the punishments of heretics, these reasons: 1. Thereby to bring and
compel them to conversion. 2. That their heresy might not propagate
itself, and pollute others. 3. To prevent rebellion. As regards the
first, it is the duty of every Christian, to promote the salvation of
his neighbor as much as is possible. But how is this to be done? by
external compulsion with fire and sword? Impossible; this touches and
affects the body, but not the conscience, which must not be compelled,
but led and instructed. The word of God is the sword with which all
error and heresy must be cut down. If the supposed error cannot be
conquered with the power of truth, swords will be dull before it. And
though a man, through dread of suffering, renounce his belief with
the mouth, yet will he not do it with the heart; and thus, instead
of converted Christians, dissembling hypocrites are made. But if a
man remain steadfast, and is put to death, how can this tend to his
conversion, since every means of conversion is taken away? For, one of
two things is certain: if he is a damnable heretic, he is cast down
into hell; but if he is not, a saved Christian is put to death; choose
whichever you please and an abominable crime is committed. What is it
then, that urges them thus to promote any one’s conversion? what binds
them to this? who enjoins it upon them? who advises them to it? yea,
who gives them permission to do it? and which of the apostles has set
such an example? Truly, such reasons are but fig leaves and covers with
which they seek to hide their shame and wickedness. They pretend that
they aim at the conversion of men, but in fact seek to secure their
own pleasure, honor and lust, in order thus to exercise undisputed
despotism in the kingdom of God. So far is this from being the case,
that any one’s conversion is promoted thereby, that on the contrary,
all impartial persons conceive an aversion against them; so that even
the good, (if any good remains, or can be found, in the persecutors),
is rendered suspicious; yea, entirely destroyed, inasmuch as their
words, however entreating and flattering they may be, can obtain no
entrance or credit, neither do they deserve it. For, who would expect
to learn anything godly or Christian from those who are pregnant with
murder, and whose hands are stained with innocent blood? “Do men gather
grapes of thorns?” Matt. 7:16.
As to the second, it is so far from the fact that supposed heresy
should be checked by tyranny, that it is almost always spread by
it; for, when hands are laid on people whose life is blameless and
pious, and they are imprisoned, tortured and subjected to a painful
death, only for the name of Christ, and because they, as they openly
confess, dare consent to nothing contrary to their conscience,--this
produces reflection and attention in all impartial minds, who, on
investigating the matter, discover the innocence of the persons accused
and persecuted, and thus conceive an aversion to such degenerate
Christians, who persecute others, and associate themselves with those
who so valiantly bear the cross of Christ, as examples abundantly
testify; which verifies what an ancient father has said: _The blood
of the martyrs is the seed of the church_. When the tyranny of popery
was at its height, apostasy from it was greatest, for martyrdoms are
effectual sermons, which touch the heart, and awaken the slumbering
eyes; nor is this strange, for he that has a little knowledge of the
Christian religion, and is not utterly blinded by malignant partiality
comes easily to believe that the persecutors must be heretics
themselves, since Christ and his disciples never persecuted any one,
but always suffered persecution themselves. They easily perceive, that
these cruel men are not innocent, meek and defenseless sheep, to which
Christ compares his followers, but much rather ravening wolves, which
have crept into the fold of Christ, and devour the sheep. John 10:1.
The plain and pure truth, confirmed by an innocent life, is the means
to overcome error and falsehood; they who depart from this to carnal
weapons, betray themselves, and disclose their injustice and impotence;
for, since they cannot prevail against the truth, they endeavor, by
exterminating and crushing the persons, also to exterminate and crush
the truth. From all this it appears, how empty an excuse they seize to
defend their tyranny, and what frail weapons they employ, to uphold
the delusion. But it is a purely fictitious excuse, with which to
disguise their purpose, and to attire in a strange dress the ugliness
which cruelty presents to every eye, and, through deception, to make it
pleasing to one another. They pretend to be zealous for the salvation
of the people, but, in fact, endeavor to propagate their own kingdom of
lies; and if aught rises in opposition to it, they seek to subdue it
with the arm of flesh. The Pharisees, in the time of Christ, objected
to Christ for the same reason, namely, that he was perverting the
people. Luke 23:2. Their self-love and thirst for political power begat
in them a bitter hatred and envy against our Savior, on account of
which they sought to bring him to death. This they cover; of this they
are silent. They cry, as though they were filled with a godly zeal:
“This fellow perverts the nation;” though they, as well as these sought
to seduce the people from Christ, the truth, to their own lies.
As regards the accusation of rebellion, this also is not an invention
of yesterday or to-day. He (Christ), said the Pharisees, stirreth
up the people with his doctrine; whereas they stirred up the people
against Christ, who preached nothing but peace, love, humility,
meekness, and the like, and whose life and actions were nothing but
an overflowing fountain of kindness, benevolence and mercy. Thus
did they stain, without a shadow of evidence, with the slander of
rebellion, people who lived in all simplicity and integrity, and made
open confession, that they were bound by the law and example of Christ,
to live without revenge, and exercise a forgiving spirit towards
every one, yea, to love those that hate them, and to do good to their
enemies. He that examines the history of the Netherlands and Germany,
for the last sixty years, will find that rebellion, contention, and
dissension, yea, alienations and destruction of countries and cities,
have been caused by persecution on account of religious differences;
for religious zeal cannot be cut off with the sword, nor consumed
by fire. On the contrary, it is evident, and confirmed by present
practice, that many and various religious persuasions can live together
peaceably and quietly, and that the cities and countries where
liberty of conscience is maintained, have prospered, and experienced
the special blessing of God. Hence, also, the H. M. Lords States of
these countries, seeing the great mistakes of the King of Spain, have
never been willing to follow in his steps, but expressly declare, as
appears from the records of the _Treaty of Peace at Cologne, page 38_,
“That religion does not concern men, but God, and that the King owed
obedience to it as well as the subject.” They declare to have found
by experience, that force and weapons are of little value for the
spreading and preservation of religion; and that, even as they would
not have that violence should be done to their consciences, so it
does not well accord with the law of God, for them to do violence to
the consciences of others. Again on _page 54_, it is declared: “That
the Christian religion is a great mystery, and that for the promotion
of the same, God does not use wicked soldiers, nor bows or swords.”
Again on _page 57_: “We have learned that the government of souls
and consciences concerns God alone; and that he is the true avenger
of violated or dishonored religion.” And though some, forgetful of
their own cross, or that of their ancestors, incited to a revival of
the abolished slavery, yet their E. E. never lent a willing ear to
it, nor suffered themselves to be blind executors of such partial
and pernicious counselors, who thereby sought to build and establish
more their own kingdom, than the kingdom of Christ. But, through
the goodness of God, we still have at the present day, authorities
under whose protection we can lead a quiet and peaceable life, in
all godliness and honesty, 1 Tim. 2:2; can meet and assemble without
molestation; preach and hear the word of God; use the sacraments as
instituted by God, and openly practice our divine worship; for which
kind privilege all subjects and Christian believers are under great
obligations, to reverently show all gratitude to their authorities,
high as well as low, to faithfully obey them, to honestly pay customs
and taxes, and to pray earnestly and constantly to God, for the
welfare of their persons and government, in order that this favor may
descend from us to our children and posterity. We must also greatly
thank the Lord for it, and magnify his name by a holy life, constantly
seeking, more and more, to evince virtue from our faith, and to shine
by good works in this benighted world. We must see well to it, that
we do not neglect or abuse this time of grace, 2 Cor. 6:1; for if we
employ it badly, and use liberty as an occasion to commit sin, it will
undoubtedly happen to us as it did to Israel, who, having waxed fat and
strong, departed from God, and was therefore again cast into distress
and misery, until necessity compelled them to seek God. Deut. 32:15.
O how many there are, it is to be feared, who with Demas have loved
the world again! 2 Tim. 4:10. How many there are, who, having forsaken
their first zeal and love, have become cold and slothful in their
devotions!
In former times, in the times of the cross, when men could assemble
only under peril of their lives, our zeal drove us in the night
and at unseasonable times, into nooks and corners, and into fields
and woods. How precious was then one hour which could be employed
in stirring up and establishing one another in godliness. How the
souls then thirsted and hungered after divine food. How pleasantly
then tasted the words of godliness. Men did not ask for ingenious or
flowery sermons; but hunger devoured all that was presented. Then soul
treasure was diligently sought, since bodily possessions could give
but little comfort. Then heavenly riches were sought for above all
things; for earthly possessions were altogether insecure. But how is it
now? Temporal avocations have the preference throughout; the oxen must
first be proven, and the field be inspected, before one can come to
the heavenly marriage, Luke 14:18,19. Simplicity is changed into pomp
and ostentation. Possessions have increased, but in the soul there
is leanness. Clothes have become costly, but the inward ornament has
perished. Love has waxed cold, and has diminished, but contentions have
increased. Do you suppose that God will always behold this with the
same longsuffering? Think ye, that he will never once use his uplifted
rod? He that did not spare Israel, when they departed from him; he that
did not pass David by, when he sinned through fleshly lust; he who
did not spare Solomon, when he turned his eyes to strange women, and
fell into idolatry with them, shall he spare those who, through love
of the world and the practice of sin, have so greatly departed from
him? He often delivered Israel from one tyrant to another, that they
might learn to know him, and reform. He chastised them as a father,
that they might not serve him with a divided heart, as in the time
of Elijah, but that they might serve him alone, 1 Kings 18:21. He
delivered Amaziah, the King of Judah, into the hands of his enemies,
because he did not serve God with a perfect heart. 2 Chron. 25:2. Now,
examine your heart; whether it is not divided; whether you do not seek
to serve Christ and the world at the same time; how feebly you hear
and consider the word of God, since your thoughts are entangled in
earthly vanities; how seldom and how slothfully the works of godliness
are practiced; and how busy and zealous you are throughout in amassing
money and property, and in feasting yourself on pleasure. It is true,
you have cast away the dumb, wooden idols, but examine now, whether
the idol of riches and avarice is not set up in your heart. Eph. 5:5;
1 Tim. 6:10. Plow through the inmost depths of your heart, and see
whither most of your inclinations and desires tend; whether, easily
satisfied here, they penetrate the clouds, and have their conversation
in heaven, or, whether digging with insatiable desire into the earth,
you seek to increase your riches and to add house to house, and
farm to farm; whether Christ in heaven is your supreme treasure, or
whether your treasure is here, against which Christ so earnestly warns
his disciples. Matt. 6:19. If you would make a test of this, study
attentively your intentions and thoughts in every occurrence; consider
once, how great a love you have for riches; how much confidence
you place in them; how greatly troubled you are with a heathenish
solicitude for the future; how anxious and despondent you are when
bad times and misfortunes threaten, and how securely you live when
sailing before the wind; how reluctant and miserable your love for your
possessions renders you in the giving of alms; how great contention and
how many law suits you would rather engage in, than give up your right,
and suffer damage; how soon joy and sleep forsake you, when losses and
misfortunes befall you; how much time earthly contemplations detract
from your proper devotions; how feeble and spiritless they render
your prayers; how deep the abundance of your treasures sinks you into
sensuality; how much you are pleased with yourself on this account,
and exalt yourself above others; finally, how painfully you part from
them, and how sadly you will bid them adieu on your death-bed. Let this
serve as a test, I say, and examine yourself, and you will discover
at the same time, what you love and serve most, and how much or little
you have “crucified the flesh with the lusts thereof.” Gal. 5:24. For,
though outward persecutions now and then cease, yet every Christian
is called to sufferings and conflicts; each must take up his cross
and follow Christ; each must live, not after the flesh, but after the
Spirit; each must suffer in the flesh, that he may cease from sin.
Matt. 10:38; Rom. 8:1; 1 Pet. 4:1. If you then find, that the time of
freedom [from persecution] has given liberty and room to your lusts,
persecute yourself, crucify and put yourself to death, and offer up
soul and body to God.
In times of persecution, words and colloquies consisted in edifying
instructions, and awakenings to godliness, magnifying of the name of
God, mutual consolations in suffering, exhortations and incitations
to constancy, and recommendations of eternal salvation. Examine once,
whether at this time you have not lent your tongue to please frivolous,
worldly men with vain and useless talk; whether thereby you did not
only not promote godliness, but were also a hindrance and injury to it;
whether you did not defame your neighbor’s good name and reputation;
and whether your tongue has not by lying and deceit ministered to
avarice. In times of the cross, the time was spent in godly exercises,
in consoling and edifying one another, in visiting those in prison,
and in preparing for suffering by devout meditations. Consider once,
on what you have bestowed the precious time; how much of it has been
squandered in voluptuousness and vanity; how much has been wasted in
disputes and quarrels; how much has been lost by needless anxiety and
labor; and how little has remained for devotion. No doubt, you will
find, that the absence of the chastening rod has rendered men impious
and without reverence, and that “the lust of the flesh, the lust of
the eyes, and the pride of life” have usurped the place of piety and
humility. But the most dangerous of all is, that but few examine
themselves; but few sigh over themselves. Without knowing it, many are
poor, naked and blind, who with those of Laodicea think that they are
rich and have everything in abundance, Rev. 3:17; but it is a wealth
with which God is not pleased, and by which the spiritual riches, which
consist in faith and love, in a living hope and a good conscience,
are diminished. See in the writings of the martyrs, how their life
was, how their suffering, how their constancy. It was the will of God,
that the children of Israel should remember the ways of their fathers,
and the instruction of wisdom concealed therein; for they are all,
ancestry and posterity, taken as one body. Deut. 8:2. Frequently it
is said through the prophets: I have brought thee out of the land of
Egypt; though this had been done to their forefathers. Micah 6:4; Ps.
81:10; Hos. 11:1. Examine your ways, and compare them with theirs, and
see whether the love of the world has not blinded your eyes, and led
them away from God. Many, when they could not use the world, turned
of necessity to God, as their nearest refuge; but as soon as a little
breathing time set in, they again began to lean towards the world;
the parents became rich, the children luxurious and wanton; the world
caressed them, and in course of time they became respected and lifted
up; the reproach of the cross was relinquished, and the honor of this
world stepped into its place. And this, in the first church was the
reason why God permitted a most awful persecution to come in the time
of Emperor Diocletian, that his children might be chastised thereby,
who already began to join in with the common world. _Eus., lib. 8, cap.
1_. Hence, we must see well to it, that we do not incur like guilt,
lest there come upon us what came upon them; for no one fares worse in
such times, than he who has not made good use of his time; such an one
will then be visited with woe, distress and misery; but to them that
love God, all things work together for good; they are purified and
tried by the refining fire; hence it is necessary that God at times
purge his threshing-floor with his fan, that the tares may not get the
upperhand, to its own destruction. But we only have to ask his divine
goodness, to chastise us as a father, and draw us by his love, moving
our hearts and minds to himward, in order that we may lead a godly and
holy life, in all love, peaceableness, kindness, and long-suffering;
not easily complaining of or grudging against one another, but bearing
in patience one another’s infirmities, and bettering each other by
good instructions; fleeing and avoiding all offenses, contention and
dissension, separations and schisms, which cause insufferable and
damnable discord; striving for peace; and seeking to heal, and restore
to unity, quiet and peace, that which is broken and ruined, rent
and torn asunder by the subtlety of the devil, and blind ignorance,
and scattered into various factions, to the great offense and
stumbling-block of many. If we do this, we shall cause the blessing and
presence of God to be with us. Col. 3:12; 1 Pet. 4:8; James 5:9.
In the meantime, let us constantly adhere to God, always pray for an
increase of wisdom and divine knowledge, and run with patience the race
that is set before us, looking unto Jesus, the author and finisher
of our faith, Heb. 12:1,2; for we have the same conflict which David
had in his time, and Job, and all the prophets, and Christ and his
apostles, together with all the pious followers in the first church,
as also before and in our time. They all had to overcome the world; so
do we; they all had to deny themselves; so do we; one crown is to be
gained, and the same kingdom is to be inherited. Heb. 12:28. The times
also, are just the same; but the different life makes them different;
however, all inequality must ultimately merge in the equality of God.
In order to make his followers partakers of this equality and unity,
Christ prayed, that they might be one with him and the Father. John
17:20. This was also the sole aim of the apostles; to this, as the
eternal, supreme treasure, they exhorted every one; “For in Christ
Jesus neither circumcision availeth anything, nor uncircumcision, but a
new creature. And as many as walk according to this rule, peace be on
them, and upon the Israel of God. Amen.” Gal. 6:15,16.
_Written out of love, to edification and amendment._
THE BLOODY THEATRE
--OR--
MARTYRS MIRROR
--OF THE--
ANABAPTISTS OR DEFENSELESS CHRISTIANS,
who baptized only upon Confession of Faith, and who suffered and
died for the testimony of Jesus, their Savior, in the sixteenth and
seventeenth centuries, that is, from A. D. 1500 to A. D. 1660.--Being
an Enlargement of the preceding Martyrs Mirror, augmented from many
authentic Chronicles, Memoirs and Testimonies; together with an Account
of The Holy Baptism, and other Articles of Divine Worship practiced in
those times.
AN ACCOUNT OF THE HOLY BAPTISM IN THE SIXTEENTH CENTURY.
SUMMARY OF BAPTISM IN THE SIXTEENTH CENTURY.
[The controversy of the so-called clergy the cause, in this century,
that the Anabaptists increased the more, which forms the beginning of
this account.
In the meantime, the difference is shown, between the old Waldenses and
the apostate Hussites, respecting the article of holy baptism.
The Waldenses in Hungary were now, in the year 1507, greatly
persecuted; concerning whom it is stated, that they led an innocent
life; and it is also declared that in their confession, which they
delivered this year, as well as in their defense, in the year 1508,
nothing at all is said about infant baptism.
Ludovicus Vives is introduced, for the year 1521, who, commenting
on Augustine, says: That formerly the adults alone were admitted to
baptism, and that even in his time said practice was still maintained
in some cities of Italy.
Two articles of the old Waldenses are related, one of which is against
the Pope, the other on holy baptism.
For the year 1540, mention is made of the churches in Thessalonica,
who were said to have remained unchanged in faith from the time of the
apostles, and agree with the Anabaptists. From two different authors
particulars corroborating the matter of said Thessalonian churches are
given; from the testimony of other writers and credible memoirs.
In a note it is shown, that in Thessalonica alone the Christians have
more than thirty churches, or meeting houses, while the Turks have only
three.
D. Vicecomes mentions the time when the Thessalonian Christians
administered baptism.
We then proceed to some confessors who lived and were put to death in
the time of our fathers; some good and wholesome testimonies regarding
this article, left by them as Thomas van Imbroeck, A. D. 1558; Jacob
de Roore, A. D. 1569; John Wouters van Kuyck, A. D. 1572, Christian
Gastayger, A. D. 1586; Bartholomew Panten, A. D. 1592. Finally, about
A. D. 1600, an entire confession of faith follows, such as has been
believed and practiced for many years, by those called Mennists.
With this we conclude the whole account of holy baptism and Christian
worship in those times.]
* * * * *
It is now our purpose to fulfill the promise we made in the preceding
part, and to this end have come here, namely, to show also in this
century, that the distinguishing mark of the believers, that is,
baptism according to the institution of Christ, was at this time also
correctly taught, practiced and maintained, by those who may be
called orthodox believers; notwithstanding said article had to suffer
much opposition, violence and molestation, and this not only from the
papists (who, however, have nearly always opposed it), but also from
other persuasions who had abhorred the doctrine of the papists in many
other points, and with fear and terror had fled from the Roman church,
as from a confused Babel.
However, all this, instead of obscuring the truth, tended only to
illuminate and glorify it the more, just as gold when contrasted with
copper, the mountain’s height with the deep valley, and the light of
day with the darkness of night, can be distinguished the more plainly;
also the praiseworthy commended, and the contemptible contemned. This
was the case at that time, not only with the assailed truth, but also
with those who defended it, as shall be related and proven in the
sequel.
_Jacob Mehrning’s History of Baptism_, making mention of the sixteenth
century, that is the time from A. D. 1500 until A. D. 1600, begins
with these words: _Page 772_ “At this time there arose, principally in
Germany, a most severe persecution against the old Waldenses and their
followers, through the violent controversy of the so-called clergy, and
the disputations waged against them by the pens of the learned.” [The
Waldenses] in consequence of this, however, gained far more Anabaptists
(namely Baptists), than there had ever before, in any country, been
seen.