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.
[Illustration: THE BLOODY THEATRE OR MARTYRS’ MIRROR OF THE
NON-RESISTANT ANABAPTISTS BY THIELEM J. V. BRAGHT 1660.-1886.]
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.