayers, for ourselves, for him who is enlightened, and for all other men, wherever they may be; that we may be worthy to be disciples of the truth leading indeed a good conversation, and be found observers of that which is commanded us; in order that we may obtain eternal salvation.” H. Mont. Nietighz., page 7, ex Justino.

This is the third citation from Justinus, from which it appears certainly no more, than from the first two, that he mentions any other baptism, than that upon faith and repentance. For, when he says: “After he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brethren,” he gives to understand with this, that those who were washed, that is baptized, must first be convinced, and consent to the doctrine, which agrees with Christ’s command, Matt. 28:19: “Go ye therefore, and teach (or, make disciples of) all nations, baptizing them,” and mark: “Preach the gospel to every creature. He that believeth and is baptized shall be saved.”[88]

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

Jacob Mehrning, in his account of baptism in the second century, cites from the Centurien van Mægdenborg the following words: “The teachers of the church of that time held, that regeneration was effected through baptism and the word, to both of which together they ascribed a power, namely, the forgiveness of sins, which required repentance from adults.” Many clear testimonies concerning this are found in Justinus.

In the disputation with Tryphon, the Jew, he writes: “Through the washing of water of repentance (Wasserbad der Busse), and the knowledge of God, which has been instituted for the forgiveness of the sins of the people, as Isaiah says, we believe and feel assured, that this is the blessed baptism, which was proclaimed in former times, and that this alone can cleanse the penitent, yea, that this is a water of life.”

A little further on he calls baptism a spiritual circumcision acceptable to the merciful God. And in conclusion he says: “Through water and faith, the regeneration of the whole human race is effected.” Jac. Mehrn., Baptism. Histor., 2d part, on the second century, page 202.

Justinus writes further, in the disputation with Tryphon, the Jew, on the truth of the Christian religion: “Since we, through Christ, are converted to the true God, we are sanctified in baptism, and call upon him as our helper, and call him our Redeemer. Before the power of this name, Satan himself must fear and tremble.” Jac. Mehrn., page 203. Baptism. Hist., 2d Part.

Who does not see clearly from these words of Justinus, in the disputation with Tryphon, in the first as well as in the second citation, that he employs such words and phrases as can by no means be applied otherwise than to the true order of the baptism of Christ and his apostles, namely, baptism which is accompanied with faith and repentance? For in the first citation he certainly says expressly, that baptism is a washing of water of repentance, and the knowledge of God; also, that it alone can cleanse the penitent; and also, that through water and faith the regeneration of the whole human race is effected. In the second citation he also plainly says: “Since we, through Christ, are converted to the true God, we are sanctified in baptism.” How could any one more clearly indicate the true practice of baptism, which must take place with conversion to God? And such baptism, Justinus states here, was practiced in the church of God in his time. O glorious, holy, and most Christian transaction!

NOTICE CONCERNING THE BOOK “QUÆSTIONUM ET RESPONSIONUM,” THAT IS, “QUESTIONS AND ANSWERS,” WHICH IS WRONGFULLY ATTRIBUTED TO JUSTINUS.

In the fifty-sixth question and answer of this book some words are employed from which pedobaptists sometimes are wont to conclude, that infant baptism was practiced in the days of Justinus. But to this, various excellent and learned men have replied long since, namely, that this book was never written by Justinus; to prove which, different reasons are adduced, as, for instance: That in the answer to the 115th question mention is made of Irenius, who lived twenty-five years after Justinus, but is nevertheless cited by the latter in his writings as his predecessor. Moreover, that in the answer to the twelfth, and also in that to the eighty-sixth question, Origen is mentioned, who lived a whole century after Justinus. To this must be added, that neither Eusebius nor Jerome, both of whom have each compiled a complete catalogue of all the authentic writings of Justinus, enumerate this book Quæstionum; whereas they mention the Second Defense of the Christians, and the Disputation with Tryphon, from which we have adduced in full several citations concerning baptism. Hence the aforementioned book is justly rejected, as not being the work of Justinus. See concerning this, De Centuriator. Magdeub., Cent. 2, cap. 10, in the account of the life of Justinus. Also, Bellarm. in Tract van de Scribenten der Kerke. Also, Jacob Mehrn., Baptism. Histor., 2nd Part, page 170, 171. Also, A. Montan. Nietighz. van den Kinder-doop, second edition, A. 1648, page 8, 9.

NOTE.--In 152, Valentinus Romanus was censured as a heretic, because he believed that the Son of God, Christus Jesus, assumed neither a human nature, nor flesh and blood from the substance of the virgin Mary. P. J. Twisck, Chron. for the year 152, 2d Book, page 42, col. 1, from Herm. Med., fol. 330, Chron. Seb. Fr., 106., Jan. Cresp., fol. 34.

About the year 160.--Gratianus quotes the words of the Lord: “When they persecute you in this city, flee ye into another;” and says then: “Here Jesus Christ teaches that Christians shall not repel weapon with weapon, but must flee before weapons.” P. J. Twisck, Chron., 2d Book, for the year 160, p. 43, col. 1, 2, from Seb. Fra. in den Krieg des Fredes, fol. 63.

From this explanation of Gratianus appears, how salutarily and rightly he believed and taught with regard to the words of Jesus Christ relative to the forsaking of revenge; from which we may infer his correct views concerning other matters of Holy Scripture and the Christian faith; but since, either through default of the ancient writers, or for some other reason, nothing else has come down to us from him, we shall be content with what we have mentioned, and take our leave of him.[89]

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

About the year 200.--About this time flourished Clemens Alexandrinus, who, though writing largely on baptism, nowhere mentions infant baptism, but employs throughout such language as sufficiently implies, that he knew nothing of infant baptism, but confined himself solely to the ordinance of Christ and the practice of his apostles, which is baptism that is accompanied with faith and repentance.

In Pædagog., lib. 1., chap. 6, he writes thus: “This is also done with us, whose example the Lord Christ has become. Being baptized, we become enlightened; being enlightened, we are made children; having been made children, we are brought to perfection; having been brought to perfection, we are made immortal.” A little after that he says: “Thus also, when we are baptized, we obtain a free, unobstructed, and clear eye of the Holy Ghost, as an avengement of blindness; having trodden underfoot the sins which hitherto obscured the divine Spirit.” Also: “That which was grievously bound by ignorance, is unbound by knowledge, and these bands are loosed through the faith of man and the grace of God, the manifold sins being forgiven through reasonable[90] baptism as a perfect remedy; thus we are washed from all sins, and are henceforth evil no more; this is the grace of enlightenment, that the manner of life is no longer the same that it was before we were baptized.” Further: “Teaching or instruction precedes faith, but faith conjointly with baptism is led and directed through the Holy Ghost.” And: “Even so we who repent of our former sins separate ourselves from them and are being cleansed through baptism, let us run to the eternal light, as children to their father.” See further, concerning these citations, Jac. Mehrn., Bapt. Hist., 2d Part, pages 213, 214. Also, H. Montan. Nietighz van den Kinder-doop, pages 26, 27.

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

What is there in this testimony of Clemens Alexandrinus, that can apply to infant baptism? yea, on the contrary, what is there that does not militate against it? He certainly says expressly: “These bands (namely, of sin) are loosed through the faith of man, and the grace of God, the manifold sins being forgiven through reasonable baptism.” This certainly is a clear and obvious joining together of faith and baptism, as things which, through the providence of God, belong together, for the remission of sins. When he further says: “Teaching, or instruction, precedes faith, but faith conjointly with baptism is led and directed through the Holy Ghost,” there is expressed, without controversy, the same thing that we have said just now; since here not only faith is joined together with baptism, but also instruction, which precedes faith, and the Holy Ghost, who follows and confirms faith.

It is true, he says soon after this, that those who are baptized are children, or, at least, ought to be. But what kind of children? Not children in understanding, not infants in the cradle, but, as he further says, Children in wickedness, but perfect in the understanding. Children, who, as children of God, have put off the old man, and the garment of wickedness, and have put on the incorruptibility of Christ, in order that, being regenerated, they may become a new and holy people, and keep unspotted the new man. See the treatise cited above.

If at that time it was at all customary in Alexandria to baptize infants, would it not have been appropriate here for him, to speak of irrational infants, or at least to mention with a word or two, that they, too, were entitled to baptism, although, on account of their youth, they could not understand the object of it? Truly, according to our opinion he could not well have omitted mentioning it; but, inasmuch as he does not refer to it with a single word, it is good proof, that at that time this abuse was not known there, or, at least, not regarded.

Jacob Mehrning says (Baptism. Hist. concerning the second century, page 213): “Of Clemens Alexandrinus we read that at Alexandria he presided over the school in which the catechumens, that is those who received instruction preparatory to baptism, were taught the principles of the Christian faith.” Vicecomes, lib. 2, cap. 7.

From this Pædag., Clementis Alexandrini, lib. 1, cap. 6, Vicecomes would prove that there was given to those who were baptized, milk and honey to eat, and milk mixed with wine, to drink; likewise, that after baptism, preaching took place and peace was imparted to those baptized.

As regards the statement, that there was given to the baptized, as a sign of God’s blessing, milk and honey to eat, and milk mixed with wine, to drink, we leave it to its own merits, it being a matter of small importance, which, if done without superstition, could either be observed or omitted. But the preceding statement, that Clemens Alexandrinus presided over the school in which the catechumens were taught the principles of the Christian faith, certainly implies that the candidates for baptism were first instructed in the school, in the principles of the Christian faith, before they were baptized; and also, the final remark, that after baptism preaching took place, and peace was imparted to the baptized, certainly also indicates that those who were baptized were not infants, for then they could not have understood the preaching, much less would they have been qualified to receive with attention and according to the requirements of Holy Scripture the peace which was imparted to them.

NOTE.--Baudartius writes of Clemens Alexandrinus, that he proclaimed the true religion with his mouth as well as with his pen, saying among other things: “A pious and honorable man is well content with little.” Apophth., edit. 1640, lib. 2, page 49.

FURTHER REMARKS CONCERNING BAPTISM IN THIS CENTURY.

From the writings of Walafridus Strabonus we may clearly infer what manner of baptism was practiced at this time, in the first as well as in the second century, and also long afterwards, namely, that no infants, but adult, reasonable, and believing persons were baptized, and this, according to the example of Christ and his holy apostles. Jac. Mehrn., Bapt. Hist., p. 524, D. I. Vicecomes, lib. I, cap. 4. Walafridus Strabo (in lib. de Rebus Eccles., cap. 26) writes: “We must know that originally believers were very simply baptized in streams and springs; for our Lord Jesus Christ himself, in order to sanctify such washing for us, was baptized of John in Jordan; even we read elsewhere: ‘John was baptizing in Enon near to Salim, because there was much water there.’”

Page 525, from D. Vicecomes, lib. 1, cap. 30; also, cap. 26, Strabo speaks thus concerning baptism: “We must know that in those first times baptism was administered only to those who, in body as well as in soul, were washed clean and white, so that they could both know and understand, what benefit there was to be obtained in baptism, what was to be confessed and believed, and, finally, what was necessary to be observed by the regenerated in Christ.

He then relates of Augustine, that he was instructed in the faith before he was baptized (of which we shall speak in the proper place); but that subsequently, for the sake of improvement, as it is called, the church, that is, the Roman church, practiced infant baptism, with a view of freeing infants by this means from the punishment of God for original sin. Then the followers of the true faith (thus he wrongly calls the Romanists), in order that the children might not be lost, if they should die without the means of regeneration, that is, baptism, resolved that they should be baptized for the remission of sins. Hence originated, he writes, the custom of having godfathers and godmothers, who stand for the child at (literally, lift the child from) baptism, and answer for them all that they themselves, on account of the weakness of their infancy, are not able to confess.” Thus for Strabo.

N. B.--Concerning these words, D. Vicecomes writes thus: “Since Walafridus Strabo removes the custom of infant baptism from the primitive church, he also recognizes no older origin of the godfather’s than which dates from a period subsequent to the times of Augustine.” Bapt. Hist., pp. 525, 526.

Thus, in the first two centuries, and long afterwards, infant baptism was not known by the Romanists even, according to the above mentioned testimony of W. Strabo. Shortening this, we shall conclude with a statement contained in the H. Doophistorie, at the end of the second century, page 211, cap. 7, de Ratione Gubernationis Ecclesiæ: “Since also the administration of the Sacraments belongs to the government of the church, we see from the history of the time, that the bishops and teachers did not deem it burdensome to baptize, not bells and altars, but men whom they had instructed in the principal articles of the Christian religion; and to them they also administered the holy Supper.” We shall now proceed to the martyrs, who, during this time suffered for this same faith.

AN ACCOUNT OF THOSE WHO SUFFERED IN THE SECOND CENTURY.

SUMMARY OF THE MARTYRS OF THE SECOND CENTURY.

[The two Roman, or, properly speaking, Greek Emperors, Trajan and Marcus Aurelius raised the principal persecutions against the Christians, in this century. This is amply shown in the following account, as well as what persons suffered for the name of Christ in these persecutions.

In the persecutions through Trajan there were slain, after enduring much suffering, Simon Cleophas, who was a hundred and twenty years old, Rufus and Zosimus, the Ethiopian baptized by Philip, Ignatius, Onesimus, Dionysius Areopagita, Publius, Barsimeus, Barbelius and his sister Barba, Justus and Pastor, Phocas, Faustina, Jacobita, Felicitas with her seven sons, and Lucius.

Under Marcus Aurelius there suffered, Justinus, Polycarpus, and twelve of his beloved disciples, who had come from Philadelphia to Smyrna, and were slain there; Carpus, Papylus, Agathonica and many women, Germanicus, Vetius, Attalus, Alexander of Phrygia, Maturus, Sanctus Blandina and a youth, Photinus, ninety years old, Alcibiades, Epipodius, Alexander the Greek, Leoxides, Plutarchus, Sagaris, Thraseas. All these fought unto blood under the blood-stained banner of Jesus Christ; their deaths may be read at large in the following account.]

We shall begin the second century with the third general persecution which was raised against the followers of Jesus Christ, and shall forthwith proceed to give an account of the time, place, persons, and circumstances.

THE THIRD PERSECUTION OF THE CHRISTIANS, COMMENCED UNDER TRAJAN, A. D. 102.

With the beginning of the second century, A. D. 102, arose the third heathen persecution against the Christians, under Emperor Trajan, who attained to the reign of the Roman monarchy in the year 100.

Being instigated by Mamertinus, the governor of Rome, and Targuinus, the superintendent of the worship of the heathen deities, he persecuted the Christians in an awful manner, and put them to a wretched death.

He was called a good emperor, but very superstitious as regards the heathen worship; by reason of which he was the more easily induced to undertake this sorry work. It also was no small help to this end, that the heathen priests and idolaters paid great taxes, to extirpate by sufferings and death, as the enemies of God and of man, those who were opposed to their gods, especially the Christians.

Meanwhile we shall show what persons suffered under the bloody reign of Emperor Trajan, for the name of Jesus Christ.

SIMON CLEOPHAS, ONE OF THE SEVENTY DISCIPLES OF CHRIST, CRUCIFIED BY ATTICUS, UNDER TRAJAN, A. D. 109.

Simon Cleophas was the son of Cleophas and Mary, and a cousin of our Lord Jesus, because he was the son of the brother of Joseph, the supposed father of Christ. After the death of the apostle James he was chosen, by common consent, bishop of the church at Jerusalem; hence he must be distinguished from Simon surnamed Zelotes, who was one of the apostles, and was crucified in Persia. For, the latter was a son of Alpheus, but the former a son of Cleophas, not one of the twelve, but of the seventy disciples of Christ, as Eusebius admits, saying: “If any one should say that this Simon beheld Christ with his own eyes, and listened to his preaching with his own ears, he would not be beyond reason and truth in this opinion, not only on account of the long duration of his life, being a hundred and twenty years old, but much more by virtue of the testimony of the holy Gospel, in which mention is made of Mary, the wife of Cleophas, whose son he was, according to the testimony of Egesippus, who was the nearest historian to the times of the apostles.” Hist. Eccles. Euseb. Pamphil., lib. 3, cap. 11.

This is the Simon, of whom it is stated that he was an eye-witness to the stoning of James, the holy apostle of the Lord. Epiph. supra, in Sym. Alph.

He was accused by some wicked men before Atticus, the governor of Emperor Trajan, of being a Christian, yea a near relative of Christ, of the generation of David. On this account he was dreadfully beaten for many days with scourges and sharp rods, so that everyone who saw him, had to lament and wonder, the judge himself being astonished, that a man of such a great age, a hundred and twenty years old, was able so long to endure such intolerable torturing.

Finally, as he remained steadfast in his confession, he became conformed in suffering unto his Lord, whom he confessed, and was sentenced by Atticus to be crucified; which death he suffered in the tenth year of Emperor Trajan, which corresponds with the year of Christ 109. Compare the 1st Book of A. Mellinus, printed A. D. 1617, fol. 24, col. 1, 2, with Hist. Mart. Joh. Gysii, recently printed by I. Braat, A. D. 1657, fol. 15, col. 1.

RUFUS AND ZOSIMUS, TWO PIOUS CHRISTIANS, BEHEADED AT PHILIPPI IN MACEDONIA, FOR THE FAITH IN JESUS CHRIST, A. D. 109.

Rufus and Zosimus were disciples of Christ and his apostles, and had also been instrumental in founding and building up the church of God among the Jews and the Gentiles.

Especially conspicuous is Rufus, from the greetings of the Apostle Paul to the church at Rome, in which he includes Rufus, not merely as a common member of the same, but as a distinguished, yea chosen person, for he says: “Salute Rufus chosen in the Lord, and his mother and mine.” Rom. 16:13.

This Rufus and the aforementioned Zosimus, both pious and upright Christians, together with many of their fellow-believers, were put to death for the faith, in the city of Philippi in Macedonia. Some write that both were beheaded in the days of of Emperor Trajan, A. D. 109. Compare what A. Mellinus adduces in Het groot Christen Martelærs-bœk, fol. 19, col. 4, from Polycarpo ad Philippens, with that which J. Gysius has noted in Hist. Mart., fol. 15, col. 3.

THE ETHIOPIAN OR EUNUCH OF QUEEN CANDACE, WHO WAS BAPTIZED BY PHILIP, PUT TO DEATH FOR THE NAME OF CHRIST, IN THE ISLAND OF CAPROBANO, A. D. 110.

Immediately after Rufus and Zosimus, A. Mellinus introduces the Ethiopian or eunuch of Queen Candace in Ethiopia, who was converted by Philip to the faith in Jesus Christ, and thereupon baptized, as we read in the Acts of the Apostles.

It is stated of him, from Jerome, that he preached the Gospel of our Lord in Arabia Felia, and also in a certain island of the Red Sea, called Caprobano (some call it Ceylon), where, it is supposed, he suffered death for the testimony of the truth. See above, Mellin. ex Hieron. Catal. in Crescente, in 53, cap. Esai.

IGNATIUS, A DISCIPLE OF THE APOSTLE JOHN, DEVOURED BY WILD BEASTS IN A CIRCUS AT ROME, FOR THE TESTIMONY OF THE SON OF GOD, A. D. 111.

Ignatius, a disciple of the apostle John, and a successor of Peter and Evodius, was in the service of the church of Christ at Antioch in Syria. He was a very godfearing man, and faithful and diligent in his ministrations. He was surnamed Theophorus, that is, The Bearer of God, apparently because he often bore the name of God and his Savior in his mouth, and led a godly life. He was wont to say frequently: “The life of man is a continual death, unless it be that Christ liveth in us.” Likewise: “The crucified Christ is my only and entire love.” And: “He that allows himself to be called after any other than Christ, is not God.” And again: “As the world hates the Christians, so God loves them.” A. Mellin., fol. 15, col. 1, from Ignat. in Epist. ad Rom. et alibe.

Having learned that the Emperor Trajan, after the victories which he had achieved against the Dacians, Armenians, Assyrians, and other eastern nations, gave thanks at Antioch unto the gods, and offered great sacrifices unto them, as though these victories had proceeded from them. Ignatius, as we are informed by Nicephorus, reproved the Emperor for it, and this openly in the temple.

The Emperor, exceedingly enraged on this account, caused Ignatius to be apprehended, yet, for fear of an uproar, because Ignatius was held in great respect in Antioch, he did not have him punished there, but committed him into the hands of ten soldiers, and sent him bound to Rome, there to have him punished.

In the meantime his sentence of death was made known to him--in what manner and where he was to die; namely, that he should be torn to pieces by wild beasts at Rome.

On his way thither, he wrote several consolatory epistles to his friends, the faithful in Christ Jesus; and also to different churches, as, to those of Smyrna, Ephesus, Philadelphia, Trallis, Magnesia, Tarsus, Philippi, and especially to the church of Christ at Rome; which letter he sent before his arrival there.

It appears that the thought of being torn to pieces by the teeth of wild beasts was constantly on his mind during the journey; yet not as a matter of dread, but of earnest desire. This he mentions in his letter to the church at Rome, writing thus: “Journeying from Syria to Rome, by water and by land, by day and by night, I fight with wild beasts, bound between ten leopards, who, the more I stroke, and show myself friendly to them, the more cruel and malignant they become. However, through the cruelties and torments which they daily inflict upon me, I am more and more exercised and instructed; nevertheless, I am not justified thereby. O that I were already with the beasts, which are ready to devour me! I hope that, ere long, I shall find them such as I wish them to be, that is, cruel enough to destroy me speedily. But if they will not fall upon and tear me, I shall kindly allure them, so that they will not spare me, as they, have already spared several Christians, but will quickly tear me in pieces, and devour me. Forgive me for speaking thus; I know what I need. Now only I begin to be a disciple of Christ. I regard neither things visible nor invisible, at which the world is amazed. It is sufficient for me if I but become a partaker of Christ. Let the devil and evil men afflict me with all manner of pain and torment, with fire, with cross, with fighting against wild beasts, with scattering of the members and bones of my body; all this I esteem very little, if I but enjoy Christ. Only pray for me, that inward and outward strength be given me, not only to speak or write this, but also to perform and endure it, so that I may not only be called a Christian, but also be found one in truth.” Ignat. in Epist. ad Rom. Having arrived at Rome, he was delivered by the soldiers to the governor, together with the letters of the Emperor, which contained his sentence of death. He was kept in prison for several days, until a certain feast-day of the Romans, when the Governor, according to the order of the Emperor, had him brought forth into the amphitheatre. First of all they sought by many torments, to induce him to blaspheme the name of Christ, and offer sacrifice to the gods. But when Ignatius did not weaken in his faith, but was only, the longer, the more strengthened in refusing to offer heathen sacrifices, he was forthwith condemned by the Roman Senate, immediately to be cast before the lions.

As Ignatius was led away from the presence of the Senate, to the innermost enclosure, or pit of the lions, he frequently repeated the name of Jesus in the conversation which he, while on the way, carried on with the believers, as well as in his secret prayers to God. Being asked why he did so, he replied thus: “My dear Jesus, my Savior, is so deeply written in my heart, that I feel confident, that if my heart were to be cut open and chopped to pieces, the name of Jesus would be found written on every piece.” With this the pious man indicated that not only his mouth, but the innermost parts of his heart were filled with the love of Jesus: for out of the abundance of the heart the mouth speaketh. Thus, also Paul, being filled with the love of Jesus Christ, has used, in his letters, as much as two hundred times (as has been counted) the words, “Our Lord Jesus Christ.” The name “Jesus” he employs as much as five hundred times.

When the whole multitude of the people were assembled, to witness the death of Ignatius (for the report had spread throughout the whole city, that a bishop had been brought from Syria, who, according to the sentence of the Emperor, was to fight against the wild beasts), Ignatius was brought forth and placed in the middle of the amphitheatre. Thereupon Ignatius, with a bold heart, thus addressed the people which stood around: “O, ye Romans, all you who have come to witness with your own eyes this combat; know ye, that this punishment has not been laid upon me on account of any misdeed or crime; for such I have in no wise committed; but that I may come to God, for whom I long, and whom to enjoy is my insatiable desire. For, I am the grain of God. I am ground by the teeth of the beasts, that I may be found a pure bread of Christ, who is to me the bread of life.” These words spake Ignatius, when he stood in the middle of the amphitheatre, and when he heard the lions roar; which the brethren of the church who also stood among the people heard and testified to.

As soon as he had spoken these words, two dreadful, hungry lions were let out to him from their pits, who instantly tore and devoured him, leaving almost nothing, or, at least, very little, even of his bones. Thus fell asleep, happy in the Lord, this faithful martyr of Jesus Christ, A. D. 111, in the 12th year of Emperor Trajan. Compare Abr. Mell. 1st book of the Hist. der Vervolg. en Mart., printed 1619, fol. 25, col. 1–4, and fol. 26, col. 1, with Joh. Gysii Hist. Mart., fol. 15, col. 2, 3. Also, W. Baudart. in Apophth. Christian, printed A. D. 1640. The first book, in the second Apophthegm, on the name Ignatius, pp. 37, 38, from different other authors.

ONESIMUS, A FRIEND OF THE APOSTLE PAUL, BROUGHT FROM ROME TO EPHESUS, AND THERE STONED TO DEATH, A. D. 111.

Onesimus, a servant of Philemon, by descent a Colossian, had run away from his master, and had come to Rome, where he was recognized by the Apostle Paul--who was imprisoned there--and sent back to his master, with recommendatory letters tending to reconciliation, as may be seen in the epistle of Paul to Philemon, in which Paul calls him his son, whom he had begotten in his bonds. Philemon 10.

He also carried a certain letter of Paul from the prison at Rome to the church at Colosse; for in the conclusion of the epistle to the Colossians we read: “Sent from Rome through Tychicus and Onesimus.” Col. 4 after verse 18.

It appears therefore, that he was a beloved friend and faithful servant of the apostle Paul, notwithstanding he had left his external service in the house of Philemon. He also, after he was sincerely converted, was not permitted to finish his course without persecution, sufferings, and a violent death; but had to tread after the example of his Savior, the wine press of suffering. According to the testimony of ancient historians, he was carried away bound from Ephesus to Rome, and there stoned to death, under Trajan, and the judge Tertullus, shortly after the death of Ignatius, A. D. 111. See above, Idem. Ibidem. ex Act. Metaph. Mart., Rom., 16 Febr. Also, Ado.

DIONYSIUS AREOPAGITA, WHO WAS CONVERTED BY PAUL, MARTYRED FOR CONFESSING JESUS CHRIST, ABOUT THE YEAR 112.

We read in the Acts of the Apostles, chap. 17, verse 34, that among those who clave unto the doctrine of Paul, there was also Dionysius, one of the Athenian council, and a woman named Damaris.

It is testified of this Dionysius, surnamed the Areopagite, that he so increased in the Christian religion, that Paul afterwards appointed him bishop at Athens; yet, that finally, after having made a most glorious confession of faith, and suffered many severe torments, he was crowned, as a victorious hero of Jesus Christ, with the martyrs’ crown, when he had got to be a very old man, and had commended his spirit into the hands of his heavenly Father. He now accomplished what he was wont to frequently repeat in his life: “The last words of my Lord Jesus, while on the cross, shall also be my last words in this temporal life, namely: ‘Father, into thy hands I commend my spirit.’” Thereupon he was put to death, and thus fell asleep happy in the Lord. Compare A. Mell., 1st book of the Histor. der vervolg. en Mart., printed A. D. 1619., fol. 26, col. 2, from Adone in Martyrol. ex Arist. lib. de Relig. Christ and Suida in Dion. Areopag. and Seger., in Chron. 10. Strac. in Pass, Part. S. Homil. 2, with W. Baudart, in Apophthegm Christian, 1st book 7th edition, A. D. 1640, p. 17, on the name Dionysius Areopagita.

NOTE.--Touching the manner of the death, or martyrdom, of Dionysius the Areopagite, we find nothing stated in ancient, trustworthy writers; hence we have said nothing about it, though some have written, that he was beheaded at Paris; for which statement we let them be responsible, since their accounts of this event differ in regard to the manner in which, as well as the time when, it is said to have occurred. See in the above-mentioned Apophthegm Baudartii.

PUBLIUS, BARSIMÆUS, BARBELIUS, AND HIS SISTER BARBA, SLAIN FOR THE NAME OF JESUS CHRIST ABOUT THE YEAR 112.

It is also stated that Publius, bishop of the church at Athens, a good and pious man, was slain for the name of Christ; likewise, Barsimæus, bishop of the church at Edessa, and with him, Barbelius and his sister Barba, who had been baptized by him; all of whom, steadfastly contending for the truth, obtained the martyrs’ crown. Compare Joh. Gysii Hist. Mart., fol. 15, col. 3, with the Introduction to the Martyrs Mirror of the Defenseless Christians, printed A. D. 1631, fol. 93, col. 1.

JUSTUS AND PASTOR, SLAIN FOR THE FAITH AT COMPLUTUM, ABOUT THE YEAR 116.

That Justus and Pastor were deprived of life at Complutum, a city in Spain, for the same reason for which the aforementioned martyrs were slain, namely, for the testimony of Jesus, the Son of God, this we find stated in different ancient writers. See above.

PHOCAS, BISHOP OF PONTUS, PUT TO DEATH IN A LIME-KILN, AND IN BOILING WATER, FOR THE NAME OF JESUS CHRIST, AT SINOPE, ABOUT THE YEAR 118.

Phocas, a son of Pamphilius, the first bishop of the church in Pontus in the city of Sinope, on being brought, in the time of Trajan, before Africanus, the Governor of Pontus, who urged him to sacrifice upon the altar of Neptune, steadfastly refused to do this; on account of which he was sentenced by the Governor to die for the name of Christ; which death he suffered after many pains and torments, and was thus numbered with his slain fellow-brethren. Regarding the death of this man, see A. Mell., 1st book of the Hist, der vervolg. in Mart., fol. 27, col. 1, ex Adone, in Comment. At. 6. Aster. Orat. de Phoca. Also, concerning the time of his death, for the year 118, see Joh. Gysii Hist. Mart., fol. 15, col. 4.

Touching the manner of his death, P. J. Twisck gives the following account: “Phocas, in Pontus, refusing to sacrifice to the gods, was thrust, according to the command of Emperor Trajan, and for the name of Christ, into a lime-kiln full of glowing coals, then cast into boiling water and thus killed. P. J. Twisck, Chron., 2d book, for the year 118, p. 37, col. 2, from Adon. Vinnens., lib. 6, fol. 166, Vinefol. 519.

FAUSTINA AND JACOBITA PUT TO DEATH, FOR THE FAITH, AT BRESCIA; AND ELENTHERUS WITH HIS MOTHER ANTHIA, IN SICILY, A. D. 120.

About this time several persons were put to death for the name of Christ; as Faustina and Jacobita, at Brescia in Italy; Elentherus with his mother Anthia, and others, at Messina in Sicily, etc.; all of whom, contending steadfastly, even unto death, departed with a joyful hope. As regards the persecutions of this time, compare Joh. Gysii Hist. Mart., fol. 115, col. 4, with A. Mellinus, P. J. Twisck, and others.

SEVERE PERSECUTIONS OF THE BELIEVERS ABOUT THE YEAR 130.

About this time, writes P. J. Twisck, the instruments of the devil could not invent punishments severe enough, but what they considered the Christians worthy of. For they were watched in their houses as well as without; men cried out against them in all public places; they were scourged, stoned, and dragged about; their goods were plundered; they were apprehended; red-hot iron plates were applied to their bare bodies; they were placed in a certain instrument made to torture malefactors; they were put into the deepest and darkest places of the prisons, where they were slain, yea, they were afflicted with excruciating torments. P. J. Twisck, Chron., 2d book, for the year 130, page 39, col. 2, and page 40, col. 1, from Jan Crespin in den staet der Kerken.

GETULICUS, SYMPHOROSA WITH HER SONS, CERIALUS AND AMANTIUS, PUT TO DEATH FOR THE FAITH, AT FRIVOLI; AND SAPPHIRA AND SABINA AT ROME, A. D. 136.

Getulicus, a teacher at Frivoli in Italy, Symphorosa with her sons, and Cerialus and Amantius, were put to death in that city for the faith. It is also stated that Sapphira, a maiden from Antioch, and Sabina, the widow of Valentinus, had to lay down their lives, at Rome, for the same reason. Joh. Gysii Hist. Mart., fol. 15, col. 4.

PTOLOMEUS, A GODFEARING MAN, PUT TO DEATH AT ALEXANDRIA, IN EGYPT, FOR THE FAITH IN JESUS CHRIST, ABOUT THE YEAR 144.

It is stated that Ptolomeus was a pious and godfearing man, who had converted his wife from the blindness of heathendom to the faith. He was apprehended for the truth of Christ. Asked, whether he was a Christian, he, as a lover of the truth, immediately confessed that he was. After this confession, he was cast into prison, in which he suffered so long as to become completely emaciated. Finally he was delivered to the judge Urbicius, who shortly afterwards had him put to death; and thus Ptolomeus became a faithful martyr of Jesus Christ. Compare Joh. Gysii Hist. Mart., printed at Dort, 1657, fol. 15, col. 3, with Abr. Mell., 1st book of the Hist, der vervolg. Mart., also, printed at Dort, A. D. 1619, fol. 32, col. 2, from Just. Philos. Apol. prima Christian Euseb., lib. 4, cap. 17.

LUCIUS, A PIOUS CHRISTIAN, ALSO PUT TO DEATH AT ALEXANDRIA, ACCORDING TO THE PRECEDING SENTENCE, TOGETHER WITH ANOTHER, WHO MADE THE SAME PROFESSION, ABOUT THE YEAR 144.

In Historia Ecclesia Eusebii Pamphilii Cæsariensis, mention is made of a certain Lucius, who was greatly dissatisfied with the sentence and execution of the aforementioned pious man Ptolomeus, and, therefore, demanded a reason for it from the judge, at the same time confessing himself a Christian; which cost him his life, even as it did the man for whom he interceded.

The words in the book mentioned above are as follows: “When Lucius, who was also a Christian, perceived that so presumptuous a sentence was pronounced against Ptolomeus, he said to Urbicius (the judge): ‘Pray, tell me, for what reason do you sentence this man so hastily, and cause him to be led to execution, merely on account of one word, because he confesses himself to be a Christian? If there were another, who would confess all manner of sin, such as murder, adultery, or any other crime, would you also act so hastily, and sentence him to death immediately? This is not proper, O Urbicius! it does not become a good emperor, a wise bachelor, the son of the emperor, or the senators to act thus.’ Then said Urbicius to Lucius: ‘It appears to me that thou also art a Christian.’ When Lucius replied: ‘It is true, I am one.’ Then Urbicius commanded that he should be led forth to death. Thereupon Lucius said: ‘I thank thee, for releasing me from these wicked lords, and sending me to the kind and best of fathers, the king of all things, namely, our God.’ Another who also boldly confessed that he was a Christian, was put to death by virtue of the same sentence.” Thus far, Eusebius in the 4th book of his Church History, in the 17th chapter, Dort edition, A. D. 1588, fol. 72, col. 1, compared with A. Mellinus and Joh. Gysius, in the passages quoted concerning Ptolomeus.

FELICITAS WITH HER SEVEN SONS, JANUARIUS, FELIX, PHILIPPUS, SYLVANUS, ALEXANDER, VITALIS, AND MARTIALIS, PUT TO DEATH FOR THE FAITH, AT ROME, A. D. 164.

Felicitas was a Christian widow at Rome, and had seven sons, whose names were: Januarius, Felix, Philippus, Sylvanus, Alexander, Vitalis, and Martialis. These lived together with their mother in one house, as an entire Christian church. Of the mother it is stated, that by her Christian communion, (conversation) which she had with the Roman women, she converted many to Christ. The sons, on their part, also acquitted themselves well by winning many men to Christ.

Now, when the heathen priests complained of this to Antonius, the Emperor--who had resumed the persecution which had begun with Trajan, but had subsided--saying, that there were not only men, but also women, who blasphemed the gods, despised their images, trampled under foot the Emperor’s worship of the gods, yea, turned away many from the old religion of the Romans; that this was principally done by a certain widow, named Felicitas, and her seven sons, and that, therefore, in order to prevent this, they must be compelled to give up Christ, and sacrifice to the gods, or, in case they should refuse to do so, be put to death, the Emperor, prompted or instigated hereby, gave to Publius, the provost, or chief magistrate of Rome, full authority over them.

Publius, willing to spare Felicitas, as being a highly respectable woman, first secretly summoned her and her sons into his own house, where he entreated them with fair words and promises, but afterwards threatened to punish them with severe tortures, unless they would forsake the Christian religion, and readopt the old Roman worship of the gods. Felicitas, remembering the words of Christ, “Whosoever shall confess me before men, him will I confess also before my Father which is in heaven,” did not seek to evade the issue by using dissimulating or indirect words, but answered briefly thus: “I am neither moved by thy flatteries and entreaties, nor am I intimidated by thy threats; for I experience in my heart the working of the Holy Ghost, which gives me a living power, and prepares me for the conflict of suffering, to endure all that thou mayest lay upon me, for the confession of my faith.”

When Publius could not move the mother from her steadfast purpose, he said to her: “Very well; if it seems pleasant to thee, to die, die alone, but have pity and a mother’s compassion for thy sons, and command them, to ransom their own lives at least, by sacrificing to the gods.”

Thereupon Felicitas said to the judge: “Thy compassion is pure wickedness, and thy admonition is nothing but cruelty: for, if my sons should sacrifice to the gods, they would not ransom their lives, but sell them to the hellish fiend, whose slaves, yea, whose serfs in soul and body, they would become, and be reserved by him, in chains of darkness, for everlasting fire.”

Then, turning away from the judge, to her sons, she said: “Remain steadfast in the faith, and in the confession of Christ; for Christ and his saints are waiting for you. Behold, heaven is open before you; therefore fight valiantly for your souls, and show, that you are faithful in the love of Christ, wherewith he loves you, and you him.”

This filled the judge with rage against her, and he commanded them to smite her on the cheek, while he at the same time upbraided her vehemently, saying: “How darest thou thus impudently exhort thy sons in my presence, and make them obstinate to disobey the commands of the Emperor; whereas it would be far more proper for thee to incite them to obedience toward him?”

Felicitas, notwithstanding that death had been threatened her, answered with more than manly courage, saying: “If thou, O judge, didst know our Savior Jesus Christ, and the power of his Godhead and majesty, thou wouldst undoubtedly desist from persecuting the Christians, and wouldst not seek to draw us away from the Christian religion by blaspheming his holy name; for whoever curses (or blasphemes) Christ and his faithful ones, curses (or blasphemes) God himself, who, by faith, dwells in their hearts.”

Thereupon, though they struck her in the face with their fists, in order to silence her, she did not cease to admonish her sons to remain steadfast, and to fear neither tortures nor rack, nor even death itself, but to die willingly for the name of Christ.

Therefore, Publius the judge took each of her sons separately, and talked first to one and then to the other, hoping by this last resort to draw away from the faith, by promises as well as by threats, some of them at least, if not all. But as he could not prevail upon them, he sent a message to the Emperor, stating that they all remained obstinate, and that he could in no wise induce them to sacrifice to the gods. Thereupon the Emperor sentenced the mother together with her seven sons, that they should be delivered into the hands of different executioners, and be tortured and put to death in various ways; yet, that the mother was first to see all her sons die, before she herself should be put to death.

In compliance with this sentence, they first scourged Januarius, the first-born, to death, in the presence of his mother. The scourges were made of cords or ropes, to the ends of which balls of lead were attached. Those who had to undergo this mode of torture were scourged with them on their necks, back, sides, and other tender parts of their bodies, either to torture them, or in order to martyr them to death as was the case in this instance. Felix and Philippus, the two brothers next (in age), were beaten to death with rods. Sylvanus, also called Syllanus, was cast down from a height. Alexander, Vitalis, and Martialis were beheaded. Last of all, the mother was beheaded or put to death with the sword. This took place under Emperor Antonius Pius. A. Mell., 1st book of the Hist., fol. 33, col. 4 and fol. 34, col. 1–3, ex Prudent. in Vincentio. Also, Acto. Adon. Mart., 23 Novemb. Greg. P. in Natali. S. Felic. Homil. 3, in Eu. Bet. Chrysol. Serm. 134. Arta apud Mombrit. tom 1. Beda Usuard. 23 Nov. Heur. Erfford. Chron., Mart. Rom. Touching the time when this took place, see P. J. Twisck, Chron. 2d book, for the year 164, page 45, col. 1, from Vincentio, in Cal., fol. 35.

OF THE FOURTH PERSECUTION OF THE CHRISTIANS, UNDER MARCUS AURELIUS AND LUCIUS VERUS, WHICH WAS COMMENCED ABOUT THE YEAR 166.

P. J. Twisck, in his Chronicle, gives as the beginning of the fourth persecution, the year A. D. 162; the writers of the Introduction to the Martyrs Mirror of the Defenseless Christian, fix the beginning in the year 164 (page 37, col. 2); J. Gysius, in Hist. Mart., fol. 16, col. 2, places it in the year 168, and A. Mellinus makes no mention at all as to the exact time of that persecution. However, all these writers abound with accounts of the inhuman tortures, which the faithful martyrs had to suffer at that time.[91]

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

We, in order to pursue a middle course between the abovementioned writers, have noted the year 166 as the beginning of said persecution. However, there is but little difference between the above writers; for it is probable, that the decrees for the persecution of the Christians were first issued about the year 162; that about the year 164 they were carried into effect; and that about the year 168 they exhibited their full force, insomuch that the persecution was then at the height of its fierceness. However, we shall proceed to see, how atrociously the pious witnesses of Jesus Christ were then treated.

HOW ATROCIOUSLY THE SINCERE CHRISTIANS WERE TREATED DURING THIS PERSECUTION.

Everywhere, in all the cities, writes P. J. Twisck, the imperial edicts and decrees against the Christians were posted up; by reason of which the magistrates and officers proceeded very cruelly against them, persecuting them even unto death, with great atrocity and fury. For, no mode of torture, punishment, or death, however great, severe, and unmerciful, could be devised, produced, or planned, by these wicked men, these tyrants, and instruments of the devil, but what it was thought, that the Christians, as accursed, as enemies of the Kingdom, and as the cause of all misfortune, deserved a thousand times more. To be publicly mocked, eternally imprisoned, exiled, scourged, stoned, strangled, hanged, beheaded, and burned, was deemed far too little.

They began, at this time, to ply the poor people with red hot plates until they were dead; to tear the flesh from their bones with red hot tongues; to place them upon iron stools over a slow fire; to fry them in iron frying pans; to roast them on gridirons at a slow fire; to cast them, enveloped in close netting, before wild bulls, to serve as sport for them, and be tossed into the air by their horns.

All this was accompanied with still another cruelty. The bodies of the slain were thrown before the dogs, and guards placed beside them, to prevent the Christians from taking away and burying these bodies. In short, the misery was so great, that at Lyons alone bishop Irenus with nineteen thousand of his sheep were cruelly butchered. Thus far P. J. Twisck, in his Chronicle, 2d book, for the year 162, page 43, col. 2, from Chron. Mich. Sac. fol. 103. Chron. Sebast. Fra. Also, Tyd. Thresor P. Mernlæ.

JUSTINUS, FIRST SCOURGED, AND THEN BEHEADED, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 168.

Justinus was called a son of Priscus Bacchus, and was born of Greek parents, at Neapolis in Palestine.

In its proper place we have spoken of the views of Justinius concerning baptism on faith, and have shown that he was sound and correct in them. Now, however, it is proper for us to speak of his spiritual birth, of his heavenly fatherland, and how conclusively he showed that he was a child of God, and a citizen of the heavenly city, filled with all good things; which appeared not only in the beginning and progress of his faith, but especially in the end, when he testified to its power with his death, and sealed it with his blood.

In the days of his youth he was instructed in the Platonic philosophy, in which he acquitted himself so meritoriously, that he received the name Philosopher, yea, he had been led to believe, that his learning would soon enable him to see God, which was the ultimate object of the Platonic philosophy. But it happened one day, as he was going toward the sea, in order to meditate in solitude upon what he had learned, that (as he himself has confessed) there followed him a very grave and gentle old man, who, having entered in a discourse with him, respecting the Platonic philosophy, taught him, in what true philosophy and happiness consisted, namely in the saving knowledge of the only, eternal, and alone immortal God.

Now, when Justinus inquired for the teachers from whom he might learn this divine philosophy, the old man referred him to the writings of the prophets, who did not write according to the argumentation of human reason, but, as certain and infallible witnesses, left behind what they had seen and heard of the words of truth, and the wonderful signs and works of God among his people; and that all their prophecies concerning the promised Messiah and Son of God, were fulfilled in the advent of Jesus Christ, who was born in the reign of Emperor Augustus. He therefore admonished him, to pray to God, that he would enlighten his heart to this saving doctrine, through Jesus Christ, without whom it would not be possible for him to attain to this saving knowledge.

“This and many more such discourses (writes Justinus) this old man had with me, showing me also, how I should further increase, and how I might obtain the things necessary to salvation. Then he went away, and I saw him no more. Immediately a burning desire was kindled in my heart, and a love for the Scriptures of the prophets and those men who had been dear friends of Christ, namely the apostles. Then only I became a true philosopher.”

As to how and by whom, beside the instruction of the aforesaid old man, he was first instructed and baptized, or from what cause he left his native land, and came from Syria, Palestine, or Samaria, to Rome, of this we find no account.

He afterwards had a disputation with Tryphon, a Jew. Of this he himself has written an account, in which may be seen his correct views in regard to different matters of faith, especially to baptism. Of this we have spoken in another place.

But finally, having entered into a controversy with Crescens, a Cynic philosopher, and having vanquished and confounded him, by the power of divine arguments, his uncertain life began to draw to a close, and his certain death to approach. For, by reason of this, this Cynic (that is, canine) philosopher, conceived such a deadly hatred for Justinus, that he swore to avenge it with his death; and from that time on did not cease to lay snares for him, and accuse him as a Christian, until he had quenched his thirst for blood with the blood of Justinus. This, Tatianus, the disciple of Justinus, gives to understand in his oration against the Greeks, in language not at all obscure, namely, that the abovementioned Crescens did not only seek the life of Justinus, but also that of himself. Moreover, Photius states that he tasted a joyful and worthy death, by the hands of Crescens Cynicus, the person whom we have just mentioned.

Touching the manner of his death: when Justinus had been apprehended, on the accusation of Crescens, and boldly refused to abandon his faith, or sacrifice to the gods, he was sentenced to death by Rusticus, the President, and, after having been scourged, he was beheaded with the ax, about A. D. 168, in the time of the reign of the Emperors Marcus Aurelius and Lucius Virus, and of the President Rusticus, as is annotated from Epiphanius. Compare Abr. Mell. 1st book of the Hist. der, fol. 37, col. 1–4, and fol. 38, col. 1–4, from Just. Apol. 2, pro. Christi., concerning his descent and name; Dialog. cum Tryphone Jod. Photius in Biblioth. and Jos. Scal. animad. Chron. Euseb., concerning his life and conversion; Iren., lib. 1, in Bibliotheca de Vita Justini Chron. Eus. A. D. 154, touching his end and death; Epiph. Hæres. 26 and 46 touching the time when this occurred. Also J. Gysii in Hist. Mart., fol. 16, col. 3, 4. Also, P. J. Twisck, Chron. 2d book, for the year 154, page 42, col. 2, from Johan. Barl., fol. 7. Grond. bew, letter A.

POLYCARP, A DISCIPLE OF THE APOSTLE JOHN, AND BISHOP OF THE CHURCH AT SMYRNA, PUT TO DEATH WITH FIRE AND SWORD, FOR HIS FAITH IN THE SON OF GOD, A. D. 168.

We read in the Revelation of John, that the Lord commanded his servant John, that he should write a few things to the angel (that is, the bishop or teacher) of the church at Smyrna, for the admonition of the teacher as well as for the service of the church, saying: “Unto the angel of the church in Smyrna write: These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty.... Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death and I will give thee a crown of life.” Rev. 2:8–10. These words of the Lord Jesus indicate that the believers at Smyrna, and their teacher, were in tribulation and poverty, and that still more suffering was approaching them; whereupon he exhorted them to constancy, and promised to give them the crown of life.

As regards the teacher of this church, most of the ancient writers call him Polycarp, and say, that he was a disciple of the apostle John, inasmuch as he had heard John preach the word of God, and had associated with those who had known the Lord Jesus Christ personally, and had had intercourse with him; and that John had appointed him bishop or overseer of the church at Smyrna.

Touching the sufferings which the Lord said would befall him and the church of which he was teacher, this began some time afterwards; in such manner that this good shepherd preceded, and many of the sheep of his flock faithfully followed him. However, we intend to speak here only of the shepherd, Polycarp.

It is stated, that three days before he was apprehended and sentenced to death, he was suddenly overcome by sleep, in the midst of his prayer, and while dreaming, had a vision, in which he saw the pillow on which he lay with his head, suddenly taking fire and was consumed. Instantly awakened thereby, he concluded that he was to be burnt for the name of Christ.

When those who sought to apprehend him, had approached very close, his friends endeavored to conceal him, and, therefore, brought him to another country-seat, where he was nevertheless shortly afterwards discovered by his persecutors. For they had seized two lads, whom they, by scourging them, compelled to say where Polycarp was; and although, from the chamber in which he was, he might easily have made his escape into another house near by, he would not do it, but said: “The will of the Lord be done.” He therefore descended the stairs, to meet his persecutors, whom he received so kindly, that those who had not known him before, regretfully said, “What need had we to make so great haste, to apprehend such an old man.”

Polycarp immediately had a table spread for his captors, and affectionately urged them to eat; begging of them to allow him an hour’s time in which to pray undisturbedly in quiet, while they were eating; which they granted him. When he had finished his prayer, and the hour was up, in which he had reflected upon his life, and commended the church of which he was teacher, unto God and his Savior, the bailiffs placed him upon an ass, and led him to the city, on the Sabbath of the great feast.

Nicetes and his son Herod, called the prince of peace, rode out to meet him, took him from the ass, and made him sit with them in their carriage, seeking in this manner to induce him to apostatize from Christ, saying: “What matters it for you to say, Lord Emperor, and to offer sacrifice or incense before him, to save your life.” At first, Polycarp made no reply at all, but when they persisted in asking him, and demanded an answer, he finally said: “I shall never do what you request and counsel me to do.” When they saw that he was immovable in his faith, they commenced to revile him, and, at the same time, thrust him out of the carriage, so that in falling he severely injured his leg. He never showed, however, that he had been injured by the fall, but, as soon as he had risen, willingly surrendered himself again into the hands of the bailiffs, to be led further to the place of execution, walking as rapidly as though nothing hindered him.

As soon as Polycarp had entered the circus or amphitheatre, where he was to be executed, a voice came to him from heaven, saying, “Be strong, O Polycarp! and valiant in thy confession, and in the suffering which awaits thee.” No person saw the one from whom this voice proceeded, but many of the Christians that stood around heard it; however, on account of the great commotion, the greater part of the people could not hear it. It nevertheless tended to strengthen Polycarp and those who had heard it.

The Stadtholder admonished him to have compassion for his great age, and, by swearing by the Emperor’s fortune, to deny Christ. Thereupon Polycarp gave the following candid reply, “I have now served my Lord Christ Jesus eighty-six years, and he has never done me any harm. How can I deny my King, who hath hitherto preserved me from all evil, and so faithfully redeemed me?”

Thereupon the Stadtholder threatened to have him torn by wild beasts, if he would not desist from his purpose, saying: “I have the beasts ready, before whom I shall cast thee, unless thou become converted betimes.” Polycarp answered unterrified: “Let them come, for my purpose is unchangeable. We cannot be converted or perverted from good to evil by affliction; but it would be better, if they (the evil-doers) who persist in their wickedness would become converted to that which is good.” The Stadtholder replied: “If thou art not yet sorry, and despisest the wild beasts, I shall have thee burned with fire.” Once more Polycarp answered, saying: “Thou threatenest me with a fire, which will perhaps burn for an hour, and then soon go out; but thou knowest not the fire of the future judgment of God, which is prepared and reserved for the everlasting punishment and torment of the ungodly. But why delayest thou? Bring on the beasts, or the fire, or whatever thou mayest choose: thou shalt not, by either of them, move me to deny Christ, my Lord and Savior.”

Finally, when the people demanded his death, he was delivered by the Stadtholder to be burned. Instantly there was brought together a great heap of wood, fagots, and shavings. When Polycarp saw this, he undressed himself, and took off his shoes, in order to be laid on the wood without any clothes. This being done, the executioners were about to lay their hands on him, to nail him on the wood; but he said: “Let it be so; he that hath given me strength to endure the pain of the fire, will also strengthen me to remain still in the fire, though you nail me not to the fire-wood.” They, accordingly, did not fasten him with nails, but simply with a rope, tied his hands behind his back. Thus, prepared for a burnt offering, and placed upon the wood like a sacrificial lamb, he prayed to God, saying, “O Father of thy beloved and blessed Son, our Lord Jesus Christ, through whom we have received the saving knowledge of thy holy name; God of angels and powers, and of all creatures, but especially of all the righteous who live in thy sight, I thank thee that thou didst call me to this day and hour, and hast counted me worthy, that I may have my part and place among the number of the holy martyrs, and in the cup of the suffering of Christ, so I suffer with him, and thus partake of his pains. I pray thee, O Lord, that thou wouldst this day receive me, as a fat offering among the number of thy holy martyrs, even as thou alone, O God of truth, who canst not lie, didst prepare me thereto, and didst make it known unto me, yea, hast now ultimately fulfilled it. Therefore I thank and praise thee, above other men, and honor thy holy name, through Jesus Christ, thy well-beloved Son, the eternal High Priest, unto whom, with thee and the Holy Ghost, be the glory, now and forever. Amen.”

As soon as he had uttered the last word of his prayer (the word “Amen”), the executioners ignited the wood upon which he was placed; and when the flames circled high above the body of Polycarp, it was found, to the astonishment of everyone that the fire injured him but little, or not at all. The executioner was therefore commanded to pierce him with a sword, which was instantly done, so that the blood, either through the heat of the fire, or from some other reason, issued so copiously from the wound that the fire was almost extinguished thereby; and thus this faithful witness of Jesus Christ, having died both by fire and the sword, entered into the rest of the saints, about A. D. 168. Compare Euseb., 4th book, 15 chap., printed A. D. 1588, page 66–70 with Abr. Mell., 1st book of the Hist., fol. 40, 41, col. 1–4, from Iren., lib. 3, cap. 3. Hæres. Hieron. Catal. in Polycarp, Euseb., lib. 4, cap. 13, and lib. 5, cap. 19. Also, Joh. Gysii Hist. Mart. for the year 168, fol. 17, col. 2. Also, P. J. Twisck, Chron. 2d book, A. D. 168, page 45, col. 2.

TWELVE PIOUS CHRISTIANS, WHO HAD COME FROM PHILADELPHIA TO SMYRNA, PUT TO DEATH ON THE SAME DAY, WITH POLYCARP, THE AFOREMENTIONED MARTYR, A. D. 168.

In the letter which the Holy Ghost directed John to write to the angel of the church at Smyrna, which we mentioned above, it is indicated, that not only the teacher, who is called an angel, namely Polycarp, but also some of the church, would have to suffer for the name of Jesus Christ. We read: “Behold, the devil shall cast some of you into prison, that ye may be tried.” Rev. 2:10. This was also fulfilled in truth. For it is stated, that not only Polycarp, the leader of the church at Smyrna, but with him also twelve members of the church, who had come from Philadelphia, were put to death for the same reason, and in the same manner.

The words of Eusebius concerning these martyrs from Philadelphia, taken from the Smyrna letter, are, according to A. Mellinus, as follows: “These are the particulars of the martyrdom of Polycarp, who had come from Philadelphia to Smyrna, together with twelve others, who willingly suffered death in the same manner with him; whose names are not mentioned, that of Polycarp alone being given, because, not only among the Christians, but even among the Jews and the heathen, he was famous far and wide for his extraordinary godliness. These testimonies are finished and sealed with the precious blood of the Christians. At the time of the fourth persecution; under the Emperors Marcus Aurelius and Lucius Virus, about in the seventeenth year of their reign, coinciding with the 168th year of our Savior.”

This is what we have found concerning these twelve pious witnesses of Jesus Christ, who, as the twelve celestial signs, shone forth in faith as well as in virtue, but especially in steadfastness; wherefore the Lord, who is a rewarder unto his faithful servants, will hereafter crown and reward them with the unfading crown of glory. See, concerning this, Abr. Mell, 1st book of the Hist., fol. 42, col. 2, from Euseb., lib. 4.

CARPUS, PAPYLUS, AGATHONICA AND MANY OTHER WOMEN, PUT TO DEATH AT PERGAMOS, IN ASIA MINOR, FOR THE CONFESSION OF THE TRUE FAITH, ABOUT THE YEAR 168.

It is recorded that about the same time that the aforementioned Christians were martyred, several other pious persons suffered death for the name of Jesus Christ, and the confession of the Son of God; among whom are mentioned by name, three very eminent persons, namely, Carpus, Papylus, and a woman called Agathonica, together with many other women; who were all crowned with the crown of the holy martyrs at Pergamos, in Asia Minor, for the saving confession of the true faith. Euseb., 4th book, cap. 15, fol. 70, col. 2. A. Mell., 1st book, fol. 42, col. 1, 2.

GERMANICUS, AN EMINENTLY PIOUS MAN, DEVOURED BY THE BEASTS, AT SMYRNA IN ASIA MINOR, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 170.

In P. J. Twisck’s Chronicle is found the following account for the year A. D. 170: “Germanicus, with other dear friends of God, had to suffer severe persecution and torture for the name of Christ, and was finally cast before the wild beasts, and thus willingly ended his life.” 2d book, van den undergang, page 46, col. 1, from Euseb., lib. 4.

Concerning the cause of his conversion, suffering and death, other authors write thus: “When the bystanders (while the Christians were being miserably put to death) beheld with their eyes, that the flesh of the martyrs of Christ, by many scourgings and stripes, was lacerated and torn loose even to the inmost veins and deepest sinews, so that their entrails and the most secret parts could be seen moving; and that the torturers then strewed potsherds, sea-shells, and even caltrops on the ground, over which they rolled, dragged, and on which they pressed the Christians thus tormented, with their naked bodies; and that at last, when they, on account of the previous torments, could scarcely live or draw breath any longer, they cast them before the wild beasts, to be devoured by them; I say, when the spectators of these tragedies saw, how inhumanly these people were treated, and, on the other hand, how patiently the suffering Christians endured the tortures, they were greatly amazed, yea terrified.

“Among these was the aforementioned Germanicus, who, being strengthened through the grace of God, so powerfully overcame the natural and innate weakness of the mind, which so much dreads the bodily death, that, on account of his singular steadfastness, he could well be considered one of the most eminent martyrs. For, when the Stadtholder sought to persuade him, and to move him by soft words, to spare the bloom of his youth, and to have mercy upon himself, he despised his counsel, and, for the sake of the Lord Jesus Christ did not count his youthful life precious.”

“After that, it is stated by the ancient writers, how the wild beasts were let out to him, and how greatly he desired to be devoured by them, that he might be delivered from this body of sin and death; so that both Jews and heathen who stood by, were exceedingly astonished at him. Thus this pious witness of the Son of God departed this life with an immovable heart, and became united with Christ, his blood-bridegroom and Savior.” Compare Abr. Mell., 1st book, of the Hist., fol. 39, col. 1, 2, with Joh. Gysii Hist., fol. 16, col. 4, and fol. 17, col. 1, from Euseb., lib. 4.

VETIUS, SURNAMED PAGATHUS, PUT TO DEATH ON THE RIVER RHONE IN FRANCE, ABOUT THE YEAR 172.[92]

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

When the persecution of the Christians on the River Rhone, at Lyons and Vienne, in France, did not cease, but increased the longer the more, so that those who confessed the name of Christ, were forbidden, first their houses, then their bath-rooms, and afterwards all public places, so that they could stay neither in the house, nor in the city, nor without, which was a cause of much suffering to them, it happened, that, some of the brethren of the church of God there, having been apprehended and brought before the President for examination, a certain brother, called Vetius, and surnamed Pagathus, young in years, but old and strong in the faith, went boldly before the judge, and made himself known as a defender of the apprehended Christians, whose cause he undertook to vindicate. The Judge, when he had heard his defense, refused it, and asked him, whether he also was a Christian, or believer in Christ, upon which he candidly confessed that he was. Immediately he was enrolled among the Christian martyrs, and was called the Advocate of the Christians.

He was so pious and virtuous in his life that Eusebius Pamphilius calls him: “Filled with ardent and divine love of the Spirit; yea, testifies, that he had a perfect love to God, and was upright towards all men; and that his life, though he was a youth, was so tried and acceptable, that he excelled many old persons, since he lived justly and unblamably, being ever ready to minister to the servants of God.”

It is finally stated that he followed the holy teacher Zacharia, who had shown perfect love towards the holy martyrs, and assisted and supported them; and also, that, according to the example of Jesus, his Savior, he laid down his life for his sheep and friends; that is, gave his life for the truth, from love to the church of God, and to be a pattern of constancy to them. Compare Euseb., 5th book, cap. 1, fol. 80, col. 1, 2, with Abr. Mell., 1st book, fol. 43, col. 1, 2, on the title Vetius. Also, Joh. Gys., fol. 17, col. 3, though he differs with the others in regard to the time.

ATTALUS, ROASTED IN AN IRON CHAIR, CAST BEFORE THE WILD BEASTS, HIS THROAT CUT, AND BEHEADED, ON THE RIVER RHONE, ABOUT THE YEAR 172.

At the time that this awful pressure of conscience continued under the Emperors Marcus Aurelius and Lucius Verus, ceasing not until those who endeavored to live a Christian life according to their faith, had ended their lives under many torments, it came to pass that a certain pious Christian, called Attalus, who had been apprehended for the name of Jesus, his Savior, was most inhumanly tortured, to the extent even, that he was placed over the fire in an iron chair, and roasted. When he was asked, what name the God of the Christians had, he answered: “Where there are many gods, they are distinguished by names; but where there is but one God, no name is necessary.” He was finally brought into the amphitheatre, to be devoured by the wild beasts. But when these, either providentially, or because they were already sated, did not touch him, neither with their claws, nor with their teeth, he, together with other pious martyrs, was stabbed through the throat. Some write that he was then beheaded. Compare Joh. Gys., fol. 17, col. 4, and fol. 18, col. 1, with P. J. Twisck, Chron. 2d book, for the year 172, page 46, col. 1, from Hist. Andr. fol. 19. Also, Introduction to, etc., fol. 38, col. 1, taken from Euseb., lib. 5, cap. 2 and 3.

ALEXANDER OF PHRYGIA, FIRST DREADFULLY TORTURED, AND THEN EXECUTED WITH THE SWORD, FOR THE CONFESSION OF THE SON OF GOD, ON THE RIVER RHONE, ABOUT THE YEAR 172.

The ancient writers mention also a certain pious man, called Alexander, a physician, and native of Phrygia, who was put to death on the same day and place when and where the abovementioned Attalus laid down his life. Concerning the cause of his imprisonment and death, it is stated, that, when Attalus and other Christians were being examined, this Alexander of Phrygia stood near the judgment seat, and considerably strengthened and encouraged, by motions and signs, the Christians who were making their defense and confession before the Judge, to the end that they should continue steadfast in the truth once received. When the people that stood around, murmured on this account, he was apprehended, and, being interrogated in regard to his views, he answered: “I am a Christian,” and made the same confession that Attalus and the others who had been apprehended and were standing before the tribunal, had made. He was therefore immediately sentenced to the amphitheatre, there, together with others, to be forthwith torn or devoured by the beasts. Thither he was then taken but the execution was deferred until the following day. The next day he was brought forth, to fight with the beasts; however, he was first exceedingly tortured with all sorts of executioner’s instruments. In this he bore himself with such fortitude, that he was not once heard to sigh, or to utter the least word of complaint; yea, he was not seen to manifest a single sign of distress or pain; only that he spoke to God in his heart. Finally, instead of fighting with the wild beasts, he was executed with the sword, and thus sealed with his blood the truth of the Son of God, which he had maintained. Compare with the authors who have been adduced above in regard to the death of Attalus, Abr. Mellin., 1st book, fol. 43, col. 4, and fol. 44, col. 1.

MATURUS, SANCTUS, BLANDINA, AND A YOUTH FROM PONTUS, MOST MISERABLY TORMENTED, ON THE RIVER RHONE, ABOUT THE YEAR 172.

It is manifest from the ancient writers, that in and about the time that Attalus was slain, various other martyrs were likewise put to death for the sake of Jesus Christ, almost in the same manner, or, at least, with equally great torments. Some of these martyrs are not mentioned, while others are, namely, Maturus, Sanctus, Blandina, and a youth of fifteen years, from Pontus. Touching the circumstances of their suffering and death, we find that, in substance, it occurred, in the following manner:

First, three of the aforementioned persons, namely, Maturus, Sanctus, and Blandina, were exceedingly and dreadfully tormented, especially Blandina, for whom the others stood in great fear, that, not being able to endure the pain, she might be in danger of denying Christ. But she was so steadfast in all her sufferings that the hands of the executioners grew tired before her heart would faint. It is a cause of great astonishment, what Eusebius Pamphilius has written concerning her, namely, that the executioners began early in the morning, and continued tormenting her all day until evening, so that they were much surprised, how it could be possible that life was not yet extinct in her. However, he explains this by saying that as often as she repeated her confession, crying: “I am a Christian,” her heart was strengthened, so that she was again enabled to endure the pain.

Sanctus, who was a deacon, or one who ministered to the poor, was tormented with red-hot plates of copper, which were applied to his belly. Being questioned, in the meantime, in regard to his name, parentage, and native country, he named neither of these, but simply said: “I am a Christian; that is my name, my parentage, and my country; indeed, I am altogether nothing else than a Christian.” This inflamed the tyrants with unspeakable rage against him, and they continued to torment him on his whole body, to such an extent, that it was but one wound. But he remained fearless and undaunted; for the heat of the fire was tempered by the heavenly consolations of Jesus Christ, which he experienced in his soul.

Maturus was treated almost in the same manner, and remained equally steadfast. Having been thus dreadfully tormented, the aforementioned three persons were again cast into prison. Then they were again taken from the prison, and tormented once more; first Blandina, and then Maturus, and Sanctus. The mode of torture was, according to Eusebius, by many stripes; but Abr. Mellinus states, “That they were scourged a second or third time, with all kinds of rods, as well as beaten with sticks, cudgels, and three-cornered and barbed splinters; and also, pinched, cut, carved and torn, with all sorts of hooks, cutting-knives, claws, pincers, and iron combs.” Finally, when many thousands had collected about the amphitheatre, Maturus and Sanctus were placed, in the same manner as the aforementioned Attalus, on iron chairs, under which a great fire was kindled, so that their flesh, lacerated by many stripes, was forthwith consumed by virtue of the fire; however, when the enemies of the truth saw that their spirit was immovable, they beheaded both of them.

Of Blandina it is stated that she was stretched out cross-wise, and tied to a stake, to be cast as food before the wild beasts; however, she was taken away again, and led into prison. But afterwards, on the last day of the games, she was again brought forth, together with a youth from Pontus (whom we have mentioned above), and who, by the command of the judge, had witnessed the suffering and death of the preceding martyrs, that it might strike terror into his heart. Being placed in the middle of the place of execution, before the Judge, they were commanded to swear by the gods, which they refused to do, reproving at the same time, the idolatry of the heathen. At this the heathen were much incensed, and again tormented them greatly, yea, so much so, that the youth, unable to endure it, gave up the ghost. Blandina rejoiced so greatly in the steadfastness of the departed youth, whom she had adopted as her son, as well as in the death of her faithful friends, who had already gone through the conflict, that, being beaten by the tyrants, she leaped for joy. Touching her death, it is stated, that she was roasted upon a gridiron, and afterwards wound in a net, thrown before bulls, which tossed her many a time high up with their horns, and then let her fall down again. She, however, not being dead yet, the judge commanded that her throat be cut, which was done; though others say that she was thrust through with a sword. Thus did this pious martyress, and the other three martyrs of Jesus end their lives, and are now awaiting the blessed reward which the Lord will give on the great day of recompense to all those who have suffered and fought even unto death, for his name’s sake. Compare Euseb., lib. 5, cap. 1–3, edit. Dord., 1588, fol. 81–86 with Abr. Mell., 1st book, fol. 43, col. 2–4, about Blandina and Ponticus; also, fol. 44, col. 1, 2, about Sanctus and Maturus. Also, Introduction, etc., fol. 38, col. 1, 2. Also, J. Gys., 1657, fol. 17, col. 3, 4.

AN OLD MAN OF NINETY YEARS, CALLED PHOTINUS, MISERABLY MALTREATED FOR THE TESTIMONY OF JESUS CHRIST, BEFORE THE TRIBUNAL, AT LYONS, IN FRANCE; WHO AFTERWARDS DIED IN THE PRISON, ABOUT THE YEAR 179.

In Eusebius’ Church History, as well as in several other ancient writers, mention is made of a certain old man, of more than ninety years, called Photinus, a teacher of the church at Lyons, in France. It is stated of him, that on account of his great age he could not walk, but, having such a burning desire to die for the name of Christ, he, as A. Mellinus has recorded, had himself carried before the judgment-seat, in order to be sentenced to death with the other martyrs. When he was brought to the tribunal by the soldiers, the magistracy of the city of Lyons, and the whole multitude of the people followed him, and began to cry out, that he was a Christian, together with much calumniating and abusive language. Eusebius says, that, as this old man stood before the Judge at the tribunal, the common people began to cry: “This is Christ himself.”

When the Judge thereupon asked him, who the God of the Christians was, he answered with remarkable candor: “If thou art worthy of it, thou shalt know.” This displeased the Judge so greatly, that he commanded that this pious witness of Jesus should be struck in his face with fists. Upon this, he was most unmercifully pushed, kicked, pulled, and knocked by the by-standers, and thrown at with whatever they could get hold of, without regard to the feebleness of his age; yea, they considered those accomplices with him, who did not show enough diligence in assaulting and every way abusing this aged man.

Photinus, having been thus maltreated, yea, nearly beaten to death, so that life seemed almost extinct, was taken from the tribunal back into prison, where, after two days of great misery, having commended his soul into the hands of God, he died, and thus attained to a blessed end. Compare Euseb., 5th book, 2d chapter, fol 83, col. 1, 2, with Joh. Gys., fol. 18, col. 1, on the name Photinus. Also, A. Mell., 1st book, fol. 46, col. 2, from various other authors. Also, Introduction, fol. 38, col. 1, erroneously called Photimus.

ALCIBIADES, A PIOUS CHRISTIAN, MARTYRED AT LYONS IN FRANCE, ABOUT THE YEAR 179.

In the letter of the church at Lyons and Vienne, there is mentioned, among various pious martyrs who suffered for the name of Jesus Christ, Alcibiades, of whom it is stated that he held a very retired and austere life, his diet consisting of nothing but salt, bread and water. This manner of life he also wished to continue in prison, but being instructed by the pious man Attalus, that thereby he would leave to his brethren and fellow-martyrs a seeming reproach for luxuriousness of life, if they would not do likewise, he thenceforth partook also of other food, with thankfulness. However, this did not last long, since he was soon deprived, not only of food, but of life itself; for in the aforementioned letter he is called a martyr, which was generally understood to mean one of those who suffered a violent death for the name of Jesus, the Son of God, and had valiantly passed through the conflict. Compare Euseb., 5th book, cap. 3, with Abr. Mell., 1st book, fol. 49, col. 3, 4.

EPIPODIUS OF LYONS, AND ALEXANDER, THE GREEK, MARTYRED FOR THE TESTIMONY OF THE EVANGELICAL TRUTH, AT LYONS IN FRANCE; THE ONE BEHEADED, AND THE OTHER CRUCIFIED, ABOUT THE YEAR 179.

In the seventeenth year of the Emperor Marcus Aurelius, there were slain, among other pious martyrs at Lyons in France, Epipodius, a citizen of Lyons, and Alexander, a Greek by birth; whose imprisonment, suffering, and death occurred in this wise: When the heathen thought that the Christian name was entirely extirpated at Lyons and Vienne, and that no person who confessed it was remaining, these two, as the remainder of the Christians there, were betrayed, accused, and, three days afterwards, placed before the tribunal of the Governor. There they were interrogated in regard to their name and confession of faith, to which questions they candidly replied. Their answers enraged the judge beyond measure, and he commanded that Epipodius, who was the principal speaker, should be smitten on the cheek, which was done in such a manner that he bled from his nose and mouth. But this made this champion of Christ, though he was still young, only the bolder and firmer, and he said: “I confess that Christ, with the Father and the Holy Ghost, is the only true God; and I deem it right, that I should pour out my soul (that is, my life) for him who is my Creator and Redeemer; for thus, my life will not be taken from me, but changed into a better one. Besides, it matters but little, how and in what manner this weak body is released and separated from the soul, only so that the soul be returned to God, its Creator.”

When Epipodius had, in steadfastness, finished this confession, he was suspended, at the command of the Judge, on a stake, on both sides of which the executioners stood, drawing deep gashes with cutting hooks or claws into his sides. In the meantime the raging multitude cried, that he should be stoned to death, or torn limb from limb; for the Judge was much too slow in pronouncing his sentence of death. Then the Judge had him brought out with great haste, and beheaded, and thus this pious witness of the Son of God attained to a blessed end.

Alexander, the abovementioned Greek, was brought out of prison, two days after the death of his beloved brother Epipodius, and placed before the tribunal, where he defended himself most cheerfully, manifesting, at the same time, his great desire to be counted among the number of his slain brethren and sisters. The Judge immediately commanded that Alexander should be stripped, and beaten by three executioners, with sticks, cudgels, etc.; but in all these torments he steadfastly called upon God for help and succor. In short, the sentence of death was pronounced upon him, namely, that he should die on the cross. The executioners then tied him on the cross; but having previously been wounded, by many stripes, to such a degree that his bones or bare ribs were visible, as well as the vital parts of his viscera, namely, the lungs, the liver, the heart, etc., which could be observed moving, he gave up the ghost, before the executioners could inflict further tortures upon him; and thus, in steadfastness he died a blessed death. When this had taken place, he was buried with his friend Epipodius, who had been beheaded, on the 24th of April 179. Abr. Mell., 1st book, fol. 48, col. 1–4. ex act. Proconsular. Homil. Eucherii Episc. Lugd. sub nomine Eus., Emisseni de Blandina and aliis. Ado Vienn., Mart. 22 April.

LEONIDES, PLUTARCHUS, AND OTHERS, PUT TO DEATH FOR THE NAME OF CHRIST, ABOUT THE YEAR 180.

Leonides, Plutarchus, and others, who had attained to the Christian faith, were now visited with many torments, and put to death for the name of Christ. P. J. Twisck, Chron. 2d book, for the year 180, pag. 47, col. 1.

WHAT TRANSPIRED WITH THE CHRISTIANS DURING THE FOURTH PERSECUTION.

This persecution caused an unexpected and terrible pestilence, which devastated countries and inhabitants, especially Italy, so that the Christians were forgotten; for there were villages that had been ravaged to such an extent, that they became entirely depopulated, and lay there waste and without inhabitants. Keyser’s Chronijk, van Christi Geboorte tot op Carolus V., printed A. D. 1563, fol. 17, col. 1, for the year of the beginning of this persecution, 164.

Likewise, that besides the preceding martyrs whom we have mentioned by name, there were also put to death, during the preceding persecutions, the two pious men Sagaris and Thraseas, together with other believing Christians, is shown from Eusebius Pamphilius, by A. Mellinus, in the first book of his history, fol. 42, col. 2.

AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE THIRD CENTURY.

SUMMARY OF BAPTISM IN THIS CENTURY.

[Among the witnesses of true baptism we have accorded Tertullian the first place, because it was in the very early part of this century that he flourished and spread abroad the fame of his doctrine. He rebuked those who brought such as were too young to be baptized, justifying his rebuke with conclusive reasons.

Leonilla, a Christian grandmother, had her three grandsons, Sosyphus, Cleosyphus, and Melosyphus, baptized after previous instruction.

Then comes Origen, surnamed Adamantius, who gives very excellent and salutary expositions, not only in regard to baptism, but also with reference to various other religious matters.

Three very learned men, Virian, Marcellinus, and Justin, confer with one another, and are baptized upon their faith; likewise also Pancratius, the son of the believing Chonius; also, Bazilla, an honorable maiden, who was baptized after having been instructed by Protus and Hiacyntus; and thus also was baptized, after having been instructed in the faith by Pontianus, Pontus, the son of a Christian, called Marcus.

Nemesius instructed and baptized those who attained to the faith.

Cyrillus Hierosolymitanus exhorted those who came to his baptism, that they should first fast forty days on account of their sins.

We conclude with some who in regard to baptism and the Lord’s Supper held views different from those of the Catholic (that is, Roman) Church, from which latter they had separated themselves, and with this completes the account of baptism in this century.]

We do not find it stated by a single authentic author, as has been shown, that during the first two centuries any one departed from the foundation of Christ’s true order of baptism, that is, from baptism upon faith, by changing this, the true baptism, into a vain or infant baptism; but it appears that in the third century there were men who not only originated, but also put it in practice and administered the same; yet it was adopted only in a few places. J. Mehrn. in Baptism. Hist., page 164, num. 10. H. Montanus, in Nietighz. van den Kinder-doop, second edition, p. 17.

It would not be out of order to give a two-fold account of this matter: in the first place, by whom, how, and in what manner baptism was then practiced in the true church of God; in the second place, by whom, how, and in what manner, infant baptism originated and was observed by some, at that time. But since it is not our purpose here to refute this error, but simply to show how true baptism, as instituted by Christ, and practiced by the holy apostles, has been observed, taught and preached from century to century; and how the church of God blossomed in that faith, as a rose amidst thorns; therefore we will pass by this question, since it does not properly belong here; however, we shall speak of it in a separate place, but proceed now in our account.

About the year 204.--This is the time in which, it is stated, the celebrated Tertullian flourished, who, seeing that baptism was administered to the catechumens (learners) too soon, inasmuch as some began to baptize them while they were yet children, wrote, in order to prevent this, as follows: “It is more expedient to defer baptism, according to the condition, circumstances, and age of each particular individual, than to precipitate it. Again: “It is true, the Lord says: ‘Forbid them not to come unto me.’ Let them come, then, when they increase in years; let them come, when they learn and are taught whereto they come; that they may become Christians, when they can know Christ. Why hasten ye the innocent youths to the forgiveness of sins? We should exercise more prudence in temporal matters, than to entrust with divine things those to whom we do not entrust earthly; that they may know to desire salvation, in order that it may appear that it was given to him, who desired it.” Lib. de Baptismo, cap. 18. Also, H. Mont. Nietigheyd, page 17.

These words contain several dissuasions against baptizing too early. The first reason is based on the unprofitableness of hastening with it, and is contained in these words: “It is more profitable to defer baptism, according to the condition, circumstances, and age of each particular individual, than to hasten it.” The second reason is founded on the import of the words of Christ: “Forbid them not to come unto me;” with reference to which he says: “Let them come then, when they increase in years.” The third reason he bases on the innocence or simplicity of those children, saying: “Why hasten ye the innocent youths?” The fourth reason he founds on the imprudence manifested thereby, saying: “We should exercise more prudence in temporal matters than to trust with divine things those to whom we do not entrust earthly things.” The fifth reason, finally, he bases on the desire for salvation which the candidate for baptism must have, saying: “That they may know to desire salvation, in order that it may appear, that it was given to him who desired it.”

It appears therefore throughout these words of Tertullian, how greatly he was opposed to having baptism administered too hastily to ignorant and inexperienced young persons; and, on the other hand, how gratifying would it have been to him, if, having reached the years of maturity, and been instructed and taught, they would have been baptized upon their own desire to be saved.

This manner of baptizing he mentions in another place, stating at the same time, how this baptism was administered by him and his own people. He says: “When we go to the water, and first begin with baptism, we confess there, even as we did before in the church, under the hand of the overseer,[93] that we renounce the devil with all his adherents and angels; after which we are dipped three times, which answers more than the Lord has laid down in the Gospel.”[94] In lib. de Corona Militis, cap. 3 and 4. Also, H. Mont. Nietigheyd, page 16.

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

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

He states it still more clearly in Lib. de Spectaculis, cap. 4: “When we, having gone into the water, confess the Christian faith upon the words of his law, we testify with our mouth, that we have renounced the devil, his pomp, and his angels.”

And that this may be practiced and maintained in truth, he gives, to the candidates for baptism this instruction (Lib. de Baptismo, cap. 20): “Those who are to be baptized, must supplicate with much praying, fasting, bending of the knee, and watching, confessing all their former sins, so that they may show forth John’s baptism.” “They were baptized,” says he, “confessing their sins.” Matt. 3:6.

Then he shows what baptism is, and what it signifies; from which we can clearly see that at least in his estimation infant-baptism was not authorized. He says: “The washing of water is a seal of the faith; which faith begins with, and is known by the penitence of the believer. We are not washed, in order that we may cease to sin; but because we have ceased, and are washed in heart, for this is the first immersion of him that hears.”[95] Lib. de Pœnitentia, cap. 6. Also, J. du Bois, Seckerheyd van, etc., printed A. D. 1648, page 47.

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

If you wish to learn still more of the views of Tertullian concerning baptism as instituted by Christ, read lib. de Præscript, adversus Hæreticos, cap. 36, cited by H. Montanus, in Nietigh., page 23, and by J. du Bois (although he misinterprets this passage), Contra Montanum, page 44, where Tertullian writes thus: “Well, then, ye who would inquire more fully into the matter of your salvation, take a view of the apostolic churches, in which the chairs of the apostles are still occupied by their successors, and where their own authentic epistles are still read, sounding their voices, and calling up their very forms. If Achaia is near you, there is Corinth; are you not far from Macedonia, there is Philippi, and there Thessalonica; can you come into Asia, there is Ephesus; but are you near Italy, there is Rome. Let us see, what she (namely the church there) has said, what she has taught, and in what she has agreed with the African churches. She recognizes one God, the Creator of all things, and Christ Jesus from the virgin Mary, the Son of God the Creator, and the resurrection of the flesh; she unites the law and the prophets with the evangelical and apostolical writings, and therefrom drinks this faith, which she seals with water, clothes with the Holy Ghost, feeds with the eucharist, or Lord’s Supper, and confirms by martyrdom; and receives no one contrary to this institution.” Thus far, Tertullian.

To this we say: “It is indeed true, that he here speaks against the errors of Valentinus, Marcion, and the like; but since this occasions him to say, that all the churches which he mentions, especially the one at Rome, in which the apostolic doctrine was still sounded at that time, sealed the faith, which he opposes to said errors, with water, and that they received no one contrary to this institution; any one can clearly see, that all the above named churches administered baptism at that time to adults, who could drink that faith from the evangelical and apostolical writings; and not this only, but could also partake of it by the use of the eucharist, and confirm it by martyrdom, which are things that children cannot do.” Ergo.

TERTULLIAN’S VIEWS CONCERNING DIFFERENT OTHER MATTERS, ACCORDING TO THE ACCOUNT OF P. J. TWISCK.

“Tertullian,” says Twisck, “exhorts Christian women, in a book written to his wife, not to enter into marriage relations with the heathen, saying that it is impossible for them to live long in peace and friendship. He says: ‘What must the heathen husband think, when he sees, or hears it said that his wife kisses on the cheek the first Christian whom she happens to meet?’”

“Again, In a book on patience, when speaking of the apostates and of withdrawing from them, he says that patience governs all manner of salutary doctrines, and remarks: ‘What wonder then, that it also serves to repentance to those who are wont to come to the help of the apostate, whether it be man or wife, when separated one from another, nevertheless by such things as are lawful, to be led to maintain their widow or widowerhood. It is patience that waits for repentance, hopes for it and exhorts to it those who would yet at some time attain to salvation. How great the benefit it confers upon both--the one it preserves from adultery, the other it reforms.’[96] Again he says: ‘Do you think that it is hard for a Christian to suffer? He would rather die himself, than to kill others; and if you smite a Christian, he glories in it.’”

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

“Again, ‘As the religion of others does not concern us, and neither profits nor harms us; therefore, it does not become any one religion to force itself upon another, since it must be accepted voluntarily, and not by coercion, for what is required is the offering of a willing mind.’” (This agrees with Ex. 25, 35 and 36. Chr. Leonh., lib. 1. Seb. Fr. in the Arke fol. 174. Stand der Religie, lib. 4. Grond. Bew. letter B. Menn. Sym. Doop. C., fol. 8. Th. Imbroek, fol. 28.)

“Again, Tertullian (in his fourth book against Marcion) quoting the words of Christ: This is my body, that is, a figure of my body, says: ‘It would not have been a figure, had his body not been real; for a phantasm, or mere illusion, cannot have a figure or shadow?’ With this he means to prove that Christ had a real body; and what he here calls a figure, he, in the fifth book, calls a sacrament, with the express words: ‘The bread and the cup.’ Still more clearly he says in the first book: ‘Neither did he despise or reject the bread, by which he represented or typified his body.’

“He says: ‘These words of Christ: This is my body, we must understand as though Christ had said: This is the sign and figure of my body.’ I pass over Dionysius Alexandrinus, and Paulinus, who both treat in the same manner of the above sacrament.’” Tertul. Apolog., cap. 39. Euseb. lib. 6 and 9. Daniel Saut., lib. 1, cap. 6.

“Again, Tertullian says: ‘We must not seek the faith from the persons, but prove the persons by the faith.’” De Præscript., lib. 4. P. J. Twisck, Chron. 2d book, page 53, col. 1, 2.

NOTE.--Tertullian taught at this time: “We have the apostles for authors, who established nothing according to their own inclination, but faithfully taught the nations that which they had received from God.” Lib. 1. Præscript.

He writes further, that “all churches are apostolic churches, though they may have been founded long after the time of the apostles, if they have but kinship with the doctrine.” Lib. 1. Præsc. See Samuel Veltius, in the Geslacht-register der Roomscher Successie, second edition, 1649 pages 115, 116.

Tertullian says among other things: “The emperors would have believed in Christ, if the world had not prevented them; for they could not become Christians, because they had to serve the world, and carry on war.” See, Grondelijke Verklaringe Danielis ende Johannis, printed at Harlem, 1635, on Tertullian.

Vicecomes, in his first book on baptism, chap. 1, notes the following testimony from Tertullian (lib. 1, cap. 4.): “There is no difference between those whom John baptized in Jordan and those Peter baptized in the Tiber.” With this he intends to prove that in the first days of Christianity there were neither baptismal fonts nor churches. J. M., Baptism. Hist., page 275.

Again says Tertullian: “Thus, when we go into the water of baptism, we justly confess our sins and the Christian faith.” Vicecom., lib. 4, cap. 7, and J. M., Baptism. Hist., page 277.

These last two passages from Tertullian we have adduced over and above what was necessary, but they are not useless, since they confirm what we have said above about baptism; for by the first the superstition which was wont to be connected with the water, the baptismal font, and the church in which baptism was administered, is removed, or at least (per consequentiam) controverted; and the second states that it is proper to confess our sins, and the Christian faith, at baptism. And therewith he proves that it is not proper to be baptized without confessing one’s sins, and the Christian faith. What has been said is sufficient for the intelligent. With this we take our leave of Tertullian.

A. D. 224.--Leonilla, a Christian grandmother, had three grandsons, Sosyphus, Cleosyphus, and Melosyphus. She begged Romigius that he would instruct the three lads in the Christian faith, and then baptize them. This was done in a godly manner. P. J. Twisck, Chron. for the year 224, 3d book, page 60, col. 1, from Grond. Bew., letter B. Also, Kort verhæl van den loop der werelt, printed 1611, page 47.

From this it will be seen, that at that time and place Christians were not in the habit of having their children or grandchildren baptized, unless these had reached riper years, and been instructed in the faith, which, when they confessed it, they were baptized upon. This should be borne in mind.

A. D. 231.--At this time there flourished as a writer the celebrated Origen, surnamed Adamantius, who, treating on baptism, writes thus (Homil. 6, super. Ezechidem) on Ezekiel, 16:4: ”‘Neither wast thou washed in water to supple thee,’ etc.: We, who have received the grace of baptism in the name of Jesus Christ, are washed unto salvation. Simon was washed, and when he had received baptism, continued with Philip; but not being washed unto salvation, he was condemned by him who through the Holy Ghost said to him: ‘Thy money perish with thee.’ It is a matter of great importance that he who is washed, be washed unto salvation.

“Be very heedful of this, ye catechumens, or learners, and prepare yourselves by what is told you while you are yet under instruction and unbaptized; and then come to the washing of water, and be washed unto salvation. But be not washed as some, who are washed, but not unto salvation; like those who receive the water, but not the Holy Ghost.

“He that is washed unto salvation, receives the water and the Holy Ghost.

“Because Simon was not washed unto salvation, he received the water, and not the Holy Ghost; for he thought he could purchase the gift of the Holy Ghost with money, wherein he was not washed unto salvation.

“That which we now read as having been spoken at Jerusalem, is addressed to every sinful soul that seems to believe.” Also, H. Mont. Nietigh., pp. 36, 37.

The above words of Origen indicate the manner of baptism which prevailed in his time, namely, that the candidates for baptism were first catechumens, that is, learners, who were instructed in the faith, and had to prepare themselves to this end, before they were baptized. For, when he says: “Be very heedful of this, ye catechumens, or learners, and prepare yourselves by what is told you while you are yet under instruction and unbaptized; and then come to the washing of water,” etc., what else is meant by it, than that it confirms what John required of those who came to him to be baptized, saying: “Bring forth therefore fruits meet for repentance,” Matt. 3:8; that is, prepare yourselves by a true reformation of life, so that you may receive baptism worthily.

Then, on the words, Ezek. 16:5: “But thou wast cast out in the open field,” etc., he (Origen) comments thus: “If we sin again after the washing of regeneration, we are cast away, according to the word of God, in the day that we are born: such are frequently found, who, after they have been washed by the washing of regeneration, do not bring forth fruits meet for repentance; nor do they live up to the mystery of baptism, with more fear than they had while they were yet catechumens, or learners; or with more love than they exercised when they were still hearers of the word; or with holier deeds than they performed before. Beloved, observe what is said in the text: ‘Thou wast cast out in the open field, for the wickedness of thy soul, in the day that thou wast born.’” H. Mont., same page as above.

By these words he confirms the import of his former declaration, namely, “That those who are to be baptized, must first be catechumens, or learners, and, being baptized, they must be truly regenerated;” and thus he calls baptism “the washing of regeneration,” even as Paul, Tit. 3:5.

Moreover, he complains that those who were washed by the washing of regeneration, did not bring forth fruits meet for repentance. By this he certainly means to say, that the baptized person must be truly converted, and bring forth good fruits. But how can he be converted, that is, turn from his error, who never has erred? And how can it be demanded of him to bring forth good fruits, who cannot be accused of ever having brought forth bad fruits? Hence it is evident that he does not say this with reference to the baptism of infants, since these, having never erred, or brought forth bad fruits, cannot, through baptism, be required to turn from error, and bring forth better fruits than they have brought forth before.

That such baptism, accompanied with the mortifying of the flesh, and resurrection unto a new life, is taught and commended by Origen, is clearly expressed in his comments on Rom. 6:3: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” where he says: “But it seems to me that the apostle in this chapter does not prefix even the words: ‘Know ye not’ without a purpose. He thereby proves that at that time, that is, in the days of the apostles, it was not as it is now, that those who were baptized, received only the outward figure of the mysteries, but that also the power and intent of the same was imparted to them, and this to those who understood it, and had been instructed concerning it: that those who are baptized, are baptized into the death of Christ, and buried with him by baptism; and that those who are baptized must walk in newness of life, even as Christ rose from the dead, through the glory of the Father.” Also, H. Mont. page 37.

This is certainly expressing plainly and unequivocally, of what baptism he is treating,[97] namely, of such a baptism, of which the power and intent was imparted to those who understood it; by which they were buried into the death; by which they were raised, to walk in newness of life, etc., all of which are things that cannot be comprehended, much less undertaken and carried out, by infants. In this manner he speaks also in other places, as, for instance, in Homilia 5, 4th and 5th chapters of the book Joshua. Again, Homil. 9, 8th and 9th chapters; Homil. 15, 11th chap. Also, Homil. 7, 15th chap. of the book of Judges. B. Hist. p. 291.

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

NOTICE CONCERNING THE WRITINGS OF ORIGEN WITH REFERENCE TO BAPTISM.

There are a few passages, namely, Homil. 8, on the 12th and 13th chapters of Leviticus; Homil. 14, on the 2d chap, of Luke; Comment. on the 6th chap. of the Epistle to the Romans, from which some who at this day uphold infant baptism suppose they can draw something to show that Origen was not a stranger to their views, but that he sanctioned them. But various eminent writers deny, yea, completely refute this, it being proven that these passages do not belong to Origen, but to Ruffinus, the priest at Aquileia, who, it is stated, more than one hundred and fifty years after Origen’s time translated the works of the latter from the Greek into Latin, adding from his own, that is, out of his own mind the abovementioned passages, and, on the other hand, leaving out other matters. To this explanation we assent. See Ruffinus’ prefatory and concluding remarks on Origen’s Commentary to the Epistle to the Romans. Also, Erasmus’ account of the life of Origen, prefaced to the works of the latter, according to J. Mehrn., Bapt. Hist., pp. 283 and 291. Also, H. Mont. Nietigheyd van den Kinder-doop, pages 29–34, and 42, 43.

Besides this, various gross errors have of old been imputed to Origen, as, for instance, that he believed, that the evil spirits would ultimately be saved. However, he himself desires this in a certain letter written to those of Alexandria, in which he complains of the shamelessness of his adversaries, who dared in his life time to defame him with slanders which not even an insane man would utter. What, then, must have been the treatment his writings received after his death!

“We may plainly see,” says Jacob Mehrning, “from what we still have of the writings of Origen, that many ignorant and grossly erring spirits have sought to palm off to the simple-minded, their own whims under the name of this eminent man, who by Jerome (in Prefatione ante Ezechidem) is called the second master of the church after the apostles.” Bapt. Hist. pp. 288 and 289. Also, H. Mont. Nietigh., pages 35, 36.

TOUCHING DIFFERENT POINTS OF THE DOCTRINE OF ORIGEN, ACCORDING TO THE ACCOUNT OF P. J. TWISCK.

A. D. 231.--“Origen, a man who abounds in spiritual allegories, and who practiced himself what he taught others, as church history testifies of him, began at this time to write his books, and says to the catechumens: ‘Repent, that ye may receive baptism for the remission of sins.’ Also: ‘He that has resolved to come and be baptized, but is not willing to forsake his evil practices and habits, but continues in his former condition, does not come to baptism in the proper way.’ With reference to this, you may read, George Vicelius, in his Form en Aenteekening, en Welke Gestalte en form de Kerk duysent jaer stond, fol. 127.

“Again: Origen was appointed by Demetrius, at Alexandria, catechist, that is, teacher of the pupils of the faith, which office was filled before him (after the apostles) by Plautinus and Clement. Of his pupils, Plutarch, Serenus, Heraclides, Heron, and a woman, were martyred for Christ, before they were baptized, thus obtaining the baptism of fire.

“After Origen, Heracles, and after Heracles, Dionysius had charge at Alexandria of the schools of the catechumens, that is, of those who received instruction in the Christian doctrine, preparatory to baptism.

“Again: Origen says, that no one should be persecuted for his faith, and that he who would live according to the Gospel must not drive or compel his brother to an oath, nor swear such an one himself, though it be demanded of him.

“Again: On Matt. 23 he says: The Lord reprehends those teachers who not only do not practice what they teach, but also, tyrannously and unmercifully, without considering the strength of their hearers, lay upon them burdens greater than they can bear, namely, forbid them to marry, and over and above what is expedient, would constrain them to an impossible chastity.

“Again: He says that it is altogether a letter that killeth, that John should be understood literally and carnally. Hence he insists strongly upon it, that the natural eating of Christ’s body avails nothing, and that it must therefore be spiritually understood and eaten. Euseb., lib. 6. Chron. Seb. Frank, fol. 101. Leonh., lib. 1. Joh. Anast., fol. 313.

“Again: In his 12th, 15th, and 18th Homily on the Book of Joshua, Origen writes thus: ‘If the natural war of Joshua and his people were not a figure and antitype of the spiritual war of Christ and the Christians, the apostles, as peace-proclaimers, would never have accepted, nor sanctioned the reading of the books of Joshua, in the heavenly Jerusalem of the peaceful church and the peace-loving children of God.’ And he further proves by many arguments, that Christ, the Prince of Peace, teaches peace, and not war; and that we are not to fight with external, but only with spiritual weapons, against the devil, the world, flesh, sin, and death.

“Again: Speaking of the destruction of Ai, and the extermination of the king and the people, he says: ‘By this we must not understand that the saints, at this day in the new Testament, may shed blood, and kill with the natural sword: these and like events are full of mysteries.’ He explains further, that we must utterly destroy Ai, that is, the kingdom of darkness and sin, through the spiritual Joshua, Christ Jesus. Col. 1; Eph. 6.

“Again: Origin (Homil. in Mattheo 7) says: ‘The text in Luke 22, about buying a sword, is pernicious (namely, for the wicked) if understood literally, and not allegorically: for he that should regard the letter, and not understand the will and intent of God, but sell his garment, and buy a sword, would understand the word of Christ contrary to his will.’

“Again: In the book against Celsus the Second, he says that ‘war has been abolished by the only God.’

“Again: Of antichrist he says, from 2 Thess. 2, that he sitteth in the temple of God, and, a little further on, he says: ‘Antichrist assumes merely the name of Christ, but does not do his works; nor does he teach the words of truth. Christ is the truth; antichrist is the spurious truth. He shows himself here, as though he were Christ and the word of God, but is nevertheless the abomination of desolation.’” P. J. Twisck, Chron. 3d book, p. 61, from Chron. Seb. Fr., fol. 65, 78. Hieron. Zauch., fol. 56. Joh. Heyden Næmb., fol. 226, 227.

A. D. 251.--It is recorded that at this time, Virian, Marcellinus, and Justin, learned men, in the reign of Emperor Decius, conferred with one another about matters concerning the Christians, and were well pleased with this holy religion; and hearing that Christian believers were baptized, they sent for a teacher[98] called Justin, and asked him to baptize them.

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

Justin rejoiced that such learned men wished to take upon themselves the yoke of Christ. He began to instruct them, and then had water brought, and baptized them on confession of their faith. P. J. Twisck, Chron. 3d book, page 68, col. 2, from Wicel. in Choro Sanctorum, Grond. Bew., letter B.

A. D. 253.--For this year, we read in ancient authors, that Pancratius, the son of the believing Clionius, was baptized at Mount Celius, when he was fifteen years old, after he had been under instruction twenty days. Compare this with P. J. Twisck, Chron. 3d book, page 71, col. 1, from Wicel. Grond. Bew., letter B. Leonh., lib. 1.

Touching the circumstances of this matter, that is, of Dionysius, who traveled with him, and the bishop Cornelius who baptized him, to whom some have erroneously ascribed another office, we leave it in its own merit and mention it no further. It suffices us that it is evident from this, that at that time the believers did not have their children baptized, till they, having attained to understanding and riper years, themselves desired to be baptized on their faith.

Same year as above.--Basilla, an honorable and discreet maiden, at Rome, in the reign of Emperor Galien, learned the Christian faith from the eunuch Protus, and Hiacynthus, and was also baptized by the abovementioned bishop Cornelius. Grond. Bew. van den Doop, printed 1581, letter B., ij.

A. D. 257.--Pontus, the son of Marcus, a Christian, was orally instructed in the Christian religion, by the bishop, or teacher, Pontian, and then baptized. P. J. Twisck, Chron. 3d book, p. 73, col. 1, from Grond. Bew., letter B. Chron. Mich., fol. 163. Also, Loop der Werelt, by F. H. H., printed 1611, page 47.

Here notice again that the aforementioned Pontus was not of Jewish or heathenish, but of Christian descent; for he is called the son of Marcus, a Christian; from which, as in the case of Pancratius, it appears that the Christians suffered their children to grow up unbaptized, till they attained to the years of understanding.

A. D. 264.--At Rome, under the Emperors Valerian and Galien, Nemesius and some others catechised; and, according to the custom of the church, when they had held a fast, he baptized all who believed. P. J. Twisck, Chron. 3d book, p. 57, col. 1; word for word.

NOTE.--In the tract, Grondig Bewijs, en onder-rechting van den Doop, printed A. D. 1581, letter B., ij.; ex Codice Mariano, the name Nemesius is not put in the nominative, but in the accusative (objective) case; so that in this place it seems that Nemesius was not the one who baptized, but one of those who were baptized.

About A. D. 290.--The above cited examples of those who were baptized on their faith, after having been instructed, are confirmed by various teachings of Cyril of Jerusalem, who then showed how those who were baptized should conduct themselves before as well as after baptism. Jacob Mehrning introduces him about the end of this century, or about A. D. 290, and adduces from his writings various passages which apply in no wise to infant baptism, but very appropriately to the baptism which is administered upon faith and repentance.

In Baptism Hist., pages 317 and 318, he has this annotation (cap. 8, ibid.): “Cyril himself exhorts some catechumens who before had spent several years in sensuality and lewdness, that they should not think it grievous to do penance for forty days, saying: ‘Beloved, forsake that which is present, and believe in the things to come. So many years you have spent, and served the world in vain; will you not, then, begin, and for the sake of your souls, abstain for forty days?”’

“In Baptism Hist., page 318, we read (Cyril in Catech. 2, Mijstag.): ‘Repent, O man, and the grace of baptism shall not be with held from thee.’”

“Again: Cyril strenuously exhorts such newly planted ones unto godliness, so that when they go to receive baptism, they will not be rejected, like the guest spoken of in the gospel, who did not have on a wedding garment. Therefore he says: ‘Far be it, that any of those who have given in their names for baptism, and have been entered on the lists, should hear: Friend, how camest thou in hither not having a wedding garment?’” From Vicecom., lib. 2, cap. 12, on Cyril.

“Again he says (Cyril in Catech. 3, Mijstag): ‘Begin to wash your garments by repentance, that, being called to the marriage of the Lamb, you may be found worthy.’”

“Again (Baptism. Hist., page 319, Cyril Catech. 1, Mijstag): ‘Say to those who are to be baptized: Hear the voice of the prophet that saith: Wash ye, make you clean; put away from your souls the evils of your doings before mine eyes; that the assembly of the angels may call unto you: Blessed are they whose transgressions are forgiven, whose sins are covered.’”

“Again cap. 6 (Vicec.), Cyril admonishes the newly baptized: ‘As you have put off the old garments, and put on those that are according to the Spirit, you shall henceforth always walk in white garments.’ By this we do not mean to say that it is necessary for you always to have on white garments, but that you are to clothe yourselves in such garments as are white, bright, and spiritual before God. And in cap. 10, he says: ‘Would to God, that we could all of a truth say: My soul is joyful in the Lord; for he hath clothed me with the garments of salvation, and with the robe of gladness.’”

Then he shows how holy, divine, and blessed a thing it is, to have joined one’s self by baptism to the nobility of Christ, that is, to his church. It is truly wonderful, how affectionately, sweetly, and comfortingly he addresses them, saying: “You have now given in your names to the nobility of Christ, and have received the bridal torches, the desire for the kingdom of heaven, the good purpose, hope, etc.” And, cap. 38, he thus addresses the baptized: “Now the odor of salvation is on you, O ye enlightened! Gather you heavenly flowers, to make heavenly crowns of them. Now, now! the odor of the Holy Spirit smells sweetly on you. You have been at the gate of the King’s palace. Would to God, that you were already led before the King himself. The blossoms have now appeared on the trees; but, oh! that the fruit also were conceived!” Jac. Mehrn. Baptism. Hist. on the third century, page 320.

How could it be possible that Cyril of Jerusalem should have taught differently concerning baptism, than the Anabaptists to-day teach, namely, that it must be accompanied by faith and repentance; seeing he, as has been shown, employs throughout such manner of speech as cannot be applied otherwise than to this baptism, and by no means to infant baptism.

For instance, in the first passage he admonishes the catechumens who had spent several years in voluptuousness, not to think it grievous, to do penance before baptism for forty days; which well accords with what was said to those who were not prepared for baptism. Matt. 3:7,8.

This he confirms in the five subsequent passages, using these arguments: That they must not neglect to repent, so that the grace of baptism may not be withheld from them. Again, that they would not have to hear it said to them, as the unprepared guest in the Gospel: ‘Friend, how camest thou in hither?’ Again, that they, being called to the marriage of the Lamb, might be found worthy. Again, that to this end they should hear the voice of the prophet, that saith: “Wash ye, make you clean; put away the evil of your doings.”

In the sixth passage he admonishes the newly baptized: As you have put off the old garments (that is, forsaken the old life) and put on those that are according to the Spirit (that is, put on a new life), you shall henceforth always walk in white garments, that is, henceforth you shall live a holy life and pay unto God your vows made unto him when you were baptized. This is certainly a scriptural exposition, and is not obscurely expressed in Cyril’s words.

We now come to the seventh or last passage, of which we shall say but little, as it contains not a single word which does not clearly indicate that he speaks of the baptism of the believers and penitent; for he there says to the baptized, that being enlightened they now had on them the odor of salvation, and admonishes them, to gather heavenly flowers with which to make heavenly crowns, adding this wish: “The blossoms have now appeared on the trees; but oh! that also the fruit were conceived!”

Any one with only a little understanding can easily see that these words of Cyril do not pertain to infants, and that he therefore does not speak to infants or of infant baptism, but is speaking to reasonable persons, and of the baptism that is administered to such. Moreover, from his having previously mentioned the catechumens, it is evident that it was customary at that time in the church where he was teacher, first to instruct the youth in the faith, and then, when they had accepted it, to baptize them upon confession of it. Without contradiction, it was a scriptural and holy custom, which proceeded not from human reason, like infant baptism, but from the mind of Christ and the understanding of the holy apostles. With this we take our leave from Cyril.

A. D. 300.--Arnobius, an old teacher says (in Psalms 146): “You are not first baptized, and then apprehend the faith, and rejoice in it; but when you are about to be baptized, you state before the teacher your perfect willingness, and make your confession with your own mouth.” P. J. Twisck, Chron., 3d book, page 82, col. 1, 2, from Grond. Bew., letter B.

These words of Arnobius are very excellent, and show that at his time they did not first baptize, and then apprehend faith; but that the one to be baptized had to state his willingness before baptism, and then to make confession of faith with his own mouth. However, we shall speak more fully of Arnobius in the succeeding century.

Same year as above.--It is recorded that at this time there were several persons who had separated from the catholic[99] (Roman) church, namely: Dadoes, Sabas, Adelphius, Hermas and Simeones, who were accused of heresy by the Roman church, and, among other things, were charged with holding erroneous views concerning the divine meat (that is, the sacrament of the Lord’s Supper), and of baptism (that is, infant baptism). As regards the divine meat they were charged with holding the opinion, that it neither profited nor injured; that is, that the sacrament of the Lord’s Supper had no intrinsic virtue or value; and of baptism it was said that they maintained, that those baptized were not benefited by baptism, but that fervent prayer alone must expel the indwelling Satan.

[99] Used in the sense of general.

Concerning these and other matters with which they were charged, whether justly or unjustly, see Hist. Eccles. Tripart., lib. 7, cap. 11. S. Fr., Chron. Rom. Kett., printed A. D. 1563, fol. 96, letter E, under the name Eraclit. Epulius.

Hence, when they said that those baptized were not benefited by baptism, they thereby sufficiently rejected infant-baptism, since the Roman church in general recognized no other than infant baptism. That this rejection of baptism, or deeming it useless, has respect to infant baptism, is clearly evident from what is added, namely, that they held that not baptism, but fervent prayer must expel the indwelling Satan; for those of the Roman church entertained the contrary view, namely, that Satan must certainly be expelled from the infants by baptism. However, we let every one judge for himself in this matter.

Jacob Mehrning in concluding the third century, says: “All these are beautiful reminders, which were administered to the catechumens before as well as after baptism, and which can certainly not have place with infants. And thus it has been shown in this, the third chapter, that in these three centuries infant baptism cannot be proven by a single consistent and authentic testimony from the fathers and church historians.” Baptism. Hist., pp. 320 and 321.

But this is further elucidated by the remark of P. J. Twisck, who, quite at the close of the third century, says: “Although infant baptism had been originated by some individuals, or by the church (that is, the Roman), as they themselves state, there were, nevertheless, many who devoutly received baptism upon faith and with a penitent life.” Chron., 3d book, conclusion, pages 83 and 84.

With this we close our account of baptism as practiced in the third century, and proceed to the martyrs who suffered during this same time for the truth and their upright faith.

AN ACCOUNT OF THE PIOUS MARTYRS AND WITNESSES OF JESUS CHRIST WHO SUFFERED IN THE THIRD CENTURY.

SUMMARY OF THE MARTYRS OF THE THIRD CENTURY.

[There never was a time in the church of Jesus Christ, in which so many and great tyrants arose to destroy and extirpate the people of God, as in this century; for scarcely had one ceased, when another began; excepting a short cessation under the Emperors Caracalla and Geta.

The principal ones of those who tyrannized over, and put to death, the believers, were Severus, Maximinus, Decius, Valerianus, Gallienus, and Aurelianus, who, though the world hailed them as “Gracious Emperors,” were in deed nothing less than unmerciful, cruel, and bloodthirsty tyrants.

Under Severus suffered: Rutulius, Manilius, Perpetua, Felicitas, Leonides, five godfearing disciples of Origen, and two of his female disciples, also Origen himself, and Basilides.

Under Maximinus suffered, in different meeting-places, several thousand Christians, besides about seventy others.

Under Decius suffered: Cointha, Apollonia, an old man called Julianus, with his companion Eunus, Amonaria, Mercuria, Dionysia, Heron, Ater, Isidoris, a youth of fifteen years, Nemesius, Babylas, the three youths, Urbanus, Philidianus, and Epilonius, also Maximus, Origenes.

Under Valerianus and Gallienus suffered: Dionysius, Fructuosus, Augurius, Eulogius, Marinus, the three peasants who sought heavenly crowns, namely, Priscus, Malchus, and Alexander, and also, Philippus, Privatus, Florentinus and Pontius.

Under Aurelian suffered, and were put to death: Privatus of Gevauldan, Mamas, a shepherd and Symphorianus.

Under Diocletian (in the preparatory period of his persecutions) were miserably put to death: The three brothers, Claudius, Asterius, and Neon; also Donuina, and Theonilla, Zenobius with his sister Zenobia, the three dear friends Tharacus, Probus and Andronicus. That all these suffered, and shed their blood for the name of Jesus Christ, is abundantly testified in the following account.]

The third century began with the fifth persecution of the Christians, hence we shall also begin with the same and show in what a distressing condition the church of God was during those times.

OF THE FIFTH PERSECUTION OF THE CHRISTIANS, UNDER THE EMPEROR L. SEPTIMUS SEVERUS, COMMENCED ABOUT THE YEAR 201.

Touching the cause which induced Severus to persecute and put to death the Christians, ancient authors differ. Some write that Severus was instigated to kill and persecute the Christians, in the tenth year of his reign, by Philip, the Governor of Egypt. Others think that in the time of Severus there were many cruel and bloodthirsty governors in the provinces of the Romans; as Lethus and Aquila, at Alexandria, in Egypt; Saturninus and Scapula, at Carthage, in Africa; Claudius Herminianus, in Cappadocia; Cecilius Capella, at Byzanthium; who, at Rome, as well as elsewhere, were most pernicious firebrands in these persecutions, inasmuch as they instigated the Emperor and the Roman Senate against the Christians, in order that through this means they might seize on the possessions of the Christians.

It is stated, that to this persecution and slaying of the Christians, contributed at that time, not a little, some jurists, who, through false interpretations of the Roman laws, or at least through their self-devised decrees, ruled nearly the whole Empire; as Emelius, Papinianus, Ulpianus, Paulus, Messius, Martianus, Ruftinus, Mauritianus, Tryphonius, Menander, Macer, Callistratus, Florentinus, Hermogenes, Saturminus, Modestinus, Furius and Anthianus.

It was one of these jurists, namely Ulpianus, one of the chief senators, next to Papianus, who hunted up and collected the bloody edicts of the former tyrants, in order that the Emperors, incited thereby, might institute new persecutions against the Christians. See concerning this, A. Mell. Hist., fol. 52, col. 4, from Euseb., lib. 6, cap. 1, 2, and Chron. Hieron. Catal. in Origen. Also, Oros., lib. 7, cap. 11, 18. Also, Baron., A. D. 204. Also, Dio. Hist. Rom., lib. 51. Also, Tert. ad. Scap., cap. 1–3, Tertul. de Fuga, cap. 5, ex Libris Jurist. Also, Spart. Caracal. and Sever. Also, Lactant., lib. 5. Just., cap. 11, 12, 19.

Very credibly, however, is the cause of this persecution accounted for in the Introduction to the Martyrs Mirror, Ed. 1631, fol. 38, col. 2, from Baronius. The words are as follows: “In the year 201 was commenced the fifth persecution of the Christians, under the Emperor Severus, in the seventh year of his reign. It originated thus: The emperor having come forth victorious from a civil war, and the Christians having remained passive with regard to this, not manifesting any signs of joy by way of celebrating, hanging out of garlands, and other tokens of triumph, according to the manner of the heathen; the latter, out of envy, accused the Christians of despising and hating the Emperor; and the more so, because they would not swear by the Emperor’s fortune. Besides this, they reported of the Christians, that in their evening assemblies they extinguished the lights, and then allowed themselves improper intercourse with each other, and in this manner it came that every one hated the Christians.” See in the above citations. Others spread the report that the Christians were child-murderers and eaters of human flesh, that is, people who slew their children and ate them; also, that they honored the head of an ass as their god; worshiped the sun, and other like palpable and wicked falsehoods. Compare J. Gys. Hist., fol. 18, col. 2, for the year 201, ex Tertullian ad Scapulam and in Apol. Cypr. de Bono Pascient. Also, P. J. Twisck, Chron. 2d book, for the year 124, page 51, col. 2.

However, though these false accusations were brought against the Christians, their death was nevertheless owing entirely to the testimony and confession of Jesus Christ--that he was the Son of God, and the Savior of the human family.

The most violent persecution of this time, according to Eusebius and Tertullian, was in Egypt and Africa. From Egypt the Christians were brought in great multitudes to Alexandria, where they were put to death in manifold ways, for the name of Christ. Among the principal martyrs of this time were the following:

RUTILIUS, AFTER MANY ESCAPES, TORN ASUNDER, AND THEN BURNT, FOR THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 210.

“Rutilius, the holy martyr,” says Tertullian, “after having so often escaped persecution by fleeing from one place to another, and having purchased his freedom, as he supposed, from the danger of death, and after having provided himself with all safe-conduct, and, feeling easy, and free from anxiety, was nevertheless unexpectedly apprehended, and brought before the President, yea, torn asunder with manifold torments, and then committed to the fire; and thus, thanking the mercy of God for it, he endured the suffering which he had sought to escape.” “This Rutilius was martyred somewhere in Africa,” writes A. Mellinus, 1st book of the Hist., fol. 55, col. 1, from Tertullian. de Fuga, in Persecutione, cap. 5, at the end.

MAVILUS, A PIOUS CHRISTIAN OF ADRUMELEN, TORN BY THE WILD BEASTS, AT CARTHAGE, ABOUT THE YEAR 201.

Tertullian writes a very candid admonition and warning concerning the impending wrath of God over all the persecutors of the Christians, to Scapula, the Governor of Carthage, who, having succeeded in the place of Vigellius Saturninus (who, on account of the persecution he had exercised against the Christians, had been struck with blindness, through the righteous judgment of God), also followed in his footsteps as regards cruelty. For at his accession to the Governorship, he immediately very cruelly sentenced Mavilus, a very pious Christian of Adrumelen, a city in Africa, to be torn by the beasts; who, though through a severe death, attained to a blessed end. Immediately after his death great plagues were sent by the Lord over the city of Carthage, where the Governor resided; as, great rains, high floods, terrible thunders, fiery signs in the air, etc. Idem Ibidem, col. 3, ex Tertullian. ad Scapulam, cap. 3.

PERPETUA AND FELICITAS, OF TUBURBI IN MAURITANIA, AND OTHERS, VIOLENTLY PUT TO DEATH, FOR THE FAITH OF THE SON OF GOD, ABOUT THE YEAR 201.

Perpetua and Felicitas were two very pious and honorable Christian women, at Tuburbi, a city in Mauritania, a province of Africa. Both were very untimely apprehended, to suffer for the name of Christ, as Felicitas was very far advanced in pregnancy, and Perpetua had recently given birth to a child, which she was nursing. But this did not make them faint-hearted, nor so surprise them that they forsook Christ, nor did it prevent them from going on in the way of godliness; but they remained equally faithful disciples of Christ, and became steadfast martyrs.

According to the Roman laws, they waited with the pregnant woman, until she was delivered, before they sentenced her and put her to death. When the pains of labor seized her in prison, and she cried aloud for fear and anguish, the jailer said to her: “Thou art so much afraid and distressed now, and criest aloud for pain; how then wilt thou behave, when, to-morrow, or the day after, thou wilt be led to death?” Felicitas replied thus: “Now I suffer as a poor woman the punishment which God on account of sin has laid upon the female sex; but to-morrow I shall suffer as a Christian woman for the faith and the confession of Jesus Christ.” By these words she sufficiently indicated that she had firmly and immovably founded her faith upon Christ, who never forsakes his own, even though they be in the midst of the fire, and are consumed, God also specially strengthened her, that she might be able to endure her sufferings. With reference to this, Tertullian says: “Perpetua, the very strong and steadfast martyr, had a revelation or vision of the heavenly paradise, on the day of her suffering, in the which she saw none but her fellow-martyrs. And why no others? Because the fiery sword which guards the door of paradise gives way to none but those who die for Christ.”

In the meantime these two pious heroines of Jesus Christ were martyred, that is, they died a violent death, for the name of their Savior; for which they will afterwards be crowned with the unfading wreath of immortality, as a triumph over the foes they overcame, namely, the cruelties and pains of death.

The names of their fellow-martyrs are: Revocatus, Satyrus, Saturninus, and Serundulus. It is supposed that the last-mentioned one of these died in prison from extreme hardship, but that the others were all thrown before the wild beasts, such as, bulls, lions, bears, leopards, etc., to be torn by them. Thus these exchanged their dear lives for death, for Christ’s sake. Idem., fol. 26, col. 3, 4, ex August. in Psal. 74, and de Tempore Barbarico, cap. 5, Beda Usuard. Ado Martirol. Rom. 7. Martii. Also, l. Pregnatis de Pen. Also, in Antiquo Lectionario. Also, Tertull. de anima, cap. 5. That the dead bodies of the two aforementioned women were brought to Carthage, and were buried there is testified to by Victor Uticensis, Pers. Vandal., lib. 1.

LEONIDES, THE FATHER OF ORIGEN, BEHEADED AT ALEXANDRIA, IN EGYPT, FOR THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 202.

Leonides, the father of Origen, was, according to the testimony of Suidas, a bishop of the church of Christ, and also became a martyr, at Alexandria in Egypt. His imprisonment, suffering, and death occurred on this wise: When from nearly all the cities and villages of Egypt and Thebes, Christian champions, that is, martyrs, were brought, to fight and suffer for the name of Jesus Christ, Leonides was also one of those who were brought prisoners to Alexandria, the capital of Egypt.

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