Chapter V: Preface (2)

The young people who live after their lusts, and have not come to the light, will see here, that many of their equals, yea, who were only fourteen, fifteen, eighteen, twenty years old, or even younger, had at that age already forsaken the vanities of the world and the lusts of youth; nay, some so early that they had not yet come to know them, much less to practice, them; but that, on the contrary, as soon as they reached their understanding, they remembered their Creator and Savior, bowed their youthful members under his yoke, accepted his commandments, obeyed him with all their heart, and surrendered themselves willingly to him, so that they, for his sake, did not spare their lives unto death. Ecc. 12:1; Prov. 23:26.

The middle-aged, who, like the firmly-rooted oaks of Bashan, are so deeply engrossed in, and joined to, earthly affairs and household cares, that it is next to an impossibility to detach them therefrom because of their inseparable desire for the goods of this world; will see here people in the flower and prime of life, who might have gained much, but sought it not, because they would not miss the heavenly gain. These had a contented heart; they were clothed with coats of skins, only against cold and nakedness; they lived in huts or plain cottages, to be sheltered from rain, wind, hail and snow; they ate bread to satisfy their hunger, and drank water to quench their thirst; more they had not.[15]

[15] Surely no man in the world can derive advantage from the
abundance of his temporal possessions over and above the necessaries
of life. Why then, the manifold anxieties and cares to provide for
the future in regard to the things which concern the body; since
nature is so soon separated by death from all this? “Seek ye first
the kingdom of God.” Matt. 6:33. “Casting all your care upon him,”
(the Lord) etc. 1 Pet. 5:7.

There they shall see that these contented people surrendered to God the strength of their bodies, their station in life, and whatever they had; so that they, having become members of his church, esteemed it greater riches to suffer with the same the reproach of Christ, nay death itself, than to enjoy the pleasures of sin for a season.

The aged, who have neglected their youth and middle life, and are now come to the eleventh hour,[16] and yet are still not working in the Lord’s vineyard, may here behold persons whose hoary head is a crown of glory, since they are found in the way of righteousness; who devoted their feeble powers, the short span of their life, yea their last breath, to the service and praise of their God and Savior, watching and waiting for the hour of their departure and the day of their redemption, that they might become an acceptable offering to the Lord. They longed for the clock to strike twelve, so as to be admitted by the Lord and be seated at his glad feast.

[16] Though it is not advisable in temporal things to put off doing
the day’s labor until evening, yet it is better late than never. This
holds good also in spiritual things.

When two of our last martyrs, Jan Claess of Alckmaer, and Lucas Lamberts of Beveren, an old man of eighty-seven years, received their sentence of death, at Amsterdam, Holland, in the forenoon of a certain day in the year 1544, Jan Claess said to the old man, Lucas Lamberts: “My dear brother, fear now neither fire nor sword. O what a glad feast shall be prepared for us, before the clock strikes twelve.” See II Book, year 1544.

All this and infinitely more the worldly-minded, ignorant and unbelieving are taught here. O that each of them would consider this well!

Men are more easily converted by good examples than by good teachings, because examples are more impressive; yet here you have both.

Let every one come hither, therefore; and no one remain behind; all have need to be taught in the way of salvation; no one would choose to be unsaved. Here you shall see the patience, the faith, and the constancy of the saints. Have compassion upon your own poor souls, whom the Lord loves so dearly, seeking to lead them to heaven; yea for whom the Son of God has shed his precious blood, thus purchasing them with so great a price. We would commend this matter most urgently to you as well as to ourselves. O Lord, help! O Lord, let it prosper!

But it is now time that we turn our attention to giving instructions concerning the proper understanding and use of this work.

TH. J. VAN BRAGHT.

_Dort_, July the 27th, 1659.

Introduction.

SUMMARY OF THE FOLLOWING WORK.

This work comprises two books, each of them containing a different and independent topic. The first is a treatise of the holy baptism and of that which pertains to it. The second is a historical account of the holy martyrs who suffered on account of baptism, or, generally, for the testimony of Jesus Christ.

These two topics have been briefly, yet not less clearly, treated, throughout, in every century, from the days of Christ up to our present time; and this order has been followed: through every century first an account is given, through faithful and authentic authors, of the subject of holy baptism, and the proper administration of the same during that time; to which we have each time added our own comments, explanations, refutations of objections, etc., then every century is again taken up, and an account given of the holy martyrs who suffered during that time. So that each century treating of holy baptism is followed by a century treating of the holy martyrs; and thus from beginning to end.

This, then, is a summary and the order of the following work; which we shall directly explain more fully, and give our reason for doing so.

OF THE TITLE OF THIS WORK: THE BLOODY THEATRE OF THE ANABAPTISTS, etc.

The first part of the title, consisting of the words, THE BLOODY THEATRE, will, we think, not be subjected to any serious criticism, since no one can dispute that all that is treated here, so far as the martyrs are concerned, is a representation or exhibition of the blood, suffering, and death of those who, for the testimony of Jesus Christ, and for their conscience’ sake, shed their blood exchanging their life for a cruel death.

But the second part, consisting of the words, “OF THE ANABAPTISTS,” may easily meet with some opposition, because some will not admit that the Anabaptists, or those who maintain such a confession as they do, have existed through every century, from the days of Christ up to the present time; and, what is still more, that they have had their martyrs. But in order to treat the matter systematically and in the best manner, we shall first speak of the name, and then of the thing itself.

OF THE NAME: ANABAPTISTS.[17]

[17] The word _Anabaptist_ is here used to signify the same as
_Taufgesinnte_ in the German, and _Doopsgesinde_ in the Dutch
language, for which the English language affords no better term, the
literal signification of _Doopsgesinde_ being _baptism-minded_.

The name “Anabaptists” was really not accepted by them by choice or desire, but of necessity; for their proper name, if we consider well the thing in connection, should be, Christ-minded, Apostle-minded, or Gospel-minded, Gal. 3:26,27,29, as they were called of old, yea, many centuries ago, because their religion agreed with the doctrine of Christ, the Apostles, and the holy Gospel; which appears from the confessions of faith which they from time to time have published, and which we, as far as we know them, are ready to defend, if necessity requires it; of which also others boast; but how they prove it, they may answer for themselves, and the impartial and intelligent may judge.

The name Anabaptists which is now applied to them, has but lately come into use, deriving its origin from the matter of holy baptism, concerning which their views differ from those of all, so-called, Christendom. In what this difference consists, we will now briefly, and in the sequel more fully state.

We could have wished that they had been called by another name, that is, not only after the holy baptism, but after their whole religion; but since it is not so, we can content ourselves with the thought that it is not the name, but the thing itself, which justifies the man. For this reason we have applied this name to them throughout the work, that they may be known and distinguished from others.[18]

[18] Ancient Israel was called the circumcision because all
Israelites were circumcised. 1 Cor. 7:19; Gal. 5:6; 6:15.

OF HOLY BAPTISM, AND WHY WE HAVE PREFERRED IT TO ALL OTHER ARTICLES, IN OUR HISTORY.

We have chosen holy baptism in preference to any other article of the Christian and evangelical religion:

1. Because it is the only sign and proof of incorporation into the visible Christian church, without which no one, whoever he be, or whatever he may profess, or how separated and pious a life he may lead, can be recognized as a true member of the Christian church. This is fully, yet without controversy, shown and confirmed in the following history.[19]

[19] Paul asked the Church at Rome, whether they did not know, that
as many as were baptized (or incorporated through baptism) into Jesus
Christ, were baptized into his death? Rom. 6:3. Compare with Gal.
3:27; 1 Cor. 12:13.

2. Because it is, beyond contradiction, the only article on account of which others call us Anabaptists. For, since all other so-called Christians have, yet without true foundation, this in common that they baptize infants; while with us the baptism only which is accompanied by faith and a penitent life, according to the word of God, is administered, to _adults_; it follows, that with us such persons are baptized who have received baptism in their childhood, without faith and repentance; who, when they believe and repent, are again, or at least truly baptized with us; because with us their previous baptism, being without true foundation, and without the word of God, is not considered baptism at all.[20]

[20] Notwithstanding Philips of Marnix; then, F. Beza; then Menso
Alting; then, Abr. A. Doreslaer; and then, the latest translators
of the Bible, have come to another conclusion concerning the
re-baptizing of the twelve Ephesian disciples who had been baptized
by John, Acts 19:1–3; there has, nevertheless, as far as we have been
able to discover, before the time of P. Marnix, yea, for more than
fifteen hundred years, never been a single Greek or Latin divine who
doubted that those Ephesians were baptized again, because the first
time they had been baptized without having a knowledge of the holy
Ghost.

3. Because the imperial decrees (when some so-called Christians began to tyrannize) in the days of Theodosius and Honorius, A. D. 413, were issued and proclaimed everywhere, expressly against the Anabaptists and those who were rebaptized; namely against such who maintained the aforementioned article, as the Anabaptists of to-day do; which was also the case in the last persecution, during the reign of Emperor Charles V., more than eleven centuries afterwards, A. D. 1535; when all who, having been baptized in infancy, had been rebaptized upon their faith and repentance; or who maintained these views, were punished with a severe death, as may be seen in our account of baptism, and of the martyrs, for the years 413 and 1535.

4. Because it would not have been possible to write in detail of all the other articles of the Christian faith and worship of God, as they, through all the centuries from the days of Christ up to the present time, have been believed and practiced according to the manner of the Anabaptists of this day; without going beyond the bounds of the largest book; since no book could possibly be printed or planned on so large a scale, as to contain all this; wherefore we have been obliged to observe moderation in writing, throughout, so as not to become diffuse, or overstep the bounds of a reasonable book.

THE REASON WHY WE HAVE POINTED OUT THE ARTICLE OF HOLY BAPTISM, AND THE ADHERENTS OF ANABAPTISM, FROM THE DAYS OF CHRIST TO THE PRESENT TIME.

For more than a century up to the present day, people have been made to believe that the Anabaptists contemptuously so-called, have but recently sprung from some erring spirits,--some say, from the Munsterites,[21] etc.; whose fabulous faith, life and conduct, the true Anabaptists have never recognized; for no one will ever be able to show with truth, so far as we have been able to ascertain, that the articles of religion of those Munsterites, whereby they have drawn the attention of the world upon themselves, and which consist in commotion, rebellion and such like, have ever been adopted or acknowledged as good, much less professed and lived, by any formal church of the Anabaptists, or by any well known member of the same. But, on the contrary, they have from that time on and ever since declared that they would have neither lot nor part with them or their transactions; and admonished one another, not to follow such ways, because these could not stand the test before God and his word, nor before the mind of a true and meek Christian, as being contrary to the Gospel of Christ, and the most holy faith.

[21] Aside from the fact, that the Anabaptists did not spring from
the Munsterites, but have existed through all the times of the
Gospel, as has been sufficiently shown, we would, moreover, state
that the pernicious and evil proceedings which took place at Munster
about the year 1534, can, according to the truth, not be laid to the
charge of the Anabaptists, who, at that time, like innocent doves
fleeing before the talons of the hawk into clefts of the rock, or
into hollow trees, had to hide themselves; but must be placed to
the account of some Lutheran preachers, to whom a certain _Jan van
Leyden_ had recommended and taught Anabaptism. According to old and
authentic authors these proceedings happened as follows:

In the year 1532, Bernaert Rotman, a Lutheran (at that time called
Evangelical) preacher, began to preach at Munster in St. Maurice
church, against the doctrine of the Papists; when, however, the
Papists of Munster came to know this, they bribed him with money, to
go away.

But a few months afterward repenting of it, he came back, and drew
such crowds, that he, being sustained by some of the chief men of the
city of Munster, erected his pulpit in the entry of the church. He
also sought to have other churches opened in order that this doctrine
might be propagated the more widely;--if this were not done, they
should be opened by force, etc. In the mean time, on the 14th of
February, 1533, there arrived at Munster, Jan van Leyden, a strange,
odd and opinionated man, who, though he maintained baptism upon
faith, yet in most other points never agreed with the Anabaptists. To
be brief, after much controversy he brought the matter so far, that
not only Bernaert Rotman, who had at first opposed him, but also his
colleague, H. Staprede, and various others, began to preach against
the practice of infant baptism. On the other hand, Jan van Leyden
learned from them, especially from B. Rotman, the doctrine that one
might defend and propagate his religion with external weapons.

In the mean while, the magistrates, apprehending serious mischief
which might be expected to spring from this, forbade those who they
thought were giving the most occasion to it, the city. They, indeed,
left the city, yet, on the instigation of B. Rotman, entered it again
by another way.

Finally matters came to such a pass, that the aforementioned,
and other supporters of the Lutheran (or miscalled, Evangelical)
doctrine, who had become agreed with Jan van Leyden, in the article
of baptism, collected together and resolved to bring about a total
restoration of religion; deciding also, that to this end, as it could
not be effected quietly, it should be done by force of arms; further,
that in Munster the beginning should be made.

Jan van Leyden was constituted the leader; and through B. Rotman’s
proclamation much ignorant and simple people from the surrounding
places were summoned, to help carry out said restoration, which
however was not made known to them at first. These were promised
that, in Munster, they should receive tenfold for their goods which
they had to abandon on this account.

Without loss of time they opposed the power of the bishop. They
erected fortifications, seeking not only to defend themselves, but
also to exterminate their opponents, that is, the true adherents of
Rome and the Pope. But matters took quite a different turn from what
they had intended: they were defeated and the bishop and those of the
city triumphed.

Rotman himself, (notwithstanding that his associates were in equal
distress) despairing of his life, ran to the enemies to be killed by
them; so that he might not, like Jan van Leyden, be taken alive, and
come to a shameful end.

This, then, was the tragedy enacted at Munster; the instigation,
progress and execution can and may not be attributed to the so-called
Anabaptists, but to the first-risen Lutherans, especially to B.
Rotman and his followers. Had this restoration been successful, the
Lutherans would not have been ashamed of it; on the contrary they
would have boasted of it, and never would have let the honor of it
remain in the hands of the Anabaptists. To this alludes the following
old ditty:

Had successful been the glorious restoration,
Never would the much-despised Anabaptists
Have obtained the honor: Luther, or some other,
By the sword of Rotman, lord would have been crowned.

[Compare tract Onnooselheyds Peyl. etc., edit. Harl. Anno 1631.
Annex Hist. Mart. a little before the introduction; with the various
attestations of Bernhard Rotman; Godfrey Stralensis, Rollins, and
other Lutheran leaders at Munster; whose writings concerning this
matter were published shortly after the transaction, and have also
come down to us. Also, the notes of Melanchton, Guido, Sleydan; and
also in the great atlas, old edition.]

Were we disposed to pay them in their own coin, we might say: The Munsterites were fellow-members of those who sanction war and claim that one must propagate and defend his religion with the sword. For this is what they did; but _we_ speak against it with heart, soul, and mind.

Nevertheless, the people were made to believe these things; and therefore, many simple people without experience or knowledge have adopted the above opinion, simply because their pastor, preacher, or teacher told them so; hence, many slanders have sometimes been, and are still, spewed out like bitter gall, against the so-called Anabaptists, who are despised and rejected by everybody.

In order to show that the doctrines of the Anabaptists, especially that article on account of which they are called Anabaptists, did not originate with the Munsterites, or any other erring spirits who have arisen in these last times, but have proceeded from the source of truth--Christ and his apostles, we have placed their origin in the time of Christ, and shown that at that time already, this article, with other articles of the Christian religion, was taught and practiced; and also after the death of the apostles, through every age, even to the present time.

Now the point will be to give the reasons why we have called this whole work, with all the persons contained therein, after the Anabaptists; from which, as the second question, might be asked: whether all the persons mentioned, confessors as well as martyrs, none excepted, confessed the same as what the Anabaptists of this day confess? or whether any believed, practiced, or maintained higher or lower, more or less, in this or that article?

We shall treat these matters separately, and one after the other, giving the _reasons_ as well as the _answers_.

REASON WHY WE HAVE CALLED THIS WHOLE WORK AFTER THE ANABAPTISTS.

The reason which has induced us is two-fold:

1. Because, as we have shown clearly, there have been persons in every century, from the beginning of the Gospel all along, who have believed and taught the article of holy baptism, with other articles noted in the margin--on account of which the Anabaptists have received this name--in the very same manner as the Anabaptists, and have, each in his time, instructed, engrafted, and confirmed their contemporaries therein, as may be seen in the whole history, especially in the first fifteen centuries.

2. Because we have not found mentioned in the writings of authentic authors anything concerning those persons whom we have noted as true witnesses, which conflicts with the above mentioned doctrines of the Anabaptists. And whenever something has been laid to their charge, which is not in harmony with the uprightness of the faith professed by them, we have shown that the witnesses to such charge were not authentic or acceptable; or that the things brought against them, were committed by them not after, but before their conversion; or that, if they at any time have fallen into them, they truly forsook them before their death, and from which all this appears.

But whenever we have found that any, as regards the faith professed, were actually guilty of serious errors, offensive mis-conceptions, or bad actions, for which the above excuses could not be brought forward; we have dropped such entirely, and not mentioned them; that the pious and most holy witnesses of Jesus Christ might not be defiled with their unclean and unholy leaven.

ANSWER TO THE QUESTION, WHETHER ALL THE PEOPLE MENTIONED IN THIS WORK, NONE EXCEPTED, HAVE CONFESSED THE SAME THAT THE ANABAPTISTS OF THIS DAY CONFESS.

Concerning this we say that a distinction must be made between the first and last martyrs;--not that they have differed in the faith, for this we have not found; but because they were not all examined in regard to the same articles of faith; and consequently did not reply in one and the same manner; and this from the fact, that some suffered among the pagans, some among the Jews and the Mohammedans, and some among the false Christians, that is, the Romanists.

Those who suffered among the pagans were, for the most part, examined concerning the first article of the Christian faith, wherein we confess: “I believe in one God, the Father, the Almighty Creator of heaven and earth,” etc.; and if the apprehended Christians confessed only this, _viz._, that they believed in one God, they were condemned to death: for the pagans recognized many gods.

Those who suffered among the Jews or the Mohammedans were examined concerning the second article, wherein we confess: I believe “in Jesus Christ, the only-begotten Son of God, our Lord, who was conceived of the holy Ghost,” etc. When they had confessed this, they had also forfeited their lives; for the Jews and the Mohammedans do not acknowledge Christ as the Son of God, much less as his only-begotten (or own) Son, and that he was conceived of the Holy Ghost.

On account of this article many believers were killed among the Arians.

Those who suffered among the false Christians, especially among the Romanists, were examined concerning nearly all the articles of faith, in regard to which difference of opinion existed between us and them, viz: the incarnation of Christ, the office of the secular authorities, the swearing of oaths, etc., but above all others, the article of holy baptism, namely: whether they were denied infant baptism? or, whether they were re-baptized? which latter principally caused their death; as sentence of death was immediately passed upon them, and their life taken.

Besides these articles (on account of which they also had to suffer among the followers of Zwingli and Calvin) the Papists laid before them also, either for denial or for confession, the manifold papal institutions, which at different times and above and contrary to the most holy faith and life, had originated, and been forced, as necessary articles for salvation, upon the innocent plain, and orthodox people, that they should believe, and live according to them, such as the invocation of deceased saints; sacrifices for the dead; pilgrimages to the sepulchres of the saints; the worshiping and salutation of images made with hands; masses; vigils; ceremonial night watches; choral prayers whether paternosters, Ave Marias, or rosaries, or others; the making the sign of the cross; sprinkling with holy water; the tonsure; the wearing of white, gray, black, or other clothes; the chasuble; and innumerable other things which it is almost impossible to mention.

When the orthodox martyrs were examined by the Papists concerning these and similar matters, they must necessarily express their opinion in regard to them, and, therefore, unfold the articles of their own faith, which were opposed to them; so that on such occasions frequently the whole foundation and all the particulars of the saving faith which they held in common with us, were discussed.

This is the reason, therefore, that only those martyrs who suffered among the false Christians, especially among the Papists, made confession of nearly all the articles of faith; while all the others, though faithful and sincere confessors of the evangelical truth, who sacrificed their lives among the pagans, Jews, or Mohammedans, confessed but very little thereof: because they were not examined concerning them.

Moreover, at first there were not so many articles of faith concerning which different opinions prevailed, than there were in later times; for which there was a reason; for, since in the beginning there were not so many apostates and different sects than in later times; the points which had to be asserted against those who disputed them originally, were fewer than afterwards, when many churches began to spring up, and each defended his own; from which the true believers had to distinguish themselves by their confession of the controverted articles of faith.

No true Christian of the Anabaptists of this day will stumble at the fact that the first martyrs have not confessed so many articles of faith as the last ones, or as are confessed now; which, as has been said, is founded on a satisfactory reason.

However, we have found, and are fully satisfied therewith, that although, for the reason already mentioned, some have confessed more, and others less, of the articles of faith, they notwithstanding did not differ from each other in regard to their purpose and meaning; we speak with reference to those things which are of considerable importance, and may be considered as necessary for salvation.

But should it nevertheless be true, that one or the other (whereof one have not heard), on account of the earliness, degeneracy, or darkness of preceding times, was not truly enlightened; either in the faith or in the knowledge of it, or possessed some serious weakness or deficiency; but nevertheless, keeping the true foundation of salvation, that is, Christ,[22] though weak and frail, died, sacrificing his life through a violent death, with a good purpose, to the honor of God, the edification of his fellow brethren, above all, to the preservation of his own soul; such a one should, according to the nature of love, be excused, and counted a true martyr,[23] because of his entirely good intention, and his total renunciation, even unto death, of his possessions as well as his own self; for which the Lord has promised everlasting life, yea, the crown of life, Matt. 19:29, compared with Rev. 2:10: “Be thou faithful unto death, and I will give thee a crown of Life.”

[22] “For other foundation can no man lay than that is laid, which
is Christ Jesus.” 1 Cor. 3:11. On this foundation built all the true
martyrs, of whom we have given an account; and unanimously kept it.

[23] For this reason a considerable error, which could not be allowed
in a common member of the church not laboring under trial and
oppression, might be tolerated in a martyr.

This is what we have thought proper to call attention to in regard to the title and contents of these two books; but before we dismiss the subject, it behooves us to make a brief statement in regard to the preceding or old work.

STATEMENT IN REGARD TO THE OLD WORK.

It was our intention to leave the second book, that is, the history of the martyrs from the year 1524 to 1614, unaltered, just as it was published before to the service of our fellow-brethren in the faith; except that we proposed to add a few more martyrs of the same faith, inserting them where it might be suitable. But our original design in this matter has been far transcended, since we, besides the writing of the whole first book, have added not only a few, but many, martyrs to the second book; and as many of the death sentences of the martyred persons, which we have recently obtained, did not agree in date and other circumstances with the respective accounts contained in the old book, some of them differing very greatly from each other; which came from the fact, that, when the martyrs were put to death, the rest of the believers of the place were frequently scattered on account of the existing danger, in consequence of which neither the time nor the manner of their death could be recorded: therefore we have, whenever we discovered such discrepancies, rewritten the original accounts and ordered them according to the time and manner indicated in the death sentences recorded by the papal and other clerks of the criminal court; in order that even the adversaries, if possible, might become convinced by their own testimony of the shedding of the blood of the saints.

This was no small task and burden for us; yet we have labored through and finished it (thanks be to the Lord for his grace). But how this was accomplished, we let the impartial and intelligent judge.

However, we consider it certain, that we shall not escape criticism; the world, being evil, is wont to criticise everything good. Besides, we have not aimed to please everybody, but to write the truth; and this, we think, we have done without passion, prejudice, or partiality.[24]

[24] Justus Lipsius says in the preface to his first book of
“Steadfastness”: “Few readers will suffice me; one suffices me; none
suffices me also: for I have written this for myself.” But this we
leave to him, who had written it only for himself.

If anybody is displeased with this book, he may know that we have written it only for ourselves and for the well-disposed. With the evil-minded we have nothing to do. Therefore we shall console ourselves in regard to whatever we may meet with on this account. God and a good conscience shall be our support.

The captious I cannot escape,
Who fault will always find;
But yet, my heart shall never fear,
Since God my purpose knows.
Yea, Lord! thou knowest all my thoughts;
To thee my cause I trust.
I care not what my haters say,
So free my conscience is.

Far be it from us, however, to acquit ourselves of all liability to err. No man in this world is so infallible, that he may not at some time err.[25] We consider it to be certain, therefore, that we, here and there (though not intentionally, but innocently), have erred; and this the more, as we have compiled and written this to a great extent while we were in distress, severe illness, yea, on the bed of sickness, when death threatened us; for which reason we ought to be the more excused, though we, for truth’s sake, do not seek it.

[25] “Would to God ye could bear with me a little in my folly” (2
Cor. 22:1), says the apostle Paul, with whose wisdom we should not
compare ours in the thousandth part.

If any one, therefore, no matter who, provided he does it in sincerity and good faith, can point out to us any errors,[26] we will consider the matter, forsake the evil, and follow the good. But if it is apparent to us, that not sincerity and faithfulness (that is, love of truth), but envy and ill-will caused by prejudiced partiality against our faith, are the prime motors in the case, we shall not very easily be induced to give it closer consideration; but it shall only the more confirm and assure us of the truth of what we have written and do believe.

[26] It is always easier to criticise a thing than to do it better.
Therefore Karel van Mander, at the completion of a great work, adds
these words: “Ye stiff-necked critics must first consider that too
great a mountain lies between doing and saying, before you accuse a
free conscience with your audacious babbling. Many have mouth enough
to contemn the work of everybody; but not the hands to make something
better. Saying is mere wind; but doing I esteem.” We say the same,
and will let the matter rest here.

No one must expect, that if he, for the purpose of refuting or assailing with the pen, attacks this book (that is, as far as the work which we have written is concerned) in one or the other point, and not in its entire extent; we shall readily answer or oppose him; for we do not consider such a procedure worth the trouble of replying to it. But should the whole work be attacked or contested, yet so that no alteration is made in the language, nor anything essential left out, we would state, that, if God will spare our health and grant us strength, we will attend to the matter; since, for the sake of our brethren and companions, we shall, like Paul, not be ashamed of the Gospel of Christ, either to reply to, or refute the things advanced, or to do anything else we may deem necessary to the service of the defenseless and oppressed little flock of Christ.

But judgment shall return unto righteousness: and all the upright in heart shall follow it. Psalm 94:15.

VALEDICTORY.

Hitherto hath the Lord helped us.[27] We have longed much for the hour that would bring us to the conclusion of our work. This hour has come; and therefore we will now rest.

[27] “Then Samuel took a stone, and set it between Mizpeh and Shen,
and called the name of it Ebenezer” (that is, stone of help),
“saying, Hitherto hath the Lord helped us.” 1 Sam. 7:12. Thus say we
in reference to our history.

Receive this according to the nature of love. We have had naught in view, but that it should promote the honor of God, and your, our, and the salvation of all men. Your and our days are drawing to a close. O, may God grant, that the end of your and our life may be the beginning of the true and blissful life; that the setting of your and our days which are but misery and vanity, may be the rising of the eternal and glorious day of immortal glory.[28]

[28] The end of our work must remind us of the end of our life; and
what we may yet lack in this, we shall ask of the Lord, “Lord, make
me to know mine end, and the measure of my days, what it is; that I
may know how frail I am.” Ps. 39:4.

O Lord, bless us and all who may read this work; that they and we, in the true faith and with a godly conversation, may spread abroad thine honor, and afterwards, being honored by thee, receive a like reward.

We look forward with joy to the day which can bring us consolation. It will deliver us from this evil and perverse world. It will bring us to the true rest, where unrest will be no more, It will give us what our heart desires. O that this time had come already!

The Lord Almighty calleth me:
My earthly work is done; and now
I long to get away from thee,
O world so vain! O house of pain!
For though my flesh in thee yet moves,
The soul immortal heavenward tends.[29]

[29] Then say we with Job: I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth: and though after my
skin worms destroy this body, yet in my flesh shall I see God; whom
I shall see for myself, and mine eyes shall behold, and not another;
Job, 19:25–27; and with Paul: we know that if our earthly house of
this tabernacle were dissolved, we have a building of God, a house
not made with hands, eternal in the heavens. For in this we groan,
earnestly desiring to be clothed upon with our house which is from
heaven. 2 Cor. 5:1,2. This caused John to say: Even so, come, Lord
Jesus. Rev. 22:20. The grace of our Lord be with us all.

This was spoken by one of the ancients, when he thought that he had finished a good work, and that the hour of his departure was near at hand. Certainly a great confidence springing from a well-meaning heart. We say in the same manner: Our earthly work is now finished. We do not know that we shall be able to do much more good upon earth. But as long as we are here, we hold ourselves bound to our Creator, being confident that we have not lived in vain. We have, in our weakness, done what we could for the promotion of our own and the welfare of our fellow-men.

Be then, O God, gracious unto the least of thy servants, and grant that none of his natural or spiritual kindred, or of those who have been instructed by him, may be lost, but that they all may come to the rest of thy saints and be eternally saved.

With this, beloved reader, whoever you may be, we commend you to the Lord; and to you we commend the consideration of the things which you will find here; feeling assured that if you will do so, you will certainly receive that for which we have prayed the Lord in your behalf.

Yours very affectionately, as seeking your soul,

THIELEM J. VAN BRAGHT.

_Dort_, July the 31st, 1659.

OF THE TRUE CHURCH OF GOD, ITS ORIGIN, PROGRESS, AND IMMOVABLE STABILITY, THROUGH ALL TIMES.

[As in the following work a survey is given, to some degree, of the succession and establishment of the church, we find it expedient in order that the same may not be misinterpreted, and because some of our good friends have requested and besought us (though we had intended to leave it as it was), to precede, by way of introduction, that which follows, by our exposition of the true and the false church, and of their respective good and evil succession and progress; also, to state the views we hold in regard to the right of succession. We will, therefore, begin here, and, so as not to be tedious, endeavor to be as brief as possible.]

As there are two different peoples, two different congregations and churches, the one of God and from heaven, the other of Satan and from the earth; so there is also a different succession and progress belonging to each of them.[30]

[30] Not only the word of God, but also experience, confirms the
truth of our statement with reference to the two different churches;
since daily and universally we may observe people who lead a very
modest, devout and godfearing life; and, on the other hand, such
whose life is extremely profligate, impious and godless: thus it is
also with the root of life, that is, with the matter of faith or of
unbelief. How can these be called or recognized by a different name
than that of members of the two above mentioned churches?

We shall first speak of the divine and heavenly church, and then of the last mentioned one.

The divine and heavenly church, which is the separated holy flock and people of God, originated upon earth at the beginning of the world; has existed through all the ages up to the present time; and will continue to the end of the world.

OF THE DIVINE SERVICE OF THE CHURCH.

The state and divine service of this church have varied from the beginning according to the different periods in which it existed and flourished.

From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ, from Christ to the end of the world, God ordained, for each of these periods, different customs, as regards the external divine service of this church; also different signs, seals, and appurtenances; though it is, was and shall be, the same church, the same people, and also the same God whom they served, still serve, and shall serve unto the end.

Before Adam fell, divine service had no respect to Christ; he had not yet been presented to men as a means of salvation, much less as their only Prophet, Priest, and King, or as the only true way, entrance and door to heaven, through whom alone men can be saved; but their happiness depended on their obedience to the command not to eat of the tree of the knowledge of good and evil. Gen. 2:16,17.[31]

[31] The religion before the fall of Adam, with which we begin, was
of short duration; hence little is said of it in the word of God.

After the fall, divine service had respect altogether to Christ, Acts 4:12. Truly God promised his Son to men, represented him by types, and finally gave him to them. In the meantime, the fathers who were before the advent of Christ, hoped in him, longed for his coming, and ordered and founded all their divine services, whatever these, according to the time and the command of God, might be, on his only and eternal reconciliation. Compare Gen. 3:15; 22:18; 49:10,18 with John 5:46; 8:56; 1 Peter 1:10,11.

Touching the external mode of divine service, this was not uniform at all periods, but varied very much; for it seems that in the time from Adam to Noah, men followed the implanted light of nature, or, to speak properly, the engraven law of the conscience or the mind; observing no essential and express ceremonial commandments, excepting Abel’s offering, and the commandment that the sons of God, that is, the members of his church, should not marry the daughters of men, that is, those who were not members of the church of God; which was enjoined under a severe penalty. Compare Gen. 4:4 with Gen. 6:3.[32]

[32] Abel’s offering was by faith. Compare Gen. 4:4 with Heb.
11:4--The sons of God were commanded to render obedience to the
Spirit of God; which injunction they did not heed in the days of Noah.

In the time from Noah to Abraham, there was added God’s command, not to eat blood, nor to shed human blood. At that time God made a covenant with Noah and every living creature; that he would destroy them no more by a flood; and he set the bow in the clouds as a sign of the covenant. Compare Gen, 9:4,5 with verses 11,12,13.

In the time from Abraham to Moses God instituted the circumcision among his people; which served for the purpose of distinguishing the descendants of Abraham, of whom the church of God consisted, from all other nations, and as a seal of the covenant which God had made with Abraham and his seed, in particular. See Gen. 17:10,11,12, compare with Rom. 4:11.

From the time of Moses to Christ God gave, in addition to circumcision, many laws and commandments, too numerous to mention, which were to be observed by his people. These consisted in manifold sacrifices, oblations, purifications, etc., for the performance of which holy times were set apart, as the Passover, Pentecost, feast of tabernacles, new moons, and fast days; together with sacred places, as the tabernacle of Moses, the temple of Solomon; Shiloh, Mizpah, Moriah, etc.; also holy persons, as prophets, priests, Levites, singers, and door-keepers. See Ex., Lev., Num., and Deut.

From the time of Christ to the end of the world, God, through Christ, has taken away the ceremonies of the Mosaic law as well as the signs by which it was sealed; and, to the acknowledgment of the grace of Christ, commended the observance of other ceremonies and signs, as baptism, supper, etc. These external commandments, together with faith, and true penitence of life, which is the spiritual and moral virtue, the Lord has very strictly enjoined upon all members of the church of Christ. See Matt. 28:18–20; Mark 16:15,16, compared with 1 Cor. 11:2–28; also the entire epistles of the apostles, which treat of the fulfillment of the Mosaic ceremonial law, as Rom. 10:4; Gal, 4:10,11 and 5:1–4; Col. 2:16.

Having now briefly shown the diversity of the external divine service of the church of God, through all the times; it behooves us to state, on the other hand, in what points this church has always continued the same.

IN WHAT POINTS THE CHURCH OF GOD HAS ALWAYS CONTINUED THE SAME.

God has always ordained teachers in his church, and, therefore, always caused his will to be proclaimed to the people; which commenced principally in the days of Enos, the grandson of Adam; for then began men to call upon the name of the Lord. Gen. 4:26.

Enoch, the seventh from Adam, preached of the judgment and the great day of vengeance of the Lord. Jude vs. 14,15.

Abraham, the father of the faithful, preached of the name of the everlasting God. Gen. 21:33.

Moses preached of the faithfulness, goodness, and righteousness of God; so that his doctrine dropped as the rain, and his speech distilled as the dew. Deut. 32:2–5.

David preached of the righteousness of God in the great (God’s) congregation, and would not let his mouth be stopped, that is, he would not be overcome by his adversaries. Ps. 40:10.

Afterwards, all the holy prophets: Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi, preached of the laws, punishments and promises of God, and prophesied of the blessed and felicitous coming of the Messiah whom God had promised. Read the books containing their prophecies, throughout.

After the time of the Prophets, Christ himself preached of the fulfillment of the time, the coming of the kingdom of heaven, repentance, and faith in the Gospel. Mark 1:15.

The apostles followed the example and the command of their Lord, in proclaiming the will of God; and not that alone, but when their departure was nigh at hand, they appointed others in their stead, as Timothy, Titus, the seven teachers in the seven churches in Asia, who also, especially Timothy, were charged to appoint faithful men, who would be able to teach others also. 2 Tim. 2:2.

In order, moreover, that the church of Jesus Christ might always know, according to what rule persons were to be chosen for the ministry, the Holy Spirit, through the hand of Paul, has written concerning this matter, and transmitted it to posterity. 1 Tim. 3:1–7; Tit. 1:5–9.

Besides the office of preaching, which has always belonged to the church, various other articles, in faith[33] and life as well as in outward worship, which have always obtained, and must still obtain, could be mentioned; however, since we think we have pointed out the chief article, by virtue of which, principally, a church is a church, and through what the same is sustained, we will, so as not to bring too much of the same thing, dismiss the subject here, and proceed to the stability, durability, and visible discernibility of this church, as we have promised in the beginning.

[33] In the matter of faith all the pious, from the beginning,
looked to the Messiah; to whom also we, in these last days, must
look; for he is the foundation not only of the apostles, but also of
the prophets. Eph. 2:20.--Divine worship, humility, righteousness,
faithfulness, and many other virtues, have been common in the ancient
church as well as now in the last church.

OF THE STABILITY, DURABILITY, AND VISIBLE CHARACTERISTICS OF THE CHURCH OF GOD.

That this church, from the beginning to the time of David, was always visible, discernible, and distinguished from other nations, is clear and manifest, and, as far as we know, not doubted by anybody. There remains, then, only to be proven, that the same after the time of David, has always been discernible, according to the preceding manner, and will continue to be so to the end.[34]

[34] The discernibility of the church of God before the time
of David, will, we think, not be disputed; and we shall begin,
therefore, from that period, leaving the time previous to that
untouched.

To show this, the song of David of the city or church of God, Ps. 46:3,4, serves an excellent purpose. “Though the sea rage and roll, so that through its tempest the mountains fall in, Selah! the city of God shall nevertheless remain glad with her fountains, where the holy tabernacles of the Almighty are.” This passage, beginning with the preceding verse reads as follows according to the original text: “Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof, Selah. There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early.”[35]

[35] The swelling sea and the tempests of which David speaks here,
must not be understood as having reference to elemental water, or
a disturbance of the natural, created things; but to the onset of
the evil practices and doctrines of evil-minded and ungodly men,
through the wiles of Satan, the hellish adversary. The removing of
the earth and the displacing or falling in of the mountains through
the aforesaid tempests may be understood to refer to the ruin and
destruction of the earthly-minded and great of this world, who perish
through the noxious waters and commotions of evil doctrines. The
streams which make glad the city of God, can very properly be applied
as having reference to the saving doctrines through which the city
or church of God is refreshed, gladdened, and through the divine
promises contained in his word, made to rejoice in the Spirit.

Who is there so ill versed in the word of God, as to suppose that he is to understand by the words _city of God_ and _the holy place of the tabernacles of the Most High_, etc., the city of Jerusalem in the land of Palestine, and the temple which was built in that city? for this city and the temple which was in it, were laid waste and totally demolished and destroyed, first by the Chaldeans, in the time of Jeremiah, and subsequently by the Romans, who conquered the land of Canaan and Jerusalem; so that, according to the prophecy of Christ, not one stone was left upon another. We must, therefore, understand this as relating to the church of God, which is called, in holy Scripture, the city of God. Heb. 12:22; for of the same it is said that God is in the midst of her, and that, therefore, she shall not be moved, etc., as shall appear more fully from the following testimonies, Isaiah 2:2: “And it shall come to pass in the last days, that the mountains[36] of the Lord’s house shall be established ... and all nations shall flow unto it.” It is beyond dispute that here, by the words _the Lord’s house_, we are to understand the church of the Lord, unless there be one who holds, with the Jews, that it must be understood as having reference to the house of stone, which, in former time, Solomon built, to the honor of God, on Mount Moriah; which house is now in ruins, but was to be rebuilt. But this cannot be expected, for the prophet Daniel, with respect to this desolation, says clearly that it shall be poured upon the desolate, even until the consummation (that is, the end of the world). Dan. 9:27 compared with Matt. 24:15.

[36] The mountain of which Isaiah says that the house of the Lord is
built upon, must necessarily be understood as referring to Christ
who, in the language of the prophets, is called a mountain in holy
Scripture. Dan. 2:35. On the other hand, the house which Solomon
built upon Mount Moriah, has been destroyed, and lain waste now
for about 1600 years, without being rebuilt. But Christ is such a
foundation, that whatever is truly built on it, cannot fall: for
“Other foundation can no man lay than that is laid, which is Jesus
Christ,” 1 Cor. 3:11.