Transcriber’s notes
Several volunteers have worked on the post-processing of this complex
e-book and I acknowledge the efforts of those who preceded me with
respect to correcting spelling and other errors. A limited list of
such corrections is appended. The original layout of the book was not
completely consistent in the formating of headings, subheadings, etc.
and cannot be truly replicated for digital reading devices, but the
textual content has been faithfully preserved including inconsistent
punctuation and other flaws. The original table of contents, which was
located at the end of the book, was incomplete and inconsistent with
respect to the hierarchy of headings and has been modified to be of
of greater assistance to the reader. It has also been repositioned to
the more usual location at the beginning. Some illustrations have been
moved nearer to the relevant text. In this plain text version, footnotes
have been numbered and located below the relevant paragraphs.
[Illustration: TIELEMAN VAN BRACHT.]
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.
COMPILED FROM VARIOUS AUTHENTIC CHRONICLES, MEMORIALS, AND
TESTIMONIES, BY
THIELEM J. VAN BRAGHT.
TRANSLATED FROM THE ORIGINAL DUTCH OR HOLLAND LANGUAGE
FROM THE EDITION OF 1660,
BY JOSEPH F. SOHM.
ILLUSTRATED.
ELKHART, INDIANA.
MENNONITE PUBLISHING COMPANY.
1886.
Entered according to Act of Congress, in the year 1886,
BY MENNONITE PUBLISHING COMPANY,
In the office of the Librarian of Congress, at Washington.
CONTENTS.
PAGE.
PUBLISHER’S PREFACE, 3
TRANSLATOR’S PREFACE, 4
INVOCATION, 5
AUTHOR’S PREFACE, 6
TO THE READERS IN GENERAL, 11
INTRODUCTION, 15
OF THE TRUE CHURCH OF GOD, ITS ORIGIN, PROGRESS, AND IMMOVABLE
STABILITY, THROUGH ALL TIMES, 20
POEMS IN THE ORIGINAL LANGUAGE, 58
FIRST PART.
ACCOUNT OF HOLY BAPTISM IN THE FIRST CENTURY, 61
" " " " " " SECOND " 97
" " " " " " THIRD " 114
" " " " " " FOURTH " 148
" " " " " " FIFTH " 181
" " " " " " SIXTH " 195
" " " " " " SEVENTH " 206
" " " " " " EIGHTH " 212
" " " " " " NINTH " 224
" " " " " " TENTH " 238
" " " " " " ELEVENTH " 249
" " " " " " TWELFTH " 260
" " " " " " THIRTEENTH " 288
" " " " " " FOURTEENTH " 309
" " " " " " FIFTEENTH " 321
ACCOUNT OF THOSE WHO SUFFERED IN THE FIRST CENTURY, 65
" " " " " " " SECOND " 101
" " " " " " " THIRD " 121
" " " " " " " FOURTH " 166
" " " " " " " FIFTH " 190
" " " " " " " SIXTH " 202
" " " " " " " SEVENTH " 209
" " " " " " " EIGHTH " 219
" " " " " " " NINTH " 231
" " " " " " " TENTH " 245
" " " " " " " ELEVENTH " 254
" " " " " " " TWELFTH " 279
" " " " " " " THIRTEENTH " 292
" " " " " " " FOURTEENTH " 314
" " " " " " " FIFTEENTH " 327
SECOND PART.
TO MY BELOVED FRIENDS, ETC., 341
PREFACE TO SECOND PART, 343
ACCOUNT OF HOLY BAPTISM IN THE SIXTEENTH CENTURY, 351
ACCOUNT OF THOSE WHO SUFFERED IN THE SIXTEENTH CENTURY, 395
OLD BOOK OF THE MARTYRS MIRROR, 398
ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTEENTH CENTURY, 1042
INDEX 1081
As the English language, year by year, becomes more prevalent among
our Mennonite people, the necessity of presenting to them in that
language the doctrines, teachings and practices, as well as the story
of the sufferings, the faithful endurance and the final triumphant
deaths, of those of like faith with us who lived in the earlier ages of
Christianity, becomes apparent to every reflecting mind.
These doctrines, teachings and practices together with the examples of
faithful devotion to Christ and his word, and the unfaltering endurance
under the severest persecution, are powerful incentives to Christians
to-day, to inspire many sincere souls to live a more consecrated life,
to practice greater self-denial, to live more separated from the world,
and show a greater zeal in the work of the Lord and the salvation of
souls; and they are especially precious to us, as Mennonites, because
through these people it pleased God to hand down to us the living
exemplification of the peculiar tenets and doctrines which we hold and
practice at the present day.
The reading of books of this kind will also help us to appreciate
more highly the privileges with which God has blessed us above our
forefathers. While they oftentimes were not permitted to have permanent
places of abode, and were driven about and hunted down like wild
beasts, compelled to dwell in caves and mountains, and other secluded
places, hold their meetings in secret, and suffer every imaginable form
of injustice and persecution, because to be a true follower of Christ
in those days was considered the very worst of crimes, we enjoy all the
privileges of citizenship and are protected in the fullest enjoyment of
our religion and forms of worship.
It is the duty of the Church to maintain and teach the pure gospel of
Jesus Christ and to transmit the same to coming generations, and as we
contemplate these facts, what a glorious treasure of pure Christian
devotion shines forth in these pages of the Story of the Martyrs, and
how much this grand record of their sufferings has done, and may yet
do to perpetuate the pure doctrines of the gospel, eternity alone will
reveal.
For these reasons and many others that might be referred to, the
publishers of this edition, have, in the fear of God, for the promotion
of his glory, undertaken the publication of “The Bloody Theatre or
Martyrs Mirror” and herewith give it to the public, in the hope that it
may be the means of promoting the glory of God and of doing much good
among the children of men.
NOTE.--The translation of this work was made from the Dutch Edition of
1660, and where questions of doubt occurred, the edition of 1685 as
well as the German editions were consulted.
THE PUBLISHERS.
Translator’s Preface.
The principal object in writing this preface is to point out the
chief difficulties I had to contend with while engaged in this
truly laborious and exhaustive task. I do this not for the purpose
of exciting sympathy on my behalf, but to convey to the reader an
appropriate idea of the perplexing nature of the work that has
engrossed my closest attention, and absorbed so much of my energy and
care for nearly three years. The reader will thereby be prepared to
view with greater leniency the unavoidable inconsistencies and other
imperfections his critical eye may discover.
First of all, I will state, that the original is written in a language
that has now been obsolete for many years; which proved a very great
obstacle, since no dictionary obtainable could at all times give the
desired information; hence the meaning of many words and phrases had
to be ascertained by long and laborious research and comparison, which
necessarily did not always preclude the possibility of an error, though
I have taken great pains to give as correct a rendition as possible.
Another feature of the original, that frequently proved very trying
is, that it consists in great part of letters written by comparatively
illiterate persons, in consequence of which the language used is very
often ambiguous or obscure, necessitating an incalculable amount
of weighing and comparing, without affording certainty of having
apprehended the writer’s true meaning.
Still another perplexing obstacle was the fact, that, many proper names
occurring in the work, and foreign to the language of the original,
having apparently been incorrectly transcribed, it was not always
possible to determine the exact spelling of such names; which, though
desirable, is, however, not of any material consequence.
But the greatest and most harassing difficulty of all was the
circumstance that the version of the Bible used by the various authors
of the work differed in many, and, sometimes, in very essential points
from our English translation, making it an utter impossibility, to
adopt an inflexible rule, without involving one’s self in countless
errors and misconstructions. The course I generally pursued was, that
when the rendering of the passage, or passages, given or used in
the original, almost coincided with, or at least did not materially
differ from that of our English Bible, I would take the quotation in
question verbatim from the latter; while, when the discrepancy was
too considerable, or an argument depended on the exact rendition,
I translated the phrase or passage to be quoted literally from the
original. Hence the reader will perceive, that this made it an absolute
impossibility to adhere to one, invariable rule; and if he but knew
the amount of careful thought, and anxiety, expended in drawing the
line, when to quote from the English version, and when to translate
literally, he could not but heartily sympathize with the translator,
and kindly overlook any shortcomings he may discover.
With regard to the marginal notes or remarks, I would state that I
have invariably translated them when they contained anything necessary
for the complete understanding of the subject under consideration; but
frequently they are simply a resume of a paragraph, or side remarks of
the compiler, without any information or value for the reader; in this
case I have omitted them.
These are the chief points I would have the reader consider, for by
bearing them in mind he will be enabled to judge understandingly,
and also, charitably, of the manner in which the translator has
performed his task. To claim that this translation contains no errors
would be simply preposterous, when all circumstances are taken into
consideration; but I can truthfully say that I have conscientiously
striven to furnish the reader with as correct a translation as
it was in my power to give. How I have succeeded I leave to the
reader to judge. Trusting that the contemplation of the faith, the
self-sacrificing zeal, and the religious fervor of these martyrs of
former ages will leave its imprint for good upon the hearts of those
who shall read this book, I now consign it to the hands of the printer.
JOSEPH F. SOHM.
Invocation.
_To God, my Lord, the Creator, Preserver and Redeemer of my soul, be
praise, honor and majesty, forever and ever._
Pardon me, O my Lord and my God! that I, who am but dust and ashes,
approach Thee. Gen. 18:27. I fear to come to Thee, because Thou art a
consuming fire, while I am wood, hay and stubble, subject to be burned;
yet I must not remain away from Thee, because I have that which is
Thine, yea, which is Thy most precious treasure, even the blood and
offering of the saints; I must needs come and offer it to Thee.
May it be well-pleasing to Thee, my dear Savior, that I offer that
which long since has been offered up to Thee. But I have full
confidence that Thou wilt not reject me. I believe I have the assurance
that this will be acceptable to Thee, for Thy servant David, a man
after Thine own heart, sang, “Precious in the sight of the Lord is the
death of his saints.” Ps. 116:15.[1]
[1] Not only oxen and sheep, but also turtle doves and young doves
were formerly acceptable offerings to Thee, O my God, and how much
more the blood and death of Thy saints.
Moreover Thou knowest, O my Savior and Redeemer, the steadfast faith,
the unquenchable love, and the faithfulness unto death, of those of
whom I have written, and who gave their precious lives and bodies as a
sacrifice to Thee.
Besides, Thou hast spared my life, that I, unworthy and weak as I
am for such a task, might yet perform it; for snares of death had
compassed me, keeping me bound nearly six months during last fall,
winter and spring, so that I often thought I could not survive;
nevertheless Thy power strengthened me, Thy hand rescued me, and by Thy
grace was I led safely through, so that in the midst of my difficulties
and contrary to the advice and opinion of the physicians (for the zeal
and love of Thy saints had taken complete possession of me), I wrote
and finished the greater part of this work.
The sacrifices which are acceptable unto Thee are a broken spirit, etc.
Ps. 51:17. But this offering, O God, was accompanied with many tears,
caused partly by my distress, as I, on account of the weakness of my
nature, called upon Thee for help, partly through joy, as I found and
experienced Thy comfort and help.
Yet that which more than all else caused my tears to flow was the
remembrance of the sufferings and the death of Thy martyrs, who
altogether innocent, as defenseless lambs, were led to the water, the
fire, the sword, or to the wild beasts in the arena, there to suffer
and to die for Thy name’s sake. However, I experienced no small degree
of joy as I contemplated the living confidence they had in Thy grace,
and how valiantly they fought their way through the strait gate.
Ah! how often did I wish to have been a partaker with them; my soul
went with them, so to speak, into prison;[2] I encouraged them in the
tribunal, to bear patiently, without gainsaying or flinching, their
sentence of death. It seemed to me as though I accompanied them to
the place of execution, scaffold or stake, saying to them in their
extremity, Fight valiantly dear brethren and sisters; the crown of life
awaits you. I almost fancied that I had died with them; so inseparably
was my love bound up with them, for Thy holy name’s sake.
[2] What is said of Onesiphorus according to the body, we have
experienced in the spirit. Paul says: “The Lord give mercy unto the
house of Onesiphorus; for he oft refreshed me, and was not ashamed of
my chain.” 2 Tim. 1:16.
I therefore entreat Thee once more, O my God, to let this sacrifice be
well-pleasing in Thy sight, and to accept it from me, Thy most humble
servant, as a token of love towards Thee as well as toward Thy blessed
martyrs.
But before I leave this, strengthen me with Thy good Spirit, and arm
me with the consolation of Thy grace, that I may not only confess
Thee here with my mouth, but also honor Thee by a virtuous and pious
conversation (Ps. 119:5), in the most holy faith, not refusing, if
necessity require it and Thy honor be promoted thereby, to give my life
and body into suffering and death, so that I may become like unto Thy
dearest friends, my slain fellow brethren and sisters, and receive with
them the same reward in the great day of Thy recompense. Song of Sol.
1:4.
This is the desire and petition of him, whose name is known to Thee,
and who entreats Thee for grace now and in the hour of his death, and
in the ages of eternity. O Lord, so let it be! For thine, O God, is the
kingdom, and the power, and the glory, forever and ever. Amen.
T. J. van Braght.
_Dort_, July the 23d, 1659.
* * * * *
NOTE.--The ADVERTISEMENT by the Dutch Publishers is omitted, as we
deem it irrelevant to the present Edition. It contains a few plain
statements of some amendments introduced in regard to obsolete words
and phrases; that many noteworthy additions compiled from authentic
records have been made, etc.--_Translator._
PREFACE.
TO MY BELOVED FRIENDS AND COMPANIONS IN CHRIST JESUS OUR SAVIOR.
_Next to God we are joined to our fellow-believers who have received
the same faith with us; and we shall therefore address ourselves to
them._
But most beloved, do not expect that we shall bring you into Grecian
theatres, to gaze on merry comedies or gay performances. Here shall not
be opened unto you the pleasant arbors and pleasure gardens of Atlas,
Adonis or Semiramis, which are said to have been built in the air, and
of which the ancients used to sing their merry lays; yet far be it from
us to conduct you to places of sadness, surely not to such as can, in
verity, be called places of sadness.
True enough, we shall lead you into dark valleys, even into the valleys
of death (Ps. 23:4), where nothing will be seen but dry bones, skulls,
and frightful skeletons of those who have been slain; these beheaded,
those drowned, others strangled at the stake, some burnt, others
broken on the wheel, many torn by wild beasts, half devoured, and
put to death in manifold cruel ways; besides, a great multitude who
having escaped death, bear the marks of Jesus, their Savior, on their
bodies, wandering about over mountains and valleys, through forests and
wildernesses, forsaken of friends and kindred, robbed and stripped of
all their temporal possessions, and living in extreme poverty.
Yet to look upon all this will not cause real sadness, for though the
aspect is dismal according to the body, the soul will nevertheless
rejoice in it, seeing that not one of all those who were slain
preferred life to death, since life often was proffered them on
condition that they depart from the constancy of their faith. But this
they did not desire; on the contrary, many of them went boldly onward
to meet death; some even hastened to outstrip others, that they might
be the first, who did not shrink from suffering anything the tyrants
could devise, nay more than could be thought possible for a mortal man
to endure.
Among a great number we perceived a godfearing hero and knight of
Christ,[3] who, advancing before others, went cheerfully unto suffering
and death, in which he acquitted himself so well that he fought or
pressed his way with such force through the strait gate, that he left
his flesh on the posts.
[3] This hero and knight of Christ we may understand to be one
of Christ’s apostles, but it may also very properly be inferred
that reference is had to _Gerardus_, who went singing before his
companions to suffer for Christ’s name. See first book about Arnold,
Marsilius, Theodoric, and five other men and two women, who were
burnt alive with him at Cologne.
When we had beheld this with the eyes of faith, and had meditated upon
the matter, our spirit was kindled, and we almost seemed to welcome
him, and to wish him everything good, in these words:
_Klimt op uw’ gulden Hoogtt’, Voor-vechter van de bende
Der heyl’ge Zielen, die God’s roode Bloed-banier
Navolgde, in’t gedrang, in’t midden der ellenden,
Daer niet dan rook en damp van menschen offer-vyer
Tot door de wolken vloog; noch gingt gy Held haer voor,
Ja streed, door d’enge poort, ten ruymen Hemel door._
[Climb up your golden height, champion of the band of holy souls, who
followed God’s red banner of blood, in oppression and in the midst of
misery; where naught but the smoke and vapor of human burnt sacrifices
ascended to the clouds; yet thou, hero, didst go before them, yea,
didst fight thy way through the strait gate to the wide Heaven.]
Then followed a great multitude of very pious and virtuous people--men,
women, youths and maidens, all clothed with the same armor of faith
and walking in the same path. Some of these were, like their leader,
deprived of life; the rest were led to different places of execution,
where they beheld many of their fellow brethren and sisters whose lives
had been taken by the most dreadful means--burned and roasted at the
stake. They nevertheless were not terrified, though they had to expect
to be put to death in the same manner; but were of good cheer, calling
upon God for help, that they might not falter in their sufferings, but
prove steadfast to the end; this done, they also were burned.
This seemed almost to break our heart; our soul was horrified, and
filled with pity on account of their misery; but when we remembered
their constancy, and that now, for the heat endured, they found
refreshing with God, nay, could expect the blessed crown of immortal
glory, our grief subsided and sweet consolation filled our soul, so
that we, to their memory, wrote the following words for ourselves and
our fellow brethren:
staken, Den smaed, die Zion leed, kon God’s verkoren volk Belet noch
hinder doen, noch geensins angstig maken Te dragen Christi naem, als
in sen witte wolk: Tot dat een heete vlam haer lyven heeft verslonden;
Waer door haer zielen toen by God verkoeling vonden._
[The dreadful sacrificial fire, the shining stakes, the shame which
Zion suffers, could neither disturb nor hinder God’s chosen people, nor
make them afraid to bear the name of Christ, as in a white cloud: Until
a burning flame has consumed their bodies; whereby their souls found
refreshing with God.]
Some were not only bold, but went forth unto death rejoicing, which was
evident from their conduct. Others showed this by their words, as they
spoke of the consolation in their heart and the glad hope dwelling in
their soul, when they were placed at the stake. Many, when the fire was
kindled, and even when they were enveloped by the flames, sang with a
loud voice to the honor of their God and Savior, because they had been
counted worthy to be offered up as sacrifices for his holy name’s sake.
Acts 5:41.
Were we to relate the joy and consolation of those, who, having escaped
death, wandered about in foreign countries and solitary places, without
friends or kindred, help or assistance, time would fail us and words
be inadequate to sufficiently describe it. Here the testimony of Paul
is found true, “that all things work together for good to them that
love God.” Rom. 8:28. For those who were forsaken by friends and human
assistance, found help with the angels of God, and protection under the
wings of the Almighty. Those who had no eternal rest or dwelling-place
found rest and a mansion of content in their souls and hearts.
Those who went almost naked, having no clothes to put on, were most
preciously clothed and adorned according to the soul, with the robe of
righteousness and the garment of salvation and godly virtues. Those who
had to abandon their secular business, and submit to despoilment of
their money, goods and everything they had, so that outwardly they were
very poor, possessed great riches within themselves through the grace
of God which they received through the consolation of the Holy Spirit,
and the word of the Lord, which was more precious to them than many
thousand pieces of gold and silver.
The inconvenient seasons of the year, the heat of summer, the cold of
winter, the wetness of spring and fall, together with the contingencies
of thunder, lightning, hail, snow, rain, wind, hunger, thirst,
sickness, fatigue, and other innumerable troubles with which they met
while wandering about and suffering persecutions, were to them sweet
pleasures and recreations in the Lord, for they knew that this would
afterwards be turned into joy to them, since it is written: “Blessed
are ye that weep now: for ye shall laugh.” Luke 6:21. Again: “That we
must through much tribulation enter into the kingdom of God.” Acts
14:22. And, in another place: “If we suffer, we shall also reign with
him.” 2 Tim. 2:12.
This caused them to say with the apostle: “For our light affliction,
which is but for a moment, worketh for us a far more exceeding
and eternal weight of glory.” 2 Cor. 4:17. “For I reckon that the
sufferings of this present time are not worthy to be compared with
the glory which shall be revealed in us.” Rom. 8:18. “For whether we
live, we live unto the Lord; and whether we die, we die unto the Lord:
whether we live therefore or die, we are the Lord’s.” Rom. 14:8, etc.
Many of them would not have exchanged the darkest and severest
dungeons, or the caves of the earth, in which they had to hide
themselves, for royal palaces. The wilderness was to them a delightful
pleasure-garden, the howling of the wild beasts which surrounded them,
as sweet music or the song of birds; and water and roots or dry bread
delighted them more than the daintiest viands and drink from the tables
of the great.
All this was granted them by the munificent hand of God, on account
of the constancy of their faith, from which they could by no means be
made to swerve, nor brought to waver in it; on account of their living
hope, which begat in their souls a longing for the future riches, so
that they were enabled to esteem the present ones as of little worth
and to forget them; and on account of their unquenchable love for God,
his holy truth, and their beloved fellow-believers, whereby their souls
were kindled into a flame far more intense than were their bodies
through physical fire though these were reduced to ashes.
But can carnal men comprehend this? Will any of them believe these
things? We think not; for how can a carnal man partake of the Spirit
of God? How could one who is earthly-minded ascend to heaven in his
thoughts? 1 Cor. 2:14. How can one comprehend that which pertains to
salvation, who himself is altogether unsaved and possesses no desire to
obtain salvation through the grace of God? What fire of divine love can
he feel, whose heart is totally cold, and who loves nothing but sin and
sinful creatures.
We maintain, therefore, that these are things which belong not to the
blind worldly-minded, since they in their ignorance would not esteem
them; but to the heavenly-minded, who, as spiritual eagles, contemplate
with the eyes of the soul the mysteries of God; who seek their food
with God, and find their delight in his saints and well-beloved who
sacrificed their lives for his holy truth.
For this cause we have addressed ourselves to you, most beloved
brethren and sisters, who, with us, and with our slain friends, the
blessed martyrs of God, have received the same faith. This book, the
humble work of our hands, but which is nevertheless a precious jewel,
in view of the persons and matters contained therein, we have dedicated
to you. Receive it, then, with the same love with which it has been
dedicated to you. Read it again and again, and with the same attention
and emotion with which we have written and re-written it. We are fully
confident that, if you do this, it will not be unfruitful to you. But,
before all things, fix your eyes upon the martyrs themselves, note the
steadfastness of their faith, and follow their example.
Ruth, the Moabitess, said to Naomi, the mother of her husband: “Entreat
me not to leave thee, or to return from following after thee: for
whither thou goest, I will go; and where thou lodgest, I will lodge;
thy people shall be my people, and thy God my God: where thou diest,
will I die, and there will I be buried: the Lord do so to me, and more
also, if aught but death part thee and me.” Ruth 1:16,17.
With such inseparable love ought we, most beloved in the Lord, to be
joined to our blessed fellow brethren who have been slain for the
testimony of the Lord, that we might follow their footsteps unto the
end; for surely, the God whom they confessed and served, is also our
God; the Savior on whom they placed their hope is our Savior; the faith
which they all confessed is our faith (we speak of Anabaptists in
general); the laws and commandments of God which they received as their
rule of life are also our laws and commandments; they bowed their knees
before God; they obligated themselves by the words of their lips to
render obedience to God, and thereupon received holy baptism; we have
done the same; they promised to continue steadfastly all the days of
their life in the faith and due obedience, without departing therefrom
yea, if necessary, to suffer death for it; we have promised the same.
What difference, then, is there between us and them? Certainly only
this: that they all persevered unto the end, nay, unto a cruel death,
without departing to the right or to the left; which we have not yet
done. They have taken by force the blessed Fatherland, the Canaan rich
with milk, the true promised land which flows with honey; which we have
not yet done. They have therefore entered into rest, yea, have come to
the Lord; while we are yet in unrest, proceeding in our pilgrimage in
the absence of the Lord.
Therefore, my most beloved friends in Christ Jesus, let us also in this
last respect seek to be conformed to our beloved slain fellow brethren,
that we may continue steadfastly unto the end in the most holy faith
which we have confessed with them. Oh! be careful in this matter; watch
over your dear-bought souls; for it is highly necessary, yea, more
necessary than at any former time.
OF THE GREATER DANGER THERE IS AT THIS TIME, THAN IN THE BLOODY AND
DISTRESSING TIMES OF THE MARTYRS.[4]
[4] When Israel, under Pharaoh, in Egypt, had to burn brick, and to
perform other hard labor, for the king, they remembered God, yea,
cried unto the Almighty, so that God was moved to compassion, Ex.
chap. 1, 2, 3, etc.; but when God had delivered them, and brought
them into a goodly land, where it went well with them according to
the body, they forsook the Lord, and became wanton. Deut. 32:15. This
difference is found to exist also between the times of oppression and
the times of freedom.
These are sad times, in which we live; nay, truly, there is more
danger now than in the time of our fathers, who suffered death for
the testimony of the Lord. Few will believe this, because the great
majority look to that which is external and corporeal, and in this
respect it is now better, quieter and more comfortable; few only look
to that which is internal and pertains to the soul, and on which
everything depends, “for what is a man profited, if he shall gain
the whole world, and lose his own soul? or what shall a man give in
exchange for his soul?” Matt. 16:26.
These times are certainly more dangerous; for then Satan came openly,
through his servants, even at noon-day, as a roaring lion, so that
he could be known, and it now and then was possible to hide from
him; besides, his chief design then was to destroy the body: but now
he comes as in the night, or in the twilight, in a strange but yet
pleasing form, and, in a two-fold way, lies in wait to destroy the
soul; partly, to trample under foot, and annihilate entirely, if this
were possible, the only saving Christian faith; partly to destroy the
true separated Christian life which is the outgrowth of faith. Ps.
91:5,6.
He reveals himself on the one hand as an angel of light, 2 Cor.
11:14,15, as a kind, pleasant, yea, even divine messenger, with humble
countenance, downcast eyes, plain garb, and living in seclusion from
the throng of the worldly-minded, even as the holiest people, yea, the
martyrs of God, formerly did. His words are modest, trembling and full
of contrition--seemingly coming from deep meditation, inward fear and
apprehension, lest he might speak amiss or untruthfully. Meanwhile,
and before one is aware of it, he seizes hold and tears like a wolf
in sheep’s clothing, robbing the innocent lambs of Christ of their
precious faith, which, he pretends to be of small importance, but
without which faith it is impossible to please God, Heb. 11:6, nay,
without which we, according to the words of Christ shall be condemned,
Mark 16:16; for (says Paul), whatsoever is not of faith is sin, Rom.
14:23.
It grieves us to the heart that we must live to see these times, and
therefore speak in this wise. O Lord, strengthen our faith! help thy
weak, trusting lambs, that they may not be led into error, nor moved
from the foundations of the most holy faith.
On the other hand, through his instigation, the world now reveals
itself very beautiful and glorious, more than at any preceding time, in
a threefold pleasing form--the lust of the flesh, the lust of the eyes,
and the pride of life.[5] Almost all men run after her, to worship her
as a queen supreme; but all are deceived thereby; yea, many who have
drunk of the poisoned wine of her lusts from the golden cup of her
iniquities and deceptions, die a spiritual death.
[5] John, the friend of Christ, has presented the deceptive,
beautiful appearance of this world in its threefold view of the lust
of the flesh, the lust of the eyes, and the pride of life, 1 John
2:16. Solomon portrayed the same as a harlot or wanton woman, who
allures young men unto her; who is loud and stubborn, and whose feet
abide not in her house; but whither those who follow her are led, as
an ox to the slaughter, to certain destruction, nay, to death and
hell. Prov. 7.
As the first design is aimed at the faith, so this is directed against
the true Christian life. Here lies great danger. Who shall escape these
snares? He that would at no time be taken unawares by it, must indeed
be cautious and watchful. But our very flesh seems prone to it. Here
must be fasting, watching, praying, and calling upon God for help,
otherwise there is no escape.
Many of the ancients who supposed that they had been circumspect and
observed their duty, were deceived hereby[6]; some were lulled into a
careless sleep, so that they paid no heed to themselves or to their
vocation; others were brought to despair of the divine truth; others
were drawn away totally from God; some died a spiritual death; others
died both spiritually and bodily; and some have plunged themselves
helter-skelter into the abyss of the disfavor of God, to be punished by
him soul and body and forever.
[6] The following and other misfortunes which were caused by worldly
and carnal lusts cannot be numbered. O, that Solomon, the wisest
among the children of men, might have known, conquered, and taken
care of himself in this respect.
These things which we tell you are no riddles or blind speeches, for
we speak the truth, or the word of God must be false; but as the word
of God cannot lie, what we have said is certain and infallible since
God in his word bears witness of it, yea, declares it emphatically
and abundantly. Other histories which make mention of this, we pass
by in silence and dismiss them altogether, because we do not hold
them in equal estimation with the holy Scriptures. It was the world
and its lusts that of old caused all the great calamities of which we
have spoken; and not only this, but it has also caused thousands who
live in the various cities, countries, kingdoms, empires, yea, on the
face of the whole earth, to mourn, weep and wail, on account of their
natural misery as well as on account of their experiencing the wrath of
God in their souls because of the magnitude and enormity of the sins
perpetrated by them.
It certainly was through worldly lusts that the old world perished;
that Sodom, Gomorrah, Zeboim, and Admah were consumed, overthrown and
totally destroyed by fire from Heaven; that in forty years, through
serpents, fire, and other plagues, the wanton and lustful people of
Israel perished to the number of over six hundred thousand in the
wilderness; and that the mighty maritime cities, Zidon and Tyrus,
whose ships were trimmed with embroidered, silken sails from Egypt;
whose rowers sat upon benches of ivory; where incalculable riches were
bought and sold, and, from carnal incentives, almost inconceivable
arts practiced were reduced to a heap of stones and so leveled to the
ground, that the fishermen stretch out their nets to dry on the rocks
upon which these cities stood. Gen. 7; Matt. 24:37,38; Luke 17:26,27; 2
Peter 2:5.--Gen. 19:24,25; Is. 13:19; Jer. 50:40; Hos. 11:8; Amos 4:11;
Luke 17:28,29; 2 Pet. 2:6; Jude 7.--compare Num. 1:2,3,46 with Num.
14:22,23. Also Num. 11:1 and 16:31–35; 21:6; Jude 5.--Is. 23:4,5; Ezek.
27:26–28; 28, the whole chapter.
I will not now speak of Jerusalem, Chorazin, Bethsaida, Capernaum, and
other mighty licentious and luxurious cities, which, with all their
inhabitants who had in this respect sinned against God, have borne his
wrath, and felt, to their destruction, the plagues of his afflicting
hand; for this would consume too much time.[7] O awful judgments of
God! O pernicious worldly-mindedness! O corroding and cankering luxury,
that draggest after thee such a train of unspeakable miseries! Help,
Lord, that our soul be delivered from all these dangers.
[7] See Josephus on the Jewish wars; also Egesippus, Eusebius, and
Pamphilius.
But what danger would there be, if none but the open enemies of God and
his holy truth were guilty in this matter? What harm could be done, if
they alone, and no others, would arouse and call down upon themselves
the wrath of God? For then every pious and serious soul would beware
of their example as of a savage beast, venomous serpent, or deadly
basilisk. But now such is the state of things that many commoners and
such as are not total strangers to religion or the worship of God;
who, as they say, would fain be saved; and who, therefore, though they
are not truly enlightened, glorify and praise God and his word with
their mouth, show nevertheless (to the seduction of the simple) that
the world is their dear friend, yea lies nearest to their heart, since
most of their works are directed to its service, that they may thereby
partake of its glittering but deceptive reward.
Hence arises that shameful and vast commerce which extends far
beyond the sea into other parts of the world, Ezek. 27, but which
notwithstanding cannot satisfy those who love it, but, on the contrary,
brings great danger, that that which has already been gotten, may be
lost, others defrauded, and they themselves, both in soul and body,
stripped and robbed of their possessions.
Numerous large, expensive and ornamented houses, country-seats of
splendid architecture and provided with towers, parks magnificent as
a paradise, and other embellished pleasure-grounds, which are seen on
every hand indicate this in no small degree. Dan. 4:29,30.
The wearing of clothes from foreign countries, whether of foreign
materials, uncommon colors or of strange fashions as obtain in the
course of time according to the custom of the openly worldly-minded
(which are as changeable as the moon), and which custom is followed by
many humble and seemingly plain people, confirms greatly what we have
before said. Gen. 35:2; Zeph. 1:8; Is. 3:16–24.
The giving and attending great dinners, lavish banquets and
wedding-feasts (though one may never be found in taverns or
tippling-houses), where everything is in profusion, and where the
beneficent gifts of the Lord which should not be used otherwise than
with great thankfulness, and of which a portion naturally belongs to
the poor, are squandered and consumed without the least necessity, even
by those who are considered sober and temperate, is an incontrovertible
evidence of a sensual and wanton heart; and proves also that those who
have much to do with these things, cannot be exculpated from living
after the flesh; for which carnal life certainly has no promise of
salvation, but, on the contrary, many severe threatenings of the wrath
and displeasure of God, nay, of eternal damnation, are recorded in the
blessed leaves of the word of God, which contains nothing but _the_
truth. Esth. 1:3–8; Dan. 5:1–3; Luke 12:19,20; 16:19.
O how different is this from the life of a true Christian, who has
forsaken himself and his lusts! How great the step that is between
their walk and that of the holy martyrs, who delivered up, not only
their carnal desires, but also their bodies and lives, unto death for
the Lord’s sake! But how great a difference will also be between the
two classes afterwards! when the former, having had their good things
in this life, shall be shut out from the true, heavenly riches, but the
latter, because they from love to God, renounced and abandoned their
possessions, which might have led them into sin, be admitted to the
true enjoyment of the heavenly riches and pleasures, and that for ever
and ever! Mal. 3:18.
Here shall obtain what is recorded concerning the end of the luxurious
rich man and that of poor Lazarus: that the rich man, when he saw
Lazarus in Abraham’s bosom, while he himself was in hell, received
this answer to his doleful lamentation: “Son, remember, that thou in
thy lifetime receivedst thy good things, and likewise Lazarus evil
things: but now he is comforted, and thou art tormented.” Luke 16:25.
Appropriate is here also Wis. 5:1,2.
Nevertheless, these and similar evil examples are constantly presented
to our eyes, and they are the more pernicious and dangerous for
the reason that some worldly-minded people pronounce them to be
non-essential, unimportant for either good or evil, and therefore,
allowable; while it is the same with them as with the fruit from the
tree of knowledge, which stood in the midst of Paradise, and was
pleasant to the eyes, but deadly in the use, for whoever ate of it,
had to die, Gen. 2:17; or with the apples which grow in the land of
Sodom, on the border of the dead sea; which possess a beautiful red
appearance, but contain, as some have written, only dust and ashes,
and are inedible, nay, even deleterious to health. _Bijb. Naemb.
edition 1632, fol. 881, col. 2, concerning the name Sodom, ex Philippo
Melanchthone. Also Bernh. Bredenb. in Tract, super Siddim. Also H.
Buntung, Itinerarium sacræ scripturæ, edition 1642, lib. 1, pag. 62,
col. 2, etc._
O that Satan would show himself, as he really is, and that the world,
too, might come forth without disguise or mask; then certainly no one
possessing reason would allow himself to be deceived by them. For in
Satan nothing would be seen but deadly snares, traps and murdering
daggers for the soul, poisoned arrows wherewith to destroy everything
good in man, through unbelief, apostasy from God, impenitent obduracy,
and despair; which are followed by a train made up of the fears of
hell and horrors of damnation. In the world men would perceive nothing
but vanity, mingled with much vexation, sorrow, grief and misery, and
this in such abundance, that if as many tears could be wept over it,
as there is water in all the sea and all the rivers, yet the weight
of the true sorrow that springs from them it could not be adequately
expressed, for they draw after them not only temporal but also
everlasting miseries.
But, O how lamentable! all this is hid under a beautiful appearance.
Satan appears to be a prince or king, and the world a noble princess
or queen. The servants and servant-maids who follow them as pages and
maids of honor, appear as cavaliers and ladies, reveling in joy and
delight; though, as regards the soul, they are poor and deformed,
yea, meaner than beggars, and without the true joy which delights the
upright soul in God.[8]
[8] It is a very lamentable fact that the things fraught with danger
are not as they appear, and appear not as they really are. Is not
the fish caught with a bait, in which is concealed the hook? Are not
the birds ensnared in the net, in which berries or grains of corn
are scattered for them to eat? Certainly. Is it to be wondered then,
that blind, carnal and worldly-minded men are deceived and led into
perdition by the wiles of Satan and the alluring lusts of a deceitful
world?
There is, therefore, great danger of being deceived. O, ye upright
children of God, be on your guard.[9] Let your simplicity be coupled
with prudence. Your faith as well as your life are the objects aimed
at. If Satan gain the mastery over you, your precious faith which has
been commended to your keeping as dearly as your soul, is ruined. If ye
are overcome by the world, it will soon put an end to your Christian
and virtuous life, without which latter the best of faith is of no
avail. Care, therefore, my dear friends, equally well for both, for the
one is as important as the other. Faith without the corresponding life,
or the life without the faith, can, will, and may not avail before God.
They are like two witnesses, who must agree, and of whom the one cannot
stand or be received without the other.
[9] Meanwhile the prudent knight and valiant champion of Christ must
be on his guard and constantly in arms, that he may neither by the
one nor by the other be diverted from his noble watch over his soul,
which has been entrusted to him, and thus be led away and cast,
either in soul or body, or according to both, into the direful abyss
of perdition.
Knowing, then, that we must care for both, there remains nothing for
us but to do it; however, this work must certainly not only be begun,
but also finished, according to the example of the steadfast martyrs of
God; with which finishing, whether it be brought about in a natural or
a violent manner, according as liberty or persecution brings about we
must comfort ourselves, since it is certain that the crown is not to be
found in the beginning or in the middle, but at the end.[10]
[10] O that this would be considered, as it should!
But as necessary as it is to finish well, so necessary it is also
to begin well, and, having begun, to go on well; for without a good
beginning and a good progress it is impossible to attain to a good end.
We speak to you, then, most beloved in the Lord, who have begun with
us; received the same faith with us; and with us as a token of this
have been baptized.
Surely, we have made a vow to the Lord, which we cannot recall, as
David sings: “Offer unto God thanksgiving; and pay thy vows unto the
most High.” Ps. 50:14.
We have, through faith, received Christ, the Son of God, as our
Prophet, Priest, King, Shepherd, Friend, and Bridegroom; and in this
we must go on and grow stronger. This, Paul teaches us, saying: “As
ye have therefore received Christ Jesus the Lord, so walk ye in him:
rooted and built up in him, and stablished in the faith, as ye have
been taught,” etc. Col. 2:6,7. Hereby we have come from the darkness
of ignorance to the true light of knowledge; which we are commanded
to keep in perpetual remembrance. In this direction tend the words:
“But call to remembrance the former days, in which, after ye were
illuminated, ye endured a great fight of afflictions;” etc. Heb. 10:32.
In short: “Nevertheless, whereto we have already attained, let us walk
by the same rule, let us mind the same thing.” Phil. 3:16. “Building
up yourselves on your most holy faith, praying in the holy Ghost, keep
yourselves in the love of God, looking for the mercy of our Lord Jesus
Christ unto eternal life.” Jude 5:20. “Now unto him that is able to
keep you from falling, and to present you faultless before the presence
of his glory with exceeding joy, to the only wise God our Savior, be
glory and majesty, dominion and power, both now and ever. Amen.” Verses
24 and 25. Is. 40:30,31; Phil. 4:13.
We would now commend you, beloved brethren and sisters, to the Lord and
to the word of his grace, which is able to build you up, and to give
you an inheritance among all them which are sanctified. Our work which
has been done for your benefit, is now finished in this respect; that
you may make good use of it, is our friendly desire. Remember us always
in your prayers, until we depart this life; Phil. 1:23, that God may be
gracious unto us now and in eternity. We hope, on our part, to do the
same for you. O that God would grant, that we all, without one missing,
might behold one another, face to face, in the kingdom of God! 1 Cor.
13:12.
Meantime we rejoice in the salvation of the Lord; for it sometimes
seems to us, as if Heaven had come down upon earth; or that we were
ascending from earth to heaven, 2 Cor. 12:1–12, etc.; or that we, who
are still among men, held communion with God and his holy angels; or
that eternal heavenly joy and glory were offered to us; nay, that we
had a foretaste of those things which mortal eye hath never seen, nor
ear heard, nor heart experienced, in this life.[11]
[11] These things can appropriately be understood to have been caused
by meditation and holy contemplation; and in like manner the passage:
“For our conversation is in heaven.” Phil. 3:20.
We walk no longer upon earth with our thoughts; nevertheless, we are
still encompassed by a cloud of earth, a body of clay, a heavy load of
the soul. O, that we were free from it, and that our soul, liberated
from this load, might return to God in heaven, her true origin! like a
freed dove which has been confined in a strange place, returns to her
nest and abode. But we must wait for this until the time which God has
appointed, comes.
Let us be patient together, then, most beloved in the Lord, till the
day come, which, if we remain faithful unto the end, will assuredly
bring us that which we here wait for in hope. Then the tears, which
we, sighing and longing for the highest salvation of God, have wept
here, shall surely be wiped away from our eyes; then shall we no longer
see through a glass, darkly, but face to face; then shall the heavenly
be shown us no longer in thought or in spirit, but it shall be given
us, and we be made participants of it, by experience alone, in truth
and in deed. O great and precious subject! we can go no further: our
reason cannot comprehend it; our earthly tongue cannot express it!
Yours very affectionally in the Lord,
TH. J. VAN BRAGHT.
_Dort_, July the 25th, 1659.
TO THE READERS IN GENERAL.
_Good friends and fellow citizens_: