# Footnotes:

Date not assigned · Historical source

Source: Martyrs’ Mirror. Original heading: FOOTNOTES:



1
Not only oxen and sheep, but also turtle doves and young
doves were formerly acceptable offerings to Thee, O my God, and
how much more the blood and death of Thy saints.

2
What is said of Onesiphorus according to the body, we have
experienced in the spirit. Paul says: “The Lord give mercy unto
the house of Onesiphorus; for he oft refreshed me, and was not
ashamed of my chain.” 2 Tim. 1:16.

3
This hero and knight of Christ we may understand to be one
of Christ’s apostles, but it may also very properly be inferred that
reference is had to Gerardus, who went singing before his companions
to suffer for Christ’s name. See first book about Arnold, Marsilius,
Theodoric, and five other men and two women, who were
burnt alive with him at Cologne.

4
When Israel, under Pharaoh, in Egypt, had to burn brick, and
to perform other hard labor, for the king, they remembered God,
yea, cried unto the Almighty, so that God was moved to compassion,
Ex. chap. 1, 2, 3, etc.; but when God had delivered them, and brought
them into a goodly land, where it went well with them according to
the body, they forsook the Lord, and became wanton. Deut. 32:15.
This difference is found to exist also between the times of oppression
and the times of freedom.

5
John, the friend of Christ, has presented the deceptive, beautiful
appearance of this world in its threefold view of the lust of the
flesh, the lust of the eyes, and the pride of life, 1 John 2:16. Solomon
portrayed the same as a harlot or wanton woman, who allures
young men unto her; who is loud and stubborn, and whose feet
abide not in her house; but whither those who follow her are led, as
an ox to the slaughter, to certain destruction, nay, to death and hell.
Prov. 7.

6
The following and other misfortunes which were caused by
worldly and carnal lusts cannot be numbered. O, that Solomon,
the wisest among the children of men, might have known, conquered,
and taken care of himself in this respect.

7
See Josephus on the Jewish wars; also Egesippus, Eusebius,
and Pamphilius.

8
It is a very lamentable fact that the things fraught with danger
are not as they appear, and appear not as they really are. Is not
the fish caught with a bait, in which is concealed the hook? Are
not the birds ensnared in the net, in which berries or grains of corn
are scattered for them to eat? Certainly. Is it to be wondered then,
that blind, carnal and worldly-minded men are deceived and led
into perdition by the wiles of Satan and the alluring lusts of a deceitful
world?

9
Meanwhile the prudent knight and valiant champion of Christ
must be on his guard and constantly in arms, that he may neither
by the one nor by the other be diverted from his noble watch over
his soul, which has been entrusted to him, and thus be led away and
cast, either in soul or body, or according to both, into the direful
abyss of perdition.

10
O that this would be considered, as it should!

11
These things can appropriately be understood to have been
caused by meditation and holy contemplation; and in like manner
the passage: “For our conversation is in heaven.” Phil. 3:20.

12
The victors at the Olympic games (so called from Mount Olympus
in Greece, where they were held) were crowned with wreaths of
oak and laurel, which was considered a great honor.

13
God is worthier than the creatures; heaven is worthier than
the earth; and the soul is more excellent than the body; in the same
manner the divine, heavenly and spiritual warfare is worthier and
more excellent than the creatural, earthly and corporeal warfare; this
is beyond contradiction. “He that is slow to anger is better than
the mighty; and he that ruleth his spirit than he that taketh a
city.” Prov. 16:32. Of this the apostle Paul glories, when he says:
“I therefore so run, not as uncertainly; so fight I, not as one that
beateth the air; but I keep under my body, and bring it into subjection,”
etc. 1 Cor. 9:26,27. This praiseworthy fight, when he had
brought it to a good end, caused him to say about the time of his
death: “I have fought a good fight, I have finished my course, I
have kept the faith: henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give me
at that day,” etc. 2 Tim. 4:7,8.

14
As we cannot look at heaven and earth at the same time, nor
stand at once upon the mountain and in the valley, even so it is impossible
to serve God and the world at the same time. Our Savior
says: “Thou shalt love the Lord thy God with all thy heart, and with
all thy soul, and with all thy mind,” Matt. 22:37. Concerning
this it should be observed that if we must love God with all our
heart, then no love for the world or sinful flesh may remain.

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.

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.

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.

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

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.

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.

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.]

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

37
If Christ is so firm a foundation that not even the gates of hell
can prevail against that which is built upon it, how very foolish,
careless and imprudent are they who forsake this foundation, and
build upon, and trust in, the vain things of this world! Certainly,
everything under the sun, yea, all which our eyes behold, is vain
and transitory. “Vanity of vanities, saith the preacher, . . . all is
vanity,” Eccl. 1:2, understand: earthly things. But how much more
vain are the sinful and evil things which God has forbidden, and
concerning which he has warned us in his word, that we should
have nothing to do with them! How great will be the fall of those
who build upon these forbidden vanities! If we suffer damage, and
complain, when a material house or building falls, because its
foundation is not firm, how much greater loss will they sustain, and
what greater reason will they have to lament, who will fall both in
soul and body, without ever being able to rise again!

38
The words of David, Ps. 19:6, which he spoke of the circuit of
the sun around the whole earth every twenty-four hours, the apostle
Paul applies to the traveling and preaching of the apostles through
the whole world, saying, Rom. 10:18: “Verily, their sound went
into all the earth, and their words unto the ends of the world.”
Since the apostles, in their time, traveled through the whole world,
to preach the Gospel, and, consequently, have been at the ends or
uttermost limits of the earth, it would follow, according to our opponents’
own words, that the promise of Christ, “Lo, I am with you”
(or by you), etc., was completely fulfilled in the apostles, excluding
their descendants from assuming any part of it whatever. This
would certainly be a comfortless matter for us, their descendants;
but the case is quite a different one as is shown in this column.

39
Whenever, in the New Testament, the coming of Christ is
spoken of, there is generally, yea, universally, meant by it his last
coming to judgment. “Then . . . they shall see the Son of man
coming in the clouds of heaven with power and great glory.” Matt.
24:30. “Behold, he cometh with clouds; and every eye shall see
him, and they also which pierced him.” Rev. 1:7; also 1 Cor. 11:26.

40
In the clefts of the rock and in the secret places of the stairs,
that is, in persecutions and in solitary and strange regions; just as
“among the thorns” signifies, in the power of evil-minded and
bloodthirsty tyrants.

41
There is not only a natural and spiritual succession, which
could be considered as indifferent only; but both, the natural and
the spiritual, can be good or bad, for in both we find either the one
or the other. But we purpose to speak here only of a spiritual succession,
and, moreover, of such an one that is good. This we shall
consider with regard to good persons as well as to good doctrine.

42
The twelve tribes of Israel, considered as a whole, were but
one church; but with respect to certain parts who had remained on
the other side of the Jordan, namely, Reuben, Gad, and the half tribe
of Manasseh (Josh. 22:1–5); the tribes of Judah and Benjamin, who
dwelt in Jerusalem, and formed also a part; and the residue of the
multitude of Israel, who dwelt by the cities of Samaria, it could very
properly be said, that Israel consisted of three churches: 1. on the
other side of Jordan; 2. at Jerusalem; 3. in Samaria, etc. Even so
there is but one church, which, keeping the true faith, is scattered
over many places; but with respect to the multiplicity of places
where they dwell, they may be called many churches.

43
“Let no man glory in men,” says Paul, 1 Cor. 3:21. We may
not glory, therefore, in the succession of eminent persons, if they do
not derive their eminence from the eminence and truth of the word
of God. The prophet Jeremiah, going further yet in this point, has
cursed that man who trusts in man, and maketh flesh his arm. Jer.
17:5.

44
These words of Paul, “I believed, and therefore have I spoken,”
are taken from the 116th Psalm of David.

45
The old edition says: only or one. See Acts 17:26: “And hath
made of one blood all nations of men.”

46
The forefathers before the time of the law had the custom of
washing the feet of those who came to them friendly and peaceably.
Gen. 18:4; 19:2; 24:32; 43:24.

47
“Trust ye not in lying words,” saith the Lord, “saying, The
temple of the Lord, The temple of the Lord, The temple of the
Lord, are these.” Jer. 7:4.

48
“By faith Abel offered unto God a more excellent sacrifice than
Cain, by which he obtained witness that he was righteous, God testifying
of his gifts: and by it he being dead yet speaketh.” Heb. 11:4.

49
And he (Andrew) brought him (Simon Peter) to Jesus. And
when Jesus beheld him, he said, Thou art Simon the son of Jona:
thou shalt be called Cephas, which is by interpretation, A stone.
John 1:42.

50
He made him ride on the high places of the earth, that he
might eat the increase of the fields; and he made him to suck honey
out of the (Sela) rock, and oil out of the (Zur) flinty rock. Deut.
32:13.

51
“The wall of the city had twelve foundations, and in them the
names of the twelve apostles of the Lamb.” Rev. 21:14. In the first
place it is questionable (even if it be admitted that by this description
of the city of God we are to understand the church of God) whether
thereby is meant the church of God as it is here on earth, or the
glorified church of God, as it will be afterwards in heaven; for only
the former, and not the latter, is to be considered here. In the second
place, it is certain that the name “foundation stone” is ascribed here
not to Peter alone, but to all the twelve apostles; hence he is here
called a foundation not any more than any of the others.

52
“James, Cephas” (or Peter), “and John, who seemed to be
pillars,” etc. Gal. 2:9. Here James is mentioned before Cephas (or
Peter). Again, John and James are called pillars as well as Cephas
(or Peter), in order to show that the worthiness or the ministry of
one was not more than that of the other, and that they, without distinction,
were all equal therein.

53
By which of the other apostles these brethren at Rome were
converted, is not mentioned in the text; but it may have been that
they were converted on the day of Pentecost at Jerusalem, for at
that time strangers of Rome were there. Acts 2:10.

54
Howbeit when he, the Spirit of truth, is come, he will guide
you into all truth. John 16:13.

55
A cycle of fifteen years, instituted by Constantine the Great,
in connection with the payment of tribute, and afterwards made a
substitute for Olympiads in reckoning time. It was much used in
the ecclesiastical chronology of the middle ages, and is reckoned
from the year 313 as its origin.—Webster’s Dictionary.

56
This Constantius was a Roman emperor, while Theodoric was
King of the Goths.

57
Probably Ostia, a town at the mouth of the Tiber. (Pub.)

58
After pope Anastasius, Symmachus was elected pope in a
tumult; and immediately also Laurentius was elected, with whom
he had two contests, yet came off victor, as the papists say, for the
clergy and king Diederik were on his side. But after four years,
some of the clergy, who lusted after uproar and contention, and
some Roman senators, recalled Laurentius; but they were sent into
banishment. This caused a fearful riot at Rome. P.J. Twisk, 5th
Book, Anno 499. page 171. col. 2. ex Platinal Chron. fol. 101. Fasc.
Temp. fol. 114.

59
So writes Jan Crispijn.

60
Concerning this matter, P. J. Twisk gives this account: “At
this time there were three popes at once, namely, Gregory XII.,
Benedict XIII., and Alexander V. Thus was the great city, the
spiritual Babylon, divided into three parts, as a token of its approaching
fall. Chron. for the year 1409. page 762. col. 1.

61
Where no true foundation is, there is no stability; this is apparent
here: for as immoderate as they were in seeking to possess
the Roman chair, so immoderate they were also in leaving it vacant.

62
Besides what is told in the body of the work concerning the
ungodly life and disorderly conduct of some popes, it is related by
other authors, that some of them were accused (even by those of
the Roman church) of heresy, and apostasy from the Roman faith.
From Platina’s Register of the Popes, number 37, is adduced the
apostasy of pope Liberius to the tenets of the Arians; which happened
in this wise: The emperor, being at that time tainted with
the tenets of the Arians, deposed pope Liberius, and sent him into
exile ten years. But when Liberius, overcome by the grievousness
of his misery, became infected with the faith and the confession of
the Arian sect, he was victoriously reinstated by the emperor, into
his papal chair at Rome. Compare Chron. Platinæ (old edition) fol.
73. Fasc. Temp. fol. 102. Chron. Holl. div. 2. cap. 20. with P. J. Twisk,
Chron. 4th Book, for the year 353. page 150. col. 2.

Concerning the apostasy of pope Anastasius II. to the tenets of
Achacius, bishop of Constantinople, and, consequently, to the
Nestorians, we find, from various Roman authors, this annotation:
Anastasius was at first a good Christian, but was afterwards seduced
by the heretic Achacius, bishop of Constantinople. This was the
second pope of bad repute who adhered to the heresy of Nestorius,
even as Liberius adhered to the heresy of Arius. Plat. Regist. Pap.
fol. 100. Fasc. Temp. fol. 113. Chron. Holl. div. c. 20. compared with
the Chronijk van den Ondergang, edition of 1617, 5th Book, for the
year 497. p. 171. col. 2.

Some time after Honorius I. had been exalted to the dignity of
the Roman chair, it was found that he did not maintain the doctrines
of the Roman church, but was opposed to them, although he seemed
to ingratiate himself with her in some external things. Concerning
this, the following words are given by a certain author: Honorius I.
added the invocation of the saints to the litanies: he built many
temples, and decorated them with great magnificence; but this
pope was afterwards condemned as a heretic, together with six prelates,
by the sixth council of Constantinople. Compare Hist. Georg.
lib. 4. Franc. Ala. fol. 44. Platin. Regist. Pap. fol. 130. with the last
mentioned Chronicle, edition of 1617, for the year 622, page 218. col. 1.

In addition to the evil testimony which is given of John XXIV.,
P. J. Twisk gives the following account: “This pope John, as some
say, forcibly took possession of the papal chair, and is styled by the
ancient writers a true standard-bearer of all heretics and epicures.
He was a man better fitted for arms and war, than for the service of
God.” Chronijk, P. J. Twisk, 15th Book, for the year 1411. p. 768. col. 2.

63
2,800,000 guilders, or $784,000.

64
But, after thy hardness and impenitent heart, treasurest up
unto thyself wrath against the day of wrath and revelation of the
righteous judgment of God; who will render to every man according
to his deeds. Rom. 2:5,6.

65
Notwithstanding, the examples related in the body of the
work are recorded by P. J. Twisk, it is proper to state, that they
were extracted from various papistic writers.

66
John XI. was put for John XXII.; by the author from whom
this was taken, but this is an error.

67
This Benedict VI. was also put for his successor, Benedict IX.;
which error we have corrected.

68
Our author relates, that before the death of pope Innocentius
IV. a voice was heard in the papal court, saying, “Come, thou
wretched man, to the judgment of God!”

69
Many more such examples might be related here, but, since
by these few our aim is sufficiently understood, we deem it unnecessary
to enter more deeply into this subject, and shall, therefore,
let this suffice.

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.

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.

73
Song of Solomon 4:16.

74
Song of Solomon 2.

75
Rom. 8:18.

76
Rev. 3:5.

77
Lamentations 1:1.

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.

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.

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.

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.

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.

84
We quote Tacitus according to the annotation of John Gysius
in Hist. Mart. fol. 6. col. 2., from which the translation of John Fenacolius
differs greatly.

85
About one cent.

86
The historians state that the apostle Peter wept very much
daily after the ascension of Christ. When he was asked why he
wept so much, he replied, Desiderio Domini, that is, “Because I
very much long for my Lord.” There are ancient writers who state
that Peter cried every time he heard a cock crow. When he saw his
beloved wife being led out, to be put to death, on account of having
confessed the faith, he addressed her in these words, “O my beloved
wife! have the Lord Jesus always before thine eyes; this is the
marriage of the saints.” He was sentenced to be crucified in theusual manner. But he requested to be hung on the cross with his
feet up, saying, “I am not worthy to be hung on the cross, like the
Son of God hung and suffered on it.” W. Baudart. Apophthegm.
printed Anno 1640, first book, page 2.

87
As regards the time of this Dionysius, we follow the date given
by P. J. Twisk, A. D. 126; to distinguish between him and the martyr
Dionysius Alexandrinus, who suffered under Valerianus and
Gallienus, about A. D. 260.

88
In the year 141, Justinus taught that in matters of controversy
we must judge from the apostolic writings. In the 119th question.
Also, that the true church of Christ must not be known (is not distinguished)
by the great number of members, but by the doctrine.
In the answer to the first question. Also, in the Geslacht-register der
Roomscher Successie, second edition, 1649, page 114.

89
A. D. 175, Ireneus taught that the bread of the Supper was of
the fruit of the earth, and he also calls the Supper not an offering
but a thanksgiving. Lib 4, contra Valent. See in the Geslacht-register
der Roomscher Successie; second edition, 1649, page 114.

90
The words, “reasonable baptism,” indicate that he speaks of
such a baptism as belongs to reasonable or intelligent persons.

91
Although P. J. Twisck has placed the fourth persecution, together
with the beginning of the reign of M. Aurelius, in the year
162, he, nevertheless, gives to understand in the sequel of his account,
that this persecution reached its climax in the year 168.
Compare this with the time which the writers of the aforementioned
Introduction, and Joh. Gysius have recorded.

92
J. Gysius fixes the beginning of this persecution of the Christians,
at Lyons and Vienne, on the river Rhone, in the year 179; but
other authentic writers commence it with the year 172.

93
The leader, or minister or bishop.—Publishers.

94
The above quotations from Tertullian, are given by Van
Braght to show that he in no wise sanctioned infant baptism and
from the remark at the close of the paragraph, “which answers (says)
more than the Lord has laid down in the Gospel,” it appears that even
Tertullian himself, though, as it appears, he practiced it, does not
claim gospel authority for it.—The Publishers.

95
Tertullian here speaks of repentance and regeneration, showing
how that the heart must be changed and cleansed with the
“washing of water by the word,” and then says: “for this is the first
immersion (indoopinge) of him that hears,” by which he evidently
means to show that this spiritual change of the heart is first in importance.
Karl Tauchnitz in his Dutch—German Dictionary gives
the definition of Indoopen: Einweihen, to consecrate or initiate, of
which baptism is also a signification. In this sense we might say:
This is the first baptism, or the first consecration, or the most important
work of him that hears, or of him that would be saved.—The
Publishers.

96
The foregoing quotation from Tertullian is ambiguous in the
Holland language and appears to have been so also in the original.
Dr. Karl Ad. Heinrich Kellner, Prof, of Theol. at Heidelsheim, in
his German translation of the “Complete Works of Tertullian”
renders this passage as follows, which he says he holds as the correct
rendering: “What wonder then that it (patience) also unites
itself with repentance and is, aside from separation in the marriage
relation, the usual means of relief for the apostate—this, however,
only for the reason that we, whether it be for the man, or whether
it be for the wife, in widowhood may hope for constancy. It is patience
that waits for salvation with those who in their own time
would seek repentance, that longs for it and prays for it. How
great a benefit it works for both! The one it preserves from adultery,
the other it purifies.”—The Publishers.

97
At this time Origen taught that we must appeal to the Holy
Scriptures; for without these no credence can be given to what we
say. On Jeremiah, Homil. 1. See, Samuel Veltius, in Geslacht-register
der, etc., page 115.

98
The author employs the word priest; but priest is derived
from the word presbyter, that is, elder. We say teacher.

99
Used in the sense of general.

100
The number of holes reached indicated the degree of torture
to which the prisoner was subjected.—Translator.

101
Seb. Franck notes as the time of the propagation of the doctrine
of Donatus the year 334, under the Emperor Constantine.
“He taught,” says Franck, “that the Son is less than the Father,
and the Holy Spirit less than the Son.” This is considered heresy
by the Roman church, but when rightly expounded, it may be correct.
For Christ himself with regard to his humanity says: “My
Father is greater than I,” John 14:28. And of the Holy Ghost he
says: “If I depart, I will send him unto you,” John 16:7; as though
the Holy Ghost were less than himself. Franck further says, that
Donatus was an over-learned bishop of Carthage, who had come
there from Numidia, and maintained that the true and only baptism
existed exclusively in his church and faith. Chron. Rom. Kett.,
letter D.

102
In Canon 2, Concil. Nicen., we have the following: “No one
who has recently been received from heathendom, and baptized,
shall become an ecclesiastic (that is, a teacher or bishop), unless he
have been very carefully examined previously.” Bapt. Histor., p. 352,
from Ruffinus; which quite agrees with Paul’s words, 1 Tim. 3:6,
that no novice shall be ordained to the office of a bishop.

103
Bullinger says that before the days of Ambrose (A. D. 363),
Aurentius rejected infant baptism. See, P. J. Twisck, Chron., page
114, col. 2, in the annotation.

D. Vicecomes (lib. 2, cap. 6) records, from Nolanus, concerning
Ambrose, that in his time, Frigitil, Queen of the Marcomans, having
heard from a Christian man, what good things were said of
Ambrose, believed in Christ, and recognized him (Ambrose) as his
minister. To her, Ambrose wrote an excellent epistle. See, Bapt.
Hist., page 462.

104
P. J. Twisck fixes this council of Laodicea in the year 364,
while Seb. Franck states that it occurred in the year 368, but we
follow a middle course, and assign the year 366 as its date.

105
About this time (A. D. 380), Ambrose taught that the heathen
worshiped wood, because they judged it to be the image of God;
but, says he, “God’s image is invisible.” Tom. 4, in Psal. 118,
Ser. 10. Samuel Veltius, in Geslacht-register, page 119.

106
That this Basilius was the son of Christian parents, appears
from Bapt. Hist., page 365. Instances of this kind, it is stated there,
occurred at that time also in other places; we mention Basilius,
Jerome, Ambrose, etc., all of whom were born of Christian parents,
and baptized upon confession of their faith.

107
It is evident here that either the author is mistaken in the
name, or that a typographical error occurred. Theophilus was the
name of the Patriarch of Alexandria, through whose instigation,
with that of the Empress Eudoxia, the Emperor in question, whose
name was Arcadius, was induced to persecute Chrysostom.—Translator.

108
Pure as precious metal.—Pub.

109
Although the Papists sometimes have this Goldenmouth in
their mouth, they nevertheless regard his teachings as heresies.

110
The translator says priests, namely, such priests as John
speaks of, Rev. 1:6: “And hath made us kings and priests,” etc.

111
P. J. Twisck places this Epiphanius in the year 377, but this
may be a typographical error; the figure 7 having been substituted
for the figure 9.

112
The author writes: “In Egypt they were beheaded in such
great numbers, that the executioners grew tired, and their swords
became dull from cutting. The Christians went unto death gladly,
without being bound, fearing lest they should not be there in time
to die as martyrs.” Fol. 41.

113
A certain author speaks of her having spit into the face of the
tyrant; which is to be understood of the image or idol.

114
This council, also called Concilium Arausione, is stated to
have taken place, A. D. 441. In the same it was decreed, by command
of Antichrist, that the Gospel should not be read to the catechumens,
and that they should not be admitted to the place of
baptism. See P. J. Twisck, Chron., 5th book, page 155, col. 1.

115
The pope and the councils had commenced making such
efforts, it appears, already A. D. 470, seventeen years earlier; for at
that time Anabaptism was condemned at Rome, as has been shown.

116
Or Mayance.

117
In English this may be rendered thus:

“Sanctify, baptism will indeed;

But the martyr’s crown doth all complete.”

118
Touching the Jews who embraced the faith, this rule was
established: “A Jew shall be tried for eight months among the
scholars of the faith, and then, if he assents to it, be baptized.”
Seb. Franck, Chron., Rom. Conc., fol. 72, col. 3.

119
Olympiodorus (in Eccles., cap. 9), says: “Through the washing
of regeneration white robes are also given us, which doubtless
remain clean as long as we refrain from the evil of sin.” Bapt.
Hist., page 474.

120
P. J. Twisck, it appears, makes mention of this Peter, for the
year 586, as we have also noted for that year.

121
This Vincent is to be distinguished from Vincent Victor, who
is spoken of in another place.

122
What he says about the water of baptism, is somewhat obscure,
and hence every one may judge for himself; but that which he remarks
about the bread of the Supper, is clearer.

123
The writings of Bullinger against the said people are more
fully explained elsewhere.

124
The reader will please insert here, to the peoples, which is contained
in the original, but had to be omitted in the translation, as
the metre would not allow it. The words in question are virtually
implied in the verse as translated by us, and we would not have
deemed it necessary to call attention to the circumstance, were it
not for the fact, that van Braght bases part of his following argument
on these very words.—Translator.

125
In the following year, namely, A. D. 563, mention is made of forty
Christian peasants, whom the Longobards seized and would constrain
to eat of the food offered to idols; but as they refused to do
this, they were beheaded together, for the faith in the only God, and
his Son Jesus Christ. Compare P. J. Twisck, Chron. page 192, from
Marianus Scotus, lib. 4, with A. Mell., 2d book, fol. 299, col. 4, from
Gregor. Dialog., lib. 5, cap. 27 from trustworthy eye-witnesses. Nevertheless,
we dare not count them among the true, defenseless martyrs,
since we doubt whether, at their apprehension, they showed
themselves meek.

126
Concerning these martyrs, we have not found that anything has
been laid to their charge, as regards the uprightness and steadfastness
of their faith (as has been stated respecting Arnold); nor have
we discovered anything that is at variance with the views of the
Anabaptists; hence we have accorded them a place among the faithful
martyrs of Jesus Christ.

127
A. D. 605.—At this time, Gregory the Great wrote: “If a bishop,
whoever he be, is called a general bishop (that is, Pope), the whole
church decays.” In Regist., lib. 8, cap. 188. Again: “I candidly say
that any one who calls himself a general bishop, or desires to be
called such, is, in his exaltation, the forerunner of antichrist.”
Lib. 4, Epist. 30, Sam. Velt., Geslacht Register, page 125.

128
A. D. 608.—Theophilactus taught at this time, that every one
must and may read the holy Scriptures, if he would rightly instruct
his children in the words of the Lord. On Eph. 6, Sam. Velt., page 152.

129
Venerable Bede.—Transl.

130
In what Bede’s priesthood or monkhood consisted, is not expressed;
hence nothing can be concluded regarding it.

131
He calls the bread of the Supper a figure, which does not accord
well with the priesthood or monkhood.

132
The life of Amalarius Fortunatus is described in history shortly
after the middle of the eighth century, or about A. D. 760, though
P. J. Twisck refers him to the year 836, the time of Ludovicus Pius,
which is 76 years later; however, both may be true, if Amalarius
wrote from his youth to old age, which may easily have been the
case. As regards his belief, Twisck gives this account: “Amalarius
Fortunatus, at this time, in the reign of Ludovicus Pius, wrote several
excellent treatises against transubstantiation and the corporeal
presence of the body of Christ, of the internal sacrifice of believers,
and other fine things, as can be seen in Catal. Test., fol. 161, P. J.
Twisck, Chron., 9th book, page 285, col. 1.

133
This appears also quite clearly from the example of Charlemagne,
who, about the year 781, had his son Carloman, who was
then several years old, baptized by Pope Adrian I., at Rome, on the
feast of Easter. His daughter Gisla was also baptized the same
year, at Milan, by Bishop Thomas. H. Montanus refers this to the
year 781, but others, to A. D. 800.

134
Paul Diac., lib. 21. Hist. Rom. in Leone Isauro, compared with
Abr. Mell. Hist., fol. 305, col. 2.

135
In the year 720, the Saracens or Arabians came over into
Spain, where they sorely persecuted and martyred many pious
Christians. Sigibert. Chron. Tudensis. Also, Abr. Mell., fol. 328,
col. 1. However, from this we would conclude neither the one nor
the other.

136
A. D. 812, disputes began to arise in the Roman church, concerning
transubstantiation, or the changing of the bread and wine
into the sacrament; so that the custom of the holy Supper was converted
into idolatry. P. J. Twisck, Chron., 9th book, page 279, col. 1,
from Chron. Mich., 2d part, fol. 175, Zegh., fol. 245.

137
A. D. 821 (writes P. J. Twisk), that is, in the time of the Roman
Emperor Louis, there lived Christus Taurinensus, who wrote and
taught against the invocation of the images, of the cross, of the
relics, of the saints, and against the power of the Pope, and pilgrimages.
Chron., 9th book, page 280, col. 2, from Joh. Munst., fol. 132.

138
The following passages by Haimo, from Ps. 38, to Cant. 1, are
apparently quoted by Idiota. Bapt. Hist., pages 547, 548.

139
In the Dutch translation of the Bible, in the Book of Canticles,
the word corresponding to “love,” whenever this is applied as a term
of endearment to the church, by Christ, is vriendinne, i. e., friend;
hence the allusion is not so apparent in the passage as translated
here into English.—Translator.

140
The proper time for baptizing was still Easter and Whitsuntide.
Bapt. Hist., page 550, num. 2. White garments were put on
those baptized, which signified the innocence, salvation and purity
of the Christian; that they should henceforth, all through life, keep
themselves unspotted from iniquity. Page 553, num. 14.

141
Twisck might have used a less ambiguous phrase here, though
we doubt not, that the intelligent reader will readily see what he
means; but, for fear that some one might misunderstand him, we
will add a few words of explanation. The word “other,” of course,
implies that some errors have already been adduced; strictly speaking,
however, he has not adduced the errors, but rather the articles
of faith in regard to which errors were held, by the Roman church.
Translator.

142
About this time, Bertram taught, in his book of the Body and
Blood of Christ, concerning the words: “This is my body,” that this
is to be understood figuratively, and that in the Supper, the faith is
presented somewhat differently than the eyes externally see, and
the taste perceives; also, that the bread and wine are figuratively
the body and blood of Christ, and represent to, or keep before us,
the remembrance of the suffering and death of Christ. Sam. Velt.,
Geslacht-register; pages 126, 127.

In the Scythian church, (A. D. 840), writes Valfrid Abbas, they
used the common mother tongue, and taught that images should
not be worshiped or honored; that the paschal lamb should not be
consecrated; yea, that it was better to aid the poor, than to decorate
the churches. P. J. Twisck, Chron., 9th book, page 286, col. 2,
from Casp. Grev., fol. 277.

143
A. D. 843.—Christus Lupim, at Ferrara, refuted the new Roman
doctrines concerning purgatory, matrimony of priests, and
other points. P. J. Twisck, Chron., 9th book, page 288, col. 1, from
Catal. Test., fol. 103.

144
A. D. 858.—At this time, Gunther, Bishop of Cologne, wrote to
Pope Nicholas: “Thou art playing the tyrant: under the guise of a
shepherd we find thee to be a wolf. The title, indeed, is father, but
virtually thou showest thyself a Jupiter.” Sam. Veltius, Geslacht-register,
page 127.

145
To go without delay to heaven, to Christ, may fitly be understood
as having reference to the commending of their souls into the hands
of Christ; as is stated of the holy martyr Stephen, namely, that he
saw the heavens opened, and Christ standing on the right hand of
God; to whom, in his extremity, he commended his soul, saying:
“Lord Jesus, receive my Spirit. And when he had said this, he fell
asleep.” Acts 7:59,60.

146
This was a treatise on the name of God, and the heavenly order
of the angels.

147
What Smaragdus has written on 1 Pet. 2, saying: “Such holy,
pure, and innocent childhood, the mother, the church of Christ,
gains through the grace of baptism,” gave cause to consider whether
by the word childhood he meant infants of the cradle, and by the
words grace of baptism, infant baptism; but it is also interpreted as
having reference to the believing children of God, according to Gal.
3:26, and to the baptism of believers, according to Mark 16:16. As
to the exposition, however, which he is stated to have made on
John 13, it is held that it took place before his enlightenment.

148
What Fulbertus says, in this comparison, of baptism, is, as
far as the sense is concerned, identical with that which Paul, Rom.
6:4, declares of the baptism of believers, saying: “Therefore we
are buried with him by baptism unto 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.”

149
For further comments respecting Eugenia’s confession of
faith, see the explanation which we shall append to the account of
the death of Pelagius.

150
To die for the name of Christ, our author says.

151
With regard to what is attributed to Anselm, concerning the
suspicion in reference to infant baptism, namely, that he (on Eph. 4
and Hebr. 10.) agreed with Meginhard (de Fide at Gunth.), we let
those say, who can show more evidence of it, than we have yet met
with. In the mean time, we have weighty reasons, which induce us
to show the contrary concerning him. The same is true also with
regard to what he is said to have written, touching said doctrine, on
Matt. 15; 1 Cor. 7, and in Concordia Gratia, and lib. Arbitrii, etc.;
which things as well as the above, we leave without comment, reserving
our explanation of them to ourselves.

152
Laymen and nobles, etc., the papist writer says.

153
A. Mell., fol. 395, ex Baron., in Chron. Eccl., 1088. Art. 15, 20, 21

154
This Peter de Bruis, with his disciple Henry, was known,
A. D. 1130, throughout all France, on account of his learning and
his boldness in reproving the abuses of the Roman church. Bapt.
Hist., page 686.

155
Doopsgesinde, German, Taufsgesinde.

156
P. J. Twisck, in his Chronijk, shows expressly that the Waldenses
would not swear, etc. Book 14, page 743, col. 2. from Henr.
Boh., fol. 27.

157
War, says the writer; but this signifies violence, vexation, etc.

158
“Zealous Bernard,” writes Mellinus, “allowed himself to be
bribed, and dared to preach and write whatever he heard said.”
Second book, fol. 438, col. 2, in the margin.

159
Vignierus, in Hist. Eccl.

160
The papistic writer says: “From an unknown author.” The
Calvanistic Mellinus however says: “But perhaps from Peter de
Bruis, Henry of Toulouse, or Berengarius himself.” Second book
fol. 439, col. 4, in the margin.

161
All these passages, Mellinus has taken from the account of
Guido Perpigna, in lib. de Haeresib. Bal. Cent. 2, in Append. ad Gervasium
Giestrensem. Guido was of the opinion, that said people belonged
to the Poor Men of Lyons, that is, the Waldenses.

162
From the writings of Gascony.

163
The reader must know that the writers who have given vent in
this most odious manner to said testimonies respecting the holy
martyrs, were papists.

164
Master, or sir; a title of the middle ages, equivalent to the
modern title of doctor.

165
We will say nothing of this Alexander, but merely speak of his
doctrine.

166
The following words are obscure in the author; hence we
experienced difficulty in translating them.—Van. Braght.

167
Gen. 15:1.

168
In those times there was a sect sometimes, though improperly,
called Albigenses. Their proper name, however, was Ruptuarii
or Routiers; that is, desolators or rioters, because they made resistance.
See 2d book of the Persecutions, fol. 460, col. 4. But of such we
have purposely avoided to speak, as they do not belong here.

169
Albigenses, says the writer; however they were of the profession
of the Waldenses; but because of their origin from the province
of Albi, they were called Albigenses.

170
What the Waldenses held with regard to infant baptism, the
mass, and transubstantiation, has been previously shown.

171
From this it is quite evident that said people had an aversion
to the swearing of oaths. But some one may say: This has reference
to adjuring their belief. To this it may be replied, that the
oath demanded here did not aim at anything further than the telling
of the truth, as the preceding words declare.

172
It seems that these inquisitors thought that these people also
observed auricular confession; which is a grave misapprehension,
seeing their confession avowed the contrary.

173
That the very odious name Vaudois, was given the Poor Men
of Lyons, need offend no one; since Christ himself and his holy
apostles were often called evil and opprobrious names, by their
adversaries.

174
For further information respecting the method of the inquisitors,
see our account of the martyrs for the year 1301, etc.

175
It is necessary here to understand that by the word heresy
those people did not mean their orthodox faith; but all that could
truly be called heresy; and this they then disavowed; whereby this
inquisitor, (to all appearance) though he was very crafty, was
greatly misled.

176
Hoc est enim corpus meum, i. e. for this is my body.

177
Albigenses says one writer.

178
The Dominicans and Franciscans, though they seemed to be
very simple and modest, were nevertheless the principal actors in
this matter.

179
Awake, O north wind; and come, thou south; blow upon my
garden, that the spices thereof may flow out. Solom. S. 4:16.

180
This great number of martyred Waldenses, through the carelessness
of some writers, has been mingled under the mire of certain
erring persons, from whence we have drawn them forth again,
though not without labor. An ancient writer says: “I seek pearls
in the mire.”

181
Wilhelmina.

182
Hence, when Wickliffe rejects the swearing of oaths in civil or
human contracts, he rejects all swearing of all oaths that have ever
been in question; for not the promises which are made to God, but
the oaths that are sworn to men, have been from ancient times,
and are still, the matter in question.

183
This article has direct reference to the words which Paul
wrote to the believing Romans: “Know ye not, that so many of us
as were baptized into Jesus Christ were baptized into his death?”
Rom. 6:3.

184
Others say, on Easter.

185
Others say, a Monocholite.

186
To an English reader this explanation will seem not only
superfluous, but, perhaps, even obscure and contradictory. Let him
be reminded that the work originally was written in the Dutch language,
in which such explanation of the word in question (verdoemen)
is entirely in place. Transl.

187
“Glory to God in the highest.” Luke 2:14.

188
And (he) heard unspeakable (unrevealed) words, which it is
not lawful for a man to utter. 2 Cor. 12:4.

189
These virtues have previously already been ascribed to them,
and are distinctly asserted of them by various other writers.

190
“But I say unto you, Swear not at all.” Matt. 5:34. “But
above all things, my brethren, swear not.” James 5:12.

191
Prayers which the priests of the Roman Catholic church have
to read from the breviary at stated seasons of the year. Trans.

192
These Grubenheimer are to be distinguished from others who
also bore this name.

193
Anglia, England; others, however, are of the opinion, that it
comes from Ango, that is, to strangle, torment, distress, oppress,
etc.; or from Angustia, that is, a narrow and straitened place.

194
“Enter ye in at the strait gate. Because strait is the gate, and
narrow is the way which leadeth unto life.” Matt. 7:13,14.

195
“In our Dutch,” says the original.

196
Here no third class of members of the church of Jesus Christ
is mentioned, namely, infants; but only men and women, that is,
believing and obedient persons.

197
Though she calls the bread of the Supper the host, yet she
does not acknowledge, that the body of Christ is present in it;
hence she refused to worship it.

198
The confession recognized by her, is not according to papistic
manner, but agreeable to the teaching of James 5:16: “Confess
your faults one to another, and pray one for another, that ye may
be healed.”

199
The people which sat in darkness saw great light; and to them
which sat in the region and shadow of death, light is sprung up.
Matt. 4:16.

200
Or Penance imposed by the priest.—Translator.

201
They desire, that not a limb or bone be broken, nor a drop
of blood be shed, of the accused. Yea, command that he be dealt
with in all mercy; who themselves did not hesitate to condemn him
to the fire. O most unholy wiles of the so-called holy tribunal of the
inquisition!

202
Homer’s account of the Trojan war, or the capture of the city
of Ilium.

203
God visited me with a half year’s, and almost fatal, sickness;
during which time I nevertheless wrote much of the first book.

204
Rev. 1:5.

205
I saw under the altar the souls of them that were slain for the
word of God, and for the testimony which they held. Rev. 9:9.

206
This is adduced, from Thuanus and Cesar Heisterb., by
D. B. Lydius, speaking of the Waldensian martyr Arnold, whom we
have noticed for the year 1163, and some of his fellow-martyrs. He
says: “This Arnold was burnt, together with nine of his disciples,
among whom were two women, on the fifth of August, at the Jewish
cemetery, at Cologne. Before his death (or before he was dead),
he laid his hand upon the heads of his then half-burnt fellow-brethren,
saying: ‘Adhere steadfastly to your faith; this day you shall
be with the holy martyr, Laurence.’ ”

One of the women, he writes, who, from mercy, had been drawn
out of the fire, with the promise that she should be married, or, if
she were inclined this way, placed in a convent, asked where Arnold
lay, who had been burnt, with his fellow-believers, as a heretic.
And when his body, which by this time was mostly burnt, was
pointed out to her, she escaped the hands of those who led her, and
threw herself upon Arnold’s body, in order thus also to obtain the
crown of martyrdom. D. Bal. Lyd. Tract. Where the Church was,
etc., page 59, col. 1, from Thuan., lib. 6, Hist. Also, Cesar Heisterb.
dist. 5, cap. 19.

207
And Philip said, If thou believest with all thine heart, thou
mayest. Acts 8:37.

208
For as many of you as have been baptized into Christ have put
on Christ. Gal. 3:27.

209
For ye are dead, and your life is hid with Christ in God.
Col. 3:3.

210
From this our opponents, nevertheless, form an argument,
which they, though without foundation, bring against us.

211
Nicodemus, though ignorant in the matter itself, understood
well enough, that this did not have reference to children; hence he
asked: How can a man be born, when he is old?

212
From the words: “That which is born of the flesh is flesh,”
Thomas concludes that this relates only to the adult; since no newborn
infants, but only the adult can live after the flesh, and, consequently,
must be born again.

213
The descent of every one is known by his peculiar nature;
for like produces like. Hence, if infants are truly regenerated of
the Holy Spirit, the fruits of the latter must be evident in them
from the workings of their nature. The fruit of the Spirit is love,
joy, peace, longsuffering, etc. Gal. 5:22.

214
Understand, those which were the most important in his time;
for afterwards many others were, to the detriment of truth, imagined
in addition to them.

215
He adduces the prophecy of Joel for the purpose of showing,
that the latter speaks of the prophesying of sons and daughters,
and not of infants. Chap. 2, verse 28.

216
Since God knows everything, believers can call upon him with
a firm confidence; for he hears their cry and knows their wants.

217
These things are very difficult to understand, and above human
reason; hence they are not to be comprehended by reason, but
must reverently be embraced in faith.

218
The original says obey, which evidently is an error.—Trans.

219
Understand, taking each time for a great year, there are as
many years as there are days in three years and a half; which is
about 1260 years. Num. 14:34; Ezek. 4:5.

220
Invented in the kingdom of antichrist, says the writer.

221
This is an expression of the belief of the papists, who attach
forgiveness of sins and salvation to the external water of baptism.

222
But not the office of authority, then says the writer.

223
This fourth article the writers enumerate as the third.

224
In the following a few words are changed, without altering
the sense, however.

225
A. D. 1527, the printer had set it; but it is an error.

226
He was also one of the Waldensian brethren, as Jacob Mehrning
writes. Bapt. Hist., 2d. part, page 748.

227
After many disputations three of the nine apostatized; the rest
remaining steadfast, were banished.

228
Louis belonged to the church of the Waldenses, whose sound
faith we have shown elsewhere. See the author cited below, in the
same place.

229
This John Hut was also one of the old Waldensian Brethren,
See Bapt. Hist. p. 748.

230
See also Menno Simon’s Works, Holland Edition of 1646,
page 471. Also Complete Works of Menno Simon, English Edition
of 1871, page 3.

231
Bishop says the writer.

232
See Menno Simon’s Complete Works, English Edition, published
by John F. Funk and Brother, Elkhart, Indiana, 1871, part
first, page 8.

233
Province.

234
We have in our possession the original sentence of these two
persons; but as the gist of the same is given here, it is not necessary
to adduce it verbatum.

235
Emanuel went forth from his Father’s kingdom into this
world.

236
He deems eternal salvation of greater value than temporal
necessities.

237
Having abundance of consolation in his sufferings, he comforts
his brethren.

238
He who has not Christ in him, is poor and miserable.

239
He loves his brethren according to the soul; hence he admonishes
them, to seek their salvation. He that desires the heavenly
riches, hates everything which hinders him therein.

240
He who seeks God in visible things, will not find him.

241
In God are life and peace; he that desires peace and life, let
him enter into him.

242
Pure love loves a blameless life.

243
A person can have a Pharisaical holiness, without the Spirit
and righteousness of Christ.

244
The nature of God is made manifest in his children, who love
him in godly works.

245
It is a joy to the godly, when they see men living in accordance
with the word of God.

246
What great boldness, through the power of God!

247
All his delight is in speaking of God, and in strengthening
men in that which is good.

248
All the pious constantly lament the vain boasting and unbelief
of the world.

249
He that gives heed to the word of God will gather wisdom.

250
We have had some doubts as to whether these two persons
were not the same ones who, under the names of Jacob and Seli,
have been noticed previously, for the year 1542, and whom we allowed
to remain there; but as we find some contrary circumstances,
we took cause to regard them as not the same, but different persons;
hence we have put them here in their proper place.

251
The worldly ruler.

252
Calling or sending of ministers.

253
In Dutch Schaepheaderen, signifying the most menial occupation.—Trans.

254
Name of a church.

255
This copy was sent to us by some one from the country of
Cleves, as a very old relic.

256
A light sword with a very narrow blade.—Trans.

257
As indicated by the brackets, these words are not found in the
original, but have been inserted by us, to complete the sense,
which has apparently been marred by a typographical, or other,
omission.—Trans.

258
The year 1551 was given.

259
She was simply called Felistis.

260
It is supposed that this was probably Sikke Snijder.

261
Actum per Campanam, i. e. done through the bell (or striking
of the bell).

262
And to hold pernicious views with regard to baptism, etc., it
seems to read here.

263
Whether it was customary in the city at that time, to read in
court sentences of death passed in matters of faith, we have not been
able to ascertain.

264
The reader will bear in mind that large portions of Holland
are traversed by numerous canals, in place of roads.

265
The reader will understand this otherwise obscure assertion,
when we state that it is based upon an ingenious application of the
Dutch adverb weder, weer, the first part of the word Weerdoopers,
(Anabaptists),—which may mean against as well as again. Translator.

266
In this letter we found so much wisdom, holiness, and excellence,
that we have read it innumerable times with attention and
deep emotion. It kindled our love to God, and our zeal, not only to
live with Christ, but also, if necessary, to die with him and for his
holy truth. O that we were worthy, that his holy name might be
praised through us unworthy creatures!

267
The powerful nobility or aristocracy of Venice is meant here.

268
Some had given 1555 as the year, but this is an error.

269
Some old writers did not know that this youth, Algerius,
shortly before his death, had, through baptism which he received
upon his faith, united with the cross-bearing Church of the Anabaptists;
hence they ignorantly ascribed to him another religion.

270
We are much inclined to the view that this is an error, and
that the Capucins are meant. Transl.

271
Extracted from a certain book of criminal sentences of the
city of Amsterdam.

272
See note in a former page.

273
Has held, etc.; an error of the writer of this sentence; for
Joris still held these views at that very time.

274
How can God be honored by what he has forbidden?

275
What edification could the lords derive therefrom, who, by doing
this, made themselves tyrants, yea, murderers?

276
East country, probably Austria or the Orient is meant here.—Trans.

277
The passage referred to is 1 Samuel 21:6. The reader will bear
in mind that formerly the two books of Samuel were called respectively
the first and second book of the Kings.—Translator.

278
Den Kerck-gang.

279
Name of a bridge.

280
Take heed therefore and watch for him; for he shall come
as a thief in the night.

281
I never had greater joy than at this present time.

282
An implied substitution of gender, peculiar to the genius of
the Dutch (as also, the German) language; the exclaimant, losing
sight of her own individuality, views herself only as a representative
of Adam’s race, and recipient of God’s munificence.—Trans.

283
The author of this confession apparently bases his argument
upon a version of the Scriptures in which the preposition, or prepositions,
on which his argument hinges, are different in signification,
at least in his view, from those occupying corresponding positions
in our English translation.—Trans.

284
Apparently an allusion to the fact of his not having been baptized.—Translator.

285
Fifth Sunday in Lent.

286
From what is related here, it appears that also Soetgen van
den Houte’s husband died for the truth, as a valiant witness of
Jesus; although we have not been able to learn the time, place and
manner of his death.

287
Or Moravians.

288
King’s Dollars.

289
The construction of this clause in the original seems to indicate,
with great probability, a typographical error, consisting in the
substitution, in the pronoun, of an m for a w, and that, accordingly,
it ought to read I, instead of: we.

290
The word used in the original denotes a female friend.—Tr.

291
Probably, Sonthofen (in Bavaria).

292
German version of the Bible.

293
In regard to the passage here alluded to (1 Pet. 2:23) see German
version of the Bible.—Trans.

294
This Adrian Willems was not mentioned in previous editions.

295
The word used in the original denotes a female friend.—Tr.

296
See whether a criminal is pardoned, if he is not willing to
amend his ways.

297
Many think they are good Christians, because they do not
steal or commit murder, and because they do not perpetrate violence
or highway robbery, or because they refrain from evils which
they can or dare not do; however, this is no virtue in their case.

298
That no one say: We cannot be perfect; except to those who
say that they are perfect. There is nothing so good as that men will
not contradict it, even with the Scriptures.

299
The reader will observe that this rendering of the passage
alluded to here (Heb. 10:24), does not fully coincide with the one
found in the English version of the Bible; which may be attributed
either to the author’s having used an imperfect translation, or to
an error on his part, in quoting said passage from memory.—Trans.

300
See preceding foot note.

301
Respecting said letters it has not been possible for us to obtain
any of them.

302
Piersom was a teacher [minister] of the church of God called
Mennists.

303
Perhaps St. Bartholomew’s day.—Trans.

304
Evidently a misquotation.—Trans.

305
17, the original has it; but this is evidently an error.—Trans.

306
The following two disputations, the first between Jacob de
Roore, or Jacob Keersgieter, and Friar Cornelis, and the second between
Herman Vlekwijck and the same Fr. Cornelis, were not
given in Van Braght’s first edition of 1660, which we made the standard
in our translation, but was added in the subsequent editions.
Van Braght refers to these disputations and says that he omitted
them on account of the indelicate and harsh language which frequently
occurs in the remarks of the impolite Friar. We have omitted
the worst of these expressions and have indicated the omissions
thus * * *

There are also a number of accounts of martyrs, not given in
the edition of 1660, but inserted in the subsequent editions, which
are also given in this translation.—Publishers.

307
A term of derision chosen because of its assonance, in the
original (Calversteerten and Calversteerinnnen), to the name Calvinists.—Transl.

308
An opprobrious appellation for the Protestants.—Tr.

309
Creed.

310
See German version.

311
Probably an allusion to the fact that Mary’s husband Joseph,
was a carpenter.

312
See German version.

313
See preceding note.

314
See German version, v. 12

315
The time of the death of Willem Janss, as also of Pieter Pieterss
Beckjen, had from of old been fixed in the year 1567; but
this was two years too early, as appears from the adjoined sentence.

316
A great calumny which the writer of this sentence cast upon
this good man, as though he had been forgetful of his soul’s
salvation.

317
How often shall it be said in these Amsterdam sentences, of
the true believers, that they were unmindful of their soul’s salvation,
whereas this was their sole object?

318
Behold here the strait of the believers in those times, who
to hear the word of God, occasionally had to spend whole days and
nights in order to attend the meeting.

319
That is, in this case, he would have been executed with the
sword, but as he remained steadfast, it did not come to this.

320
Probably Austria, or the country bordering on the Baltic.—Tr.

321
Any one. Dutch version.

322
Perhaps a typographical error, and should read, punish.—Tr.

323
Corner-stone, the original has it.

324
We, in the original.

325
Of the Spirit, in the original.

326
Of these martyrs from Breda mention seems to be made also
in one of the letters of Jan Wouterss van Kuyck.

327
Nuns of the order of St. Bega.

328
Walk, move more circumspectly.—Trans.

329
In’s heeren Handen, seyt den Schrijber.

330
Behold the man! John 19:5.

331
Evidently an allusion to Isaiah 27:1, where (see German version)
two serpents seem to be indicated.

332
Then I should sacrifice my child to the devil, the author had
written, but this reads a little too harsh.

333
Hereby is meant Joris Wippe, who was put to death at Dortrecht,
A. D. 1558.

334
Thus spake also the enemies of the prophet Amos, saying:
Amos hath conspired [against thee in the midst of the house of
Israel:] the land is not able to bear all his words. Amos 7:10. And
thus it was also said of Christ: “He perverts the nation.” Luke
23:2.

335
In Dutch, Vagevuur from vagen or vegen, to scour [and also to
sweep] and vuur fire; hence a play on words, which cannot be rendered
into the English without the loss of the humorous effect
which it has in the original tongue.—Trans.

336
These are called: Janneken Mumstdorp, Mariken, Lijsken.

337
Beggars, a sobriquet of the Reformed.

338
My hope is in God.

339
Thus writes Martin Luther in his preface to the Epistle to the
Romans.

340
In the preface to the Epistle to the Romans.

341
In the margin.

342
A play upon words, which obtains only in the original, in
which the literal expression used, parting letter, has the twofold
meaning of farewell letter and bill of divorcement.—Tr.

343
Lord, Lord.

344
Derisively, the authors say.

345
As distinguished from severing it with one stroke.—Tr.

346
Strife.

347
The original has it, Hence Paul calls the bond of love a perfectness.—Tr.

348
English Edition 2d part page 419.

349
Let no one take offense at the words of this decree; for we
desired to give them unchanged.

350
That which is left out here concerns the religion of the papists;
hence we have omitted it.

351
The exact time, when this occurred, is not mentioned by the
writers; but we find, from the circumstances, that it was about the
year 1638.

352
There were with them two preachers (says the Swiss author),
who went along with the thief catchers and helped them.

353
The Swiss author calls this Hans van Uticken by the name of
Hans Muller, but we have allowed him to retain the name Hans
van Uticken, because he was by descent from Uticken-wage; to distinguish
him from Hans Muller who was descended from the
Groeningen Bailiwick, and of whom we made previous mention,
in the note added to the account concerning Barbara Meylin and
three of her fellow-sisters.

354
A year and a half, one of the Zurich writers say.

355
Some say, into the convent Othenbach; others, into the dungeon;
others, into the prison, etc., but it was evidently at Othenbach
a famous prison in Zurich.

356
They sold everything, without restoring the proceeds to the
poor, expelled orphans. How will they be able to answer for this in
the great day of judgment, when the Lord shall come and inquire
what mercy they have shown? Matt. 25.

357
In the word of salvation, etc., it says: In the tract the order of
the words is a little different, according to the Swiss style; however,
the sense of the same is clearly expressed here.

358
In the last tract he is called Hans Boller, but in the first,
Henry, which we have followed in our account. It must also be
noticed, that in the Swiss manuscript the time of this occurrence is
not expressly noted for the year 1644; but from the circumstances
we have inferred, that it took place about said year, as we have
also noted.

359
This is evidently an error, and Rom. 2:21 seems to be the passage
had in view by the author.—Trans.

360
True Reformed, a certain copy has it.

361
First one, etc., another translation has it.

362
Here follows a brief parenthesis, which can be omitted without
changing or diminishing the sense; namely: “If they are only
separate from the mad way of the Old,” etc.

363
A certain copy of this edict adds here these words: “Our gracious
good will and greeting, etc.”

364
This is utterly false, since the so-called Anabaptists have
never rejected; but much rather honored and highly esteemed the
lawful protection of the magistracy, as they also still do at the present
day. But quite differently did the most laudable rulers of the
common Dutch cities, judge of this and especially those of the city
of Amsterdam, who gave the Anabaptists, who had lived among
them from of old, and do still live among them, the name of good
citizens and subjects, who were found wanting on no occasion, etc.,
as sufficiently appears from their letters of A. D. 1660.

365
This poem, by P. Van Braght, written to his brother, the
author, on the occasion of a severe illness, from which he was not
expected to recover, during the progress of the work, appears in the
original, on page 58. During the progress of the work on the present
edition it was translated by A. B. Kolb, and hence we give it a
place here.—Publishers.

Return → transcriber’s notes

Spelling corrections:

Proper nouns:

Adriaen Peters → Adriaen Pieters

Andries → Andriess

Annetge → Annetgen

Apamia → Apamea

ARMENTIERSS → ARMENTIERS

Arragon → Aragon

Baumgartner → Baumgarter

Buysen → Buyse

Cluniacensus → Cluniacensis

Egly → Egli

FEANCHOYS → FRANCHOYS

FIERIJNTGEN → PIERIJNTGEN

Francijntjen → Francijntgen

Geschlacht → Geslacht

Geslaght-register → Geslacht

Grietken → Grietgen

Gruthuysbusch → Gruthuysbosch

Hanscken → Hansken

Henrick → Hendrick

Herman → Harman

Hoedmaecker → Hoedemaecker

Justinius → Justinus

Kallaken → Kalleken

KEESKOPER → KEESKOOPER

Madgeburg → Magdeburg x3

Maeken → Maeyken

MAERTENS → MAERTEN

Maertens → Maertenss

Matheus → Mattheus x2

Mehnring → Mehrning

Michiel Buysen → Michael(?) Busye

MIDDLEBORGH → MIDDELBORGH x2 (once in caps)

Oorspronch der Nederlantsche → Oorsprong der Nederlandtsche

Origin → Origen

Peters → Pieters

Philophilact → Theophilact

Pieters → Pieterss

Ryer → Reyer x2

SIJNTJGEN → SIJNTGEN

Stoelwijck → Stoelwijk

Tactitus → Tacitus

Vistorinus → Victorinus

WYJCKE → WIJCKE

In Index:

Auxentices → Auxentius

Balthaser → Balthasar

Bassilla → Basilla

Baumgartner → Baumgarter

Bruynsen → Bruynen

Cladius → Claudius

Harring → Haring

Honsschoten → Honschoten

Isadorus → Isidorus

Kampen → Campen

Petolomenus → Ptolomeus

Photimus → Photinus

Serenevs → Serenus

Zierick--Zee → Zierickzee

Return → transcriber’s notes





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