Page 2
Publisher's Preface to Third English Edition, 1886
A the English language, year by year, becomes more prevalent among our
Mennonite people, the necessity of presenting to them in that language
the doctrines, teachings and practices, as well as the story of the
sufferings, the faithful endurance and the final triumphant deaths, of
those of like faith with us who lived in the earlier ages of
Christianity, becomes apparent to every reflecting mind.
These doctrines, teachings and practices together with the examples of
faithful devotion to Christ and His Word, and the unfaltering endurance
under the severest persecution, are powerful incentives to Christians
today, to inspire many sincere souls to live a more consecrated life, to
practice greater self-denial, to live more separated from the world, and
show a greater zeal in the work of the Lord and-the salvation of souls;
and they are especially precious to us, as Mennonites, because through
these people it pleased God to hand down to us the living
exemplification of the peculiar tenets and doctrines which we hold and
practice at the present day.
The reading of books of this kind will also help us to appreciate more
highly the privileges with which God has blessed us above our
forefathers. While they oftentimes were not permitted to have permanent
places of abode, and were driven about and hunted down like wild beasts,
compelled to dwell in caves and mountains, and other secluded places,
hold their meetings in secret, and suffer every imaginable form of
injustice and persecution, because to be a true follower of Christ in
those days was considered the very worst of crimes, we enjoy all the
privileges of citizenship and are protected in the fullest enjoyment of
our religion and forms of worship.
It is the duty of the church to maintain and teach the pure Gospel of
Jesus Christ and to transmit the same to coming generations, and as we
contemplate these facts, what a glorious treasure of pure Christian
devotion shines in these pages of the Story of the Martyrs, and how much
this grand record of their sufferings has done, and may yet do to
perpetuate the pure doctrines of the Gospel, eternity alone will reveal.
For these reasons and many others that might be referred to, the
publishers of this edition, have, in the fear of God, for the promotion
of His glory, undertaken the publication of"The Bloody Theater or
Martyrs' Mirror" and herewith give it to the public, in the hope that it
may be the means of promoting the glory of God and of doing much good
among the children of men.
NOTE.-The translation of this work was made from the Dutch Edition of
1660, and where questions of doubt occurred, the edition of 1685 as well
as the German editions were consulted.
THE PUBLISHER.
Publisher's Preface to the English Printing of 1950
It was in the year 1742 that the Mennonites of eastern Pennsylvania
wrote to their brethren in the Netherlands reporting their numerical
growth in the New World and their fear of war being imminent. Three
years later they wrote again, repeating the contents of their first
letter and making a special appeal for assistance in the publication of
a German edition of van Braght's Bloody
Theater or Martyrs' Mirror. The
six Skippack ministers who signed the letter stated that they wrote at
the instance of the other congregations. They were concerned to prepare
their people for the cross of testing and suffering which war would
bring with it. They said simply that"it becomes us to strengthen
ourselves for such circumstances with patience and endurance, and to
make every preparation for steadfast constancy in our faith." They had a
special concern for the generation of young men in their congregations
who were not able to read the Dutch Martyrs'
Mirror. The story of the
eventual publication of a German Martyrs'
Mirror at Ephrata in
Lancaster County, Pennsylvania, in 1748-49 is too well known to require
rehearsal here.
Two centuries after the publication of the first American edition of
this sixteenth century Dutch Mennonite classic, we again find the
Mennonite brotherhood laboring to strengthen its young people in the
nonresistant faith of the fathers by the publication of another English
edition of the Martyrs'
Mirror of T. J. van
Braght, 1625-64. Indeed the loyalty of the Mennonite brotherhood to its
historic peace principles has been tested in the first and second world
wars more severely than at any time since the sixteenth century. The
pressures of the contemporary culture upon the group to surrender this
historic principle are strong. It is evident that vigorous efforts must
be made to capture the loyalty of our youth if the Biblical doctrine of
nonresistance is to be preserved. May God add His blessing to this
effort to glorify His name.
September 20, 1949
© MENNONITE PUBLISHING HOUSE
-J. C. WENGER, Secretary of the
Historical Committee of the Mennonite
General Conference
The first English edition of Martyrs
Mirror, translated from
the German, was published in 1837 at Lampeter Square, Lancaster County,
Pa., and reprinted in 1853 at London, England. The second English
edition, translated from the original Dutch edition of 1660, was
published in 1886 at Elkhart, Ind., and reprinted in 1938 and later
years at Scottdale, Pa. Beginning in 1977, reprints include improved
reproductions of engravings, from The
Drama of the Martyrs, by
permission of Mennonite Historical Associates, Lancaster, Pa. Second
English edition, twenty-first printing, 1999 Printed in the United
States of America. 49,500 copies in print from 1938. International
Standard Book Numbers: 0-8361-1390-X (hard cover). 0-8361-9087-4 (Kivar
cover)
Page 4
TRANSLATOR'S PREFACE
The principal object in writing this preface is to point out the chief
difficulties I had to contend with while engaged in this truly laborious
and exhaustive task. I do this not for the purpose of exciting sympathy
on my behalf, but to convey to the reader an appropriate idea of the
perplexing nature of the work that has engrossed my closest attention,
and absorbed so much of my energy and care for nearly three years. The
reader will thereby be prepared to view with greater leniency the
unavoidable inconsistencies and other imperfections his critical eye may
discover.
First of all, I will state, that the original is written in a language
that has now been obsolete for many years; which proved a very great
obstacle, since no dictionary obtainable could at all times give the
desired information; hence the meaning of many words and phrases had to
be ascertained by long and laborious research and comparison, which
necessarily did not always preclude the possibility of an error, though
I have taken great pains to give as correct a rendition as possible.
Another feature of the original that frequently proved very trying is,
that it consists in great part of letters written by comparatively
illiterate persons, in consequence of which the language used is very
often ambiguous or obscure, necessitating an incalculable amount of
weighing and comparing, without affording certainty of having
apprehended the writer's true meaning.
Still another perplexing obstacle was the fact, that, many proper names
occurring in the work, and foreign to the language of the original,
having apparently been incorrectly transcribed, it was not always
possible to determine the exact spelling of such names; which, though
desirable, is, however, not of any material consequence.
But the greatest and most harassing difficulty of all was the
circumstance that the version of the Bible used by the various authors
of the work differed in many, and, sometimes, in very essential points
from our English translation, making it an utter impossibility, to adopt
an inflexible rule, without involving one's self in countless errors and
misconstructions. The course I generally pursued was, that when the
rendering of the passage, or passages, given or used in the original,
almost coincided with, or at least did not materially differ from that
of our English Bible, I would take the quotation in question verbatim
from the latter; while, when the discrepancy was too considerable, or an
argument depended on the exact rendition, I translated the phrase or
passage to be quoted literally from the original. Hence the reader will
perceive, that this made an absolute impossibility to adhere to one,
invariable rule; and if he but knew the amount of careful thought, and
anxiety, expended in drawing the line, when to quote from the English
version, and when to translate literally, he could not- but heartily
sympathize with the translator, and kindly overlook any shortcomings he
may discover.
With regard to the marginal notes or remarks, I would state that I have
invariably translated them when they contained anything necessary for
the complete understanding of the subject under consideration; but
frequently they are simply a resume of a paragraph, or side remark of
the compiler, without any information or value for the reader; in this
case I have omitted them.
These are the chief points I would have the reader consider, for by
bearing them in mind he will be enabled to judge understandingly, and
also, charitably, of the manner in which the translator has performed
his task. To claim that this translation contains no errors would be
simply preposterous, when all circumstances are taken into
consideration; but I can truthfully say that I have conscientiously
striven to furnish the reader with as correct a translation as it was in
my power to give. How I have succeeded I leave to the reader to judge.
Trusting that the contemplation of the faith, the self-sacrificing zeal,
and the religious fervor of these martyrs of former ages will leave its
imprint for good upon the hearts of those who shall read this book, I
now consign it to the hands of the printer.
JOSEPH F. SOHM.
Page 5
AUTHOR'S INVOCATION
To God, my Lord, the Creator, Preserver and Redeemer of my soul, be
praise, honor and majesty, forever and ever.
Pardon me, O my Lord and my God! that I, who am but dust and ashes,
approach Thee. Gen. 18:27. I fear to come to Thee, because Thou art a
consuming fire, while I am wood, hay and stubble, subject to be burned;
yet I must not remain away from Thee, because I have that which is Thine,
yea, which is Thy most precious treasure, even the blood and offering of
the saints; I must needs come and offer it to Thee.
May it be well-pleasing to Thee, my dear Savior, that I offer that which
long since has been offered up to Thee. But I have full confidence that
Thou wilt not reject me. I believe I have the assurance that this will
be acceptable to Thee, for Thy servant David, a man after Thine own
heart, sang,"Precious in the sight of the Lord is the death of his
saints." Ps. 116:15.*
Moreover Thou knowest, O my Saviour and Redeemer, the steadfast faith,
the unquenchable love, and faithfulness unto death, of those of whom I
have written, and who gave their precious lives and bodies as a
sacrifice to Thee.
Besides, Thou hast. spared my life, that I unworthy and weak as I am for
such a task, might yet perform it; for snares of death had compassed me,
keeping me bound nearly six months during last fall, winter and spring,
so that I often thought I could not survive; nevertheless Thy power
strengthened rife, Thy hand rescued me and by Thy grace was I led safely
through, so that in the midst of my difficulties and contrary to the
advice and opinion of the physicians (for -the zeal and love of Thy
saints had taken complete possession of me), I wrote and finished the
greater part of this work.
The sacrifices which are acceptable unto Thee are a broken spirit, etc.
Ps. 51:17. But this offering, O God, was accompanied with many tears,
caused partly by my distress, as 1, on account of the weakness of my
nature, called upon Thee for help, partly through joy, as I found and
experienced Thy comfort and help.
Yet that which more than all else caused my tears to flow was the
remembrance of the sufferings and the death of Thy martyrs, who
altogether innocent, as defenceless lambs, were led to the water, the
fire, the sword, or to the wild beasts
* 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. in the arena, there to suffer and to die
for Thy name's sake. However, I experienced no small degree of joy as I
contemplated the living confidence they had in Thy grace, and how
valiantly they fought their way through the strait gate.
Ah! how often did I wish to have been a partaker with them; my soul went
with them, so to speak, into prison;* I encouraged them in the tribunal,
to bear patiently, without gainsaying or flinching, their sentence of
death. It seemed to me as though I accompanied them to the place of
execution, scaffold or stake, saying to them in their extremity, Fight
valiantly dear brethren and sisters; the crown of life awaits you. I
almost fancied that I had died with them; so inseparably was my love
bound up with them; for Thy holy name's sake.
I therefore entreat Thee once more, O my God, to let this sacrifice be
well-pleasing in Thy sight, and to accept it from me, Thy most humble
servant, as a token of love towards Thee as well as toward Thy blessed
martyrs.
But before I leave this, strengthen me with Thy good Spirit, and arm me
with the consolation of Thy grace, that I may not only confess Thee here
with my mouth, but also honor Thee by a virtuous and pious conversation
(Ps. 119:5), in the most holy faith, not refusing, if necessity require
it and Thy honor be promoted thereby, to give my life and body into
suffering and death, so that I may become like unto Thy dearest friends,
my slain fellow brethren and sisters, and receive with them the same
reward in the great day of Thy recompense. Song of Sol. 1:4.
This is the desire and petition of him, whose name is known to Thee, and
who entreats Thee for grace now and in the hour of his death, and in the
ages of eternity. O Lord, so let it be I For Thine, O God, is the
kingdom, and the power, and the glory, forever and ever. Amen.
T. J. VAN BRAGHT.
Dort, July the 23rd, 1659.
____________________
NOTE.--The ADVERTISEMENT by the Dutch Publishers is omitted, as we deem
it irrelevant to the present Edition. It contains a few plain statements
of some amendments introduced in regard to obsolete words and phrases;
that many noteworthy additions compiled from authentic records have been
made, etc.-Translator.
*"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."
11 Tim. 1:16.
Page 6
AUTHOR'S PREFACE
TO MY BELOVED FRIENDS AND COMPANIONS IN CHRIST JESUS OUR SAVIOUR
Next to God we are joined to our fellow-believers who have received the
same faith with us; and we shall therefore address ourselves to them.
But most beloved, do not expect that we shall bring you into Grecian
theatres, to gaze on merry comedies or gay performances. Here shall not
be opened unto you the pleasant arbors and pleasure gardens of Atlas,
Adonis or Semiramis, which are said to have been built in the air, and
of which the ancients used to sing their merry lays; yet far be it from
us to conduct you to places of sadness, surely not to such as can, in
verity, be called places of sadness.
True enough, we shall lead you into dark valleys, even into the valleys
of death (Ps. 23:4), where nothing will be seen but dry bones, skulls,
and frightful skeletons of those who have been slain; these beheaded,
those drowned, others strangled at the stake, some burnt, others broken
on the wheel, many torn by wild beasts, half devoured, and put to death
in manifold cruel ways; besides, a great multitude who having escaped
death bear the marks of Jesus, their Saviour, on their bodies, wandering
about over mountains and valleys, through forests and wilderness,
forsaken of friends and kindred, robbed and stripped of all their
temporal possessions, and living in extreme poverty.
Yet to look upon all this will not cause real sadness, for though the
aspect is dismal according to the body, the soul will nevertheless
rejoice in it, seeing that not one of all those who were slain preferred
life to death, since life often was proffered them on condition that
they depart from the constancy of their faith. But this they did not
desire; on the contrary, many of them went boldly onward to meet death;
some even hastened to outstrip others, that they might be the first, who
did not shrink from suffering anything the tyrants could devise, nay
more than could be thought possible for a mortal man to endure.
Among a great number we perceived a godfearing hero and knight of
Christ,* who, advancing
* 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"On': to suffer for
Christ's name. See first book about Arnold , Marsilius, Tbeodoric and
five other men and two women, who were burnt alive with him at Cologne.
before others, went cheerfully unto suffering and death, in which he
acquitted himself so well that he fought or pressed his way with such
force through the strait gate, that he left his flesh on the posts.
When we had beheld this with the eyes of faith, and had meditated upon
the matter, our spirit was kindled, and we almost seemed to welcome him,
and to wish him everything good, in these words
Klimt op uw' gulden Hoogtt', Voor-vechter van de bende
Der heyl'ge Zielen, die God's roode Bloed-banier Navolgde, in't gedrang,
in't midden der ellenden, Daer niet dan rook en damp van menschen
offervyer
Tot door de wolken vloog; noch gingt_gy Held haer voor,
Ja streed, door d' enge poort, ten ruymen Hemel door.
[Climb up your golden height, champion of the band of holy souls, who
followed God's red banner of blood, in oppression and in the midst of
misery; where naught but the smoke and vapor of human burnt sacrifices
ascended to the clouds; yet thou, hero, didst go before them, yea, didst
fight thy way through the strait gate to the wide Heaven.]
Then followed a great multitude of very pious and virtuous people-men,
women, youths and maidens, all clothed with the same armor of faith and
walking in the same path. Some of these were, like their leader,
deprived of life; the rest were led to different places of execution,
where they beheld many of their fellow brethren and sisters whose lives
had been taken by the most dreadful means burned and roasted at the
stake. They nevertheless were not terrified, though they had to expect
to be put to death in the same manner; but were of good cheer, calling
upon God for help, that they might not falter in their sufferings, but
prove steadfast to the end; this clone, they also were burned.
This seemed almost to break our heart; our soul was horrified, and
filled with pity on account of their misery; but when we remembered
their constancy, and that now, for the heat endured, they found
refreshing with God, nay, could expect the blessed crown of immortal
glory, our grief subsided and sweet consolation filled our soul, so that
we, to their memory, wrote the following words for ourselves and our
fellow brethren:
Page 7
Het schriklyk offer-vyer, de glinsterende staken, Den smaed, die Zion
leed, kon God's verkoren volk Belet noch hinder doen, noch geensins
angstig makers
Te dragen Christi naem, als in sen vritte wolk: Tot dat een heete vlam
haer lyven heeft versloizden; Waer door haer zielen toen by God
verkoeling vonden.
[The dreadful sacrificial fire, the shining stakes, the shame which Zion
suffers, could neither disturb nor hinder God's chosen people, nor make
them afraid to bear the name of Christ, as in a white cloud: Until a
burning flame has consumed their bodies; whereby their souls found
refreshing with God.]
Some were not only bold, but went forth unto death rejoicing, which was
evident from their conduct. Others showed this by their words, as they
spoke of the consolation in their heart and the glad hope dwelling in
their soul, when they were placed at the stake. Many, when the fire was
kindled, and even when they were enveloped by the flames, sang with a
loud voice to the honor of their God and Saviour, because they had been
counted worthy to be offered up as sacrifices for His holy name's sake.
Acts 5:41.
Were we to relate the joy and consolation of those, who, having escaped
death, wandered about in foreign countries and solitary places, without
friends or kindred, help or assistance, time would fail us and the words
be inadequate to sufficiently describe it. Here the testimony of Paul is
found true,".that all things work together for good to them that love
God." Rom. 8:28. For those who were forsaken by friends and human
assistance, found help with the angels of God, and protection under the
wings of the Almighty. Those who had no eternal rest or dwelling-place
found rest and a mansion of content in their souls and hearts. Those who
went almost naked, having no clothes to put on, were most preciously
clothed and adorned according to the soul, with the robe of righteous-,
ness and the garment of salvation and godly virtues. Those who had to
abandon their secular business, and submit to despoilment of their
money, goods and everything they had, so .that outwardly they were very
poor, possessed great riches within themselves through the grace of God
which they received through the consolation of the Holy Spirit, and the
word of the Lord, which was more precious to them than many thousand
pieces of gold and silver.
The inconvenient seasons of the year, the heat of summer, the cold of
winter, the wetness of spring and fall, together with the contingencies
of thunder, lightning, hail, snow, rain, wind, hunger, thirst, sickness,
fatigue, and other innumerable troubles with which they met while
wandering about and suffering persecutions, were to them sweet pleasures
and recreations in the Lord, for They knew that this would afterwards be
turned into joy to them, since it is written, "Blessed are ye that weep
now: for ye shall laugh." Luke 6:21. Again, "That we must through much
tribulation enter into the kingdom of God." Acts 14:22. And, in another
place, "If we suffer, we shall also reign with him." II Tim. 2:12.
This caused them to say with the apostle, "For our light affliction,
which is but for a moment, worketh for us a far more exceeding and
eternal weight of glory." II Cor. 4:17."For I reckon that the sufferings
of this present time are not worthy to be compared with the glory which
shall be revealed in us." Rom. 8:18."For whether we live, we live unto
the Lord; and whether we die, we die unto the Lord: whether we live
therefore or die, we are the Lord's." Rom. 14:8, etc.
Many of them would not have exchanged the. darkest and severest
dungeons, or the caves of the earth, in which they had to hide
themselves, for royal palaces. The wilderness was to them a delightful
pleasure-garden, the howling of the wild beasts which surrounded them,
as sweet music or the songs of birds; and water and roots or dry bread
delighted them more than the daintiest viands and drink from the tables
of the great.
All this was granted them by the munificent hand of God, on account of
the constancy of their faith, from which they could by no means be made
to swerve, nor brought to waver in it; on account of their living hope,
which begat in their souls a longing for the future riches, so that they
were enabled to esteem the present ones as of little worth and forget
them; and on account of their unquenchable love for God, His holy truth,
and their beloved fellow-believers, whereby their souls were kindled
into a flame far more intense than were their bodies through physical
fire though these were reduced to ashes.
But can carnal men comprehend this? Will any of them believe these
things? We think not; for how can a carnal man partake of the Spirit of
God? How could one who is earthly-minded ascend to heaven in his
thoughts? I Cor. 2:14. How can one comprehend that which pertains to
salvation, who himself is altogether unsaved and possesses no desire to
obtain salvation through the grace of God? What fire of divine love can
he feel, whose heart is totally cold, and who loves nothing but sin and
sinful creatures.
We maintain, therefore, that these are things which belong not to the
blind worldly-minded, since they in their ignorance would not esteem
them; but to the heavenly-minded, who, as spiritual eagles, contemplate
with the eyes of the soul the mysteries of God; who seek their food with
God, and find their delight in His saints and wellbeloved who sacrificed
their lives for His holy truth.
For this cause we have addressed ourselves to you, most beloved brethren
and sisters, who, with
Page 8
us, and with our slain friends, the blessed martyrs of God, have
received the same faith: This book, the humble work of our hands, but
which is nevertheless a precious jewel, in view of the persons and
matters contained therein, we have dedicated to you. Receive it, then,
with the same love with which it has been dedicated to you. Read it
again and again, and with the same attention and emotion with which -we
have written and re-written it. We are fully confident that, if you do
this, it will not be unfruitful to you. But, before all things, fix your
eyes upon the martyrs themselves, note the steadfastness of their faith,
and follow their example.
Ruth, the Moabitess, said to Naomi, the mother of her husband, "Entreat
me not to leave thee, or to return from following after thee: for
whither thou goest, I will go; and where thou lodgest, I will lodge; thy
people shall be my people, and thy God my God: where thou diest, will I
die, and there will I be buried: the Lord do so to me, and more also, if
aught but death part thee and me." Ruth 1:16, 17.
With such inseparable love ought we, most beloved in the Lord, to be
joined t© our blessed fellow brethren who have been slain for the
testimony of the Lord, that we might follow their footsteps unto the
end; for surely, the God whom they confessed and served, is also our
God; the Saviour on whom they placed their hope is our Saviour; the
faith which they all confessed is our faith (we speak of Anabaptists in
general); the law and commandments of God which they received as their
rule of life are also our laws and commandments; they bowed their knees
before God; they obligated themselves by the words of their lips to
render obedience t¢ God, and thereupon received holy baptism; we have
done the same; they promised to continue steadfastly all the days of
their life in the faith and due obedience, without departing therefrom,
yea, if necessary, to suffer death for it; we have promised the same.
What difference, then, is there between us and them? Certainly only
this: that they all persevered unto the end nay, unto a cruel death,
without departing to the right or to the left; which we have not yet
done. They have taken by force the blessed Fatherland, the Canaan rich
with milk, the true promised land which flows with honey; which we have
not yet done. They have therefore entered into rest, yea, have come to
the Lord; while we are yet in unrest, proceeding in our pilgrimage in
the absence of the Lord.
Therefore, my most beloved friends in Christ Jesus, let us also in this
last respect seek to be conformed to our beloved slain fellow brethren,
that we may continue steadfastly unto the end in the most holy faith
which we have confessed with them. Oh! be careful in this matter; watch
over your dear-bought souls; for it is highly necessary, yea, more
necessary than at any former time.
OF THE GREATER DANGER THERE IS AT THIS TIME, THAN IN THE BLOODY AND
DISTRESSING TIMES OF THE MARTYRS*
These are sad times, in which we live; nay, truly, there is more danger
now than in the time of our fathers, who suffered death for the
testimony of the Lord. Few will believe this, because the great majority
look to that which is external and corporeal, and in this respect it is
now better, quieter and more comfortable; few only look to that which is
internal and pertains to the soul, and on which everything depends,"for
what is a man profited, if he shall gain the whole world, and lose his
own soul? or what shall a man give in exchange for his soul?" Matt.
16:26.
These times are certainly more dangerous; for then Satan came openly,
through his servants, even at noon-day, as a roaring lion, so that he
could be known, and it now and then was possible to hide from him;
besides, his chief design then was to destroy the body: but now he comes
as in the night, or in the twilight, in a strange but yet pleasing form,
and, in a two-fold way, lies in wait to destroy the soul; partly, to
trample under foot, and annihilate entirely, if this were possible, the
only saving Christian faith-- partly to destroy the true separated
Christian life which is the outgrowth of faith. Ps. 9l:5, 6.
He reveals himself on the one hand as an angel of light, II Cor. 11:14,
15, as a kind, pleasant, yea, even divine messenger, with humble
countenance, downcast eyes, plain garb, and living in seclusion from the
throng of the worldly-minded, even as the holiest people, yea, the
martyrs of God, formerly did. His words are modest, trembling and full
of contrition-seemingly coming from deep meditation, inward fear and
apprehension, lest he might speak amiss or untruthfully. Meanwhile, and
before one is aware of it, he seizes hold and tears like a wolf in
sheep's clothing, robbing the innocent lambs of Christ of their precious
faith, which, he pretends to be of small importance, but without which
faith it is impossible to please God, Heb. 11:6, nay, without which we,
according to the words of Christ shall be condemned, Mark 16: 16; for
(says Paul), whatsoever is not of faith is sin, Rom. 14:23.
It grieves us to the heart that we must live to see these times, and
therefore speak in this wise. O Lord, strengthen our faith! help Thy
weak, trusting lambs, that they may not be led into error, nor moved
from the foundations of the most holy faith.
On the other hand, through his instigation, the world now reveals itself
very beautiful and glori-
* 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, anti brought them into a goodly land
where it went well with them according to the body, they forsook the
Lord, and became wanton. Dent. 32:15. This difference is found to exist
also between the times of oppression and the times of freedom.
Page 9
ous, more than at any preceding time, in a threefold pleasing form-the
lust of the flesh, the lust of the eye, and the pride of life.* Almost
all men run after her, to worship her as a queen supreme; but all are
deceived thereby; yea, many who have drunk of the poisoned wine of her
lusts from the golden cup of her iniquities and deceptions, die a
spiritual death.
As the first design is aimed at the faith, so this is directed against
the true Christian life. Here lies great danger. Who shall escape these
snares? He that would at no time be taken unawares by it, must indeed be
cautious and watchful. But our very flesh seems prone to it. Here must
be fasting, watching, praying, and calling upon God for help, otherwise
there is no escape.
Many of the ancients who supposed that they had been circumspect and
observed their duty, were deceived hereby-; some were lulled into a
careless sleep, so that they paid no heed to themselves or to their
vocation; others were brought to despair of the divine truth; others
were drawn away totally from God; some died a spiritual death; others
died both spiritually and bodily; and some have plunged themselves
helter-skelter into the abyss of the disfavor of God, to be punished by
Him soul and body and forever.
These things which we tell you are no riddles or blind speeches, for we
speak the truth, or the Word of God must be false; but as the Word of
God cannot lie, what we have said is certain and infallible since God in
His Word bears witness of it, yea, declares it emphatically and
abundantly. Other histories which make mention of this, we pass by in
silence and dismiss them altogether, because we do not hold them in
equal estimation with the holy Scriptures. It was the world and its
lusts that of old caused all the great calamities of which we have
spoken; and not only this, but it has also caused thousands who live in
various cities, countries, kingdoms, empires, yea, on the face of the
whole earth, to mourn, weep and wail, on account of their natural misery
as well as on account of their experiencing the wrath of God in their
souls because of the magnitude and enormity of the sins perpetrated by
them.
It certainly was through worldly lusts that the old world perished; that
Sodom, Gomorrah, Zeboim, and Admah were consumed, overthrown and totally
destroyed by fire from Heaven; that in forty years, through serpents,
fire, and other plagues, the wanton and lustful people of Israel
perished to the number of over six hundred thousand in the wilderness;
and that the mighty mari
*" 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. I 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.
* 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. ime cities, Zidon and Tyrus, whose ships were trimmed
with embroidered, silken sails from Egypt; whose rowers sat upon benches
of ivory; where incalculable riches were bought and sold and, from
carnal incentives, almost inconceivable arts practiced were reduced to a
heap of stones and so leveled to the ground, that the fishermen stretch
out their nets to dry on the rocks upon which these cities stood. Gen.
7; Matt. 24:37, 38; Luke 17:26, 27; II Peter 2:5.-Gen. 19:24, 25; Isa.
13:19; Jer. 50:40; Hos. 11:8; Amos 4:11; Luke 17:28, 29; I I Pet. 2:6;
Jude 7.-Compare Num. 1:2, 3, 46 with Num. 14:22, 23. Also Num. 11:1 and
16:31-35; 21:6; Jude 5.-Isa. 23:4, 5; Ezek. 27:26-28; 28, the whole
chapter.
I will not now speak of Jerusalem, Chorazin, Bethsaida; Capernaum, and
other mighty licentious and luxurious cities, which, with all their
inhabitants who had in this respect sinned against God, have borne
His-wrath, and felt, to their destruction, the plagues of His afflicting
hand; for this would consume too much time.* O awful judgments of God! O
pernicious worldly-mindedness 1 O corroding and cankering luxury, that
draggest after thee such a train of unspeakable miseries! Help, Lord,
that our soul be delivered from all these dangers.
But what danger would there be, if none but the open enemies of God and
His holy truth were guilty in this matter? What harm could be done, if
they alone, and no others, would arouse and call down upon themselves
the wrath of God? For then every pious and serious soul would beware of
their example as of a savage beast, venomous serpent, or deadly
basilisk. But now such is the state of things that many commoners and
such as are not total strangers to religion or the worship of God; who,
as they say, would fain be saved; and who, therefore, though they are
not truly enlightened, glorify and praise God and His Word with their
mouth, show nevertheless (to the seduction of the simple) that the world
is their dear friend, yea lies nearest to their heart, since most of
their works are directed to its service, that they may thereby partake
of its glittering but deceptive reward.
Hence arises that shameful and vast commerce which extends far beyond
the sea into other parts of the world, Ezek. 27, but which
notwithstanding cannot satisfy those who love it, but, on. the contrary,
brings great danger, that that which has already been gotten, may be
lost, others defrauded, and they themselves, both in soul and body,
stripped and robbed of their possessions.
Numerous large, expensive and ornamented houses, countryseats of
splendid architecture and provided with towers, parks magnificent as a
, and other embellished pleasure-grounds, which are seen on
every hand indicate this in no small degree. Dan. 4:29, 30.
* See Josephus on the
Jewish wars; also Egesippus, Eusebius, and Pamphilius.
Page 9
The wearing of clothes from foreign countries, whether of foreign
materials, uncommon colors or of strange fashions as obtain in the
course of time according to the custom of the openly worldly-minded
(which are as changeable as the moon), and which custom is followed by
many humble and seemingly plain people, confirms greatly what we have
before said. Gen. 35:2; Zeph. 1:8; Isa. 3:16-24.
The giving and attending great dinners, lavish banquets and
wedding-feasts (though one may never be found in taverns or
tippling-houses), where everything is in profusion, and where the
beneficent gifts of the Lord which should not be used otherwise than
with great thankfulness, and of which a portion naturally belongs to the
poor, are squandered and consumed without the least necessity, even by
those who are considered sober and temperate, is an incontrovertible
evidence of a sensual and wanton heart; and proves also that those who
have much to do with these things, cannot be exculpated from living
after the flesh; for which carnal life certainly has no promise of
salvation, but on the contrary, many severe threatenings of the wrath
and displeasure of God, nay, of eternal damnation, are recorded in the
blessed leaves of the Word of God, which contains nothing but the truth.
Esth. 1:3-8; Dan. 5:1-3; Luke 12:19, 20; 16:19.
O how different is this from the life of a true Christian, who has
forsaken himself and his lusts. How great the step that is between their
walk and that of the holy martyrs, who delivered up, not only their
carnal desires, but also their bodies and lives, unto death for the
Lord's sake! But how great a difference will also be between the two
classes afterwards I When the former, having had their good things in
this life, shall be shut out from the true, heavenly riches, but the
latter, because they have love to God, renounced and abandoned their
possessions, which might have led them into sin, be admitted to the true
enjoyment of the heavenly riches and pleasures, and that for ever and
ever I Mal. 3:18.
Here shall obtain what is recorded concerning the end of the luxurious
rich man and that of poor Lazarus: that the rich man, when he saw
Lazarus in Abraham's bosom, while lie himself was in hell, received this
answer to his doleful lamentations, "Son, remember, that thou in thy
lifetime receivedst thy good things, and likewise Lazarus evil things:
but now he is comforted, and thou art tormented." Luke 16:25.
Appropriate is here also Wis. 5:1, 2.
Nevertheless, these and similar evil examples are constantly presented
to our eyes, and they are the more pernicious and dangerous for the
reason that some worldly-minded people pronounce them to be
non-essential, unimportant for either good or evil, and therefore,
allowable; while it is the same with them as with the fruit from the
tree of knowledge, which stood in the midst of , and was
pleasant to the eyes, but deadly in the use, for whoever ate of it, had
to die, Gen. 2:17; or with the apples which grow in the land of Sodom,
on the border of the dead sea; which possess a beautiful red appearance,
but contain, as some have written, only dust and ashes, and are
inedible, nay, even deleterious to health. Bijb.
Naemb. edition 1632, fol.
881, Col. 2, concerning
the name Sodom, ex Philippo Melanchthone. Also Bernh. Bredenb. in Tract,
super Siddim. Also H. Buntung, Itinerarium sacrw scripturoe, edition
1642, lib. r, pag. 62, col. 2, etc.
O that Satan would show himself, as he really is, and that the world,
too, might come forth without disguise or mask; then certainly no one
possessing reason would allow himself to be deceived by them. For in
Satan nothing would be seen but deadly snares, traps and murdering
daggers for the soul, poisoned arrows wherewith to destroy everything
good in man, through unbelief, apostasy from God, impenitent obduracy,
and despair; which are followed by a train made up o~ the fears of hell
and horrors of damnation. In the world men would perceive nothing but
vanity, mingled with much vexation, sorrow, grief and misery, and this
in such abundance, that if as many tears could be wept over it, as there
is water in all the sea and all the rivers, yet the weight of the true
sorrow that springs from them it could not be adequately expressed, for
they draw after them not only temporal but also everlasting miseries.
But, O how lamentable! all this is hid under a beautiful appearance.
Satan appears to be a prince or king, and the world a noble princess or
queen. The servants and servantmaids who follow them as pages and maids
of honor, appear as cavaliers and ladies, reveling in joy and delight;
though, as regards the soul, they are poor and deformed; yea, meaner
than beggars, and without the true joy which delights the upright soul
in God.*
There is, therefore, great danger of being deceived. O, ye upright
children of God, be on your guard.** Let your simplicity be coupled with
prudence. Your faith as well as your life are the objects aimed at. If
Satan gain the mastery over you, your precious faith which has been
commended to your keeping as dearly as your soul, is ruined. If ye are
overcome by the world, it will soon put an end to your Christian and
virtuous life, without which latter the best of faith is of no avail.
Care, therefore, my dear friends, equally well for both, for the one is
as important as the other. Faith
*" 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?
* 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.
Page 11
without the corresponding life, or the life without the faith, can,
will, and may not avail before God. They are like two witnesses, who
must agree, and of whom the one cannot stand or be received without the
other.
Knowing, then, that we must care for both, there remains nothing for us
but to do it, however, this work must certainly not only be begun, but
also finished, according to the example of the steadfast martyrs of God;
with which finishing, whether it be brought about in a natural or a
violent manner, according as liberty or persecution brings about we must
comfort ourselves, since it is certain that the crown is not to be found
in the beginning or in the middle, but at the end.*
But as necessary as it is to finish well, so necessary it is also to
begin well, and, having begun, to go on well; for without a good
beginning and a good progress it is impossible to attain to a good end.
We speak to you, then, most beloved in the Lord, who have begun with us;
received the same faith with us; and with us as a token of this have
been baptized.
Surely, we have made a vow to the Lord, which we cannot recall, as David
sings, "Offer unto God thanksgiving; and pay thy vows unto the most
High." Ps. 50:14.
We have, through faith, received Christ, the Son of God, as our Prophet,
Priest, King, Shepherd, Friend, and Bridegroom; and in this we must go
on and grow stronger. This, Paul teaches us, saving, "As ye have
therefore received Christ Jesus the Lord, so walk ye in him: rooted and
built up in him, and stablished in the faith, as ye have been taught,"
etc. Col. 2:6, 7. Hereby we have come from the darkness of ignorance to
the true light of knowledge; which we are commanded to keep in perpetual
remembrance. In this direction tend the words, "But call to remembrance
the former days, in which, after ye were illuminated, ye endured a great
fight of afflictions;" etc. Heb. 10
32. In short, "Nevertheless, whereto we have already attained, let us
walk by the same rule, let us mind the same thing." Phil. 3:16."Building
up yourselves on your most holy faith, praying in the Holy Ghost, keep
yourselves in the love of God, looking for the mercy of our Lord Jesus
Christ unto eternal life." Jude 20, 21."Now unto him that is able to
keep you from falling, and to present you faultless before the presence
of his glory with exceeding joy, to the only wise God our Saviour, be
glory and majesty, dominion and power, both now and ever. Amen." Verses
24 and 25. Isa. 40:30, 31; Phil. 4:13.
We would now commend you, beloved brethren and sisters, to the Lord and
to the word of ,His grace, which is able to build you up, and to give
you an inheritance among all them which are sanctified. Our work which
has been done for your benefit, is now finished in this respect; that
you
*" O that this would be considered, as it should! may make good use of
it, is our friendly desire Remember us always in your prayers, until we
de part this life; Phil. 1:23, that God may be gracious unto us now and
in eternity. We hope, on our part, to do the same for you. O that God
would grant, that we all, without one missing, might behold one another,
face to face, in the kingdom of God! I Cor. 13:12.
Meantime we rejoice in the salvation of the Lord; for it sometimes seems
to us, as if Heaven had come down upon earth; or that we were ascending
from earth to heaven. II Cor. 12:1-12 etc; or that we, who are still
among men, held communion with God and His holy angels; or that eternal
heavenly joy and glory were offered to us; nay, that we had a foretaste
of those thing which mortal eye hath never seen, nor ear heard, nor
heart experienced, in this life.*
We walk no longer upon earth. with our thoughts; nevertheless, we are
still encompassed by a cloud of earth, a body of clay, a heavy load of
the soul. O, that we were free from it, and that our soul, liberated
from this load, might return to God in heaven, her true origin! like a
freed dove which has been confined in a strange place, returns to her
nest and abode. But we must wait for this until the time which God has
appointed, comes.
Let us be patient together, then, most beloved in the Lord, till the day
come, which, if we remain faithful unto the end, will assuredly bring us
that which we here wait for in hope. Then the tears, which we, sighing
and longing for the highest salvation of God, have wept here, shall
surely be wiped away from our eyes; then shall we no longer see through
a glass, darkly, but face to face; then shall the heavenly be shown us
no longer in thought or in spirit, but it shall be given us, and we be
made participants of it, by experience alone, in truth and in deed. O
great and precious subject! we can go no further: our reason cannot
comprehend it; our earthly tongue cannot express it!
Yours very affectionally in the Lord,
TH. J. VAN BRAGHT.
Dort, July the 25th, 1659.
TO THE READERS IN GENERAL
Good friends and fellow citizens
Of old, among the heathen, the greatest and highest honors were accorded
to the brave and triumphant warriors, who, risking their lives in the
land of the enemy, conquered, and carried off the victory. j- Thus Homer, the
foremost of the writers of heroic poetry in Greece, has, in twenty-four
books, extolled and embellished with many eulo-
* 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.
* 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.
Page 12
gies the warlike deeds of Ulysses. Quintus
Curtius described, in ten
books, the deeds of Alexander, the son of Philip of Macedonia: how
triumphantly he conquered and subjugated Europe, Asia, India, and the
countries bordering on the eastern Ocean, till he ultimately lost his
life in Babylonia. Phttarch composed a voluminous work devoted to the
praise of illustrious and valiant men. Titus
Lizius has written of the
Roman heroes, how praiseworthily they acquitted themselves in behalf of
the country of Romulus. Virgilius Maro and
others eulogized the emperor Augustus. And this usage has obtained from
ancient times, and obtains yet, in every land, yea, throughout the whole
world.
We say nothing of the honor and praise, which, many years after their
death, was bestowed in public theatres, upon those who had been
sacrificed to idols, for the narration of it would consume too much
time.
But God, in His Word, goes higher and farther yet. in this respect. He
has caused the conflict, the sufferings, and the triumphs of His
spiritual courageous heroes, children and favorites to be written, in
language the most touching, glorious and triumphant, as an everlasting
memorial for their descendants, and not only this, but as a full
assurance of their happiness; so that they should always be remembered,
and never forgotten. Yea, the whole volume of holy Scriptures seems to
be nothing else than a book of martyrs, replete with numerous, according
to the flesh, sorrowful, but according to the spirit, happy, examples of
the holy and steadfast martyrs, whose sufferings, conflicts and triumphs
have been recorded in as holy and worthy manner as it is possible to
imagine.
However, they are variously spoken of, according to the importance of
their merits. Some of them suffered and fought much, but not unto blood,
nor unto death; their victory and their honor are, therefore, not
represented as of the highest degree. Others, however, suffered and
fought not only unto blood and death, for the Lord's name, but even to
the greatest pain and most bitter death. We shall first speak of the
former class, and then of the latter; yet the last shall surpass the
first. Abraham, the
father of the faithful, and Isaac and Jacob, to whom God had promised
the possession of the land of Canaan, lived, nevertheless, as strangers
in the land of promise, and, sometimes, had to endure hunger, thirst and
oppression. Compare Gen. 12:10; 26:20; 31:22, 23 with Heb. 11:9.
Moses, the friend of
God. had to flee from Pharoah into the land of Midian, where he sat down
by a well. Ex. 2:15. Afterwards he came very near being stoned by the
disobedient in Israel. Ex. 17:4.
David, a man after
God's own heart, was several times in peril of being transfixed to the
wall by a javelin, I Sam. 18:11; 19:10; yea, his life was in such
danger, that he complained to Jonathan"There is but a step between me
and death." I Sam. 20:3. For this reason he often called upon God for
help, that he might not meet with an untimely death. Among other things
he says, "Consider and hear me, O Lord my God: lighten mine eyes, lest I
sleep the sleep of death." Ps. 13:2.
In the days of Ahab and Jezebel a
hundred prophets of the Lord had
to flee on account of persecution, and were hid in a cave, and fed with
bread and water, by one Obadiah. I Kings 18:13.
Elijah, for the same reason, was compelled to turn eastward and hide
himself by the brook Cherith, that is before Jordan. I Kings 17:3. His
life was afterwards made so bitter to him, that he fled into the
wilderness by Beer-sheba, sat down under a juniper tree, and prayed,"O
Lord, take away my life; for I am not better than my fathers." I Kings
19:4.
When Elisha, the servant of Elijah, proclaimed the word of the Lord in
the city of Samaria, the king of Samaria swore, that the head of Elisha
should not stand on him that day. II Kings 6:31.
The prophet Micaiah, who
had foretold in the name of the Lord the truth to the king of Israel,
had to eat the bread of sorrow, and drink the water of sadness, in the
prison in which he was confined, until the king was slain in a battle. I
Kings 22:27-37.
Jeremiah was cast into
a mire-pit, in which he sunk down so deeply that he was in danger of
death, until he was saved through Ebed-melech, the Ethiopian. Jer.
38:6-13.
Amos was called a conspirator, and forbidden not only the city in which
he prophesied, but also the land of the ten tribes of Israel. Amos
7:10-13.
All these, and many more, endured much suffering and many conflicts yet
not unto blood or death. But those of whom we shall speak now, suffered
the bitterness of death, and are therefore, in this respect, of higher
rank than they who have preceded, just as the loss of life is a severer
test than to suffer in the body or to lose temporal possessions; which
is the only difference between the two classes named.
This bloody army of the spiritual champions, who fought unto blood and
death for the Lord, commenced with the beginning of the world, as though
God's saints were born to suffer and fight; and as though God had
designed, that His church should be tried from the beginning and all
through, even as gold in the furnace that her purity might become the
more manifest.
In the beginning we see Abel who, having in faith offered unto God a
lamb as a sacrifice, was slain in the field by Cain, his brother. Gen.
4:8; I John 3:12.
In the days of Ahab and Jezebel many prophets
of God were slain by the
sword of the rebellious and disobedient in Israel, so that Elijah
thought he alone was left. I Kings 19:14.
When the Spirit of God came upon Zechariah, the son of Jehoiada, so that
he said to the disobedient people, "Why transgress ye the command-
Page 13
ments, of the Lord, that ye cannot prosper? because ye have forsaken the
Lord, he hath also forsaken you," they took stones and killed him at the
commandment of the king in the court of the house of the Lord. II Chron.
24:21.
When Urijah, the
son of Shemaiah, of Kirjathjearim prophesied in the name of the Lord
against the city of Jerusalem, his life was sought, so that he fled into
Egypt. But Jehoiakim the king sent men who fetched him back, and he slew
him with the sword, and buried his dead body among the common people.
Jer. 26:20-23.
The god-fearing young men, named Shadrmch,
Meshack and Abed-sego, who
refused to worship the image of King Nebuchadnezzar, were cast, bound,
in their coats, their hosen, and their hats, and their other garments
just as they were, into a fiery furnace, in which they would have been
immediately consumed, if God had not preserved them. Dan. 3:21-23.
The prophet Daniel, because
he would not worship king Darius, but only the true God of Israel, was
cast into a den of lions, to be torn by them; but God protected him as
He did those mentioned before. Dan. 6:16.
Onus, the high priest, who, in a very praiseworthy and peaceful manner,
led and kept the people at Jersualem, so that foreign kings were moved
to honor the city and the temple of God with gifts, was falsely accused
by Simon the Benjamite, removed from his office by Jason, his own
brother, and stabbed to death without regard of justice and equity by
perjured Andronicus; for the which cause not only the Jews, but also
many Gentiles took great indignation. Compare. II Macc. 3:1, 2 with 4:1,
34.
Two women, who had
their children circumcised according to the law of God, were led round
about the city, with their babies tied to their breasts, and then cast
down headlong from the wall: II Maccabees 6:10.
Some who hid themselves in caves, to keep the Sabbath or day of rest of
the Lord, and who would not defend themselves against the enemies, when
it was discovered to Philip the tyrant, were burned. II Mace. 6:11.
Eleazar, an old man of ninety years, because he would not sin against
the law of God by eating forbidden meat, nor set an evil example to
young persons, nor dissimulate, had to carry his hoary hairs with blood
to the grave, and die a cruel death through many stripes. II Mace.
6:27-31.
Seven brethren, for
the same cause, were scourged with rods and thongs, had their tongues
cut out, their hands and feet cut off, and were roasted in pans, and
killed in this terrible manner to the last one, together with their
mother, who had witnessed it all, and likewise refused to depart from
the law of God. II Macc. 7.
This last mentioned class, from Abel to the Maccabees, are the true army
of God and the heroes of the old covenant who, for the honor of God and
the law of their fathers, did not spare their lives.
These the writer of the epistle to the Hebrews has in view when he
speaks of the great cloud of witnesses, who, looking through faith for
the fulfillment of the promises of God and the coming of the Son of God,
in the flesh endured all sufferings, conflicts, and, at last, death,
bravely and with an undismayed heart. But the others, says he meaning
the steadfast saints of God of whom we have spoken, had trial of cruel
mockings and scourgings, yea, moreover, of bonds and imprisonment: they
were stoned, they were sawn asunder, were tempted, were slain with the
sword: they wandered about in sheepskins and goatskins; being destitute,
afflicted, tormented; of whom the world was not worthy. Heb. 11:36-38.
Hence the whole volume of holy Scriptures, especially the Old Testament,
seems to be almost exclusively, a book of martyrs, as we have stated in
the beginning; appearing from the examples which we have adduced, and of
which we could point out many more, if it were necessary.
As regards the heroes of the new covenant, that is, those who since the
advent of Christ, and for the testimony of the holy gospel, have fought
the good fight, even unto blood, yea, death; have finished their course;
and steadfastly kept the faith, notwithstanding the various horrible
torments; it would be impossible to speak briefly of it here, and do the
subject full justice; for which reason we have done this in the
following two books, to which we would refer the reader.
All this was written for a perpetual remembrance of the steadfast and
blessed martyrs; concerning whom it is the will of God that they should
not only always be remembered here among men, but whom He Himself
purposes never to forget but to remember them with everlasting mercy.
THE SEQUEL COMPARED WITH THE BEGINNING OF THIS HISTORY
We have already spoken of the great honor which custom conferred upon
the brave and triumphant warriors; yet not one of all these, however
great, mighty, valiant and victorious he may have been, or how great the
honor and glory with which he may have been hailed, could in any wise be
compared with the least martyr who suffered for the testimony of Jesus
Christ.
Even aged and feeble persons, youths and maidens, and such as were not
noticed, yea whom the world did not esteem at all, did infinitely more
through the power of their faith, their ardent love to God, and,
especially, their steadfastness unto death, whereby they were enabled to
forsake, yea, despise, all visible things, and to put entirely out of
their thoughts, forget, and bid, as it were. eternal adieu to, until the
consummation of all things, money, property, houses, farms, brothers,
Page 14
sisters, parents, children, dear friends and relatives, yea their own
bodies and lives, and everything pleasing and delightful according to
the flesh; whereas others, if possible, gladly enjoyed and retained all
this, and would fain have retained it always, or still retain it.
The honor, therefore, which is due to the holy martyrs, is infinitely
greater and better than that of earthly heroes; just as the fight they
fought, was infinitely more profitable, and their victory, as coming
from the hand of God, infinitely more praiseworthy and glorious.*
Through earthly wars countries and their inhabitants are destroyed, the
innocent killed, the fugitive robbed of their property, and much weeping
and mourning caused among those who remain. But through the warfare of
the martyrs, at least through the martyrs themselves, the prosperity of
countries and their inhabitants was promoted because of the fervent
prayers offered up by the martyrs to God for those who did them harm and
for the common welfare of all the inhabitants.
The life of the innocent, who otherwise would have had to die, yea,
their spiritual and eternal life, was obtained and preserved through the
medicine of their good teachings, admonitions, examples, and unwavering
continuance to the end of life.
The estates of men generally, both according to the soul and the body,
they improved and multiplied, causing them to increase thirty, sixty,
and even a hundred fold, by their uprightness, fidelity, benevolence,
compassion, and incomparable mercifulness toward their fellow men.
They caused no one to lament or weep, by doing him the least damage or
injury, but they greeted everybody, even their enemies, with kindness,
embraced them with the arms of love, and gave them cause to rejoice and
be glad, outwardly as well as inwardly, bodily and spiritually, here and
(God granting them mercy) also hereafter.
O most delightful warfare, which did injury to none, but good to all. O
ye blessed heroes, who fought this fight I No princes or kings can be
compared to you; for all the honors won by earthly heroes on earth shall
vanish with the earth; but your honor is an everlasting honor; your
glory shall never cease, yea, shall endure, as long as God endures, whom
you served.
ADDRESS TO THE WORLDLY-MINDED
Come now, ye earthly-minded and ungodly, and learn here to become
heavenly and godly-minded;
* 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. I 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 giveme at that day," etc. II Tim. 4:7, 9. ye impenitent, learn
here to repent, and believe in Jesus Christ. Hither must come also all
the selfwilled, who, from a prejudiced opinion of their own do not
consider the external commandments and ordinances of Christ as
necessary, saying that there is not more required than repentance and
faith, or a so-called irreproachable civil life. These shall learn here
that the external commandments of Christ must be united with the
internal, that is, the signs with the things signified; or, to express
it clearly: one must be baptized on his faith and repentance; must keep
the Lord's Supper in remembrance of Him, etc.; for herein the holy
martyrs were to them an example.*
Here the passionate must learn patience and meekness from the most
patient and meek, who endured without murmuring the greatest reproach
and ignominy, yea, even death. Here the unmannered are taught modesty;
the proud, humility; the discontented, contentment; the avaricious,
benevolence; the insatiably rich, voluntary poverty; those who live
after their lusts, the forsaking of all carnal desires; the irreligious,
piety; and the wavering and inconstant, steadfastness unto the end in
all these things.
All this can be learned here, not so much by words as by deeds, from
those who not only commenced the above virtues, but continued in them
unto the end, yea, confirmed them through their death, and sealed them
with their blood.
TO THE YOUNG, THE MIDDLE-AGED, AND THE OLD
Besides, persons of every age may enter this school of practice in
virtue; the young, the middle aged and the old, all shall be led to true
godliness by the living examples of those who went before them.
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, so soon as they
reached their understanding, they remembered their Creator and Saviour,
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.
Eccles. 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 there-
* 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 Saviour 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.
Page 15
from 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 buts 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.*
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, ** 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 Saviour, watching and
waiting for the hour of their departure and the day of their redemption,
that
* 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. I Pet. 5:9.
* 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. 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.
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 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.
