Chapter XXVII: Conclusion: Of the Matters Here Related (1)

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

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

[70] “But in vain they do worship me, teaching for doctrines the
commandments of men,” saith the Lord. Matt. 15:9.

[71] Everything has its opposite: weeping is the opposite to
laughing; wailing and mourning, to shouting and rejoicing; but in
all this it is better to rejoice last than before. “Woe to thee that
spoilest, and thou wast not spoiled; and dealest treacherously, and
they dealt not treacherously with thee! when thou shalt cease to
spoil, thou shalt be spoiled; and when thou shalt make an end to deal
treacherously, they shall deal treacherously with thee.” Is. 33:1.

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

[72] “Judge not, that ye be not judged. For with what judgment ye
judge, ye shall be judged; and with what measure ye mete, it shall be
measured to you again.” Matt. 7:1,2. “If any man have an ear, let him
hear. He that leadeth into captivity shall go into captivity: he that
killeth with the sword must be killed with the sword.” Rev. 13:9,10.

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

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

NOTE.--“Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her sins.” Rev. 18:4.

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

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

THE HOLY MARTYRS OF THE NEW COVENANT.

_To all charitably inclined Anabaptists and non-resistant Christians_:

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

[73] Song of Solomon 4:16.

[74] Song of Solomon 2.

[75] Rom. 8:18.

[76] Rev. 3:5.

_Non est mortale quod opto._

SONNET.

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

[77] Lamentations 1:1.

_Iustus ex fide vivet._

ON THE BLOODY THEATRE OF THE ANABAPTISTS OR NON-RESISTANT CHRISTIANS.

_To my brother T. J. van Braght:_

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

[78] Of the desolation of Jerusalem, David in his Lamentation sung:
“O God, the heathen are come into thine inheritance; thy holy temple
they have defiled; they have laid Jerusalem on heaps.” Ps. 79:1.

“By the rivers of Babylon there we sat down, yea, we wept when we
remembered Zion. We hung our harps on the willows in the midst
thereof.” Ps. 137:1,2.

[79] In 1659 the hand of God was laid heavily upon my brother,
in that he was visited with a severe sickness, so that to all
appearance, it seemed that he would not recover.

_P. van Braght._

FIRST PART.

THE BLOODY THEATRE

--OR--

MARTYRS MIRROR

--OF THE--

ANABAPTISTS OR DEFENSELESS CHRISTIANS, WHO SUFFERED AND WERE SLAIN FOR THE TESTIMONY OF JESUS CHRIST, THEIR SAVIOR, FROM THE TIME OF CHRIST UNTIL THE YEAR A. D. 1660.

AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE FIRST CENTURY,

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

SUMMARY OF THE BAPTISM IN THE FIRST CENTURY.

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

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

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

CONCERNING THE BAPTISM OF JOHN.

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

THE PERSONS JOHN BAPTIZED.

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

HOW, AMONG OTHERS, HE BAPTIZED ALSO JESUS, THE SON OF GOD.

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

HOW CHRIST BAPTIZED THROUGH HIS DISCIPLES.

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

HOW CHRIST COMMANDED BAPTISM TO HIS DISCIPLES, BEFORE HIS ASCENSION.

Matt. 28:18–20: “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach (or make disciples of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” Mark 16:15,16: “And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”

HOW THE APOSTLES EXECUTED THIS COMMAND OF CHRIST TO TEACH AND BAPTIZE, AFTER THE ASCENSION OF CHRIST.

Acts 2:37,38: “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.”

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

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

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

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

Acts 10:46–48: “For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.”

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

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

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

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

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

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

WHAT TESTIMONY THE HOLY APOSTLES HAVE GIVEN IN THEIR EPISTLES, CONCERNING BAPTISM.

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

Rom. 6:3,4: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”[80]

[80] He that is to have his sin buried through baptism, must first
have died unto it through repentance; and he that is to rise into,
or walk in, the new life, must first have been or walked in, an old
life; this is incontrovertible, but whether it applies to infants,
let the reader judge.

NOTE.--To the foregoing belongs also the passage, Tit. 3:5, where baptism is called, “the washing of regeneration,” and Eph. 5:26, “the washing of water by the word.”

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

[81] It appears, therefore, that none were baptized in Galatia, but
those who had put on Christ. Concerning this putting on of Christ,
see Rom. 13:14.

Gal. 3:26,27: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.”

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

1 Pet. 3:20,21: “When once the longsuffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is, eight souls were saved by water.[82] The like figure whereunto baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God).”

[82] In the ark, which was preserved through, or, properly speaking,
in the water, there were none but believing and obedient persons,
eight in number, namely, Noah and his wife, with their three sons,
Shem, Ham, and Japheth, and their three wives, eight persons in all:
likewise, none but believing and obedient persons belong in the
church of Christ, which is compared to the ark, and which must be
preserved through or in baptism.

MOREOVER, THE CONDITIONS REQUIRED IN, AT, AND ABOUT BAPTISM, INDICATE SUFFICIENTLY, THAT IT WAS NOT ADMINISTERED TO CHILDREN, BUT TO PERSONS OF UNDERSTANDING.

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

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

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

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

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

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

OF THE TESTIMONY OF THE FATHERS CONCERNING THIS ARTICLE; WHO LIVED FROM THE DECEASE OF THE APOSTLES TO THE END OF THE FIRST CENTURY.

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

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

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

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

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

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

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

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

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

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

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

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

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

From the _Constitutionibus Apostolicis, lib. 7. cap. 23._ by the same Clemens, these words are taken: Concerning baptism we commanded you before, O bishop, and say this also: that you shall baptize as the Lord has commanded us, when he said: “Go, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you.” Matt. 28:19,20. _Bapt. Histor. page 200. ex. Constit. Apostol._

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

AN ACCOUNT OF THE PIOUS MARTYRS AND WITNESSES OF JESUS CHRIST WHO SUFFERED DURING THE FIRST CENTURY:

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

SUMMARY OF THE MARTYRS OF THE FIRST CENTURY.

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

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

JESUS CHRIST THE SON OF GOD CRUCIFIED AT JERUSALEM.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[83] That the Lord lived six hours, yea, more than six hours on the
cross, before he gave up the ghost, appears from the account of
Mark, chap. 15; for in verse 25 it says: “And it was the third hour,
and they crucified him.” That is, according to our reckoning, nine
o’clock in the morning. Then, in verse 33, we are told that when the
sixth hour was come, there was darkness over the whole land until the
ninth hour; which, according to our reckoning, was twelve o’clock
noon. Then, in verse 34, we read: “And at the ninth hour Jesus cried
with a loud voice, saying, Eloi, Eloi, lama sabachthani, that is,
My God, my God, why hast thou forsaken me?” which, according to our
way of reckoning time, is three o’clock in the afternoon. Again in
verse 37, we read: “And Jesus cried with a loud voice, and gave up
the ghost;” which, as it appears, happened after the expiration of
the ninth hour, so that the Lord lived on the cross from nine o’clock
in the morning until three o’clock in the afternoon, that is, fully
six hours, and not before then did he give up the ghost, as has been
shown from the account of Mark.

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

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

JOHN THE BAPTIST, SON OF ZACHARIAS AND ELISABETH, BEHEADED IN THE CASTLE OF MACHÆRUS, AT THE COMMAND OF HEROD ANTIPAS, A. D. 32.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

STEPHEN, ONE OF THE SEVEN DEACONS OF THE CHURCH AT JERUSALEM, STONED WITHOUT THE GATE OF THAT CITY, BY THE LIBERTINES, A. D. 34, SHORTLY AFTER THE DEATH OF CHRIST.

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

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

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

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

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

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

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

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