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:
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.